Yusuf – 8A:
In
the previous lesson, we stopped at
ayah
(verse) 58 that can be translated as,
“Then came Yusuf’s Brethren. They
entered his presence, and he knew them. But they knew him not.”(TMQ, Yusuf: 58)[1].
That incident occurred after nearly 8
years. The king had seen the vision of seven prosperous years followed by seven
years of famine, during which, people would consume the surplus harvest which
would be produced throughout the prosperous years, and stored for the hard days
to come.
Yusuf’s brothers came from Palestine to
Egypt, which means famine had reached Palestine. The phrase “Then
came” summarizes the events
of more than seven years. Famine needs a year-time to prevail and take its toll
on people who would locate where a surplus of food could be found. At that time,
all Middle Eastern tribes started to flock to Prophet Yusuf seeking food and
crops of Egypt, which was the only place where they could be found.
Allah
(SWT)
sums up all these events in one phrase
“Then came.” Subhana
Allah, you may say this
ayah
is not very clear! This issue requires us to use our brains. People with
varied thinking levels can all grasp the Qur’an. Those having minimum education
could be touched by some ayat,
which may drive them into tears. On the other hand, students and intellectuals
could be touched by the splendor and beauty of other
ayat
according to their own understanding. Thus, the Qur’an encompasses all
potentials and mentalities throughout time until the Day of Judgment.
“Praise be to Allah, Who hath sent to His Servant The Book, and hath allowed
Therein no Crookedness.” (TMQ, al-Kahf: 1).
There is a nice gesture here worth
paying attention to. People used to flock to Egypt, but does this mean that
Egypt was not suffering from famine at that time? Yes it did, actually it first
started in Egypt, so why would they go to Egypt and why did Yusuf
(AS)
– or Egypt - offer to help the whole region? Think about this sort of
selflessness; they offered help despite the plight of famine their country was
going through, they could have had the excuse of critical economic crisis.
Consider Yusuf’s
situation receiving people and telling
them, “We will give you a hand even though we’re going through a severe crisis,
so our brothers in Palestine, we will always be by your side.” Can you see
Yusuf’s devotion? Please my brother, do not be selfish even if you are not in a
good economic situation, while your is neighbor going through bad circumstances,
and needs your help, you should be there for him, and help him, Yusuf
(AS)
spent all his properties on the whole
world.
Let us draw a comparison from this
Qur’anic situation and what takes place nowadays. Governments and companies are
throwing the surplus of wheat in the Atlantic Ocean to keep the prices high and
monopolize the market without even thinking of the starving nations. By Allah
(SWT),
after viewing this parable of the Qur’an, is it possible to believe what is said
these days, that Islam is a religion of blood and terrorism? It is nonsense.
Think of Yusuf
(AS)
and the situation in Egypt, learn and
try to be as Yusuf (AS)
was, even if your financial
situation is bad, spend as much money as you can to help the needy. Do not just
live for your own self and your kids, or your life will not extend beyond its
span, it would be so short. Selfish people live and die without being remembered
for anything. They would never be considered as great people, neither by their
kids, friends, nor their own selves. On the other hand, the one who helps
people, Allah (SWT)
will give him a longer lifetime
embodied in the lifetime of all those whom he made happy. Let us learn
selflessness, this great lesson from Yusuf
(AS).
Another nice gesture is in,
“Then came Yusuf’s Brethren. They
entered his presence…” The
word “entered”
gives us another sense that Yusuf
(AS)
used to receive people and meet them.
He was a very welcoming, and generous host, this hospitality is one of the many
good manners this story is full of.
At the beginning of the forthcoming
lesson, we need to select all manners cited in this Surah. Do you remember the
amount of moral values we have gone through? Take for instance, he refused to
mention the name of the lady who put him in prison when he said what can be
translated as, “What about the
ladies…” (TMQ, Yusuf: 50),
so he could avoid embarrassing her and her husband. Moreover, his refusal to be
freed from prison until he was proved innocent, as he had a missionary task, for
there should not be any accusation raised against him that would tarnish his
honor. He also interpreted the king’s vision while he was in prison, without
any conditions such as refusing to interpret the vision until he was released.
Yusuf (AS)
would never act that way. He feared the
upcoming famine, and had to help as much as he could, even if he stayed in
prison. Values were very important to him, including receiving delegates,
despite his huge responsibilities, especially, providing food for the whole
region.
In this point, I would like to ask you a
question: what does hospitality mean to you? These are all values we have had
for ages, which we have ignored. Do you host people and welcome them happily?
When was the last time you hosted a guest? Remember the last guest who visited
you, and you were so upset? Did you wish that he had not come at all? Many of us
cannot wait for our guest to leave. Many women cannot hide their anger and
irritation when they have guests. Be hospitable, open your houses to the
guests, you never know what could happen if you persist on not accepting guests.
Allah (SWT)
can make you live for many years without
anyone asking about you, or caring for you. If you think about it, is a very
special kind of punishment; think how lonely you would feel. On the other hand,
think how happy you will be when your house will always be full of people and
friends, which is because you are so hospitable. We got used to being cooped up
on ourselves, we became stingy, thinking that this is the right thing to do.
Let us learn from Prophet Yusuf
(AS),
he had to make sure his guests were being treated well, he did not set plans and
told them to go implement them; he used to supervise everything besides hosting
and receiving people
“Then came Yusuf’s Brethren. They
entered his presence, and he knew them. But they knew him not.”(TMQ, Yusuf: 58).
He knew them for he was
quick-witted, this is how the true Muslim should be, but why did they not know
him? They did not recognize him due to many reasons; firstly, his looks have
changed a great deal, he was so young when they threw him down the well, they
were much older than he was. Secondly, they never thought that this could be
their brother Yusuf (AS),
this man is controlling the distribution of food in the whole Middle Eastern
region, and people from everywhere came to his door seeking help. Think of
Allah’s Wisdom and His Generosity. Hence, they did not know him, and Allah
(SWT)
chooses this phrase,
“they knew him not”
as it was impossible to imagine, especially after they threw him down the well,
supposing that he died.
Then the next ayah can be translated as,
“And when he had furnished
them forth with provisions (Suitable) for them, he said, “Bring unto me a
brother ye have, of the same father as yourselves, (but a different mother): See
ye not that I pay out Full measure, and that I Do provide the best
hospitality?”
(TMQ, Yusuf: 59).
The first thing given to them was wheat
and barley (as we mentioned earlier) everyone came with a camel load, there is
no monopoly, each camel had a fixed portion and dry measure for grains, we will
see that later.
They were ten brothers, their
half-brother, Benjamin, did not come with them. Since Prophet Yaqub
(AS)
lost his son Yusuf (AS),
he became very attached to his son Benjamin (Yusuf’s brother). He could not
leave him even for a second, especially because he reminded him of Yusuf
(AS),
and knowing that his half-brothers would mistreat him as they used to do to
Yusuf (AS).
If we look at the second part of the
same ayah when Allah (SWT)
says about Prophet Yusuf (AS)
saying what can be translated
as, “Bring unto me a brother
ye have, of the same father as yourselves, (but a different mother)”
as if he was saying bring me your half-brother. This was accurate information,
how did he know about their half-brother? Was he not worried that they could
have recognized him immediately? We read this
Surah
quite often, did we ever wonder what he was planning, and why he did not
confront them immediately. First, he wanted to bring his brother to keep him
close to him, then he wanted to teach them a lesson they will not forget, which
is to let them go back and forth from Egypt to Palestine and try to solve the
problem they will be in as we will mention soon. This was something close to
the plot they planned years ago to get rid of Yusuf
(AS).
This was not revenge, if he wanted to
get even with them, he would have done the same, but he wanted to teach them a
lesson to awaken them, since they did not regret their act and never repented to
Allah (SWT).
If they had repented, they would have told their father, (who kept on crying
over losing his son for forty years), instead of keeping it secret all this
time. What type of humans were they? They are people who left their father in
continuous agony for forty years. All Jews are the direct descendants of these
ten men who were named Asbat
later on.
Prophet Yusuf
(AS)
wanted to teach them this lesson
gradually, his plan was to trick them, and remind them of how they had taken him
from his father by force. He would do the same with them and take his brother
from them by force, they would be hurt, and this would be shown in the next
ayahs. We would notice that Prophet Yusuf
(AS)
wanted to teach them three lessons, the last of which would be the hardest (we
always read these ayahs, but we do not pay attention to this point).
The first thing he said what can be
translated as, “Bring unto me
a brother ye have, of the same father as yourselves, (but a different mother).”
We might suppose they had
recognized him, but we need to read between the lines. What happened was, “They
entered his presence.” This
proves that they had a conversation, then
“And when he had furnished them forth
with provisions (Suitable) for them.”
We need to differentiate between these
two words (when)
and (And when).
In the Surah,
they were mentioned nine times; in Arabic each one indicates a different speed
of events. When we read (when) it means the events are going fast, almost
immediate consequence, while if we read (And when), it means that the events are
going slowly. I just wanted to clarify the difference between both of them,
especially; to those who study and memorize the Qur’an to make it easier for
them, which this is one of the beauties of Qur’an.
In the ayah that can be translated as,
“And when he had furnished
Them forth with provisions (Suitable) for them,”
Prophet Yusuf
(AS)
wanted the provisions to be prepared to them at the slowest pace possible, in
order to have enough time to talk to them. There had been a long conversation
with them, to know their latest news and what has come up with his brother. He
was smart and bright, and that is how each Muslim should be, smart, daring, and
at the same time polite and modest, it is a balance which should always be
considered.
One of the outstanding women of Islam
was Ash-Shefaa Bint-Abdullah. Omar Ibnul-Khattab
(RA)
appointed her for a high-ranking state post during his rule. After his death,
she saw a group of young men in shabby clothes, walking humbly with downcast
heads and speaking in low voices, she asked, “Who are those people?” They
answered, “These are the ascetics.” She said, “Subhana
Allah, I saw Omar
Ibnul-Khattab (RA)
, when he spoke, he was loud enough so he would be heard, when he was hungry, he
would eat to fulfill his needs, when he walked, he walked energetically, and
when he punished, it was painful enough so the punished would regret his crime,
he was a true ascetic.
Back to the story of Prophet Yusuf
(AS)
as we mentioned earlier, he sat with his brothers, had a long conversation with
them. He inquired about all their news, who they were, where they had come
from, what was their story. The Qur’an does not mention all the details, but we
have to consider them, and we can find these details in the books of exegesis.
We would notice that commentators exerted all efforts to reach that point. Upon
reading the exegesis of Sha’rawi or Qurtubi, we would find the same explanation.
Allah (SWT)
gives us signs in the Qur’an, for example, the fact that Prophet Yusuf
(AS)
knew the whole story, and they had a stepbrother, who had not come with them for
their father feared for him a great deal. He decided to ask them to bring their
brother next time, and in return, he would give them an additional camel load.
Their plea was that they could not do
that as their father would refuse, then Prophet Yusuf
(AS)
answered
them, that he would refuse to give them the additional camel load next time,
unless they brought their brother with them. Let us look at the ayah which can
be translated as, “Bring unto
me a brother ye have, of the same father as yourselves, (but a different
mother): See ye not that I pay out Full measure, and that I Do provide the best
hospitality?”
(TMQ, Yusuf :59).
Then the following
ayah
which can be translated as, “Now
if you bring him not To me, ye shall have no Measure (of corn) from me, Nor
shall ye (even) come Near me,”
i.e., if you do not bring him, you would
be dishonest, and I would not have any deal with you, or give you any provisions
anymore, this was a view of one of the commentators.
Another interpretation suggests that
when they first came, they asked for eleven measures from Prophet Yusuf
(AS).
When he asked them, they told him that they have another brother who did not
come with them. Prophet Yusuf
(AS)
agreed to give them the additional measure, under one condition, to bring him
their brother next time, to make sure they were telling the truth, and if you
did not bring him, “ ye shall
have no Measure
(of corn) from me.”
These were the two views that scholars reached. We have no evidence on how they
reached this with Authentic Hadith, but we had to let our minds consider
ayat.
The second explanation was also good.
They told him they needed the additional measure, because if they returned back
home
without their brother’s ration, he would
be deprived of food for they were eleven persons. He said, “Legally speaking,
those who came would take the measure,” then he agreed under the condition of
bringing their brother. He was sure they would come back, as they were in need
of food.
There is a nice gesture here,
“See ye not that I pay out Full measure, and that I Do provide the best
hospitality?”
When he weighed their measure, he used to put a little extra amount (notice how
the merchants act these days), despite the famine; these were the constant
manners of Prophet Yusuf (AS).
We might sometimes think of the West as
having better manners than ours in some aspects, such as: decency, honesty and
hard work, but we must pay attention to an important point; they have manners,
but they lack the steadfastness we have. The West is a culture based on
materialism, which is the only motive to this culture; they think that in this
experience if manners do exist, money will follow. This means your trade will
succeed and customers will increase if you are trustworthy and honest, people
will trust you and buy your goods. If you worked hard, your salary will
increase, this is their materialistic mentality, and they link manners to money.
To prove what I am saying, once they have no need for manners, they cancel
them; for instance, if a out occurred in a Western country, after fifteen
minutes, half of the stores would be looted, so where is their honesty? Gone.
As for women in Europe, every twelve
seconds, a woman faces physical abuse by her husband, but outdoors she is
respected, nicely treated (materialistic treatment). Watching one of their
movies about pets, for example a woman has a kitten, if it is scratched, we will
see the woman cry and feel sad for her kitten, but when people are killed in
other parts of the world, it is not a big deal. These are materialistic
manners. This point is very important, but we can only see the moral stability
in the Qur’an and this religion, which teaches us this stability, no matter what
the circumstances were.
Let us see how Allah
(SWT)
says that Prophet Yusuf (AS)
assures them with what can be translated as, “See
ye not that I pay out Full measure, and that I Do provide the best
hospitality?”
(TMQ, Yusuf: 59)
i.e., the most hospitable, he was not sitting high up in an ivory tower, asking
others to distribute food. On the contrary, as mentioned before, he used to
supervise, host, and receive people in his house and chat with them. Notice
this success and his manners, whenever we seek a certain type of ethics, we find
it in Yusuf (AS)
with extraordinary supremacy.
Let us see how he combined charm and
intimidation, “ye shall have
no Measure
(of corn) from me, nor shall ye (even)
come near me.” Then their
answer was, “They said, ‘We
shall Certainly seek to get Our wish about him From his father: indeed we shall
do it.’” They intended to
bring their brother even if their father refused, so they deserved the lessons
taught to them by Prophet Yusuf (AS).
There is a good question here, how could
Prophet Yusuf (AS)
let Prophet Yaqub (AS)
go through another plight, i.e. more pain. We will notice something nice about
this story; Prophet Yusuf (AS)
was so wise, at times you let your beloved ones go through pain, which would
entail mercy eventually. If Prophet Yusuf
(AS)
went to his father and told him of what had happened, and his father knew his
brothers’ plot, how would the first meeting with this family be like? He
preferred to talk to them in private, in order to teach them a lesson and
discipline them. Reconciliation would be the next step, apart from their
father, until he would come back and have a wonderful reunion. We could also
benefit from this even better than that, as when you have a fight with your
brothers, do not indulge your parents. It would break the hearts of parents to
see their children fighting for money and inheritance.
Thus, Prophet Yusuf
(AS)
had to teach his brothers a severe
lesson. Going to his father immediately to tell him that he had forgiven his
brothers would not work. He had to make them feel guilty, when Prophet Yaqub
(AS)
feels that they had paid for their mistake, it would ease the torture of the
past years. Yusuf (AS)
would show his forgiveness towards them, then they would bring Prophet Yaqub
(AS)
and be reunited again, what would this reunion be like? Of course, it would be
indescribable happiness, especially to Prophet Yaqub (AS).
In your view, why would Allah
(SWT), the Exalted, do such a
thing to us? When we are exposed to pain, He would have mercy on us afterwards.
Prophet Yaqub (AS)
would go through a new plight. Did he know that mercy lies underneath this
plight; he had no idea of Prophet Yusuf’s
planning. When you go
through pain, I want you to do the same as Prophet Yaqub
(AS)
did, this will be explained later on.
“And Yusuf told his servants to put
their money (with which they had bought the corn) into their bags, so that they
might know it when they go back to their people; in order they might come again.”
(TMQ, Yusuf: 62).
This poses an interesting question: what
is meant by money in this ayah?
During the famine in Egypt, Prophet Yusuf
(AS)
required each group of people that came to obtain wheat and barley from the
government to bring some merchandise to exchange for food, which is known as a
barter-deal. Prophet Yusuf
(AS) insisted on the idea of
bartering to teach his people a very nice principle. Instead of making them
feel offended due to their poverty or want, he asked them to pay for their food
in the form of goods or products. In other words, his principle is based on the
fact that in order to eat, one must work, not beg.
How do we know that this rule existed?
See in this ayah how Prophet Yusuf
(AS)
said to his slaves to return to his brothers the money (products) they had
brought? Also, later in the
Surah, Prophet Yusuf’s
brothers exclaimed what can be translated as,
“…
O ruler of the land! A hard
time has hit us and our family, and we have brought but poor capital, so pay us
full measure and be charitable to us …” (TMQ, Yusuf:88).
This latter ayah
indicates that although they no longer had high-quality products to exchange for
food, they brought products of poorer quality. Thus, the barter was valid.
What can we learn from this? Prophet
Yusuf (AS)
refused the idea of financial dependence. Thus, all the youth that suffer from
unemployment these days must never sit idly at home with the excuse of not
finding a job. Furthermore, they must learn a new skill or upgrade their
education to increase their job potentials. Indeed, most sins stem from
excessive spare time and unemployment. Not finding a job for a newly graduated
youth is like the tip of the iceberg. However, our beloved Prophet Muhammad
(SAWS[2])
addressed this issue of unemployment when he directed the unemployed companions
to learn new skills or start different professions. He once told one of the
companions to take an axe, climb a mountain, and collect some firewood for him,
when in fact this companion had never used an axe before.
This same Qura’nic and Prophetic
principle is along the lines of what Prophet Yusuf
(AS)
did. Thus, I advise all those who suffer from unemployment to try and learn a
new skill, or even to change their career. Organize your day so that in the
morning you are looking for a new job, and in the evening you are learning a new
skill. It is very possible that you may find success behind this new door. You
may ask yourself, “but is it not better for me to work in the field which I
spent years studying?” My answer is be patient until you achieve what you want;
and until your dreams come true, try to find a job based on a new skill.
What about the merchandise that were
bartered for food? Throughout the seven years of famine, Egypt suffered a great
deal from unemployment, because its economy was highly dependent on
agriculture. Prophet Yusuf (AS)
wanted to fight unemployment; therefore, he established departments for
recruiting the unemployed, which were spin-offs from the merchandise of the
exchange; for example, there was a department for sorting the merchandise,
another for recycling them and manufacturing new products, another for
marketing, another for selling, and yet another for circulating them. In this
manner, he was able to fight unemployment. Can you imagine the genius of this
Prophet (AS)?
He was knowledgeable in economics, psychology, and many more domains besides the
ones we have mentioned earlier. This was Prophet Yusuf’s plan to fight beggary,
and absorb the problem of unemployment, and with this, Egypt’s economy boomed
despite the severe famine.
Consider this great Qura'nic way of
life, and look how far we are from it these days. One of the supplications I
usually make is, “O Allah! Make the Qur’an my light in this world, and my
companion in my grave.” The fact is we cannot appreciate the true essence of the
Qur’an as our companion in the grave unless we sit in such Islamic sessions,
understand, live with the Qur'an, and feel the true beauty and essence of its
lessons. I just wanted to show you how great the Qur'an is.
Let us return to ayah 62, in which
Prophet Yusuf (AS)
says what can be translated as, “…told
his servants to put their goods (the goods they exchanged the corn for) into
their bags, so that they might know it when they go back to their people; in
order they might come again”
(TMQ, Yusuf: 62).
Prophet Yusuf (AS)
wanted his brothers to return to him. Fearing that they may not have any more
products to exchange for barley, he asked his servants to return the merchandise
to their bags. Therefore, the products they had come with were returned to them
amongst the wheat and barley they obtained in the exchange.
Then comes the following ayah that can
be translated as, “So, when
they returned to their father, they said, “O our father! No more measure of
grain shall we get (unless we take our brother). So send our brother with us,
and we shall get our measure and truly we will guard him’” (TMQ, Yusuf: 63).
Once they arrived, they immediately told their father about the events of their
trip, and then asked him to allow them to take their brother with them in the
following trip, otherwise they will not be able to bring food. They asked their
father to send their brother with them and they promised to take care of him.
They used similar words and promises to the ones they said so long ago when
they asked to take Prophet Yusuf
(AS)
with them, “Send him with us
tomorrow to enjoy himself and play, and verily, we will take care of him.” (TMQ,
Yusuf:12).
The response of the father can be
translated as, “He said, ‘Can
I entrust him to you except as I entrusted his brother (Yusuf) to you aforetime?
But Allah is the Best to guard, and He is the Most Merciful of those who show
mercy.’” (TMQ, Yusuf: 64).
These words were very tough and painful; it was a painful lesson for them. In
fact, this is only the beginning of the lesson they shall learn.
I would like us to stop for a few
moments and ponder on the words of Prophet Yaqub
(AS).
He told his sons what can be translated as, “…
But Allah is the Best to guard, and He
is the Most Merciful of those who show mercy.” (TMQ, Yusuf: 64).
I would like to address these same words to all those mothers who worry
excessively about their children to the extent of not allowing them to take a
bus or go anywhere. Eventually, the outcome would be a weak personality that is
dependent on all those around him/her. Dear parents, look at the words of Allah
(SWT).
Allah (SWT)
is the Protector; He is the Merciful.
This does not mean that we should let our children go heedless into danger
expecting Allah (SWT)
to protect them. We just need to
limit our fear. This is a principle that must be enforced in our hearts,
because there is no protector but Allah
(SWT).
This is a basic in our creed.
Prophet Muhammad
(SAWS)
eloquently summarized this as he taught the basics of Islam to a young ten-year
old child, Abdullah Ibn-Abbas, who was only thirteen when Prophet Muhammad
(SAWS)
died, “O lad, keep Allah in your mind, and He would keep you safe. Keep Allah
in your mind, and you will find Him everywhere. If you asked for anything, ask
Allah. If you relied on anyone, rely on Allah. Bear in mind that if people
assembled to do you good, they would not do anything but what Allah has
preordained for you, and if they assembled to harm you, they would not do
anything but what Allah has preordained to harm you. Quills are lifted, and the
books ran dry (i.e., the ink, with which books of ones deeds are recorded, ran
dry and nothing else could be added).”
Always remember Allah
(SWT)
within your heart and mind, and He would
keep you safe. We cannot attend an Islamic sermon, and once we leave, forget
Allah (SWT)
and His orders. We must keep our
remembrance of Allah (SWT)
constant and continuous; for
example, do you pray in the mosque? Are you learning how to recite the Qur’an
properly? Do you say the daily
adhkar
(a collection of supplications) every morning and every evening? Are you doing
some volunteer work, such as helping orphanages or are you involved in any
another charitable organization? If you do such deeds, then you will, Allah
(SWT)
willing, be guaranteed Allah’s Protection.
We may read so much, and we may run into
this ayah many times, but do we thoughtfully consider it? Those who read it and
let its sincere meaning sink into their hearts will feel the truthfulness of
Allah’s
words. Truly, those are the people who
will have true tawakul
(trust in Allah
(SWT))
and thus will force any fear or worry out of their hearts. Of course, not all
of us will read the Qur’an and be able to deduce all the great lessons and
morals of the story of Prophet Yusuf
(AS),
but, thanks to Allah
(SWT),
we all understand the words now, “…But
Allah is the Best to guard…”
Allah (SWT)
willing, I hope that these words will be engraved into our hearts and reflected
in our deeds. I also pray that Allah
(SWT)
protect our youth, who are the wealth of Islam, and keep them steadfast.
Let us return to the Surah. Allah
(SWT)
says what can be translated as,
“And when they opened their bags,
they found their money had been returned to them. They said, ‘O our father! What
(more) can we desire? This, our money has been returned to us; so we shall get
(more) food for our family, and we shall guard our brother and add one more
measure of a camel’s load. This quantity is easy (for the king to give).’” (TMQ,
Yusuf: 65). This
ayah
relates to us the brothers’ enthusiasm to return to Prophet Yusuf
(AS)
after they found that their merchandise was returned to them. What more could
they want after the generosity of the official who even returned the merchandise
of the first exchange to them? Besides, as they explained to their father, they
will get “one more measure” next time, referring to their brother's ration. As
can be seen from their last statement, they are trying to convince their father
of the use of sending their brother with them.
On ayah 66, we read the response of
Prophet Yaqub (AS),
“He (Yaqub) said, ‘I will not
send him with you until you swear a solemn oath to me in Allah’s Name, that you
will bring him back to me unless you are yourselves surrounded (by enemies),’
And when they had sworn their solemn oath, he said, ‘Allah is the Witness to
what we have said.’” (TMQ, Yusuf: 66).
Thus, in light of what happened to Prophet Yusuf
(AS)
(when he was thrown down the well), Prophet Yaqub
(AS)
refused to send their brother with them until they gave him an oath in Allah’s
Name that they will return with him unless they are struck by some grave
calamity. Imagine ten adult men standing before their father to make this
oath. Can you imagine how they must have felt at the loss of their father’s
confidence and trust in them?
Here we stop at an interesting point.
Note that Prophet Yaqub (AS)
did not let them leave until he heard their oaths, just like the official
procedures conducted in the Notary Public. As far as Prophet Yaqub
(AS)
is concerned, his Notary Public is, “Allah is sufficient to us, and He is the
only Procurator.” This is his law. His principle in this
ayah
and the previous one is clear; Allah
(SWT)
is the Best to guard, and the Most
Merciful of all. One who lives with such principles in mind will surely lead a
happy life. If you turn to Allah
(SWT)
for help, you will be more powerful than anything or anyone under the sun. Our
problem is that we depend on the actions we make and the steps we take to
realize our goals, whereas what we should do is take the steps but put our trust
in Allah (SWT).
If we put our trust solely in the steps we take, we will see that things will
not work out smoothly, and we will also start to feel overwhelmed with worry and
anxiety. This is manifest in such circumstances as when a daughter is delayed
in marriage, or when we have financial problems, or when the children’s
upbringing starts to get tough, and so on. We forget that the Trustee is Allah
(SWT),
and that He is always there. Our scholars even tell us that the tears of fear
and worry shed by a man over his children as he dies, leaving them with no one
to take care of them, are but a sign of not trusting in Allah
(SWT).
Before the brothers left to go see
Prophet Yusuf (AS)
again, their father, Prophet Yaqub
(AS),
told them what can be translated as,
“...O my sons! Do not enter by one gate,
but enter by different gates, and I cannot avail you against Allah at all.
Verily! The decision rests only with Allah. In Him, I put my trust and let all
those that trust, put their trust in Him” (TMQ, Yusuf: 67).
This implies that there were several gates leading to Egypt at the time, and it
is apparent from this ayah that Prophet Yaqub
(AS)
was aware of this fact. Thus, he was knowledgeable and aware of his
surroundings and the world he lived in. It seems he also felt the good
relationship they had sparked with al-Aziz (referring to Prophet Yusuf
(AS)),
especially that he had returned the merchandise to them. Plus, they were eleven
strong men including their brother. Due to all these reasons, Prophet Yaqub
(AS)
feared for them from envy.
Apparently, envy exists and is concurred
by the Qur’an. Not only is it mentioned in this
ayah,
but also in Surat al-Falaq (The
Daybreak) where Allah (SWT)
says what can be translated as,
“…And from the evil of the envier when
he envies”
(TMQ, al-Falaq: 5).
We cannot deny that envy exists, but ayah 67 of Surat Yusuf tells us how to
protect ourselves from envy. There are people who unintentionally envy others.
We must consider two issues; how should we avoid envying others, and how should
we protect ourselves from being envied? As for the former, the Qur’an and the
teachings of our beloved Prophet
(SAWS)
have taught us that when we see something we fancy we must say “Masha
Allah La Quwata Illa billah,”
which is related to us in Surat al-Kahf (the Cave). This is how to avoid
envying ourselves and also how to assure others that we do not wish to envy
them.
As for the second question, we must
shield ourselves from envy by using the daily
Adhkar,
which are meant to be said every morning and sunset. If you do not know these
prayers, you can find them in any of the many booklets available on the
subject. Among these prayers
are the last three
Surahs
of the Qur’an also known as the
Mu’awidhat.
Before you retire to bed, it is a Sunnah to put your palms together as if making
supplication, and then read each of the three
Muawidhat
three times into your folded palms, and then brush your hands across your body.
Finally, there is also the supplication that the beloved Prophet
(SAWS)
taught us when he used to gather his grandchildren, al-Hassan and al-Hussein,
and say, “I seek refuge in Allah's perfect words from every Satan, every
venomous poison and every envious eye.” Then he would say that these are the
same words that your father, Prophet Ibrahim
(AS)
used to say to protect his sons, Prophet Isma’il
(AS)
and Prophet Ishaq (AS).
This beautiful supplication is what we
should all use to protect our dear children, instead of, what so many people do
these days, resorting to witchcraft and the likes.
We are so fortunate that
Islam teaches us how to protect ourselves, so why do we look elsewhere for
guidance and protection? Look what the Jews used to say, out of the jealousy
they hold for Muslims, “Muhammad did not leave a thing that he did not teach his
people, even what to say when they enter the washroom,” so why do we still go
elsewhere for guidance and protection?
Looking back at what Prophet Yaqub
(AS)
told his sons, we see a perfect example of
tawakul
(trust in Allah
(SWT)).
He took a step to avoid envy by telling his sons to enter from different gates,
but then he put his trust in Allah
(SWT)
as he said what can be translated as, “…I
cannot avail you against Allah
at all…” (TMQ, Yusuf: 67).
He combined the true meaning of
tawakul
by taking the steps to achieve whatever
he wants and filling his heart with trust in Allah
(SWT)
rather than confidence and trust in his actions, so the body is working on
achieving the goal, but the heart is beating with trust in Allah
(SWT).
Take for example, you may go to a person to do you a favor, but your heart is
sure that what you asked for will not be without the will and order of Allah
(SWT).
This is all summarized in the final words of the
ayah
that can be translated as, “The
decision rests only with Allah. In Him, I put my trust and let all those that
trust, put their trust in Him” (TMQ, Yusuf: 67).
In light of this
ayah,
I also wanted to mention that
tawakul comes gradually,
until your heart finally reaches the truth and understanding that nothing, small
or big, can happen to you without the will and order of Allah
(SWT).
We may make mistakes every now and then and think, for example, that success or
accomplishments are in the hands of certain people, but when trust becomes
enforced in our hearts and the true understanding exists, then we will realize
that nothing can happen without the will and order of the Creator
(SWT).
Then
ayah
68 reads what can be translated as,
“And when they entered according to
their father’s advice, it did not avail them in the least against (the Will of)
Allah; it was but a need of Yaqub’s inner-self which he discharged. And verily,
he was endowed with knowledge because We had taught him, but most men know not”
(TMQ, Yusuf: 68). Note that
the last part of the ayah
refers to the fact that most of mankind does not know the true concept of
tawakul.
“And when they went in before Yusuf,
he took his brother (Benjamin) to himself and said, ‘Verily! I am your brother,
so grieve not for what they used to do.’” (TMQ, Yusuf: 69).
Consider the accurate and descriptive word choice of the Holy Qur’an. The word
awaa
translated above as ‘took’ is actually more descriptive in Arabic because it
reflects the act of taking, but in a tender and affectionate manner. Now, one
can better picture how Prophet Yusuf
(AS)
would have taken his brother on the side and affectionately hugged him, and
related to him the events of the past forty years. The word
awaa
in the rich Arabic language is brief but
powerful enough to paint such an affectionate picture of their reunion after
forty years. Note the beauty of the Qur’an in filling the reader’s heart with
sensitivity, affection, and emotions. These fine emotions are painted again in
the same ayah
when Prophet Yusuf (AS)
tells his brother, “Verily! I
am your brother, so grieve not for what they used to do.” (TMQ, Yusuf: 69).
Ayah
70 reads what can be translated as,
“So when he had furnished them forth
with their provisions, he put the (golden) bowl in his brother’s bag. Then a
crier cried, ‘O you (in) the caravan! Surely, you are thieves!’”
(TMQ, Yusuf: 70).
Prophet Yusuf (AS)
wanted to quickly take his brother with him, hence a surprise had to occur.
Prophet Yusuf (AS)
took the king’s drinking glass and planted it into his brother’s belongings.
Then the employees of the palace cried out at the brothers exclaiming that they
are thieves. Of course, Prophet Yusuf’s brother knew all along about his
brother’s plan. Prophet Yusuf
(AS)
wanted to deceive his brothers in order to win his other brother’s company.
Plus, he wanted to teach them a severe lesson for what they did to him so many
years ago. He did not do this out of revenge, but as a form of teaching. Had
he wanted to get revenge, he would have put his brothers in jail after their
first visit, and forced them to tell him where his father was.
Then came the scandal when the men cried
out what can be translated as, “O
you (in) the caravan! Surely, you are thieves!”
(TMQ, Yusuf: 70).
“They (the brothers), turning
towards them, said: ‘What is it that you have lost?’” (TMQ, Yusuf: 71).
The brothers were asking in astonishment, especially since they could not
believe that they, the sons of a Prophet
(AS)
were being accused of robbery. They were answered what can be translated as,
“We have lost the (golden)
bowl of the king and for him who produces it is (the reward of) a camel load;
and I (Yusuf) will be bound by it.” (TMQ, Yusuf: 72).
“They said: ‘By Allah! Indeed you
know that we came not to make mischief in the land, and we are no thieves!’”
(TMQ, Yusuf: 73). They
swore by Allah (SWT)
emphasizing that they did not
steal. Then Prophet Yusuf’s men asked what can be translated as,
“What then shall be the penalty of him,
if you are (proved to be) liars” (TMQ, Yusuf: 74).
“They (Yusuf’s brothers) said, ‘His
penalty should be that he, in whose bag it is found, should be held for the
punishment (of the crime). Thus we punish the Zâlimûn (wrong-doers)!’”
(TMQ, Yusuf: 75). His
brothers were the ones who decided the punishment that he who stole the glass
deserves to be left to serve as a slave in the palace. There were two laws at
the time: the law of the king of Egypt, and the law of Prophet Yaqub
(AS).
The punishment for stealing in the king’s law is that the thief must pay twice
as much as the price of what he/she stole, and the punishment in Prophet Yaqub’s
rule is that the thief must become a servant. Prophet Yusuf
(AS)
wanted to use Prophet Yaqub’s rule, but how could he achieve this in the king’s
palace except by asking his brothers to choose the punishment themselves. See
his sharp intelligence?
The true Muslim must always be smart
like this. I still remember this old man who used to tell me, “The Muslim is
smart.” Certainly, he who reads the Qur’an and applies its rules must be
smart. Evidence directs us to this, because by understanding the Qur’an, you
will understand many of life’s issues, you will feel mature, you will become
serious and successful, and most importantly, Allah
(SWT)
will light your path and guide you.
We can see in the next
ayah
Prophet Yusuf’s
intelligence once again.
“So he [Yusuf ] began (the search) in
their bags before the bag of his brother. Then he brought it out of his
brother’s bag. Thus did We plan for Yusuf. He could not take his brother by the
law of the king (as a slave), except that Allah willed it. (So Allah made the
brothers to bind themselves with their way of “punishment, i.e. enslaving of a
thief.”) We raise to degrees whom We will, but over all those endowed with
knowledge is the All-Knowing (Allah)”
(TMQ, Yusuf: 76).
He started by checking their belongings first before his brother’s, then he
acted as he found it and took it out of his brother’s belongings. Imagine this
grave lesson, and imagine his brothers’ reactions and humiliation in front of
everybody in addition to the fact that they will be forced to return to their
father without their brother.
Allah
(SWT)
says what can be translated as, “…Thus
did We plan for Yusuf …” (TMQ, Yusuf: 76)
because nothing happens without the Will
and Order of Allah (SWT).
These words also tell us that the planning came from Allah
(SWT)
not from Prophet Yusuf (AS).
Note that the
law of the king is referred to as
deen
(religion) in this
ayah.
This is not because the king had a religion of his own; it only means the king’s
law. However, the fact that the word
deen
is used, enforces the idea that religion
is not only about worship, but is in fact a complete way of life with a complete
set of human and societal laws.
“They (Yusuf’s brothers) said, “If he
steals, there was a brother of his [Yusuf ] who did steal before (him).” But
these things did Yusuf keep to himself, revealing not the secrets to them. He
said (within himself), ‘You are in worst case, and Allah is the Best Knower of
that which you describe!’” (TMQ, Yusuf: 77).
[1]
TMQ=Translation of the
Meaning of the Qur'an. This translation is for the realized meaning, so far, of
the stated (Surah:Ayah) of the Qur'an. Reading the translated meaning of the
Qur'an can never replace reading it in Arabic, the language in which it was
revealed.
[2]
Sala-llahu Alahi Wa Salam
= All Prayers and Peace of Allah be upon him.
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