Dr. Khalid I. Al-Anaysha Al-Dossary

2. A MODEL
FOR A MUSLIM YOUTH
IN THE STORY OF JOSEPH (YUSUF)
(pEACE BE UPON IDM)
AU11IOR : DR. Mahmood ShakirSaeed
TRANSLATED BY: Khalid I braheem AI- Dossary

3. WORLD ASSEMBLY OF MUSLIM YOUTH
PUBLICATION
lN THE NAME OF ALLAH, MOST GRACIOUS,
MOST MERCIFUL
"We do relate unto thee the most beautiful of stories in that we revealto thee
this portion of the Quranbeforethis thou to was amongthosewho knew it not:'
(Yusuf:3)
"Saythou this is my way. I do invite unto God on evidenceclear asthe seeing
with oneseyesand I andwhoever follows me,glory to God neverwill I join
gods with God,"
(Yusuf: 108)
"There is in their story instructions for menendowedwith understanding,It is
not a tale invented, but a confirmation of what went before it. A detailed
exposition of all things andaguide anda mercyto anysuch as believe,"
(Yusuf: 111)
Praisebe to Allah who has put in the prophet's story a lessonas
an example to those with understanding. May the blessingsand
peace be upon the ideal example of life and morality,
Muhammad.
The World Assembly of Mmlim Youth is pleasedto presentto
you this brief treatise, "A model for a Muslim youth in the Story
of Joseph",peacebe upon him by Mahmood Shakir Saeed.

4. The story of Joseph,peacebe upon him, representsthe peakof
all the quranic stories with regard to its topical unity and its
artistic appeal,and also with regard to the lessonsof faith which
the story contains.
Joseph,the righteous, may blessingsand peacebe upon him, is
an example of a patient youth who has raised himself above
carnal desiresand temptationsof Satan.He was an exampleof a
daee youth who worked day and night in all circumstancesand
conditions to raise the words of Allah. He took advantageof all
occasionsto introduce people to the religion of Truth. He also
took advantage of what Allah had endowed him with the
knowledge and skills for the interpretation of dreams and the
knowledge of management.
He used these skills to establishthe religion of Allah and attract
the heartsof men to it. This undoubtly is the model ora young
Muslim that we need in our world today. He combined
perseveranceand finnness, insight and understanding with faith
and knowledge in the dealingsof life. He did this in such a way
that people could see in Islam the ideal code. This code is
sufficient to solveproblems in all spheresof life.
The story of Joseph, peacebe upon him, is consideredto be a
beacon for youth in particular. It contains crucial situations
showing truthfulness and chastity in the face of instinctive
motives and natural desires. Joseph, peace and blessings upon
him, was ableto standin the face of temptations,even though
all the enticing elementswere present.He was ayoung person,in
a strangeland, unmarried, and he was commandedby a beautiful
woman with high position calling him to herself in total secrecy,

5. threateninghim with prison and humiliation if he did not do what
she wanted. With all these tempting circumstances,he chose to
be patientand preferred the way of Allah.
One of the most important lessonsthat one can get from this
story is the continuity of conflict betweengood and evil and the
victory of good and virtue. This victory over evil for the faithful
followers alwayshappensatthe end of a predicament.
Another lessonfrom this story is that whatever afflicts man, from
intolerable ordeals or crises in life will always be solved and
overcome.
"So,verily, with every difficulty, there is relief: Verily, with every difficulty there
is relief."
(lnshirah:5& 6)
As one of the poets said: "The situation was difficult and
worsened day by day, relief came at the moment when I thought
it would never arrive. Ataa bin Rabah spoke an essentialtruth
when he said that: "Any who is grieved atid sad who listens to
the chapterofYusuf(Joseph) will feel relieved."
We have tried by printing this story to show the nobility of
Joseph'slife so that it will be a lessonto youth and others. Allah,
the Greathas spokenthe truth whenHe says:
"All that we relate to thee of the stories of the apostles with it we make firm thy
hearts and then there cometh to thee the truth as
well as an exhortation and a message of remembrance to those who believe."
(Hurl: 120)

6. We extend our gratitude and thanksto our brother Dr. Mahmood
Shakir Saeed for his invaluable contribution. We ask Allah,
Exalted is He, to reward him for what he hasoffered us, and to
make this work beneficial to the readerswho arethe youth of the
Islamic nation andeverywhere.
May Allah make them successful following in the footsteps of
Joseph, the righteous, and in appl}ing the way of oW"Prophet
Muhanunad, peace and blessings of Allah be upon him. We
always seek help from Allah, He is oW" only Patron and
Supporter.
The SecretaryGeneral
of WAMY
Dr. ManeeBin HarnrnadAI-Juhani

7. INTRODUCTION
In the Name of Allah, may the blessing.~andpeaceof Allah upon
his Messenger, his familY, his companions, and all those who
follow him.
The youth are the spirit of a nation, the resource of the future,
and the hope for tomorrow. They are the nerve of life and the
blood that runs in the artery of the society. The society will never
progress except by their efforts. In the context of m)' speechon
the youth, I would like to presentthe following issues:
1.Who arethe Youth?
Many think that the youth <irea segmentof a society who are
between the agesof 18 and 40. But the fact of the matter is that
every individual able to playa role in the society, be it a child, a
grown-up, young or old is a menberof the youth. Hence, their
participation is not confined to a specifiedageor a certain period
of time. A human being staysyoung so long ashe is ableto serve
his society, his country, and his nation. Thus he staysyoung as
long as he offers some of his expertise and his knowledge
whetheris a worker, peasant,employee,or and employer.
2. What is the duty of the Youth?
A great duty is laid upon the shoulders of the Youth to serve
their country and their society. They are supposedto fulfil their
great duty without any 1a~ess or tardiness.The Youth will not
fulfil this duty fully unlessthey believe in it, are aware of it, and
are directedto it with conviction and satisfaction.There must be
no coercion or force.
1

8. If he is pushed by his strong faith, awaking belief, his national
and social sense, then he will work day and night. He will
endeavourin every sphere to serve his nation and to serve his
country. The youth will alwaysstrive to work industriously in the
cause of developing his nation and move it up the ladder of
civilization.
A hwnan being does not only perfOffil his duty when he is
enticed or frightened. But he does it in the bestmanner when he
has undoubting faith. Thus, we can be sure that the fruit of his
duty will be reaped.The Youth in every society are the causeof
progress, development, and prestige. They are also the causeof
society falling into the abyss. This is because they foffil the
essentialworking group of every intellectual, social, political, or
moral sphere.
3.
What arethe rights of the Youth?
Due.to the significant role the Youth play in elevatingthe societ)1
aswe havenoticed, we might wondered what has beenoffered to
this segmentof society? What must they be offered to guarantee
their continuous productivity and steadfastnessin doing their
duty fully without deviation?
Since they have been asked to fu)fi1 their duty, in return they
have some rights. They should not be blamed if they request
suchrights. The fully grown Youth is like the flower which is full
of life, ambition, and detennination that does not settle or relax.
He is always in need of care and catering to his needs and
personalconcerns.He is in needof someoneto hold him by his
2

9. hand and offer him what is needed in this life to enablehim to
lead his societyand country to progressand the achievement of
the desired goals. These rights vary with time and with the
environment, and must be addressedwith care and guidance in
order to fulfil the needsof the time.
3

10. mE STORY OF JOSEPH
Now let us look at the story of Joseph,peacebe upon him, as
hasbeenmentioned in the 12th Chapterof the Holy Quran. This
chapter is entitled Joseph(Yusuf in Arabic) and it startswith the
Arabic syllabic letters Alif, Lam, Ra. It is our view and the view
of many commentators that these letters are just symbols and
signs that are not known except by ALLAH and those who are
finnly entrenched in knowledge. Other chapters of the Holy
Quran start with these three Arabic syllabic letters. These
chaptersare Yunus and Hud, and they arethe chaptersthat come
before the chapter of Josephin the Quranic order. The chapters
of Ibrahim and Al-Hijr come after Yusuf. They are separated
from Yusuf by the chapter Al- Ra'd. These Chapters begin as
follows:
In thenameof ALLAH theMostgracious,theMostMerciful.
..Alif Lam Ra. These are the ayats of the book of wisdom.
(Yunus: 1)
.,Alif Lam Ra,(This is) A book with versesbasic or fundamental(of established
meaning)further explained in detail from Onewho is wise andwell acquainted
(with all things ),"
(Hud: 1)
"Alif Lam Ra.Theseare the symbols orverses ofthe perspicuousbook.
We have sent it down as anArabic Quran in order that ye maylearnwisdom:'
(Yusuf:1& 2)
..Alif Lam Ra. A book which we haverevealedunto thee in orderthat thou
might lead mankind out of the depths of darknessinto light bythe leave of their
lord to the way of him, the exalted in power, worthy of all praise."
(Ibrahim:1)
4

11. ..Alif Lam Ra. These are the ayat of revelation of a Quran that makes things
clear:'
(Hijr: 1)
The flfSt thing we notice following eachof theseopeningsis the
relationship between them and the word Book or Kitab in
Arabic. This encomages us to seek knowledge and learning
whether it be through reading or Miting. There is also a call to
benefit from the knowledge and morality that the Book contains.
We are also urged to ponder, to think, and to contemplate what
has been revealed from this Book of inexhaustible words and
knowledge. This .call is continuousand permanentand will exist
so long as the book exists. The Book is for all peoples of all
times.
Mter the 1stverse in the 12th Chapter, the words of ALLAHstate:
"We have sent it down as anArabic Quran in order thatye maylearnwisdom.
This clearly shows that the Holy Book came in a languagethat
people could understand and speak. That language was the
Arabic language.
The rethorical style requiresthe considerationof the situationand
that human beings are not spokento except in the languagethat
they understand.Those without knowledge are not spokento in
the way that a scholar is spokento, and the opposite is true. In
this regard, Prophet Muhammed (PBUH) instructed us to speak
to people with what they can understandand leave out what they
5

12. can not understandand he posedthe question: "Do you want that
ALLAH and his messengerbe disbelieved?"
The story of Josephis prefaced with this saying of Allah, The
Exalted:
"We do relate unto thee the most beautiful of stories in that we reveal to thee
this portion of Quran before this thou to was among those who knew it not:'
(Yusuf: 3)
From this it becomesclear that whatever is narrated in this story
is from ALLAH. There is a great difference between what is
from Allah and what is from anyoneelse.
The most beautiful of storiesis the one that is most truthful, has
the bestspeech,an honourable aim, hasthe most respectedgoal,
and the straightestpathto follow, The storiesof the Hol)' Quran
that are used are historical events or incidents which have no
elementof fantasy or imagination, They are real! Never the less
they are unique in their excitementand suspensewith absolute
facts,
6

13. THE EVENTS OF THE STORY AND ITS LESSONS
The story starts with Joseph, peace be upon him, telling his
father about the strange vision he had while asleep. He was
waiting for its interpretation.
A noted companion of the Prophet, Ibn Abbas, saidthat: "visions
of the prophetsare revelationsfrom Allah."
"Behold Joseph said to his father: Dh my father I did see eleven stars and the
sun and the moon, I saw them prostrate themselves to me."
(Yusuf: 4)
But his father, Prophet Jacob(Yacub m Arabic) could only
revealonesideof the wion to hisson.Thatis, the wion wasa
truewion andthattherewasmuchgoodawaitinghim in hislife.
Jacobimplored Josephnot to mention this vision to his brothers.
Jacobfeared that they would envy him and conspire againsthim
in an unbearable way. Thus, we have the first lessonfrom this
story. Weare encouraged to fulfil our requirements with
discretion and to deal with others according to their personal
qualities and our knowledge of them.
Joseph,peacebe upon him, was the yolmgest of the twelve (12)
children of Jacob. He was the most preferred to the father and
the most beloved to him. Jacob would meet Joseph with a
smiling face and a happy heart. He would listen to what he said
with interestbe it for simple news or Joseph'sneeds.His brother
Benjamin enjoyed the same statuswith his father although to a
lesser degree. The other brothers noticed this preferential
treatment ftom their father. They startedholding secretmeetings
7

14. to conspire againstJosephin a way that increasedtheir motives
of envy and hatred.
They said: "Truly Josephandhis brothcr are loved more by thcir fatherthanwc.
But we are a goodlybody! Really our father is wandering (in his mind)! .,
(Yusuf: 8)
The ten brothers then decided to kill Joseph. They basedtheir
action upon the belief that their father preferred the younger
brothers Josephand Benjamin over them. They thought that by
getting rid of Josephthey would reconcile themselveswith their
father. Thus, they thought their father's heartwould turn to them
and their hearts would be cured from remorse and pain caused
by Joseph'spreferred statusover them.
There is an important lessonin this for everyMuslim. He should
not let his children feel his preference for someof them over the
others. He should not have more concern and care to some of
them over the others, especiallyif they are of different sex,male
and female, or from different mothers. In my opinion equality
between children is a basic condition of justice between wifes.
This is a matter that one hasto make sme or be certainof before
thinking about manoyingagain for the second, third, or fourth
time.
When the time of thinking and planning had ended the time for
action came. The sons urged their father to send Joseph with
them while they grazed their sheep. They gave him their word
that they would take careof Joseph.
8

15. They said: "0, our father why dost thou not trust liSwith Joseph,seeingwe are
indeedhis sincerewell wishers."
(Yusuf: 11)
"Send him with us tomorrow to enjoy himselfand playandwe shall take every
care of him,"
(Yusuf: 12)
As a resultof their insistencetheir father agreedreluctantly.
Jacob said: "Really it saddens me that ye should take him away, I fear lest the
wolf should devour him while ye attend not to him,"
(Yusuf: 13)
But the brothers affmned that they would take care of Joseph.
Their father was pleasedwhen they told him that Josephwould
have a chance to enjoy himself and play. Thus they deceivedtheir
father.
Josephran with his brothers to the pasture. The brothers took
from the fearful words of their father, an excuseto implement
their plan against Joseph. A consensuswas reached that they
would throw Joseph doWna well and leave him to his fate and
destiny.
Then they came to their father in the early part of the nightweeping."
(Yusuf: 16)
They said: "Oh , our father we went racing with one anotherand left Joseph
with ourthings andthe wolf devouredhim, but thou wilt neverbelieveus even
thoughwe tell the truth,"
(Yusuf: 17)
9

16. Hence falsehood reveals itself as if the guilty one is sa}ing,
,.come and take me,". In the poet's words, ..but the eyesof the
listener knows from the eyes of the speaker, whether he is a
friend or a foe.,.
Later the sonsof Jacobreturned at night so that the eyesof their
father would not seethem and the darknessof the night would
cover them. The evidence exposed them and revealed their
conspiracy. Their deceit could not have been hidden from their
father.
They stained his shirt with false:blood. He:said: "Nay but your minds have:
madeupa tale (that maypass)with you. For me patienceis mostfitting against
that which ye assert.It is AlQh(alone) whose:helpcan be:sought:'
(Yusuf: 18)
In this there is a call or a lesson not to be hasty in making
judgments, but to be deliberate and patient in understandingthe
situations; to tackle the situation from all anglesto find out the
truth. There is also a call and a lessonto seekthe help of Allah
during trials, adversity, or problems.
It hasbeen stated in this context that there was once a woman
who soughta court judgment from Shuraih. Shecarneto Shuraih
weeping and Shabeesaid: "Ob, the father of Ornaya, don't you
seeher weeping." Shuraihresponed:
"The brothers of Joseph came weeping though they were
oppressorsand liars. It is not proper for a human being bejudged
exceptby the truth. "
10

17. Thenhelpcameto JosephfromHeaven.A caravanpassedby
thewell andhewastakenoutof thewell.
"Then there camea caravanof travellers,They senttheir water carrier (for
water), And he let downhis bucket (into the well) and he said: "Ah, there,good
news,hereis a (fine)young man!" Sothey concealedhim asa treasure,but
Allah knoweth well all that they do,"
(Yusuf: 19)
The (brethren)sold him for a miserableprice, or a few Dirhams, In such low
estimationdid they hold him,"
(Yusuf:20)
Allah doesnot neglecthis servants.Be with Allah andbe without
fear.
"And for those who fear Allah. He (ever) prepares a way out and He provides
for him from sources he never could imagine."
(AI-TaJaq:2&3)
That is what is confimled by the incident that Joseph,peacebe
upon him, faced in this story.
Josephwas later sold in Egypt. He was transferred from one
country to another and from one hand to another until he was
settled in the house of El-Am. EI-Aziz was the Minister of
Treasury in Egypt at that time and he saw in Joseph
resoW"cefulnessand righteousness.
"The man in Egyptwho brought him saidto his wife: "make his stayamongus
honorable,Maybe he will bring us muchgood, orwe shall adopt him as a son,"
Thus did we establishYusuf in the land,that we mightteach himthe
11

18. interpretation of stories and events.And Allah has full power and control over
his affairs; but mostamongmankind know it not."
(Yusuf:21)
There was a great difference betweenthe people of the caravan
who sold Joseph for a miserable price, a few Dirhams, and
EI-Aziz.
"1'he (Brethren) sold him for a miserableprice. for a few dirhamscountedout:
In such low estimationdid they hold him r'
(Yusuf:20)
But EI-Aziz considered him to be a priceless jewel. Even
paymentswith heapsof gold and silverwould be insufficient.
But Joseph'strials were to continue in pW"Suitof him.
But she in whose househe was, soughtto seducehim from his true self. She
locked the Doors and said: "Now come thou dearone!" He said: "Allah forbid
truly your husbandis mylord! He mademy sojournagreeable!Truly no good
cometo those who do wrong!"
(Yusuf: 23)
In the Arabic text of the Quran there is a word "EI-Murawadah",
which means seeking to seduce. It really means trickety and
deception. That is conspiring and plotting againstsomeonein a
very nice way and using clever deceit.
Josephwith his strong faith, morality, and piety, did not want to
betray or deceivethe EI-Aziz. The one who had put him up and
was so generousto him. The one who put him up in his house
and considered him a son. He did not want to meet good with
evil and generositywith betrayal and deception. This was a
12

19. great wrong doing and the wrong doers are never successful.
This is the morality of a Muslim in all conditions.
In a !inn and dignified manner with honor, strength, and faith,
Josephsaid:
..Allah forbid truly thy husbandis mylord! He made mysoujourn agreeabletruly
no good comesto thoeswho do wrong!"
(Yusuf: 23)
But the woman was insistent and had prepared for everyeventuality.
The wife of El-Aziz had made her decision. She
desired him and he would have desiredher, if it weren't for the
fact that he had seenthe evidenceof his Lord again.
"And (with passion)did shedesire him, andhewould havedesired her, but that
he sawthe evidence of his Lord, Thus (did we order) thatwe mightturn away
from him all evil and shamefuldeeds. Forhewas one of our servants,sincere
andpurified:'
(Yusuf: 24)
Faced Vith the Wlcontroned desire of this woman, Josephcould
not do anything except try to escapeto the door. Shechasedhim
and held him and in trying free himself of her, his shirt was
ripped in the back. Joseph'sshirt later becamethe elidenceof his
innocenceas it was the elidenceagainstJoseph'sbrothersbefore.
Thencamehelpashis lord, El-Aziz appearedatthe doorwhich
broughtthe sceneto anend for Joseph'sbenefit,peacebe uponhim.
13

20. All happening are from the mercy and grace of Allah. Some are
signs of mercy which Allah showers upon his servants and
supporters to facilitate their way. Others are slips and trips in
which the enemiesof Allah fall similar to the way a moth falls
into the fire.
"So he who gives (in charity) and fears Allah and in all sincerity testifies to the
best, we will indeed make smooth for him the path to bliss. But he who is a
greedy miser and thinks himself self sufficient and gives the lie to the best we
will indeed make smooth for him the path of misery."
(AI-Layle: 5-10)
Hence,
the coming of EI-A2iz at that crucial moment wasundoubtedly
one of the signs of Allah. It manifested Allah's
mercy and grace as it revealed a constant protection for that
servantwho was being prepared for the office of prophethood. A
Muslim does not betray his trust or deceive others and if a
calamity befalls him, he is ever steadfast.Also, a Muslim does
not succumb or weakenin the presenceof temptations.
So they both raced each other to the door, and she tore his shirt from the back:
They both found her lord near the door. She said: "What is the (fitting)
punishment for one who formed an evil design against thy wife, but prison or
a grievous chastisement?"
(Yusu[:25)
He said: "It was she that sought to seduce me from my (true) self." And one of
her household saw (this) and bore witness, (thus) "If it be that his shirt is rent
from the front, then is her tale true, and he is a liar!"
(Yusuf: 26)
14

21. "But if it be that his shirt is tom from the back,Then is shethe liar, and he is
telling the truth!"
(Yusuf:27)
So when he sawhis shirt. That it was tom atthe back. (Her husband)said:
"Behold! It is a snare of youwomen! Truly, mighty is your snare!"
(Yusuf:28)
"Dh Joseph,passthis over! (Dh wife) ask forgivenessfor thy sin,for truly thou
hastbeen at fault!"
(Yusuf: 29)
EI-Aziz who was the :Minister of Treasury of Egypt with his
insight, knowledge, and expertise saw the generosity and good
morality of Joseph. This led him to bear witness that Josephwas
speakingthe truth. Some other commentators have mentioned
that an infant was in the house and that infant supportedJoseph's
testimony. This was related by Abu Hurayrah and Ibn Abbas,
May Allah be pleasedwith them.
The woman exaggeratedin the defenseof her chastityand purity
by askingfor the imprisonment of Josephor a tough punishment.
Joseph, who was true with his Lord, strongly and confidently
defendedhimself sa}ing.
"It wa...she who sought to seduce me from my true self."
(Yusuf:26)
He said this without the needto confirnt the truth with emphasis,
evasion, or by swearing an oath. He left the truth flowing
accordingto its nature, without the needto follow the ways of
15

22. thosewho commit falsehood and lies by swearingand talking too
much to hide the truth with falsehood. This is the way for a
Muslim in his life. His way must be the way of truth and his
saying must be the truth and he should not fear abiding by the
truth or reproach.
Thus we can see that the innocence of Josephwas proven. He
was acquitted from the falsehood and accusationswhich the wife
of EI-Aziz had stated.
The wisdom, expertise, and experience of El-Am in many
matterswas manifested when he carneto his wife not to accuse
her alone, but to show the universality of this trait in the female
sex.
Her husbandsaid: "Behold it is a snareor you women truly mighty is your
snare."
(Yusuf: 28)
Then EI-Aziz combining advice, guidance, and reproach for his
wife tW"Iledto Josephandsaid:
"0, Joseph pass this over 0"
This meant that Josephshould avoid talking about this matter.
Then turning to hiswife, he said:
"Oh, wife ask forgivenessfor your sinfor truly you have beenat fault,"
In the Arabic text of the Quran the word Al-Khateen means,
exactly, thou has been from those men and women who are at
fault. This is usedinsteadof Al-Khteaat which meansexactly,
16

23. that thou has been ftom those women who are at fault. This is
done asa mitigation or lesseningof the accusationdirected at her
to make this sin applicableto both the male sex and female sex,
asevery child of Adam is liable to fall into sin. She must confess
this sin, at leastto herself, and askher lord for forgiveness and
repentance.
This incident was soon spread in the fonD of a rumour on the
lips ofpeople throughout the city. This occurred eventhough the
incident was known only to a very closed circle which included
EI-Anz, his wife, and Joseph. Among the people, the women
were the majority ofthose searchingfor the secrets ofthe houses
and they were the most capable of uncovering thesesecretsand
divulging them.
The incidentof El-Aziz soonbecameknownamongthe women
andbecamethe subjectof gossip.
Ladi~ said in the city: "the wife of the great Aziz is seeking to seduce her
slave from his true self; Truly hath he inspired her with violent love. We see she
is evidently going astray:'
(Yusuf: 30)
When this gossipreachedEI-Azjz and his wife, the wife thought
long and hard on how to entrap these women who were
gossiping about her. She prepared food and comfortable seating
for them and she gave everyone of them a knife to use on their
food. She then asked Josephto appearamongstthem while they
were inattentive.
When Josephcamebefore them in his handsomeappearanceand
presence,they without thinking cut their handsasthey were
17

24. looking at him. After having filled their eyes lith the angelic
appearance of Joseph, they realized that their wounds were
bleeding. They then cried out from the depthsof their hearts.
,.Allah preselVeus no mortal is this! This is noneother than a noble angel:'
(Yusuf: 31)
The.womentold her that shewas not to be blamed or reproached
after what they had seen.Joseph,peace and blessingsbe upon
him, was endowed with a portion of beauty as has been proven
in the narration of EI-lsra (the ascensionof the Prophet). The
wife of El-Am proved undoubtedly that Josephwas loved for
his handsome appearance, mannerism, and morality. She
confessedthat shehad soughtto seducehim from histrue self.
"She said there before you is the man about whom you did blame me! I did seek
to seduce him from his true self but he did firmly save himself guiltless!"
(Yusuf:32)
With thisconfessionit canbe seenthatthe childrenof Adamare
fallible. Thisconfmnsthateverysoulhearsevilwhispers.
This obliges every Muslim to reconsider what has spreadin our
society today. Such as using servants,drivers, baby sitters, and
maids in our homes. A Muslim should think and ponder over the
eW and moral decaythat the societywill reap from suchthings.
And
in the sayingof the ladies,
"The wife oi the great Aziz. seeking to seduce her slave from his true self."
(Yusuf: 30)
18

25. The addition of EI-Aziz in this verseis to show the magnitudeof
the sinfulnessof the incident. People are inclined to listen to the
news of thosein power.
We deduce from this, that anyone who is in a high position is
required to care more about his reputation than others and is to
be an example in every matter. But the righteous and God
fearing Joseph, who was being prepared by Allah for his
message,challenged the power of his lady lord by resorting to
Allah to provide him with his mercy, care, and protection and to
avertevil from him. He said:
"Dh, my lord prisonis more to my liking than that to which they invite me.
Unlessthou turn awaytheir snarefrom me, I should in my youthful folly feel
inclined toward them andjoin the ranks of the ignorant."
(Yusuf:33)
The one who takes refuge in Allah and comes under his
protection and is truthful in his faith must get from Allah his
request.
"So
His lord harkened to him in his prayer and turn away from him their snare.
Verily he heareth and knoweth (all things.)"
(Yusuf: 34)
A Muslim should always seek refuge in Allah and pray with
sincerity to Him. A Muslim should not take refuge in human
beings like himself, even if such persons do manifest worldly
power and strength.They, like himself, arepowerless.
19

26. If a matter of Allah has already been decreed it cannot be
advanced or delayed, and it cannot be repelled by evil or halm,
exceptby the command of Allah.
Josephchose prison to escapetemptation (fitna). This was what
Allah decreedin order to remove him from the temptationof the
situation. In two SahibHadith, the Prophet (pbbh) said:
"There will be seven personssheltered under the shadeof Allah
on the day of judgment and there will be no other shadebut his
shade.They are:
A just ruler
A young man who passeshis youth in worship and
serviceof Allah, the lord of honor andglory.
One whose heart is habitually attached to the
Mosque.
Two suchpersonswho love eachother for the sake
of Allah.
Theywhojoin togetherfor hissake
And partedfor hissake
A man who is invited for sin by a rich and beautiful
woman but declines,saying,I fear Allah."
The next ordeal of Josephwas his imprisonment. It was plotted
by the wife of EI-A:ziz or El-A:ziz himself, after of course, the
Will of Allah.
20

27. The imprisonment of Josephcoincided with the imprisonment of
two other young men. It is possible that the two young men were
imprisoned with Josephon the same day becauseof an incident
that happenedin the king's palace.So it was a good opportunity
for Joseph to be imprisoned. In the midst of those incidents,
fabricated accusations and calumnies could easily be leveled
against thoseconsideredundesirablein order to getrid of them.
Truth imposes itse)f and knowledge lifts its holder high. Joseph
was able to gain the confidence of his companions in prison by
his high morality, character, thoughtful judgment andinsight. He
found solutions to their problems and was entrusted with their
secrets.He took it upon hirnse)fto advise,guide and call them to
monotheism. He also interpreted their dreams which often came
to pass.
This is the way of a Muslim, the true Muslim. To be sublime in
his affairs and to take advantageof any opportunity to conveythe
messagefor the cause of Allah. A Muslim must have sincerity
while conveying the messageand be fully certain that Allah is the
One besidewhom thereis no partner.
"Now with him there came into prison two young men. One of them saying: '1
see myself (in a dream) pressing wine. Said the other: "1 see myself (in a dream)
carrying bread on my head and birds are eating thereof. Tell us (they said) the
truth and the meaning thereof for we see that thou art one that does good. "
(Yusuf: 36)
21

28. He said: "Before anyfood comes (in due course)to feed either of you, I will
surelyrevealthe truth and meaning of this ere it befall you,This is part of the
dutywhich my Lord has taught me, I have, I assureyou, abandonedthe ways of
a people that believe not inAllah and that evendenythe Hereafter,"
(Yu5uf: 37)
"And I follow the ways of myfathers, Abraham, Issac,andJacob;And never
could we attribute anypartners whateverto Allah: that (comes)of the grace of
Allah to us andto mankind: yet most menare notgrateful.
(Yusuf: 38)
"Oh, mytwo companionsof the prison, I ask you. Are manylords differing
amongthemselvesbetter, or the One Allah, the Supremeand Irresistible?"
(Yusuf:39)
"If nothim, ye worship nothing but nameswhich ye have named,ye and your
fathers, for which Allah has sentno authority. The commandis for none but
Allah. He hath commandedthatye worship none but him; This is the right
religion, but mostmenunderstandnot,"
(Yusuf:40)
"Oh, mytwo companions ofthe prison, As to one of you, hewill pourfor his
lord to drink: As for the other,he will hangfrom the crossandthe birds will eat
from off his head. So hath beendecreedthat matter whereofye twain do
inquire."
(Yusuf: 41)
"And of the two, to that onewhom he consideredaboutto be saved,he said:
"mention meto thy lord." But Satanmadehim forgetto mention him to his lord:
And thus Josephlingered in prison a few moreyears."
(Yusuf: 42)
22

29. The king of Egypt saw a strange vision that confused and
honified him. This led him to gather all the magicians,
soothsayers,and astrologerstogether. He told them what he had
seen. He asked them to interpret the vision, but they were all
unableto do so, asthis was decreedby Allah.
Then one of the companionsof Joseph,who was out of prison at
that time told the king about the knowledge of Joseph in the
interpretation of dreams. He asked the king to send him to the
prison to seekthe interpretation of the dream. With that camethe
releaseof Josephfrom prison and relief from his problems.
Josephthen explainedthe vision
plan. This plan was to be
circumstanceswhich would soon
The King of Egypt said, "1do see in a vision sevenfat cows and sevenleanones
devoureredand sevengreen earsof com andsevenother withered, All you
chiefs expoundto me my visions, They saida confused melodyof dreamsand
we are not skilled in the interpretation of dreams,"
(Yusu(:43)
"But the manwho had beenreleased,one of the two who had beenimprisoned
with Yusuf andwho now bethoughthim after so long a spaceof time said: " I
will tell youthe truth of it interpretationsendmetherefore,"
(Yusuf:44)
"Oh, Yusur', he said, "Ob man of truth, expound to us the dream of seven fat
cows whom seven lean ones devourered and of seven green ears of corn and of
seven others withered, that I may return to the people and that they may
understand:'
(Yusuf:46)
23
of theking andthendrewup afollowed
in light of difficult
engulfthe countryandpeople.

30. Yusuf said,"for sevenyearsshall you diligently sow asis your want,The
haIVestthat you reap,you shall leavethem in the ear
excepta little of which youshall eat,"
(Yusuf:47)
'Then will come after that period sevendreadfulyearswhich will devourerwhat
you shall havelaid by in advancefor them, All excepta little which youshall
have speciallyguarded,"
(Yusuf:48)
"Then will come after that period a year in which the people will have abundant
water in which they will press wine and oil:'
(Yusuf:49)
The King was convinced of the interpretation of his vision. He
admired the knowledge of the interpreter, Joseph, and his
opinion on the effective coW"Seof actionto face the forthcoming
difficult circumstances.So the King said:
"bring ye him unto me,"
But Josephrefused the King's invitation. The joy of freedom did
not preoccupy his mind from requesting investigation of the
reasonfor his imprisonment to prove publicly his innocence.He
wanted to regain his dignity and clear his name to those who
thought ill of him. Therefore Joseph said to the King's
messenger:
"Go back to your lord and ask him what is the state of mind of the ladieswho
cut their hands. For my lord is certainly well
aware of their snare,"
(Yusuf:SO)
24

31. The true believerdoes not fear reproachin the causeof truth and
the innocent.hand does not fear to be cut off. The dedicationto
achieve a good reputation and to live with honor and dignity
without any senseof servility and humiliation is the way of a
Muslim and his motto.
The requestof the imprisoned Josephstruck the earsof the King
asa thunder bolt and causedhim to recall the incidence from the
beginning. He, therefore, ordered an investigation and the
involved ladieswere questionedagain.
The King said to the ladies: 'What was your affair when you did seek to seduce
Yusuf from his true self?
The ladies could find only the true answer that could no longer
be hidden.
The ladiessaid, "Allah preserveus! No evil knowwe againsthim, Saidthe
Aziz's wife: "Now is the truth manifest(to all): it was I who soughtto seduce
him from his (true) self: He is indeed of those who are (ever)true
(andvirtuous),"
(Yusuf: 51)
All testified to the purity, chastity, and good morality of Joseph.
Even the wife of EI-Aziz could not but join in the testimony. She
came out of her embarrassmentand sobriety to admit beyond
any doubt that she was the one who tried to seducehim as has
beenmentioned in theverse.
A right with a seekeris never lost. The right to justice that Joseph
had lost was regainedasa resultof his insistenceand desireto
25

32. conftm1 it and to prove it. Thus every right is regained jf its
seekeris truthful and sincerein trying to regainit.
Joseph got out of prison after being proven innocent of that
heinous accusationand stood before the King confidently mth
his head held high. The King was attracted by his speech,the
integrity of his opinion, and his eloquenceand allowed him the
opportlmity to stayin hispalace.
Tllerefore, when he had spokento him, He said: "Be assuredthis day thou art,
before our 0wn presence,with rank.finnly established.And fidelity fully
proved."
(Yusuf: 54)
Josephchosethe most suitablejob which he was most capableof
handlingand organizing.
This was possible becausehe was fully acquainted with his own
abilities.
Yusuf said: "set me overthe storehousesofthe land: I will indeedguardthem.
As one that knows (their importance),"
(Yusuf:55)
Because Egypt was to receive seven years of fertility to be
followed by sevenyears of famine, there had to be strictness,
effective management,and careful planning of resources. Thus
Joseph (in the previous verse) placed his role as a guardian
before his knowledge. Guardianship may be sufficient without
knowledge in the above circumstances.Vhereasif knowledge is
utilized without guardianship, good will not be achievedin such
circwnstances.
26

33. The solution of somematters requiresknowledge, others require
experience. Some cannot dispense with either knowledge or
experience.In this is a clarification of the relationship betweena
Muslim, his work, and his position. A muslim needsto choose
what suitshis inclinationsand desiresin so far ashe is able to do
so. And in doing so, it is permissible for him to praise himself
and reveal his qualificationsif peopleare ignorant of them as our
Prophet Yusuf (peace andBlessingBe Upon Him) did.
With every hardship there is relief and this is conf1rn1edby the
sayingof Allah the exalted:
"So verily with e'/ery difficult there is relief, Verily with every difficulty there is
relief,"
(AI-Inshirah: 5)
One difficulty cannot defeattwo reliefs asthe messengerof Allah
said. To the true believers, the end of fate is to felicity and
goodness.
Later, after imprisonment, chastisement,mental, and physical
humiliation, Josephwaspromoted to a position with a high social
status.
"Thus did we give established power to Joseph in the land, to take possession
therein as, in when, or where he pleased. We bestow of our mercy on whom we
please, and we suffer not to be lost, the reward of those who do good:'
"But verily the reward of the Hereafter is the best, for those who believe, and
are constant in righteousness:'
(Yusuf: 56-57)
27

34. If the righteous and god fearing believer cannot achievefelicity,
goodness,and happinessin this world he will surely achievethem
in the hereafter. A Muslim, hence must increase his trust and
confidence in his Creator and do what is pleasingto his Lord in
all spheresof his life.
Joseph'sinterpretation of the King's vision was fulfilled as the
sevenfertile years passedand were followed by sevenyears of
famine which engulfed the whole country.
Egypt, due to the skilled management and wise guardian of
Joseph,had stored enoughduring the 1st sevenfertile years and
was fully prepared for the coming event. This action guaranteed
Egypt's prosperity so much so that Egypt became the land to
which travellers would come seeking provisions and supplies.
Among those who came seeking provisions were Joseph's
brothers.
'Then cameYusuf's brethren:They enteredhis presence,and he knew them,
butthey knew him not,"
(Yusuf: 58)
They did not know him becausethey neither expectedto meet
him again nor did they ever expect that he would hold such a
high position asthe manwho was standingin front of them held.
Josephworked out a trick to ensure that they would come back
to Egypt again and again. He talked to them and obtained some
news about them. He then continned to them that he would not
give them their measure of com again until they brought their
28

35. brother Benjamin to confum the authenticity of the information
which they had told him.
Becausehe trusted their honesty and their father's honesty, he
left their stock which they brought in exchange for the goods
they receive in their saddlebags. This was done to make them
think that it was placed there by mistake. Thus, encouraging
them to return to Egypt to bring the stock back to him even if
they did not intend to return for additional provisions.
"And when he had furnished them forth with provisions (suitable) foJthem, he
said: "bring unto me a brother you have of the same father as yourselves (but of
a different mother). See ye not that I payout full measure, and that I do provide
the best hospitality?"
(Yusuf: 59)
"Now ifye bring him not to me, ye shall have no measure (of corn) from me, nor
shall ye even come near me,"
(Yusuf: 60)
'They said: "We shall certainly seek to get our wish about him from his father:
Indeed we shall do it,"
(Yu5uf: 61)
"And Josephtold his servantsto put their stock in trade (with which they have
bartered)into their saddlebags,so that they should know it onlywhen they
returnedto their people. in order thatthey might come back"
(Yusuf:62)
They went back to their father with this ominous news to seekhis
agreementin allowing their brother to accompanythem.
29

36. They would use this piece of ne~s as a weapon in their
psychologicalwar with their father.
"Now whenthey returnedto their father, they said: "Oh, ourfather! No more
measureof grain shall we get (unlesswe take our brother): So send our brother
with us, that we mayget our measure;And we will indeedtake e..'ery
care of him."
(Yusuf: 63)
Prophet Jacobcould only but yield to their request,especially
after they hadsaid:
"Oh, our father! What (more) canwe desire?This our stock andtrade has been
returned to,us: Sowe shall get more food for our family; We shall take care of
our brother; and add (at the same time)a full camel's load (of grain to our
provisions).This is but a small quanity.
(Yusuf: 65)
This shows us that if a Muslim is provided with proof and
evidence during an argument, he should believe and be
convinced. He is not to deal with others with suspicion and ill
feeling. With this view of dependenceand trust in Allah, Jacob
took an oath from his sons to bring back their brother mless a
matter beyond their power or control befell them. Hence,
showing his belief in destiny, its good and its evil. With the kind
and merciful heart of an ailing faithful father, Jacobadvised his
sonsprior to their departure. He advisedthem with that which
would benefit them and protect them from evil. And in the light
of understanding the rule of adopting causes and taking
precautions, Jacobadvisedthem with thefollowing:
30

37. Further he said: "Oh my sons! Enter not all by one gate: Enter ye by different
gates. Not that I can profit you aught against Allah (with my advice): On him do
I put my trust: And let all that trust put their trust on him:'
(Yusuf:
67)
The sons implemented this adl1ceand entered from where their
father commanded. Josephintroduced himself to his brother and
askedhim to hide this secretuntil the time cameto divulge it..He
then confmed his brother from among them to let them face a
tough ordeal as they had given their father a strong oath to keep
and return their brother. The retribution meted out to them was
the samekind meted out to Joseph.Once they gave their father
an oath to take care of Joseph, but they had deliberately and
willingly betrayedtheir trust with their own hands.
They had lost Josephdeliberatelyand here againthey would lose
their brother Benjamin whom they had been entrusted with and
evenhad taken an oathto his careandsafety. But this time it was
not deliberate.However innocent theywere this time, astheyhadno
control over the events, with regard to loosing their brother,
their first pre"10uswrongful action with Josephis now' causing
them the punishment which they had thus far been able to
escape.Thus,justice will eventuallysettleits debts with people. If
a culprit escapes its grip for a certain crime without being
punished. Later he may be accusedof a crime for which he is
innocent. Then he will receivethe retribution for the crime which
he had committed earlierand did not gethis due punishment.
The
plan of Josephwas to place the great beaker of the King
from which he drank into his bothers'saddlebags.When theyhad
traveled some distance, he chased them and called uponthem:
31

38. "Oh ye (in) the caravan!Behold! Ye are thieves,without doubt! They said,
turning towards them: "What is it thatye miss?"
(Yusuf:70)
They said: "We miss the greatbeaker of the King; For him who producesit, is
(the reward) of a camelload; I will bebound by it."
(Yusuf:72)
The brothers)said: "By Allah! Well ye knowthat we came notto make mischief
in the land,andwe areno thieves!"
(Yusuf: 73)
(The Egyptians)said: "What then ~hallbethe penalty ofthis. if ye are (proved)
to havelied?"
(Yusuf:74)
They said: "The penalty should be that he in whose saddlebag it is found should
be held (as bondman) to atone for the crime. Thus it is, we shall punish the
wrongdoers!"
(Yusuf: 75)
"So he began(the search)with their baggage,before(he cameto) the baggage
of his brother: At length he brought it out of his brother's baggage.Thus did we
plan forJoseph. "He could nottake his brotherby the law of the King except
that Allah willed it (so). We raiseto degrees(of wisdom) whomwe please:but
overall enduedwith knowledge is One,The All Knowing."
(Yusuf:76)
A Muslim should always be ready and prepared for any matter
and he doesnot hold accountableanyone exceptthe offender.
32

39. "No bearer of burdenscanbearthe burdenof another:'
(AI-Isra: 15)
He believes that no matter how far he has reached through
knowledge, high status, or prestige in the sight of people, there
are still above his knowledge many stepsand above these steps,
other steps until they all pour into the infinity of divine
knowledge. Therefore a Muslim should not become
self-conceited by his knowledge or boast about his
understanding, but rather he should humble himself truly
believing the sayingof theExalted:
"Of knowledge it is only a little that is communicatedto you (Oh men),"
(AI-Isra:85)
The sonsof Jacobwere at a loss when the accusationstruck
themandtheyrealizedthattheirbrotherwastrapped.Theycould
not find anything with which to defend themselvesexcept
separatingthemselvesfrom thestrongrelationshipbetweenthem
andtheirbrother.
They said: "if he steals, there was a brother of his who did steal before (him):'
The two brothers, Josephand Benjamin were only their brothers
from their father's side. Their motherswere different. Joseph
heard this accusationleveled athim and his brother.
"But thesethings Yusuf did keep locked in his heart revealing notthe
secretsto them,"
(Yusuf:77)
33

40. He was not overpressingor a manof hasteashe gathered the
proofs and evidence that would eventually end the matter and
find the culprit. The culprit would be presented with his full
record, so clear and precise that he could not evade full
confession, remorse, pardon, and repentance to achieve
reformation.
Joseph'sbrothers pleaded strongly to take one of them in the
placeof Benjamin and to have mercy on their father.
But Josephresponded:
He said: "Allah forbid that we take other than him with whom we found our
property: Indeed (if we do so), we should be acting wrongfully."
(Yusuf: 79)
It is not righteous to capture the innocent in the place of the
guilty. This constitutesan injustice which is not in line at all 1th
righteousness.
'1len the sonsof Jacobcould not find a way to get Josephto
release their brother from bondage, they got together and
discussedtheir plight. The eldest son became grieved, worried
and embarrassed to meet his father due to his feelings of
responsibility with regard to his negligence of his two brothers,
Josephand Benjamin, andsaid:
'Therefore will I not leave this land until my father permits me. or Allah
commands me; and He is the best to command,"
(Yusuf: 80)
34

41. The rest of the brothers returned to their father and told him
what had happened.
'Turn ye backto yourfather, andsay.Oh our father! Behold! thy son
committed theft! We bearwitness onlyto whatwe know, andwe could not well
guard againstthe unseen!"
(Yusuf: 81)
"Ask at the town where we havebeenandthe caravanin which we returned,
and (you will find) we are indeedtelling the truth."
(Yusuf:82)
Look at how the truth makesits. holder speak. The speechwas
that of one confident in himself; One not requiring proofs or
e~dence, nor lots of swearing, blabbing, wrong doing, or
argumentsto cover up his position.
A believer is not stung on the same spot twice. Hence we fmd
Jacob receMng this piece of news with doubt of their
truthfulness.
Yucob said: " Nay, but ye haveyourselvescontrived a story (good enough)for
you. So patienceis mostfitting (for me)."
And he spoke in the languageof a true sincere believerwho fully
trusted in his Lord's justice.
So patience is most fitting (for me) maybe Allah will bring them back all to me
(in the end), For he is indeed full of knowledge and wisdom:'
(Yusuf: 83)
That is how he trusted in his Lord and hoped for hisbounties
35

42. and blessings. Jacob turned away from his sons "'ith great
suffering of grief, distress, and the pain of separation from his
sons. When his sonsnoticed that theysaid: .,Father, have mercy
on yourself."
They said: "By Allah! (Never) wilt thou cease to remembc:r Josc:ph until thou
rc:ach thc: last c:xtrc:mity of illnc:ss, or until thou die!"
(Yusuf: 85)
He answeredthem saying:
"I only complain of my distraction and anguishto Allah, and 1 know fromAllah
thatwhich ye knownot:'
(Yusuf: 86)
"0. my sons! Go ye and enquire about Joseph and his brother. and never give up
hope of Allah's soothing mercy: Truly no one despairs of Allah's soothing
mercy. except those who have no faith."
(Yu5uf: 87)
A true believer resorts only to Allah. He does not complain
exceptto him. He stands at his door seeking his grace. He is a
true believerwho trustsin hislord without any despair.Despair is
a form of suspicion of Allah and the unbeliever is the only one
who suspects Allah as he doesn't fully know him or believe in
him.
Joseph'sbrothers returned to Egypt as it was a must for them to
return for provisions and supplies. There was also the matter of
their eldestbrother who took an oath upon himself not to return
until his father gave him pennission or whatever Allah decreed.
Also, there was their brother who was taken forcefully from
them.
36

43. They went to Josephasking for his pro~sions and charity. They
explained their condition, the conditions of their family, and
father after the absenceof their brother who was capturedthere.
The heart of Joseph was full of tenderness, sympathy,
compassion, and eagernessfor his brothers and his t'arniIy. The
time for divulging his secretfinally came.He askedthem:
"Knaw ye howye dealt with Josephandhis brother. not knowing
(whatye were doing)?"
(Yu5uf: 89)
This question stilTed up surprise and astonishmentin them for
they were the only ones along ~th Josephwho knew the secret.
Hence they all calledout:
"Art thou indeedJoseph? He said: "I am Joseph,andthis is mybrother: Allah
has indeedbeengracious to us(all): behold,he that is righteous and patient,
neverwill Allah suffer the reward to be lost, of thosewho do right."
(Yusur: 90)
The responseof Josephwas a tough lessonto be learned by his
brothers in dealing Mth others Mthont en-vy or jealousy.
Evet:yoneis destinedfor that which he has beencreatedfor. His
brothers were remorseful and heartbroken at what they had done.
They confessedto their sinsaying:
"By Allah! Indeed has Allah pre[elTedtheeabove us,andwe certainly have
beenguilty of sin!"
(Yusuf:91)
37

44. Josephforgavethemsaying:
"This day let no reproachbe (cast) onyou: Allah will forgive you, and He is the
Most Merciful of thosewho showmercy!"
(Yusuf:92)
Thiswasa dayof pardon,forgiveness,andrepentance.A dayof
reunion,hugging,love, serenity,mercy,andrepentance.It was
the forgivenessfestivalwhereblameand reproachwere absent,
onlyforgiveness,satisfaction,andrepentancewerethere.
Josephthengave an order which wasinstantly followed:
"Go with this my shirt and cast it over the
face of my father: He will tome to see (clearly),
Then come ye (here) to me together with all your family,"
Yusuf: 93)
What a shirt! It holds a great significance as it was the evidence
presented by his brothers to prove that the wolf had devoured
Joseph.It was their father'sproof of their deceit. It presentedalso
a clear proof to absolve Josephof what he had beenaccusedof.
Finally, it was the cure to his father's loss of sight and the-cureto
his father's distressand grief.
The family was reunited and the honorable Josephclimbed up
the throne and raised his parents high on it. His brothers stood
before him peacefully and they all prostrated in praise and
gratitude to Allah. Hence, Joseph's~sion which he saw in his
childhood wasfulfilled.
38

45. "Oh my father! This is the fulfilment of my vision ofold! Allah hath made it
cometrue! He was indeedgood to mewhen he took me out of prison and
brought you (all here) out of the desert,(even)afterSatanhadsown enmity
betweenme and my brothers,"
(Yusuf: 100)
Glory be to Allah the Exalted in power, the Greatand always
true areHis words.
"But it is possible that ye maydislike a thing which is good for you, and thatye
ma)'love a thing which is badfor you. But Allah knoweth. andye know not,"
(Al-Baqarah: 216)
Xti1l0could ever believe the events which befell Joseph? The
casting of him into the well, the falling into the hands of the
travellers, his selling in Egypt for the miserable price of a few
durhams, the plot of his lady lord and her plot with a group of
ladies, and his imprisonment. 1110thought or could put into his
mind that these eventswere the woven strings of a throne or a
crown for a new king. A king who w'asborn from the conflicts
and sat on that greatthrone and was magnificently crowned. All
of that could not come into being without the decree of the
Powerful and the All Mighty Allah.
'Verily.
when He intendsa thing. His commandis. "Be", and it is!"
(Ya Sin:82)
Allah holds the causeswith his mercy and decreeseventswith his
command which then flow with his wisdom.
Status, prestige, and abundant bounties did not make Joseph
forget the Bestowerof bountiesand the King of Kings, in whose
39

46. hands are everything. Joseph saw that it was incumbent upon
him to be grateful to Allah, the Exalted, for what he had
showeredhim with. Hencehe turned to him in prayer.
"Oh myLord! Thou hastindeedbestowed onme somepower. and taught me
something of the interpretation of dreamsandevents.Oh thou Creator ofthe
heavensand the earth! Thou art my Protector in this world and in the Hereafter,
Take thou my soul (at death)asone submitting to Thy will (as a Muslim), and
unite me with the righteous,"
(Yusuf: 101)
A Muslim should realize that the actionsof this life are the
provisionsfor the Hereafter.Toward this he shouldzealously
preparehimself. Miserableis the one who does notprepare.
Looking closely at this story and pondering over it will reveal that
it constitutes a victory for morality and virtue, and a defeat for
whims and carnal desires. A victory for forgivenessand pardon
and a defeat for jealousy and'enVY.It also revealsthe strength
and weaknessof human beings. The strength, if a human being
returns to the power of his mind and listens to the inspiration of
his conscienceand if he knows the limits of his humanity and
feels wholeheartedly that he is no more than Allah's creature on
earth. That he is one who has beencreatedto rule andgovern by
what Allah has prescribed. And if in his weakness, if he
surrendersto his whims and carnal desires and hands over his
will to his evil whispering soul he is destine for destruction. This
picture is clearly manifestedto thosewho witnessit.
'There is in their stories instructions Cormenenduedwith understanding.It is
not atale invented but a coniirmation oCwhat went beCoreit a detailed
exposition oCall things and aguide and a mercyto any suchasbelieve,"
(Yusuf: 111)
40

47. MORAL ASPECTS OF THE STORY OF YUSUF
The eventsand the charactersof this story tackled the positive
and negative aspectsin the life of a human being with morality
and strength of character. The Muslim youth has to choosethe
straight way for himself. Allah spoke the truth when he said:
"Weshowedhim the way,whetherhebe gratefulorW1grateful."
(Insan: 3)
The
moral aspectsof Islamthatthisstoryhasmanifestedare:
1. Seek help frOlr- those who are knowledgeable and
experienced.Others maybe more knowledgeableand
capablethan you in solving your problems.
"Behold
Josephsaidto hisfather:"Ob, my fatherI did seeelevenstarsand
the sunandthemoon. I sawthempros1ratethemselvesto me."
(Yusuf:
4)
2.
Explaining the danger of parents being overly
emotional with someof their children.
"Theysaid:Truly Josephandhisbrotherarelovedmore by our fatherthan
we. Butwe area goodlybody. Reallyourfatheris obviouslywandering
(in hismind)."
(Yusu(
8)
"Slayye Josephor casthim outto some(unknown)land,thatsothe favour
of yourfathermaybegivento you alone.(Therewill betime enough)for
youto berighteousafterthat."
(Yusuf 9)
41

48. 3. Not to panic during an adversity or calamity and to
keep cahn and patient with a strongbelief in destiny.
"They stained his shirt with false blood. He said: "Nay, but your minds have
made up a tale (that may pass)with you. (For me)patienceis mostfitting:
Against that which ye assert,it is Allah (alone)whose help canbe sought:'
(Yusuf: 18)
People evaluatematters from different points of /iew
depending upon their different backgrounds and
mentalities.
4.
"The (brethren) sold him for a miserableprice, for a few dirh~mscountedout. In
such low estimationdid they hold him!"
(Yusuf: 20)
This was the view held by the people of the caravan,
but the one who bought him in Egypt realized his
value andvirtue.
"The man in Egyptwho broughthim saidto his wife: "make his stay(among us)
honorablemaybehe will bring us much good, or we shall adopthis asa son,"
(Yusuf: 21)
5.
Being chaste when there is a strong call to
respond to the animalistic sexual instincts in the
presenceof enticing and tempting factors.
"Butshein whosehousehewas,soughtto seducehim from his (true)self:
Shefastenedthedoors,andsaid:"Now come,thou(dearone)! Hesaid:
"Allahforbid! Truly (thy husband)ismylord! Hemademy sojourn
agreeable!Trulyto no goodcomethosewho dowrong!"
(Yusuf: 23)
42

49. 6. Not to rush into making or issuing judgemental
statements, but to deliberate the matter and turn it
upside down before reaching a verdict for a final
decision.
"Sowhenhe sawhisshirt,thatit wastom ftomtheback,herhusbandsaid:
"Behold! It isasnareof youwomen! Truly mightyis yoursnare!
(Yusuf: 28)
"Oh, Joseph,passthisover! Ob.wife, askforgivenessfor thy sin, for truly
thouhastbeenatfault!
(Yusuf 29)
7.
Obeying Allah during prosperity, resorting to Allah
during any adversity, and having assuranceof the
divine positive responseeven if delayed are the traits
of a believing Muslim.
"Hesaid:"Ob, myLord! Theprisonis moreto myliking thanthatto which
theyinvite me:Unlessthou turn awaytheirsnarefromme, I showdin my
youthful folly feelinclinedtowardsthemandjoin the ranksoftheignorant."
(Yusuf: 33)
Hesaid:"It is onlyto Allah thatI complainof my deepgriefandmy sorrow:
for I know, from Allah, somethingthatyou do notknow."
(Yusuf: 86)
Calling people to the path of Allah whenever the
opportunity presents itself by acting as a good
exampleand using strongand convincing argument.
8.
43

50. "Ob,my two companionsof thepriso~! I askyou:Are many lordsdiffering
amongthemselvesbetter,or Allah ,theOne, Supremeand Irresistible?"
(Yusuf: 39)
"If not Him,ye worshipnothingbutnameswhichye havenamed,ye and
yourfathers.ForwhichAllah hathsentdownno authority:thecommandis
fornonebutAllah: He hathcommandedthatye worshipnonebuthim: that
isthe rightreligion,but mostmenunderstandnot."
(Yusuf: 40)
9. Tolerance, good character, and giing full advice to
whoever hasconsultedyou.
"Butthemanwho hadbeenreleased"oneof thetwo (whohadbeenin
prison),.andwho now bethoughthim after(solong)aspaceof time,said:"I
will tell youthe truth of itsinterpretation:Sendyeme(therefore)."
(Yusuf:45)
"Oil. Joseph!Hesaid:"Oil. man oftIUth, expoundto usthedreamof seven
fatkine whomsevenleanonesdevour.andof sevengreenearsof comand
(seven)otherswithered: ThatI may ret1,1ffito thepeople.and
thattheymayunderstand."
(Yusuf: 46)
Josephrespondedto his foffiler companion without
harshness or reprimanding, even though the
companion failed to mention Joseph to his master
sooner. Joseph designeda plan for his companion
to deal with the coming event in a manner that
would not shock him. Moreover his words to his
brothers after facing them:
44

51. "Thisdayletno reproachbe castonyou: Allah will forgiveyou, andHe is
the MostMerciful of thosewho showmercy!"
(Yusuf: 92)
10. The practical challengeof a Muslim to others upon
assuranceof his truthfulness and innocence and that
he is the holder of truth.
"Sotheking said:"Bringyehim Wltome." Butwhenthemessengercarneto
him, Josephsaid:"Gothoubackto thy lord, andaskhim, whatisthestateof
mind of theladieswho cut theirhands? Formy Lord is certainlywellaware
of theirsnare."
(Yusuf 50)
"(Theking)said(to theladies):" Whatwasyouraffairwhenye did seekto
seduceJosephfrom is (true)self?" Theladiessaid:"Allahpreserveus! No
evilknowwe againsthim! SaidtheAziz'swife: Nowis the truthmanifest(to
all): It was I who soughtto seducehim fromhis (true)self:He isindeedof
thosewho are(ever)true(andvirtuous)."
(Yusuf: 51)
11. Beautifify onese]fwith the bestmorals and
qualifications.
"Sotheking said:"Bring!:rimuntome; I will take!:rimspeciallyto serve
aboutmy ownperson."Thereforewhenhehadspokento !:rim,hesaid:Be
assuredthisday,thouart,beforeour own presence,withrankfirn1ly
establishedand fidelity fully proved!"
(Yusuf: 54)
45

52. 12.
Present your credentials and introduce yourself if
suitationsor circumstancesrequire it.
"Josephsaid:"Setmeoverthestorehousesof theland:I will indeedguard
them,asonethatknows(theirimportance)."
(Yusuf 55)
13.The necessityof accurateplansand arrangementsto
achievethedesiredandrightobjectives.
.And Josephtold his servantsto puttheir stockin trade(with whichthey
havebartered)into theirsaddlebags,so theyshouldknowit onlywhenthey
returnto theirpeople,in orderthattheymightcomeback."
(Yusuf 62)
So Joseph placed their stock in their saddlebagsto
secmetheir return.
14. It is important not to be careless in dealing with
matters but to be prepared and to take the necessary
precautions. It is appropriate to fulfil the meaning of
the old saying: "Tie yom cameland trustm Allah":
"Furtherhesaid:Db, mysons!Enternotall by onegate:Enterye by
differentgates.Not thatI canprofit you aughtagainstAllah (with my
advice):NonecancommandexceptAllah: Onhim do I put my trust:andlet
all thattrustputtheir 1ruston Him."
(Yusuf: 61)
15. The recognizing with humbleness and confession
that the knowledge of a man is predestinedby Allah.
And that aU the knowledge of a personis nothing in
comparisonto the knowledge of Allah.
46

53. "When Josephattainedhis full manhQ?d,Wegavehim powerand
knowledge:ThusdoWe rewardthosewho doright."
(Yusuf: 22)
"Weraiseto degrees(of wisdom)whomweplease:Butoverall enduedwith
knowledgeis One,TheAll Knowing."
(Yusuf: 76)
16. The ideal kindnesstoward parents.
"Go with thismy shirt,andcastit overthefaceof my father:He will cometo
see(clearly)Thencomeye (here)to metogetherwith all yourfamily."
(Yusuf: 93)
In Joseph'sposition towards his family, Allah says:
"Thenwhentheyenteredthepresenceof Joseph,heprovidedahomefor his
parentswith hirnself.andsaid:"Enterye Egypt(all) in safetyif it please
Allah."
(Yusuf: 99)
"And heraisedhisparentshigh onthethrone(of dignity),andtheyfell down
in pros1ration,(all)beforehim."
(Yusuf 100)
17. Acknowledging of the bounties of Allah and being
very grateful even during preoccupation with them
and being pleased with Allah's decrees.
47

54. Hesaid:"Oh, myfather! Thisisthe fulfilmentof my visionofold! Allah hath
madeit cometrue! Hewasindeedgoodto mewhenhetookme out of
prisonandbroughtyouallhereout ofthedesert,evenafterSatanhad sown
enmity betweenmeandmy brothers.Verily my Lord understandethbest
themysteriesof all thathe plannethto do. ForverilyHeis full ofknowledge
andwisdom." .
(Yusuf 100)
18. The confession of sin and seeking repentance from
Allah with the realization that infallibility is for Allah
alone.
SaidtheAziZs wife: "Nowis the truth manifest(to all): It-wasI who sought
to seducehim fromhis (true)self:Heis indeedof thosewho are(ever)true
(andvirtuous)."
(Yusuf: 51)
Moreoverthe confessionof Joseph'sbrothersafterhe
divulgedthe secretof histrueselfto them.
"Theysaid:"ByAllah! IndeedhasAllah preferredtheeaboveus,andwe
certainlyhavebeenguilty of sin!"
(Yusuf: 91)
Peacebe upon the Muslim youths who abide by the injunctions
and commands of Allah everywhere and who follow the Islamic
Law by applying its teachingsand principles at all times.
48

55. CONCLUSIONS
Finally, this has been a cursory glanceinto Sura Yusuf as it has
been related in the Holy Quran. I don't claim that it hascovered
all aspectsof the story. It is impossible for me or anyone elseto
do so. For the Quam is an inexhaustible spring. Hence some
scholars have said: "The knowledge of the scienceof Tafsir or
Commentary is still a deep sea in which one needs to delve to
bring out it invaluable treasures and deduce its wonders and
secrets."
The scholars are still standing at its coast sipping from its pure
spring and never get satiated.%0 is able with his knowledge to
encompassthe words of the All Mighty, our Lord, the Exalted in
Power? %0 can perceive its secrets,its nuances,it miracles, or
allegethat he hasreachedpetfection?
Successis from Allah. In him alone I trust and to him I turn in
repentance.
THEN END
49

56. REFERENCES
1. mE HaL Y QURAN: Text,TranslationandCommentary
by AbdullahYusufAli (NewRevisedEdition).
2.
Al-Mojam Al-MufahrasLi'AlfathAl-Qur'an(The
indexeddictionaryfor Al-Qur'an'sexpressions)byMoh'd
FouaAbdul-Baqi.
3.
Safwat Al- Tafaseer by Moh'd Ali Al-Sabooni.
4.
TayseerAl- Ali Al-Gadeer Li'lkhtisar TafseerIbn Katheer
by Moh'd NaseebAl-Refa'i.
5. Al-QassasAl-Qur'ani by Abdul-KarimAl-Khateeb
6.
Al-ShababFi SanatuhumAl-Duwa1iyyah (Youth in their
International Year) -An Article by Mosa Al-Sarnadi in the
JordanianOpinion Newspaper.
7.
Al-Shabab Fi Al- Turath Al-Islami (Youth bl The Islamic
Culture) by Al-Ghazali Harb-An Article in Al-Darah
Magazine (No.3, Year 10).
50

57. APOLOGY
I apologize for not mentioning the references within this
document. This is due to the fact that my work here was
intended to be given as a lecture (and not as a published
document). However, I have indicated above the referencesI've
used. These references share the credit for the work I've done
here.
Dr. Mahmood Shakir Saeed
51

58. WORLD ASSEMBLY OF MUSLIM YOUTH (WAMY)
Eastern Province
Founded: 1392H (19;
Headquarters: Riyadh
Nature: First Internal!
Arabia
Jamic Orgar Jealing special
ts organizatio
Aims:
I. Srrvinx Ihr trur Islamic idrology basrd on Tawhrrd.
2. Consolidating thr faclors of idrological unity and strrngthrning thr Islamic
fratrmal rrlationship among thr Muslim Youth.
3. Introducing Islam 10Ihr world using all availablr mrans.
4. Crystallizing and supporting thr constructivr rolr of youth and studrnts in
drvrloping an Islamic sorirty.
5. Assisting Islamic youth organizations all ovrr thr gloM through rffrcting a
co-ordination in thrir activitirs and hrlping thrm to implrmrnt thrir projrcts.
intrmational Confrrrncr: WAMY holds its international conferenceevery threeyears.
Six suchconferenceshave already taken place -five of them in Riyadh in
theyears 1972,1973,1976,1979and 1986and one in Nairobi, Kenyain 1982.They
wereattended by representativrsof Islamic youth/student organizations from all
Dverthe world. The participants selectedmembersof WAMY GeneralSecretariat
ind regional yout
to train the Musl
WAMY a
different pa
leadership al
RIYADH -Tel.: 4641663/4641669 Fax: 4641710, JEDDAH -Tel.: 6601878/6672833
AL-MADINA -Tel.: 8381832 / 8381824. ABHA -Tel.: 2260240