The Stars, the Sun and the Moon (10)

The statesman continued, "O young man, all prophets were humans, not angels. Ibn Abbas, radhiyallahu 'anhu, said, "They were not from among the residents of the heaven (angels), as you claimed.” This statement of Ibn ‘Abbas is supported by Allah’s statements,

وَمَا أَرْسَلْنَا قَبْلَكَ مِنَ الْمُرْسَلِينَ إِلا إِنَّهُمْ لَيَأْكُلُونَ الطَّعَامَ وَيَمْشُونَ فِي الأسْوَاقِ وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً أَتَصْبِرُونَ وَكَانَ رَبُّكَ بَصِيرًا

"And We did not send before you, [O Muhammad], any of the messengers except that they ate food and walked in the markets. And We have made some of you [people] as trial for others - will you have patience? And ever is your Lord, Seeing." – (QS.25:20)

And Allah says,

وَمَا جَعَلْنَاهُمْ جَسَدًا لا يَأْكُلُونَ الطَّعَامَ وَمَا كَانُوا خَالِدِينَ

"And We did not make the prophets forms not eating food, nor were they immortal [on earth]." – (QS.21:8)

ثُمَّ صَدَقْنَاهُمُ الْوَعْدَ فَأَنْجَيْنَاهُمْ وَمَنْ نَشَاءُ وَأَهْلَكْنَا الْمُسْرِفِينَ

"Then We fulfilled for them the promise, and We saved them and whom We willed and destroyed the transgressors." – (QS.21:9)

Then Allah said, "Have not these people who rejected you, O Muhammad, traveled in the land and seen the earlier nations that rejected the Messengers, and how Allah destroyed them?" A similar end is awaiting all disbelievers. When they hear this statement, they should realize that Allah destroyed the disbelievers and saved the believers, and this is His way with His creation. This is why Allah said, "Just as We saved the faithful in this life, We also wrote safety for them in the Hereafter, which is far better for them them the life of the present world."

Allah said next,

حَتَّى إِذَا اسْتَيْئَسَ الرُّسُلُ وَظَنُّوا أَنَّهُمْ قَدْ كُذِبُوا جَاءَهُمْ نَصْرُنَا فَنُجِّيَ مَنْ نَشَاءُ وَلا يُرَدُّ بَأْسُنَا عَنِ الْقَوْمِ الْمُجْرِمِينَ

"[They continued] until, when the messengers despaired and were certain that they had been denied, there came to them Our victory, and whoever We willed was saved. And Our punishment cannot be repelled from the people who are criminals." – (QS.12:110)

Allah's prophet are aided by victory in times of distress and need. Allah states that He sends His aid and support to His Messengers, alayhimussalam, when distress and hardship surround them and they eagerly await Allah’s aid. Mother of believer, Aisha, radhiyallahu 'anha, commented this verse, "This Verse is concerned with the Messengers followers who had faith in their Lord and believed in their Messengers. The period of trials for those followers was long and Allah’s help was delayed until the Messengers gave up hope for the conversion of the disbelievers amongst their nation and suspected that even their followers were shaken in their belief, Allah’s help then came to them."
Our Prophet (ﷺ) was saved multiple times. He was saved on the night of hijrah and the assassination attempt. He was saved in the battle of Badr when there was very little hope otherwise. He was saved in the battles of Aḥzāb and Uḥud. Every single one of these battle situations became very tense.

Then Allah said,

لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ لأولِي الألْبَابِ مَا كَانَ حَدِيثًا يُفْتَرَى وَلَكِنْ تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ كُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً لِقَوْمٍ يُؤْمِنُونَ

"There was certainly in their stories a lesson for those of understanding. Never was the Qur'an a narration invented, but a confirmation of what was before it and a detailed explanation of all things and guidance and mercy for a people who believe." – (QS.12:111)

Allah states here that the stories of the Messengers and their nations and how we saved the believers and destroyed the disbelievers are, an ‘ibrah for those of intelligence. ‘Ibrah comes from ‘abara which means to cross over. You cross over the bridge, let’s say. ‘Ibrah is a benefit you derive at a deeper level. You cross over to the hidden or inner meaning. You think about it, cross into an inner meaning, and get an ‘ibrah, a piece of wisdom.
Allah says here that this Qur’an could not have been forged; it truly came from Allah, but a confirmation of that which was before it in reference to the previously revealed Divine Books, by which this Qur’an testifies to the true parts that remain in them, and denies and refutes the forged parts that were added, changed and falsified by people. The Qur’an accepts or abrogates whatever Allah wills of these Books, and a detailed explanation of everything.
The Qur’an deals with the acts of worship, the obligatory and recommended matters, forbids the unlawful and discourages from the disliked. The Qur’an contains major facts regarding the existence and about matters of the future in general terms or in detail. The Qur’an tells us about the Lord, the Exalted and Most Honored, and about His Names and Attributes and teaches us that Allah is glorified from being similar in any way to the creation. Hence, the Qur'an is a guide and a mercy for the people who believe, with which their hearts are directed from misguidance to guidance and from deviation to conformance, and with which they seek the mercy of the Lord of all creation in this life and on the Day of Return.  We ask Allah the Most Great to make us among this group in the life of the present world and in the Hereafter, on the Day when those who are successful will have faces that radiate with light, while those whose faces are dark will end up with the losing deal."

The statesman paused for a moment, then said, "O young man, finally, this has been a cursory glance into the story of Yusuf as it has been related in the Qur'an. I don't claim that it has covered all aspects of the story. It is impossible for me or anyone else to do. For the Qur'an is an is an inexhaustible spring. Hence some scholars have said, "The knowledge of the science of 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.
So, contemplate, and there is one thing you need to remember, that the stories in the Qur'an are not fabricated fairy tales. The stories are not Hollywood movies and are not fairy tales. They are real stories. Look at it as the way you would look at a real story and a documentary. When we hear a fairy tale, we listen to it from a very different perspective. When we hear a real story, psychologically and subconsciously we listen and hear with a different mind. SubḥānAllāh we all understand. When we watch a Hollywood movie versus a documentary, what is our attitude? Hollywood movie: entertainment. Documentary: it affects you, and you are seeing real images and not acting."

"O young man, we learn from this story is, repentance before committing the sin is not a true repentance. If you commit a sin and say, “Oh, I know I’m guilty. May Allāh forgive me,” that is not a true repentance. Before they committed a crime, the brothers of Yūsuf said, “We’ll do the crime and then Allah will forgive. We are going to make up for it. We are going to be righteous after it.” Their repentance was not accepted at that point in time. It was accepted at the end of the sūrah when they genuinely come and say, “O our father, forgive us. We were sinners.” In the beginning of the sūrah, Allāh glosses over it. This is not repentance; this is a joke. You are going to murder your brother and then say, “May Allah forgive us, we are going to be good after that.” A true repentance has to have the intention not to return to the sin. If you have the intention that you are going to commit the sin, then this is not a true repentance. A true repentance has to have the niyyah or intention that this is the last time you are committing the sin. If it so happens that you do return to the sin, it doesn’t nullify your repentance. The point is that you should have a sincere attempt to not return to the sin. If you do return, you do another repentance. And if you return again, then you repent again. The point is that Allāh does not look at the quantity of sins. Allāh looks at the quality of repentance. It is not the number of times you have committed the sin but the quality of the repentance every single time you commit the sin."

"O young man, the wisdoms of this story is that the believers firāsa is true. Firāsa means intuition and a gut instinct. We believe that a gut instinct is something Allāh sometimes blesses you with. It is not something you can use in a court of law. You cannot consider someone guilty in a court of law because you feel that way. The more righteous you are, the more your moral compass and gut instinct will be rightly guided. This instinct in Arabic is called firāsa. The Prophet (ﷺ) said, “Beware of the firāsa of the believer because the firāsa of the believer is always true.” Where is the benefit here? When the children came back to Ya‘qūb and said, “Oh, sorry, your son has been eaten by the wolf,” Ya‘qūb knew something was wrong. There was no solid evidence, but his heart is telling him, “My kids are up to no good, and something is wrong. Yūsuf is alive, and they’ve done something wrong.” He doesn’t have any evidence, but he still charges them with a crime. “I don’t know what you’ve done, but you have done something wrong.” The firāsa or inner instinct of the believer is true. When can you use this? You cannot use this to charge anybody with a crime and cannot use it in a court of law. If somebody comes and wants to have a business transaction with you and outwardly he looks like a trustworthy person, but inside you feel that something doesn’t feel right, you are not obligated to engage in a business transaction or in a marriage proposal. If somebody comes and proposes for your son or daughter and you don’t feel about it, it is not a court of law that you have to explain why. If something doesn’t feel right and if this is from Allāh ‘azza wa jall, then there is a reality to it. As we said, the closer you are to Allāh, the more true your intuition is going to be. This is a blessing of being close to Allāh that your intuition will then be rightly guided."

"May Allāh Subḥānahu wa Ta‘āla make us amongst the people of īmān and faith. May He make us amongst those who follow the footsteps of the Prophet (ﷺ) as he calls people to the path of Allāh ‘Azza wa Jall. May He make us amongst those who contemplate the Qur'an and extract the wisdoms and benefits and finds the ‘ibrah and make us of the uli’l-bāb. May Allāh ‘Azza wa Jall make us benefit from the wisdom of Ya‘qūb and the patience of Yūsuf and the tawbah of the brothers of Yūsuf. May Allāh ‘azza wa jall make us of the people of the Qur’ān. Amien. Success is from Allah. In Him alone we trust and to Him we turn in repentance."
The wayfarer said, "Amien!" Then he fell asleep.

 References :
- Shaikh Shafiurrahman Al-Mubarakpury, Tafsir Ibn Katheer, Abridged Volume 5, Darussalam
- Yasir Qadhi, Behind the Close Door, IOU
- Muhammad Bilal Lakhani, Real Lesson from The Holy Qur'an, Darussalam
- Dr. Mahmood Shakeer Said, A Model for A Muslem Youth in the Story of Yusuf (peace upon him), translated by Khalid Ibraheem Al-Dossary

[Part 9]

Bahasa

The Stars, the Sun and the Moon (9)

The statesman paused for a moment, then said, "O young man, indeed, the Quran is an endless source of knowledge, like an endless stream of springs. If yesterday, you studied the Quran and you gained a bucket of knowledge, then, if you study it again today, you will get a dipper. And if tomorrow you study it again, you will get one basin. Insha Allah. Therefore, what I will tell you, is only a small part of the wisdom of the story that I have told you. And out there, you will find from the great scholars, more wisdom.

Allah mentioned the lesson we can take from the story of the Prophet Yusuf, alayhissalam. He, Subhanahu wa Ta'ala, said,

ذَلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ أَجْمَعُوا أَمْرَهُمْ وَهُمْ يَمْكُرُونَ

"That is from the news of the unseen which We reveal, [O Muhammad], to you. And you were not with them when they put together their plan while they conspired." – (QS.12:102)

وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ

"And most of the people, although you strive [for it], are not believers." – (QS.12:103)

وَمَا تَسْأَلُهُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ هُوَ إِلا ذِكْرٌ لِلْعَالَمِينَ

"And you do not ask of them for it any payment. It is not except a reminder to the worlds." – (QS.12:104)

Allah narrated to the Prophet (ﷺ), the story of Yusuf and his brothers and how Allah raised him over them, giving him the better end, triumph, the sovereignty and wisdom (i.e., prophethood), even though they tried to harm and kill him. Allah said, "This and similar stories are part of the unseen incidents of the past, O Muhammad, which We reveal to you and inform you of, O Muhammad, because it carries a lesson, for you to draw from and a reminder to those who defy you."

Allah said next, "You were not present with them, you did not witness their conference nor saw them, when they arranged their plan together, to throw Yusuf into the well, and (while) they were plotting against him. We taught you all this through Our Revelation which We sent down to you.’
Allah states that Muhammad (ﷺ) is His Messenger and that He has taught him the news of what occurred in the past, which carry lessons for people to draw from, so that they acquire their safety in their religious affairs as well as their worldly affairs. Yet, most people did not and will not believe, so Allah said, "And most of mankind will not believe even if you desire it eagerly."
Allah said next, "“You, O Muhammad, do not ask them in return for this advice and your call to all that is good and righteous, for any price or compensation for delivering it. Rather, you do so seeking Allah’s Face and to deliver good and sincere advice to His creatures, the Qur'an is no less than a Reminder unto the ‘Alamm (men and Jinn) with which they remember, receive guidance and save themselves in this life and the Hereafter."

وَكَأَيِّنْ مِنْ آيَةٍ فِي السَّمَاوَاتِ وَالأرْضِ يَمُرُّونَ عَلَيْهَا وَهُمْ عَنْهَا مُعْرِضُونَ

"And how many a sign within the heavens and earth do they pass over while they, therefrom, are turning away." – (QS.12:105)

Allah states that most people do not think about His signs and proofs of His Oneness that He created in the heavens and earth. Allah created brilliant stars and rotating heaveny objects and planets; all made subservient. There are many plots of fertile land next to each other on earth, and gardens, solid mountains, lively oceans, with their waves smashing against each other, and spacious deserts. There are many live creatures and others that have died; and animals, plants and fruits that are similar in shape, but different in taste, scent, color and attributes. All praise is due to Allah the One and Only, Who created all types of creations, Who Alone will remain and last forever. It is He Who is unique in His Names and Attributes.

Allah said next, "And most of them believe not in Allah except that they attribute partners unto Him." Ibn 'Abbas, radhiyallhu 'anhu, commented, “They have a part of faith, for when they are asked, Who created the heavens? Who created the earth? Who created the mountains?7 They say, 'Allah did. Yet, they associate others with Him in worship.” In the Sahih, it is recorded that during the Hajj season, the idolators used to say in their Talbiyah, “ Here we rush to Your service. You have no partners with You, except a partner with You whom You own but he owns not!”
Allah said in another ayah,

وَإِذْ قَالَ لُقْمَانُ لِابْنِهِ وَهُوَ يَعِظُهُ يَا بُنَيَّ لَا تُشْرِكْ بِاللَّهِ ۖ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ

"And [mention, O Muhammad], when Luqman said to his son while he was instructing him, 'O my son, do not associate [anything] with Allah . Indeed, association [with him] is great injustice.'" - (QS. 31:13)

This indeed is the greatest type of Shirk, associating others with Allah in worship. It is recorded in the Two Sahihs that ‘Abdullah bin Mas'ud said, “ I said, ‘O Allah’s Messenger! What is the greatest sin?’ He (ﷺ) said, "That you call a rival to Allah while He alone created you." 

Allah said next.

وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلا وَهُمْ مُشْرِكُونَ

"And most of them believe not in Allah except while they associate others with Him." – (QS.12:106)

Al-Hasan Al-Basri commented, "This is the hypocrite; if he performs good deeds, he does so to show off with the people, and he is an idolator while doing this.” Al-Hasan was referring to Allah’s statement,

إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُوا إِلَى الصَّلَاةِ قَامُوا كُسَالَىٰ يُرَاءُونَ النَّاسَ وَلَا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا

"Indeed, the hypocrites [think to] deceive Allah, but He is deceiving them. And when they stand for prayer, they stand lazily, showing [themselves to] the people and not remembering Allah except a little." - (QS. 4:142)

There is another type of hidden Shirk that most people are unaware of. Hammad bin Salamah narrated that ‘Asim bin Abi An-Najud said that ‘Urwah said, “Hudhayfah visited an ill man and saw a rope tied around his arm, so he ripped it off while reciting, "And most of them believe not in Allah except that they attribute partners unto Him."
In a Hadith, from Ibn “Umar collected by At-Tirmidhi who said, it was Hasan, the Prophet (ﷺ) said, " He who swears by other than Allah, commits Shirk."
Imam Ahmad, Abu Dawud and other scholars of Hadith narrated that ‘Abdullah bin Mas'ud said that the Messenger of Allah (ﷺ) said, "Verily, Ar-Ruqa, At-Tama’ im and At-Tiwalah are all acts of Shirk."
In another narration collected by Ahmad and Abu Dawud, the Prophet (ﷺ) said, "Verily , At-Tiyarah [omen] is Shirk ; everyone might feel a glimpse of it, but Allah dissipates it with Tawakkul."

Then Allah said,

أَفَأَمِنُوا أَنْ تَأْتِيَهُمْ غَاشِيَةٌ مِنْ عَذَابِ اللَّهِ أَوْ تَأْتِيَهُمُ السَّاعَةُ بَغْتَةً وَهُمْ لا يَشْعُرُونَ

"Then do they feel secure that there will not come to them an overwhelming [aspect] of the punishment of Allah or that the Hour will not come upon them suddenly while they do not perceive?" – (QS.12:107)

Allah asks, “Do they feel secure that a ghāshiyah will not come to them from the punishment of Allāh?” So, what is ghāshiyah? Ghāshiyah is that which covers up and that which envelops. Every single punishment is called ghāshiyah because you are enveloped in it. SubḥānAllāh we seek Allāh’s refuge from all of Allāh’s punishments. Look at what is happening now with the tsunami and earthquakes and what not. This is a type of ghāshiyah because you are overwhelmed and everything is neglected other than this. Ghāshiyah means you are covered up in it and you cannot think of anything else. Look at these people now. May Allāh make the situation easy and protect us from any fitan. This is exactly what a ghāshiyah is.
The Qur’ān has a carrot, but it also has a stick. The Qur’ān entices with bashīr, reward, Jannah, and mercy, but it also has punishment. If you reject, you are going to have to face your Lord. The fact of the matter is that in our times, we consider it politically incorrect to talk about the fire of Hell. We say when we give da‘wah let’s not talk about “if you refuse, you have to face the wrath of your Creator,” whereas the Qur’ān has both. Human beings need both. You need the carrot and you need the stick.
After mentioning the carrot and the stick, and after mentioning so many miracles of the Prophet(ﷺ) and creation, the Prophet (ﷺ) is then told to say,

قُلۡ ہٰذِہٖ سَبِیۡلِیۡۤ اَدۡعُوۡۤا اِلَی اللّٰہِ ۟ؔ عَلٰی بَصِیۡرَۃٍ اَنَا وَ مَنِ اتَّبَعَنِیۡ ؕ وَ سُبۡحٰنَ اللّٰہِ وَ مَاۤ اَنَا مِنَ الۡمُشۡرِکِیۡنَ

"Say, 'This is my way; I invite to Allah with insight, I and those who follow me. And exalted is Allah ; and I am not of those who associate others with Him.'" - (QS. 12:108)

The path of Islam is a path that links you to Allāh Subḥānahu wa Ta‘āla. The path of the Prophet (ṣallallāhu ‘alayhi wa sallam) and the job of the Prophet (ﷺ) is to call people to this path. How does he do this call? ‘Ala baṣīrah means upon a clear knowledge. “I’m not calling you based upon ignorance. I’m not jāhil. I know what I’m calling you to.”
Baṣīrah is from baṣarah, which is to see. Baṣīrah means it is crystal clear. The Prophet (ﷺ) said in one ḥadīth, “I have left you upon the shining path. Its night is like its day. No one can deviate from this path except that he wishes destruction.” The path is clear.

Then Allah said,

وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلا رِجَالا نُوحِي إِلَيْهِمْ مِنْ أَهْلِ الْقُرَى أَفَلَمْ يَسِيرُوا فِي الأرْضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ وَلَدَارُ الآخِرَةِ خَيْرٌ لِلَّذِينَ اتَّقَوْا أَفَلا تَعْقِلُونَ

"And We sent not before you [as messengers] except men to whom We revealed from among the people of cities. So have they not traveled through the earth and observed how was the end of those before them? And the home of the Hereafter is best for those who fear Allah ; then will you not reason?" – (QS.12:109)

The characteristics of the prophets are that they have been men that have been inspired from the cities. What does this mean? The point of saying this is to say the Prophet (ﷺ) has all of the characteristics the previous prophets had as well. “You have the exact same characteristics. You are not alone.”
All prophets have been men. This is the standard position of ahl’l-sunnah wa’l-jamā‘ah. There have been no female prophets. We firmly believe this even though there is a small minority opinion that Maryam was a prophet, but it doesn’t appear to be the case. Rather, she saw an angel, and angel communicated with her, but she did not receive waḥy. She did not receive a book from Allāh ‘azza wa jall. Angels can come to women and can appear in front of women, but this does not make them prophets. Prophets means you get a revelation from Allāh, waḥy, and the dominant opinion has always been all prophets have been male, and it is quite clear from this verse. This is because for a woman to become a prophet, it would be more difficult for her to be accepted in any society, especially a patriarchal societies of old. Also, a woman has her own issues – such as if a man is attracted to her. It is not going to be the same as a man being a prophet.
No doubt, in our society it is politically incorrect to say that men and women are slightly different. We believe that they are different and spiritually equal. We don’t believe that men and women are equal physiologically or emotionally. It doesn’t mean that men are better or women are better. It is that Allāh has created each one for a role and a purpose, and Allāh ‘azza wa jall has made prophecy amongst men. By the way, if any Christian or Jew argues with you, you can ask them to look at the Old Testament, which is full of male prophets. There is no female prophetess over there either.

The prophets have been men who live in cities. There have been no bedouin prophets. Bedouins (people who don’t live in the cities) are, generally speaking, more uncouth and harsher and more gruff. They don’t have manners and don’t know how to talk. You all know the ḥadīth of the bedouin who walked into the masjid and lifted his pants in front of all the other men and urinated. This is what a bedouin does because he doesn’t live amongst other men, so he is not used to interacting with other men.
Of the characteristics of the prophets is that they come from cultures of the cities. They have manners, akhlāq and morals. The Prophet (ﷺ) came from the Quraysh, and the Quraysh were the most noble of all the Arabs.

[Part 10] 
[Part 8]

Bahasa

The Stars, the Sun and the Moon (8)

"O young man, finally, you wake up!" said the statesman. The young wayfarer rubbed his eyes, then said, "How long have I slept, your majesty?" The statesman said, "Long enough, young man! And apparently, you are still sleepy. Let's just end this story!" The traveler said, "No, no your majesty, I want to listen the story, please, continue!"
The statesman smiled, then said, "Before I continue the story, I have something to tell you!" The young wayfarer said, "Please, tell me!" The statesman said, "Know that, in terms of its achievements, in fact, there are three kinds of victory. First, a victory is achieved by all means, both by force and tactics, in this case, one goodness is mixed with a thousand badness.This kind of victory occurs by the permission of Allah, but will never gain Allah's pleasure. This type of victory, can last a long time, can be short, depending on Allah's will and wisdom. Historically, if a victory like this had collapsed, you could hardly find the remnants, only the name was left. Look at the power of Mongolia, whose hero we know as Temujin. World history records that Mongolia is the only country whose power is close to global domination. The death and destruction during the 13th century Mongol conquests have been widely noted in both scholarly literature and popular memory. But the inadequacy of the troops and the frequent drunkenness weakened their military forces were the major caused that finally, the kingdom collapsed, leaving only a statue of Temujin, who died because of falling from his own horse.
The second type of victory, is the victory as a gift from Allah, which happened with Allah's permission, but seemed to happen like a coincidence, and only happened once. This type of victory usually founds in sports game, sometimes there is a team that never win, suddenly win, and after that, never win again.
The third type of victory, is a victory where the winner deserves the victory, because during the fight, the winner expects Allah's pleasure. Such a victory is the victory obtained by the Prophet Yusuf, alayhissalam. So, let's continue the story!

The response of Yusuf was a tough lesson to be learned by his brothers in dealing-with others without envy or jealousy. Everyone is destined for that which he has been created for. His brothers were remorseful and heartbroken at what they had done.They confessed to their sin saying,

قَالُوا تَاللَّهِ لَقَدْ آثَرَكَ اللَّهُ عَلَيْنَا وَإِنْ كُنَّا لَخَاطِئِينَ

"They said, 'By Allah, certainly has Allah preferred you over us, and indeed, we have been sinners.'" – (QS.12:91)
Yusuf forgave them saying,

قَالَ لا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ يَغْفِرُ اللَّهُ لَكُمْ وَهُوَ أَرْحَمُ الرَّاحِمِينَ

He said, "No blame will there be upon you today. Allah will forgive you; and He is the most merciful of the merciful." – (QS.12:92)

On the day that victory was blessed by Allah, one of the characteristics, was a day of forgiveness, happened naturally, without coercion or theatrics, and no fuss. A day of reunion, hugging, love, serenity, mercy and repentance. It was the forgiveness, festival where blame and reproach were absent, only forgiveness, satisfaction and repentance were there.

Even after all that his brothers put him through, Prophet Yusuf, alayhissalam, forgave his brothers. So please forgive your friends, your relatives, and your neighbors, even at country levels, for nothing that they would have done could be worse than what happened to Prophet Yusuf, alayhissalam.

Yusuf then gave an order which was instantly followed,

اذْهَبُوا بِقَمِيصِي هَذَا فَأَلْقُوهُ عَلَى وَجْهِ أَبِي يَأْتِ بَصِيرًا وَأْتُونِي بِأَهْلِكُمْ أَجْمَعِينَ

"Take this, my shirt, and cast it over the face of my father; he will become seeing. And bring me your family, all together." – (QS.12:93)

What a shirt! It holds a great significance as it was the evidence presented by his brothers to prove that the wolf had devoured Yusuf. It was their father's proof of their deceit. It presented also a clear proof to absolve Yusuf of what he had been accused of. Finally, it was the cure to his father's loss of sight and the cure to his father's distress and grief. 

وَلَمَّا فَصَلَتِ الْعِيرُ قَالَ أَبُوهُمْ إِنِّي لأجِدُ رِيحَ يُوسُفَ لَوْلا أَنْ تُفَنِّدُونِ

"And when the caravan departed [from Egypt], their father said, 'Indeed, I find the smell of Joseph [and would say that he was alive] if you did not think me weakened in mind.'" – (QS.12:94)
قَالُوا تَاللَّهِ إِنَّكَ لَفِي ضَلالِكَ الْقَدِيمِ
"They said, 'By Allah, indeed you are in your [same] old error.'" – (QS.12:95)

فَلَمَّا أَنْ جَاءَ الْبَشِيرُ أَلْقَاهُ عَلَى وَجْهِهِ فَارْتَدَّ بَصِيرًا قَالَ أَلَمْ أَقُلْ لَكُمْ إِنِّي أَعْلَمُ مِنَ اللَّهِ مَا لا تَعْلَمُونَ

"And when the bearer of good tidings arrived, he cast it over his face, and he returned [once again] seeing. He said, 'Did I not tell you that I know from Allah that which you do not know?'" – (QS.12:96)

قَالُوا يَا أَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا إِنَّا كُنَّا خَاطِئِينَ

"They said, 'O our father, ask for us forgiveness of our sins; indeed, we have been sinners.'" – (QS.12:97)

قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ

"He said, 'I will ask forgiveness for you from my Lord. Indeed, it is He who is the Forgiving, the Merciful.'" – (QS.12:98)

فَلَمَّا دَخَلُوا عَلَى يُوسُفَ آوَى إِلَيْهِ أَبَوَيْهِ وَقَالَ ادْخُلُوا مِصْرَ إِنْ شَاءَ اللَّهُ آمِنِينَ

"And when they entered upon Joseph, he took his parents to himself and said, 'Enter Egypt, Allah willing, safe [and secure].'" – (QS.12:99)

وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ وَخَرُّوا لَهُ سُجَّدًا وَقَالَ يَا أَبَتِ هَذَا تَأْوِيلُ رُؤْيَايَ مِنْ قَبْلُ قَدْ جَعَلَهَا رَبِّي حَقًّا وَقَدْ أَحْسَنَ بِي إِذْ أَخْرَجَنِي مِنَ السِّجْنِ وَجَاءَ بِكُمْ مِنَ الْبَدْوِ مِنْ بَعْدِ أَنْ نَزَغَ الشَّيْطَانُ بَيْنِي وَبَيْنَ إِخْوَتِي إِنَّ رَبِّي لَطِيفٌ لِمَا يَشَاءُ إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ

"And he raised his parents upon the throne, and they bowed to him in prostration. And he said, 'O my father, this is the explanation of my vision of before. My Lord has made it reality. And He was certainly good to me when He took me out of prison and brought you [here] from bedouin life after Satan had induced [estrangement] between me and my brothers. Indeed, my Lord is Subtle in what He wills. Indeed, it is He who is the Knowing, the Wise.'" – (QS.12:100)

Glory be to Allah the Exalted in power, the Great and always true are His words,

وَعَسَى أَنْ تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَكُمْ وَعَسَى أَنْ تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَكُمْ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لا تَعْلَمُونَ
"...But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not." – (QS.2:216)

Who could ever believe the events which befell Yusuf? The casting of him into the well, the falling into the hands of the travellers, his selling in Egypt for the miserableprice of a few dirhams, the plot of his ladylord and her Plot with a group of ladies, and his imprisonmeht. Who thought or could put into his mind that the servents were the woven strings of a throne or a crown for a new king. A king who was born from the conflicts and sat on that great throne and was magnificently crowned. All of that could not come into being without the decree of the Powerful and the All Mighty Allah.

إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ

"His command is only when He intends a thing that He says to it, 'Be,' and it is. – (QS.36:82)

Allah holds the causes with His mercy and decrees events with His command which then flow with His wisdom. Status, prestige and abundant bounties did not make Yusuf forget the Bestower of bounties and the King of kings, in Whose hands are everything. Yusuf saw that it was incumbent upon him to be grateful to Allah, the Exallted,for what He had showered him with. Hence, he turned to Him in prayer,

رَبِّ قَدْ آتَيْتَنِي مِنَ الْمُلْكِ وَعَلَّمْتَنِي مِنْ تَأْوِيلِ الأحَادِيثِ فَاطِرَ السَّمَاوَاتِ وَالأرْضِ أَنْتَ وَلِيِّي فِي الدُّنْيَا وَالآخِرَةِ تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ

My Lord, You have given me [something] of sovereignty and taught me of the interpretation of dreams. Creator of the heavens and earth, You are my protector in this world and in the Hereafter. Cause me to die a Muslim and join me with the righteous." – (QS.12:101)

A Muslim should realize that the actions of this life are the provisions for the Hereafter. Toward this he should zealously prepare himself. Miserable is the one who does not prepare.

Looking closely at this story and pondering over, it will reveal that it constitues a victory for morality and virtue, and a defeat for whims and carnal desires. A victory for forgiveness and pardon and a defeat for jealousy and envy. It also reveals the strength and weakness of human beings.The strength, if a human being returns to the power of his mind and listens to their inspiration of his conscience and if he knows the limits of his humanity and feels whole heartedly that he is no more than Allah's creature on earth. That he is one who has been created to rule and govern by what Allah has prescribed. And if in his weakness, if he surrenders to his whims and carnal desires and hands over his will to his evil whispering soul, he is destine for destruction.

The universal and timeless truth that all Muslims need to be so badly aware of, that Allah will always prefer the 'Muhsinun' to the evildoers. So don't despair, and don't be one of the many Muslims who stop practicing Islam because they think that Islam will make them unsuccessful in this life. I hope you do realize that those who keep their faith in Allah will always succeed in the end.

And finally the story ends, and the good guys did win in the end. But they were tested severely, and their faith was shaken several times. But they stood firm, remained patient and asked Allah for help. And that's how our life's story should also be, if we manage to continue on the straight path."
The young wayfarer said, "What is the moral aspect of the story of Prophet Yusuf, alayhissalam?"

[Part 9]
[Part 7]

Bahasa

The Stars, the Sun and the Moon (7)

Yusuf's brothers, had shown lies that they had created themselves. Lied to even their own father, just to get a little recognition. But what did they get? They got nothing but their father's blindness.

وَجَآءَ إِخْوَةُ يُوسُفَ فَدَخَلُوا۟ عَلَيْهِ فَعَرَفَهُمْ وَهُمْ لَهُۥ مُنكِرُونَ

"And the brothers of Yusuf came [seeking food], and they entered upon him; and he recognized them, but he was to them unknown." - [QS.12:58]

They did not know him because they neither expected to meet him again nor did they ever expect that he would hold such a high position as the man who was standing in front of them held.
Yusuf worked 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 confirmed to them that he would not give them their measure of corn again until they brought their brother Benjamin to confirm the authenticity of the information which they had told him.

Because he trusted their honesty and their father's honesty, he left their stock which they brought in exchange for the goods they receive in their saddle bags. 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.

وَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ قَالَ ٱئْتُونِى بِأَخٍ لَّكُم مِّنْ أَبِيكُمْ ۚ أَلَا تَرَوْنَ أَنِّىٓ أُوفِى ٱلْكَيْلَ وَأَنَا۠ خَيْرُ ٱلْمُنزِلِينَ

"And when he had furnished them with their supplies, he said, "Bring me a brother of yours from your father. Do not you see that I give full measure and that I am the best of accommodators?" - [QS.12:59]

فَإِن لَّمْ تَأْتُونِى بِهِۦ فَلَا كَيْلَ لَكُمْ عِندِى وَلَا تَقْرَبُونِ

"But if you do not bring him to me, no measure will there be [hereafter] for you from me, nor will you approach me." - [QS.12:60]

قَالُوا۟ سَنُرَٰوِدُ عَنْهُ أَبَاهُ وَإِنَّا لَفَٰعِلُونَ

"They said, "We will attempt to dissuade his father from [keeping] him, and indeed, we will do [it]." - [QS.12:61]

وَقَالَ لِفِتْيَٰنِهِ ٱجْعَلُوا۟ بِضَٰعَتَهُمْ فِى رِحَالِهِمْ لَعَلَّهُمْ يَعْرِفُونَهَآ إِذَا ٱنقَلَبُوٓا۟ إِلَىٰٓ أَهْلِهِمْ لَعَلَّهُمْ يَرْجِعُونَ

"And [Yusuf] said to his servants, 'Put their merchandise into their saddlebags so they might recognize it when they have gone back to their people that perhaps they will [again] return'." - [QS.12:62]

فَلَمَّا رَجَعُوٓا۟ إِلَىٰٓ أَبِيهِمْ قَالُوا۟ يَٰٓأَبَانَا مُنِعَ مِنَّا ٱلْكَيْلُ فَأَرْسِلْ مَعَنَآ أَخَانَا نَكْتَلْ وَإِنَّا لَهُۥ لَحَٰفِظُونَ

"So when they returned to their father, they said, "O our father, [further] measure has been denied to us, so send with us our brother [that] we will be given measure. And indeed, we will be his guardians." - [QS.12:63]

قَالَ هَلْ ءَامَنُكُمْ عَلَيْهِ إِلَّا كَمَآ أَمِنتُكُمْ عَلَىٰٓ أَخِيهِ مِن قَبْلُ ۖ فَٱللَّهُ خَيْرٌ حَٰفِظًا ۖ وَهُوَ أَرْحَمُ ٱلرَّٰحِمِينَ

"He said, "Should I entrust you with him except [under coercion] as I entrusted you with his brother before? But Allah is the best guardian, and He is the most merciful of the merciful." - [QS.12:64]

وَلَمَّا فَتَحُوا۟ مَتَٰعَهُمْ وَجَدُوا۟ بِضَٰعَتَهُمْ رُدَّتْ إِلَيْهِمْ ۖ قَالُوا۟ يَٰٓأَبَانَا مَا نَبْغِى ۖ هَٰذِهِۦ بِضَٰعَتُنَا رُدَّتْ إِلَيْنَا ۖ وَنَمِيرُ أَهْلَنَا وَنَحْفَظُ أَخَانَا وَنَزْدَادُ كَيْلَ بَعِيرٍ ۖ ذَٰلِكَ كَيْلٌ يَسِيرٌ

"And when they opened their baggage, they found their merchandise returned to them. They said, "O our father, what [more] could we desire? This is our merchandise returned to us. And we will obtain supplies for our family and protect our brother and obtain an increase of a camel's load; that is an easy measurement." - [QS.12:65]

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 dependence and trust in Allah, Ya'qub took an oath from his sons to bring back their brother unless 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, Ya'qub advised his sons prior to their departure. He advised them with that which would benefit them and protect them from evil. And in the ligth of understanding the rule of adopting causes and taking precautions, Ya'qub advised them with the following,

قَالَ لَنْ أُرْسِلَهُۥ مَعَكُمْ حَتَّىٰ تُؤْتُونِ مَوْثِقًا مِّنَ ٱللَّهِ لَتَأْتُنَّنِى بِهِۦٓ إِلَّآ أَن يُحَاطَ بِكُمْ ۖ فَلَمَّآ ءَاتَوْهُ مَوْثِقَهُمْ قَالَ ٱللَّهُ عَلَىٰ مَا نَقُولُ وَكِيلٌ

"[Ya'qub] said, "Never will I send him with you until you give me a promise by Allah that you will bring him [back] to me, unless you should be surrounded by enemies." And when they had given their promise, he said, "Allah, over what we say, is Witness." - [QS.12:66]

وَقَالَ يَٰبَنِىَّ لَا تَدْخُلُوا۟ مِنۢ بَابٍ وَٰحِدٍ وَٱدْخُلُوا۟ مِنْ أَبْوَٰبٍ مُّتَفَرِّقَةٍ ۖ وَمَآ أُغْنِى عَنكُم مِّنَ ٱللَّهِ مِن شَىْءٍ ۖ إِنِ ٱلْحُكْمُ إِلَّا لِلَّهِ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَعَلَيْهِ فَلْيَتَوَكَّلِ ٱلْمُتَوَكِّلُونَ

"And he said, "O my sons, do not enter from one gate but enter from different gates; and I cannot avail you against [the decree of] Allah at all. The decision is only for Allah; upon Him I have relied, and upon Him let those who would rely [indeed] rely." - [QS.12:67]

The sons implemented this advice and entered from where their father commanded. Yusuf introduced himself to his brother and asked him to hide this secret until the time came to divulge it. He then confined 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 same kind meted to Yusuf. Once they gave their father an oath to take care of Yusuf, but they had deliberately and willingly betrayed their trust with their own hands.
They had lost Yusuf deliberately and here again they would lose their brother Benjamin whom they had been entrusted with and even had taken an oath to his care and safety. But this time it was not deliberate. However innocent they were this time, as they had no control over the events, with regard to loosing their brother, their first previous wrongful action with Yusuf is now causing them the punishment which they had thus far been able to escape. Thus, justice will eventually settle its debts with people. If a culprit escapes its grip for a certain crime without being punished. Later he may be accused of a crime for which he is innocent. Then he will receive the retribution for the crime which he had comitted earlier and did not get his due punishment.

The plan of Yusuf was to place the great beaker of the King from which he drank into his brothers' saddle bags. When they had traveled some distance, he chased them and called upon them,

وَلَمَّا دَخَلُوا۟ مِنْ حَيْثُ أَمَرَهُمْ أَبُوهُم مَّا كَانَ يُغْنِى عَنْهُم مِّنَ ٱللَّهِ مِن شَىْءٍ إِلَّا حَاجَةً فِى نَفْسِ يَعْقُوبَ قَضَىٰهَا ۚ وَإِنَّهُۥ لَذُو عِلْمٍ لِّمَا عَلَّمْنَٰهُ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ

"And when they entered from where their father had ordered them, it did not avail them against Allah at all except [it was] a need within the soul of Ya'qub, which he satisfied. And indeed, he was a possessor of knowledge because of what We had taught him, but most of the people do not know." - [QS.12:68]

وَلَمَّا دَخَلُوا۟ عَلَىٰ يُوسُفَ ءَاوَىٰٓ إِلَيْهِ أَخَاهُ ۖ قَالَ إِنِّىٓ أَنَا۠ أَخُوكَ فَلَا تَبْتَئِسْ بِمَا كَانُوا۟ يَعْمَلُونَ

"And when they entered upon Joseph, he took his brother to himself; he said, "Indeed, I am your brother, so do not despair over what they used to do [to me]." - [QS.12:69]

فَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ جَعَلَ ٱلسِّقَايَةَ فِى رَحْلِ أَخِيهِ ثُمَّ أَذَّنَ مُؤَذِّنٌ أَيَّتُهَا ٱلْعِيرُ إِنَّكُمْ لَسَٰرِقُونَ

"So when he had furnished them with their supplies, he put the [gold measuring] bowl into the bag of his brother. Then an announcer called out, "O caravan, indeed you are thieves." - [QS.12:70]

قَالُوا۟ وَأَقْبَلُوا۟ عَلَيْهِم مَّاذَا تَفْقِدُونَ

"They said while approaching them, "What is it you are missing?" - [QS.12:71]

قَالُوا۟ نَفْقِدُ صُوَاعَ ٱلْمَلِكِ وَلِمَن جَآءَ بِهِۦ حِمْلُ بَعِيرٍ وَأَنَا۠ بِهِۦ زَعِيمٌ

"They said, "We are missing the measure of the king. And for he who produces it is [the reward of] a camel's load, and I am responsible for it." - [QS.12:72]

قَالُوا۟ تَٱللَّهِ لَقَدْ عَلِمْتُم مَّا جِئْنَا لِنُفْسِدَ فِى ٱلْأَرْضِ وَمَا كُنَّا سَٰرِقِينَ

"They said, "By Allah, you have certainly known that we did not come to cause corruption in the land, and we have not been thieves." - [QS.12:73]

قَالُوا۟ فَمَا جَزَٰٓؤُهُۥٓ إِن كُنتُمْ كَٰذِبِينَ

"The accusers said, "Then what would be its recompense if you should be liars?" - [QS.12:74]

قَالُوا۟ جَزَٰٓؤُهُۥ مَن وُجِدَ فِى رَحْلِهِۦ فَهُوَ جَزَٰٓؤُهُۥ ۚ كَذَٰلِكَ نَجْزِى ٱلظَّٰلِمِينَ

"[The brothers] said, "Its recompense is that he in whose bag it is found - he [himself] will be its recompense. Thus do we recompense the wrongdoers." - [QS.12:75]

فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَآءِ أَخِيهِ ثُمَّ ٱسْتَخْرَجَهَا مِن وِعَآءِ أَخِيهِ ۚ كَذَٰلِكَ كِدْنَا لِيُوسُفَ ۖ مَا كَانَ لِيَأْخُذَ أَخَاهُ فِى دِينِ ٱلْمَلِكِ إِلَّآ أَن يَشَآءَ ٱللَّهُ ۚ نَرْفَعُ دَرَجَٰتٍ مَّن نَّشَآءُ ۗ وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ

"So he began [the search] with their bags before the bag of his brother; then he extracted it from the bag of his brother. Thus did We plan for Joseph. He could not have taken his brother within the religion of the king except that Allah willed. We raise in degrees whom We will, but over every possessor of knowledge is one [more] knowing." - [QS.12:76]

A Muslim should always be ready and prepared for any matter and he does not hold accountable anyone except the offender. 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 steps and 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 saying of Allah, the Exalted,

وَيَسْـَٔلُونَكَ عَنِ ٱلرُّوحِ ۖ قُلِ ٱلرُّوحُ مِنْ أَمْرِ رَبِّى وَمَآ أُوتِيتُم مِّنَ ٱلْعِلْمِ إِلَّا قَلِيلًا

"And they ask you, [O Muhammad], about the soul. Say, "The soul is of the affair of my Lord. And mankind have not been given of knowledge except a little." - [QS.17:85]

The sons of Ya'qub were at a loss when the accusation struck them and they realizedd that their brother was trapped. They could not find anything with which to defend themselves except separating themselves from the strong relationship between them and their brother.

قَالُوٓا۟ إِن يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَّهُۥ مِن قَبْلُ ۚ فَأَسَرَّهَا يُوسُفُ فِى نَفْسِهِۦ وَلَمْ يُبْدِهَا لَهُمْ ۚ قَالَ أَنتُمْ شَرٌّ مَّكَانًا ۖ وَٱللَّهُ أَعْلَمُ بِمَا تَصِفُونَ

"They said, "If he steals - a brother of his has stolen before." But Joseph kept it within himself and did not reveal it to them. He said, "You are worse in position, and Allah is most knowing of what you describe." - [QS.12:77]

The two brothers, Yusuf and Benjamin were only their brothers from their father's side. Their mothers were different. Yusuf heard this accusation leveled at him and his brother. But these things did Yusuf keep locked in his heart, revealing not the secrets to them.
He was not overpressing or a man of haste as he 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.
Yusuf's brothers pleaded strongly to take one of them in the place of Benjamin and to have mercy on their father.

قَالُوا۟ يَٰٓأَيُّهَا ٱلْعَزِيزُ إِنَّ لَهُۥٓ أَبًا شَيْخًا كَبِيرًا فَخُذْ أَحَدَنَا مَكَانَهُۥٓ ۖ إِنَّا نَرَىٰكَ مِنَ ٱلْمُحْسِنِينَ

"They said, "O 'Azeez, indeed he has a father [who is] an old man, so take one of us in place of him. Indeed, we see you as a doer of good." - [QS.12:78]

But Yusuf responded,

قَالَ مَعَاذَ ٱللَّهِ أَن نَّأْخُذَ إِلَّا مَن وَجَدْنَا مَتَٰعَنَا عِندَهُۥٓ إِنَّآ إِذًا لَّظَٰلِمُونَ

"He said, "[I seek] the refuge of Allah [to prevent] that we take except him with whom we found our possession. Indeed, we would then be unjust." - [QS.12:79]

It is not righteous to capture the innocent in the place of the guilty. This constitutes an injustice which is not in line at all with righteousness.
When the sons of Ya'qub could not find a way to get Yusuf to release their brother from bondage, they got together and discussed their 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, Yusuf and Benjamin, and said,

فَلَمَّا ٱسْتَيْـَٔسُوا۟ مِنْهُ خَلَصُوا۟ نَجِيًّا ۖ قَالَ كَبِيرُهُمْ أَلَمْ تَعْلَمُوٓا۟ أَنَّ أَبَاكُمْ قَدْ أَخَذَ عَلَيْكُم مَّوْثِقًا مِّنَ ٱللَّهِ وَمِن قَبْلُ مَا فَرَّطتُمْ فِى يُوسُفَ ۖ فَلَنْ أَبْرَحَ ٱلْأَرْضَ حَتَّىٰ يَأْذَنَ لِىٓ أَبِىٓ أَوْ يَحْكُمَ ٱللَّهُ لِى ۖ وَهُوَ خَيْرُ ٱلْحَٰكِمِينَ

"So when they had despaired of him, they secluded themselves in private consultation. The eldest of them said, "Do you not know that your father has taken upon you an oath by Allah and [that] before you failed in [your duty to] Joseph? So I will never leave [this] land until my father permits me or Allah decides for me, and He is the best of judges." - [QS.12:80]

The rest of the brothers returned to their father and told him what had happened.

ٱرْجِعُوٓا۟ إِلَىٰٓ أَبِيكُمْ فَقُولُوا۟ يَٰٓأَبَانَآ إِنَّ ٱبْنَكَ سَرَقَ وَمَا شَهِدْنَآ إِلَّا بِمَا عَلِمْنَا وَمَا كُنَّا لِلْغَيْبِ حَٰفِظِينَ

"Return to your father and say, "O our father, indeed your son has stolen, and we did not testify except to what we knew. And we were not witnesses of the unseen." - [QS.12:81]

وَسْـَٔلِ ٱلْقَرْيَةَ ٱلَّتِى كُنَّا فِيهَا وَٱلْعِيرَ ٱلَّتِىٓ أَقْبَلْنَا فِيهَا ۖ وَإِنَّا لَصَٰدِقُونَ

"And ask the city in which we were and the caravan in which we came - and indeed, we are truthful," - [QS.12:82]

Look at how the truth makes its holder speak. The speech was that of one confident in himself; one not requiring proofs or evidence, nor lots of swearing, blabbing, wrong doing, or arguments to cover up his position.
A believer is not stung on the same spot twice. Hence we find Ya'qub receiving this piece of news with doubt of their truthfulness.
And he spoke in the language of a true sincere believer who
fully trusted in his Rabb's justice.

قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا ۖ فَصَبْرٌ جَمِيلٌ ۖ عَسَى ٱللَّهُ أَن يَأْتِيَنِى بِهِمْ جَمِيعًا ۚ إِنَّهُۥ هُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ

"[Ya'qub] said, "Rather, your souls have enticed you to something, so patience is most fitting. Perhaps Allah will bring them to me all together. Indeed it is He who is the Knowing, the Wise." - [QS.12:83]
That is how he trusted in his Rabb and hoped for his bounties and blessings.

وَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَٰٓأَسَفَىٰ عَلَىٰ يُوسُفَ وَٱبْيَضَّتْ عَيْنَاهُ مِنَ ٱلْحُزْنِ فَهُوَ كَظِيمٌ

"And he turned away from them and said, "Oh, my sorrow over Joseph," and his eyes became white from grief, for he was [of that] a suppressor." - [QS.12:84]

قَالُوا۟ تَٱللَّهِ تَفْتَؤُا۟ تَذْكُرُ يُوسُفَ حَتَّىٰ تَكُونَ حَرَضًا أَوْ تَكُونَ مِنَ ٱلْهَٰلِكِينَ

"They said, "By Allah, you will not cease remembering Joseph until you become fatally ill or become of those who perish." - [QS.12:85]

قَالَ إِنَّمَآ أَشْكُوا۟ بَثِّى وَحُزْنِىٓ إِلَى ٱللَّهِ وَأَعْلَمُ مِنَ ٱللَّهِ مَا لَا تَعْلَمُونَ

"He said, "I only complain of my suffering and my grief to Allah, and I know from Allah that which you do not know." - [QS.12:86]

يَٰبَنِىَّ ٱذْهَبُوا۟ فَتَحَسَّسُوا۟ مِن يُوسُفَ وَأَخِيهِ وَلَا تَا۟يْـَٔسُوا۟ مِن رَّوْحِ ٱللَّهِ ۖ إِنَّهُۥ لَا يَا۟يْـَٔسُ مِن رَّوْحِ ٱللَّهِ إِلَّا ٱلْقَوْمُ ٱلْكَٰفِرُونَ

"O my sons, go and find out about Joseph and his brother and despair not of relief from Allah. Indeed, no one despairs of relief from Allah except the disbelieving people." - [QS.12:87]

A true believer resorts only to Allah. He does not complain except to Him. He stands at his door seeking his grace. He is a true believer who trusts in his Lord 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.

Yusuf's brothers returned to Egypt as it was must for them to return for provisions and supplies. There was also the matter of their eldest brother who took an oath upon himself not to return until his father gave him permission or whatever Allah decreed. Also, there was their brother who was taken forcefully from them.

They went to Yusuf asking for his provisions and charity.

فَلَمَّا دَخَلُوا۟ عَلَيْهِ قَالُوا۟ يَٰٓأَيُّهَا ٱلْعَزِيزُ مَسَّنَا وَأَهْلَنَا ٱلضُّرُّ وَجِئْنَا بِبِضَٰعَةٍ مُّزْجَىٰةٍ فَأَوْفِ لَنَا ٱلْكَيْلَ وَتَصَدَّقْ عَلَيْنَآ ۖ إِنَّ ٱللَّهَ يَجْزِى ٱلْمُتَصَدِّقِينَ

"So when they entered upon Joseph, they said, "O 'Azeez, adversity has touched us and our family, and we have come with goods poor in quality, but give us full measure and be charitable to us. Indeed, Allah rewards the charitable." - [QS.12:88]

They explained their condition, the conditions of their family, and father after the absence of their brother who was captured there. The heart of Yusuf was full of tenderness, sympathy, compassion, and eagerness for his brothers and his family. The time for divulging his secret finally came. He asked them,

قَالَ هَلْ عَلِمْتُم مَّا فَعَلْتُم بِيُوسُفَ وَأَخِيهِ إِذْ أَنتُمْ جَٰهِلُونَ

"He said, "Do you know what you did with Yusuf and his brother when you were ignorant?" - [QS.12:89]

This question stirred up surprise and astonishment in them for they were the only ones along with Yusuf who new the secret.
Hence they all called out,

قَالُوٓا۟ أَءِنَّكَ لَأَنتَ يُوسُفُ ۖ قَالَ أَنَا۠ يُوسُفُ وَهَٰذَآ أَخِى ۖ قَدْ مَنَّ ٱللَّهُ عَلَيْنَآ ۖ إِنَّهُۥ مَن يَتَّقِ وَيَصْبِرْ فَإِنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ

"They said, "Are you indeed Yusuf?" He said "I am Yusuf, and this is my brother. Allah has certainly favored us. Indeed, he who fears Allah and is patient, then indeed, Allah does not allow to be lost the reward of those who do good." - [QS.12:90]

Bahasa

[Part 8]

The Stars, the Sun and the Moon (6)

The statesman continued, "O young man, gossip is the bane of society and the social network of society. Every society is immersed in gossip. Often, gossip spreads, and as it spreads it gets bigger and larger. As it spreads, a small tale is made ten times larger. In our Shari‘ah, the door has been shut and sealed on gossip and slander and backbiting. In our Shari‘ah, we don’t get involved with any of this.
In the Shari'ah, gossip is of many types: gheebah, nameemah, buhtaan; all of this comes under types of gossip. Gheebah means saying something about someone in his absence that he doesn’t like, even if it is the truth. What you are saying is true. You are putting him down and mocking him and making fun of him and spreading something he does not like to be mentioned in his absence.

Gheebah is one of the sins that will be punished in the adhaab’l-qabr, the punishment of the grave. Worse than this is buhtaan. Buhtaan means spreading a blatant lie about somebody; this is a slander, and it is worse than gheebah. Gheebah means you are telling the truth. Spreading the gheebah and buhtaan back to the person is called nameemah.
Nameemah means, you are in a gathering and somebody mentions, for example, brother Yasir, and he starts saying something about Yasir that he shouldn’t say in public. Yasir wasn’t there, and the damage that has been done was between him and Allah (subhanahu wata’ala). Now somebody comes back to Yasir and says, “You know what happened in that gathering when you weren’t there? Fulaan ibn fulaan said this about you.” How will Yasir feel? The damage is done when the news comes back to him. This is called nameemah. The one who tells the news back to you – even that is haram. The obligation is to defend the brother in his absence. When gheebah or buhtaan is done, you defend him in his absence.
The least you should do is remain quiet and hate it in your heart. There is no iman lesser than this. For you to go back and spread the news to him intending to cause damage between the two people is called nameemah. The Prophet (ﷺ) told us about the punishments of the nammaam. The Prophet (ﷺ) said, “The one who does this will not enter Jannah.”

The statesman paused, then said, "Let's continue the story!' So, the imprisonment of Yusuf coincided with the imprisonment of two other young men. It is possible that the two young men were imprisoned with Yusuf on the same day because of an incident that happened in the king's palace. So it was a good opportunity for Yusuf to be imprisoned. In the midst of those incidents, fabricated accusations and calumnies could easily be leveled against those considered undesirable in order to get rid of them.
Truth imposes itself and knowledge lifts its holder high. Yusuf was able to gain the confidence of his companions in prison by his high morality, character, thoughtful judgment and insight. He found solutions to their problems and was entrusted with their secrets. He took it upon himself to 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 advantage of any opportunity to convey the message for the cause of Allah. A Muslim must have sincerity while conveying the message and be fully certain that Allah is the One beside whom there is no partner.
Now with him there came into prison two young men. Allah says,

وَدَخَلَ مَعَهُ ٱلسِّجْنَ فَتَيَانِ ۖ قَالَ أَحَدُهُمَآ إِنِّىٓ أَرَىٰنِىٓ أَعْصِرُ خَمْرًا ۖ وَقَالَ ٱلْءَاخَرُ إِنِّىٓ أَرَىٰنِىٓ أَحْمِلُ فَوْقَ رَأْسِى خُبْزًا تَأْكُلُ ٱلطَّيْرُ مِنْهُ ۖ نَبِّئْنَا بِتَأْوِيلِهِۦٓ ۖ إِنَّا نَرَىٰكَ مِنَ ٱلْمُحْسِنِينَ

"And there entered the prison with him two young men. One of them said, "Indeed, I have seen myself [in a dream] pressing wine." The other said, "Indeed, I have seen myself carrying upon my head [some] bread, from which the birds were eating. Inform us of its interpretation; indeed, we see you to be of those who do good." - [QS.12.36]

قَالَ لَا يَأْتِيكُمَا طَعَامٌ تُرْزَقَانِهِۦٓ إِلَّا نَبَّأْتُكُمَا بِتَأْوِيلِهِۦ قَبْلَ أَن يَأْتِيَكُمَا ۚ ذَٰلِكُمَا مِمَّا عَلَّمَنِى رَبِّىٓ ۚ إِنِّى تَرَكْتُ مِلَّةَ قَوْمٍ لَّا يُؤْمِنُونَ بِٱللَّهِ وَهُم بِٱلْءَاخِرَةِ هُمْ كَٰفِرُونَ

"He said, "You will not receive food that is provided to you except that I will inform you of its interpretation before it comes to you. That is from what my Lord has taught me. Indeed, I have left the religion of a people who do not believe in Allah, and they, in the Hereafter, are disbelievers." - [QS.12:37]

وَٱتَّبَعْتُ مِلَّةَ ءَابَآءِىٓ إِبْرَٰهِيمَ وَإِسْحَٰقَ وَيَعْقُوبَ ۚ مَا كَانَ لَنَآ أَن نُّشْرِكَ بِٱللَّهِ مِن شَىْءٍ ۚ ذَٰلِكَ مِن فَضْلِ ٱللَّهِ عَلَيْنَا وَعَلَى ٱلنَّاسِ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَشْكُرُونَ

"And I have followed the religion of my fathers, Abraham, Isaac and Jacob. And it was not for us to associate anything with Allah. That is from the favor of Allah upon us and upon the people, but most of the people are not grateful." - [QS.12:38]

يَٰصَىٰحِبَىِ ٱلسِّجْنِ ءَأَرْبَابٌ مُّتَفَرِّقُونَ خَيْرٌ أَمِ ٱللَّهُ ٱلْوَٰحِدُ ٱلْقَهَّارُ

"O [my] two companions of prison, are separate lords better or Allah, the One, the Prevailing?" - [QS.12:39]

مَا تَعْبُدُونَ مِن دُونِهِۦٓ إِلَّآ أَسْمَآءً سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم مَّآ أَنزَلَ ٱللَّهُ بِهَا مِن سُلْطَٰنٍ ۚ إِنِ ٱلْحُكْمُ إِلَّا لِلَّهِ ۚ أَمَرَ أَلَّا تَعْبُدُوٓا۟ إِلَّآ إِيَّاهُ ۚ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ

"You worship not besides Him except [mere] names you have named them, you and your fathers, for which Allah has sent down no authority. Legislation is not but for Allah. He has commanded that you worship not except Him. That is the correct religion, but most of the people do not know." - [QS.12.40]

يَٰصَىٰحِبَىِ ٱلسِّجْنِ أَمَّآ أَحَدُكُمَا فَيَسْقِى رَبَّهُۥ خَمْرًا ۖ وَأَمَّا ٱلْءَاخَرُ فَيُصْلَبُ فَتَأْكُلُ ٱلطَّيْرُ مِن رَّأْسِهِۦ ۚ قُضِىَ ٱلْأَمْرُ ٱلَّذِى فِيهِ تَسْتَفْتِيَانِ

"O two companions of prison, as for one of you, he will give drink to his master of wine; but as for the other, he will be crucified, and the birds will eat from his head. The matter has been decreed about which you both inquire." - [QS.12:41]

وَقَالَ لِلَّذِى ظَنَّ أَنَّهُۥ نَاجٍ مِّنْهُمَا ٱذْكُرْنِى عِندَ رَبِّكَ فَأَنسَىٰهُ ٱلشَّيْطَٰنُ ذِكْرَ رَبِّهِۦ فَلَبِثَ فِى ٱلسِّجْنِ بِضْعَ سِنِينَ

"And he said to the one whom he knew would go free, "Mention me before your master." But Satan made him forget the mention [to] his master, and Joseph remained in prison several years." - [QS.12:42]

The king of Egypt saw a strange vision that confused and horrified him. This led him to gather all the magicians, soothsayers, and astrologers together. He told them what he had seen. He asked them to interpret the vision, but they were all unable to do so, as this was decreed by Allah.
Then one of the companions of Yusuf, who was out of prison at that time told the king about the knowledge of Yusuf in the interpretation of dreams. He asked the king to send him to the prison to seek the interpretation of the dream. With that came the release of Yusuf from prison and relief from his problems.
Yusuf then explained the vision of the king and then drew up a plan. This plan was to be followed in light of difficult circumstances which would soon engulf the country and people.

وَقَالَ ٱلْمَلِكُ إِنِّىٓ أَرَىٰ سَبْعَ بَقَرَٰتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعَ سُنۢبُلَٰتٍ خُضْرٍ وَأُخَرَ يَابِسَٰتٍ ۖ يَٰٓأَيُّهَا ٱلْمَلَأُ أَفْتُونِى فِى رُءْيَٰىَ إِن كُنتُمْ لِلرُّءْيَا تَعْبُرُونَ

"And [subsequently] the king said, "Indeed, I have seen [in a dream] seven fat cows being eaten by seven [that were] lean, and seven green spikes [of grain] and others [that were] dry. O eminent ones, explain to me my vision, if you should interpret visions." - [QS.12:43]

قَالُوٓا۟ أَضْغَٰثُ أَحْلَٰمٍ ۖ وَمَا نَحْنُ بِتَأْوِيلِ ٱلْأَحْلَٰمِ بِعَٰلِمِينَ

"They said, "[It is but] a mixture of false dreams, and we are not learned in the interpretation of dreams." - [QS.12:44]

وَقَالَ ٱلَّذِى نَجَا مِنْهُمَا وَٱدَّكَرَ بَعْدَ أُمَّةٍ أَنَا۠ أُنَبِّئُكُم بِتَأْوِيلِهِۦ فَأَرْسِلُونِ

"But the one who was freed and remembered after a time said, "I will inform you of its interpretation, so send me forth." - [QS.12:45]

يُوسُفُ أَيُّهَا ٱلصِّدِّيقُ أَفْتِنَا فِى سَبْعِ بَقَرَٰتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعِ سُنۢبُلَٰتٍ خُضْرٍ وَأُخَرَ يَابِسَٰتٍ لَّعَلِّىٓ أَرْجِعُ إِلَى ٱلنَّاسِ لَعَلَّهُمْ يَعْلَمُونَ

"[He said], "Joseph, O man of truth, explain to us about seven fat cows eaten by seven [that were] lean, and seven green spikes [of grain] and others [that were] dry - that I may return to the people; perhaps they will know [about you]." - [QS.12:46]

قَالَ تَزْرَعُونَ سَبْعَ سِنِينَ دَأَبًا فَمَا حَصَدتُّمْ فَذَرُوهُ فِى سُنۢبُلِهِۦٓ إِلَّا قَلِيلًا مِّمَّا تَأْكُلُونَ

"[Yusuf] said, "You will plant for seven years consecutively; and what you harvest leave in its spikes, except a little from which you will eat." - [QS.12:47]

ثُمَّ يَأْتِى مِنۢ بَعْدِ ذَٰلِكَ سَبْعٌ شِدَادٌ يَأْكُلْنَ مَا قَدَّمْتُمْ لَهُنَّ إِلَّا قَلِيلًا مِّمَّا تُحْصِنُونَ

"Then will come after that seven difficult [years] which will consume what you saved for them, except a little from which you will store." - QS.12:48]

ثُمَّ يَأْتِى مِنۢ بَعْدِ ذَٰلِكَ عَامٌ فِيهِ يُغَاثُ ٱلنَّاسُ وَفِيهِ يَعْصِرُونَ

"Then will come after that a year in which the people will be given rain and in which they will press [olives and grapes]." - [QS.12:49]

There is something we need to pay attention here. Unlike other books that contain the story of Prophet Musa and Yusuf, alaihimassalam, in the Quran, the ruler of Egypt is addressed as King (Malik, in Arabic) during the time of Yusuf and Pharaoh (Fir'awn, in Arabic) during the time of Moses.
Let us briefly see what are the current hypothesis concerning the entry of Yusuf into Egypt. There are two well-known hypothesis. The first one is that he entered Egypt during the time of Hyksos. Hyksos belonged to a group of mixed Semitic-Asiatics who were settled in northern Egypt during the 18th century BC. Around 1630 they seized power, and Hyksos kings ruled Egypt as the 15th dynasty (c. 1630-1521 BC). The name Hyksos was used by the Egyptian historian Manetho (fl. 300 BC), who, according to the Jewish historian Josephus (fl. 1st century CE), translated the word as "king-shepherds" or "captive shepherds". Hyksos was probably an Egyptian term for "rulers of foreign lands" (heqa-khase). The second one is that Yusuf's entry into Egypt took place during 12th Dynasty of Middle Kingdom Period. The ruler during his time is supposed to be Sesostris III. It is not our aim get into the research involved in finding the period.
In gist, the entry of Yusuf into Egypt occured before the ruler of Egypt was called Pharaoh. The use of Malik (King) instead of Fir'awn (Pharaoh) by the Qur'an represents historical accuracy with the data available to us. In the case of Moses, most of the scholars place the events of oppression and exodus in the New Kingdom Period when Merneptah and Ramases II were the rulers. They were of course, called Pharaohs. Hence the Qur'an is correct in the usage of the word Fir'awn (Pharaoh) for the ruler of Egypt.

So, the king was convinced of the interpretation of his vision. He admired the knowledge of the interpreter, Yusuf, and his opinion on the effective course of action to face the forthcoming difficult
circumstances. So the king said, "Bring ye him unto me!" But Yusuf refused the King's invitation. The joy of freedom did not preoccupy his mind from requesting investigation of the reason for his imprisonment to prove publicly his innocence. He wanted to regain his dignity and clear his name to those who thought ill of him. Allah says,

وَقَالَ ٱلْمَلِكُ ٱئْتُونِى بِهِۦ ۖ فَلَمَّا جَآءَهُ ٱلرَّسُولُ قَالَ ٱرْجِعْ إِلَىٰ رَبِّكَ فَسْـَٔلْهُ مَا بَالُ ٱلنِّسْوَةِ ٱلَّٰتِى قَطَّعْنَ أَيْدِيَهُنَّ ۚ إِنَّ رَبِّى بِكَيْدِهِنَّ عَلِيمٌ

"And the king said, "Bring him to me." But when the messenger came to him, [Yusuf] said, "Return to your master and ask him what is the case of the women who cut their hands. Indeed, my Rabb is Knowing of their plan." - [QS.12:50]

The true believer does not fear reproach in the cause of truth and the innocent hand does not fear to be cut off. The dedication to achieve a good reputation and to live with honor and dignity without any sense of servility and humiliation is the way of a Muslim and his motto.
The request of the imprisoned Yusuf struck the ears of the King as a thunder bolt and caused him to recall the incidence from the beginning. He, therefore, ordered an investigation andthe involved ladies were question again.

قَالَ مَا خَطْبُكُنَّ إِذْ رَٰوَدتُّنَّ يُوسُفَ عَن نَّفْسِهِۦ ۚ قُلْنَ حَٰشَ لِلَّهِ مَا عَلِمْنَا عَلَيْهِ مِن سُوٓءٍ ۚ قَالَتِ ٱمْرَأَتُ ٱلْعَزِيزِ ٱلْـَٰٔنَ حَصْحَصَ ٱلْحَقُّ أَنَا۠ رَٰوَدتُّهُۥ عَن نَّفْسِهِۦ وَإِنَّهُۥ لَمِنَ ٱلصَّٰدِقِينَ

"Said [the king to the women], "What was your condition when you sought to seduce Yusuf?" They said, "Perfect is Allah! We know about him no evil." The wife of al-'Azeez said, "Now the truth has become evident. It was I who sought to seduce him, and indeed, he is of the truthful." - [QS.12:51]

A believer doesn’t compromise his moral standard for a piece of cake. No matter how long falsehood appears, the truth will always prevail. So if you’re being tested by Allah, hang on but remember that the truth will be manifest and falsehood is bound to perish. For Allah makes not to be lost the reward of Al-Muhsinun. All testified to the purity, chastity, and good morality of Yusuf. Even the wife of al-Aziz could not but join m the testimony. She came out of her embarrassment and sobriety to admit beyond any doubt that she was the one who tried to seduce him as has been mentioned in the verse.

A right with a seeker is never lost. The right to justice that Yusuf had lost was regained as a result of his insistence and desire to commit it and to prove it. Thus every right regained if its seeker is truthful and sincere in trying to regain it.

ذَٰلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ بِٱلْغَيْبِ وَأَنَّ ٱللَّهَ لَا يَهْدِى كَيْدَ ٱلْخَآئِنِينَ

"That is so al-'Azeez will know that I did not betray him in [his] absence and that Allah does not guide the plan of betrayers." - [QS.12:52]

وَمَآ أُبَرِّئُ نَفْسِىٓ ۚ إِنَّ ٱلنَّفْسَ لَأَمَّارَةٌۢ بِٱلسُّوٓءِ إِلَّا مَا رَحِمَ رَبِّىٓ ۚ إِنَّ رَبِّى غَفُورٌ رَّحِيمٌ

"And I do not acquit myself. Indeed, the soul is a persistent enjoiner of evil, except those upon which my Lord has mercy. Indeed, my Lord is Forgiving and Merciful." - [QS.12:53]

وَقَالَ ٱلْمَلِكُ ٱئْتُونِى بِهِۦٓ أَسْتَخْلِصْهُ لِنَفْسِى ۖ فَلَمَّا كَلَّمَهُۥ قَالَ إِنَّكَ ٱلْيَوْمَ لَدَيْنَا مَكِينٌ أَمِينٌ

"And the king said, "Bring him to me; I will appoint him exclusively for myself." And when he spoke to him, he said, "Indeed, you are today established [in position] and trusted." - [QS.12:54]

Yusuf got out of prison after being proven innocent of that heinous accusation and stood before the king confidently with his head held high. The king was attracted by his speech, the integrity of his opinion, and his eloquence and allowed him the opportunity to stay in his palace.
Yusuf chose the most suitable job which he was most capable of handling and organizing. This was possible because he was fully acquainted with his own abilities.

قَالَ ٱجْعَلْنِى عَلَىٰ خَزَآئِنِ ٱلْأَرْضِ ۖ إِنِّى حَفِيظٌ عَلِيمٌ

"[Yusuf] said, "Appoint me over the storehouses of the land. Indeed, I will be a knowing guardian." - [QS.12:55]

وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِى ٱلْأَرْضِ يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَآءُ ۚ نُصِيبُ بِرَحْمَتِنَا مَن نَّشَآءُ ۖ وَلَا نُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ

"And thus We established Joseph in the land to settle therein wherever he willed. We touch with Our mercy whom We will, and We do not allow to be lost the reward of those who do good." - [QS.12:56]

وَلَأَجْرُ ٱلْءَاخِرَةِ خَيْرٌ لِّلَّذِينَ ءَامَنُوا۟ وَكَانُوا۟ يَتَّقُونَ

"And the reward of the Hereafter is better for those who believed and were fearing Allah." - [QS.12:57]

Because Egypt was to received seven years of fertility to be followed by seven years of famine, there had to be strictness, effective management, and careful planning of resources. Thus Yusuf placed his role as a guardian before his knowledge. Guardianship may be sufficient without knowledge in the above circumstances. Whereas if knowledge is utilized without guardianship, good will not be achieved in such circumstance.
The solution of some matters requires knowledge, others require experience. Some cannot dispense with either knowledge or experience. In this is a clarification of the relationship between a Muslim, his work, and his position. A Muslim needs to choose what suits his inclinations and desires in so far as he is able to do so. And in doing so, it is permissible for him to praise himself and reveal his qualifications if people are ignorant of them as our Prophet Yusuf (عليه السلام) did. With every hardship there is relief and this is confirmed by the saying of Allah,

فَإِنَّ مَعَ ٱلْعُسْرِ يُسْرًا

"For indeed, with hardship [will be] ease." - [QS.94:5]

إِنَّ مَعَ ٱلْعُسْرِ يُسْرًا

"Indeed, with hardship [will be] ease." - [QS.94:6]

One difficulty cannot defeat two reliefs as the Messenger of Allah said (ﷺ). To the true believers, the end of fate is to felicity and goodness.
Later, after imprisonment, chastisement, mental and physical humiliation, Yusuf was promoted to a position with a high social status.
If the righteous and God-fearing believer cannot achieve felicity, goodness and happiness in this world he will surely achieve them in the Hereafter. Hence, a Muslim must increase his trust and confidence in his Creator and do what is pleasing to his Rabb in all spheres of his life.
Yusuf's interpretation of the king's vision was fulfilled as the seven fertile years passed and were followed by seven years of famine which engulfed the whole country. Egypt, due to the skilled management and wise guardian of Yusuf, had stored enough during the 1st seven fertile 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 Yusuf's brothers.

Bahasa

[Part 7]

The Stars, the Sun and the Moon (5)

Yusuf was 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 al-Aziz. Al-Aziz was the Minister of Treasury in Egypt at that time and he saw in Yusuf resourcefulness and righteousness.

وَقَالَ ٱلَّذِى ٱشْتَرَىٰهُ مِن مِّصْرَ لِٱمْرَأَتِهِۦٓ أَكْرِمِى مَثْوَىٰهُ عَسَىٰٓ أَن يَنفَعَنَآ أَوْ نَتَّخِذَهُۥ وَلَدًا ۚ وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِى ٱلْأَرْضِ وَلِنُعَلِّمَهُۥ مِن تَأْوِيلِ ٱلْأَحَادِيثِ ۚ وَٱللَّهُ غَالِبٌ عَلَىٰٓ أَمْرِهِۦ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ

"And the one from Egypt who bought him said to his wife, "Make his residence comfortable. Perhaps he will benefit us, or we will adopt him as a son." And thus, We established Yusuf in the land that We might teach him the interpretation of events. And Allah is predominant over His affair, but most of the people do not know." - [QS.12:21]

وَلَمَّا بَلَغَ أَشُدَّهُۥٓ ءَاتَيْنَٰهُ حُكْمًا وَعِلْمًا ۚ وَكَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ

"And when Yusuf reached maturity, We gave him judgment and knowledge. And thus We reward the doers of good." - [QS.12:22]

There was a great difference between the people of the caravan who sold Yusuf for a miserable price, a few Dirhams, and al-Aziz. The Brethren sold him for a miserable price, for a few dirhams counted out: in such low estimation did they hold him! But al-Aziz considered him to be a priceless jewel. Even payments with heaps of gold and silver would be insufficient.

But Yusuf's trials were to continue in pursuit of him.

وَرَٰوَدَتْهُ ٱلَّتِى هُوَ فِى بَيْتِهَا عَن نَّفْسِهِۦ وَغَلَّقَتِ ٱلْأَبْوَٰبَ وَقَالَتْ هَيْتَ لَكَ ۚ قَالَ مَعَاذَ ٱللَّهِ ۖ إِنَّهُۥ رَبِّىٓ أَحْسَنَ مَثْوَاىَ ۖ إِنَّهُۥ لَا يُفْلِحُ ٱلظَّٰلِمُونَ

"And she, in whose house he was, sought to seduce him. She closed the doors and said, "Come, you." He said, "[I seek] the refuge of Allah. Indeed, he is my master, who has made good my residence. Indeed, wrongdoers will not succeed." - [QS.12:23]

In Arabic text of the Qur'an, there is a word "al-murawadah", which means seeking to seduce. It really means trickery and deception. That is conspiring and plotting against someone in a very nice way and using clever deceit.
Yusuf with his strong faith, morality and piety, did not want to betray or deceive al-Aziz. The one who had put him up and was so generous to 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 generosity with betrayal and deception. This was a great wrong doing and the wrong doers are never successful. This is the morality of a Muslim in all conditions.

In a firm and dignified manner with honor, strength and faith, Yusuf said, "Allah forbid! Truly thy husband is my lord! He made my sojourn agreeable! Truly to no good come those who do wrong! "
But the woman was insistent and had prepared for every eventuality. The wife of al-Aziz had made her decision. She desired him and he would have desired her, if it weren't for the fact that he had seen the evidence of his Rabb again.

وَلَقَدْ هَمَّتْ بِهِۦ ۖ وَهَمَّ بِهَا لَوْلَآ أَن رَّءَا بُرْهَٰنَ رَبِّهِۦ ۚ كَذَٰلِكَ لِنَصْرِفَ عَنْهُ ٱلسُّوٓءَ وَٱلْفَحْشَآءَ ۚ إِنَّهُۥ مِنْ عِبَادِنَا ٱلْمُخْلَصِينَ

"And she certainly determined [to seduce] him, and he would have inclined to her had he not seen the proof of his Rabb. And thus [it was] that We should avert from him evil and immorality. Indeed, he was of Our chosen servants." - [QS.12:24]

Faced with the uncontrolled desire of this woman, Yusuf could not do anything except try to escape to the door. She chased him and held him and in trying to free himself of her, his shirt was ripped in the back. Yusuf's shirt later became the evidence of his innocence as it was the evidence against Yusuf's brothers before.

Then came help as his lord, al-Aziz appeared at the door which brought the scene to an end for Yusuf's benefit. 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 enemies of Allah fall similar to the way a moth falls into the fire.
Hence, the coming of al-Aziz at that crucial moment was undoubtedly one of the signs of Allah. It manifested Allah's mercy and grace as it revealed a constant protection for that servant who 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 weaken in the presence of temptations.

وَٱسْتَبَقَا ٱلْبَابَ وَقَدَّتْ قَمِيصَهُۥ مِن دُبُرٍ وَأَلْفَيَا سَيِّدَهَا لَدَا ٱلْبَابِ ۚ قَالَتْ مَا جَزَآءُ مَنْ أَرَادَ بِأَهْلِكَ سُوٓءًا إِلَّآ أَن يُسْجَنَ أَوْ عَذَابٌ أَلِيمٌ

"And they both raced to the door, and she tore his shirt from the back, and they found her husband at the door. She said, "What is the recompense of one who intended evil for your wife but that he be imprisoned or a painful punishment?" - [QS.12:25]

قَالَ هِىَ رَٰوَدَتْنِى عَن نَّفْسِى ۚ وَشَهِدَ شَاهِدٌ مِّنْ أَهْلِهَآ إِن كَانَ قَمِيصُهُۥ قُدَّ مِن قُبُلٍ فَصَدَقَتْ وَهُوَ مِنَ ٱلْكَٰذِبِينَ

"[Yusuf] said, "It was she who sought to seduce me." And a witness from her family testified. "If his shirt is torn from the front, then she has told the truth, and he is of the liars." - [QS.12:26]

وَإِن كَانَ قَمِيصُهُۥ قُدَّ مِن دُبُرٍ فَكَذَبَتْ وَهُوَ مِنَ ٱلصَّٰدِقِينَ

"But if his shirt is torn from the back, then she has lied, and he is of the truthful." - [QS.12:27]

فَلَمَّا رَءَا قَمِيصَهُۥ قُدَّ مِن دُبُرٍ قَالَ إِنَّهُۥ مِن كَيْدِكُنَّ ۖ إِنَّ كَيْدَكُنَّ عَظِيمٌ

"So when her husband saw his shirt torn from the back, he said, "Indeed, it is of the women's plan. Indeed, your plan is great." - [QS.12:28]

يُوسُفُ أَعْرِضْ عَنْ هَٰذَا ۚ وَٱسْتَغْفِرِى لِذَنۢبِكِ ۖ إِنَّكِ كُنتِ مِنَ ٱلْخَاطِـِٔينَ

"Yusuf, ignore this. And, [my wife], ask forgiveness for your sin. Indeed, you were of the sinful." - [QS.12:29]

Al-Aziz who was the Minister of Treasury of Egypt with his insight, knowledge, and expertise saw the generosity and good morality of Yusuf. This led him to bear witness that Yusuf was speaking the truth. Some other commentators have mentioned that an infant was in the house and that infant supported Yusuf's testimony. This was related by Abu Hurayrah and Ibn Abbas, (رضی اللہ عنھم)
The woman exaggerated in the defense of her chastity and purity by asking for the imprisonment of Yusuf or a tough punishment. Yusuf, who was true with his Rabb, strongly and confidently defended himself saying. "It was she who sought to seduce me from my true self."
He said this without the need to confirm the truth with emphasis, evasion, or by swearing an oath. He left the truth flowing according to its nature, without the need to follow the ways of those who commit falsehood and lies by swearing and 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 Yusuf was proven. He was acquitted from the falsehood and accusations which the wife of al-Aziz had stated. The wisdom, expertise, and experience of al-Aziz in many matters was manifested when he came to his wife not to accuse her alone, but to show the universality of this trait in the female sex.
Her husband said, "Behold! It is a snare of you women! Truly, mighty is your snare!" Then al-Aziz combining advice, guidance, and reproach for his wife turned to Yusuf and said, "O Yusuf, pass this over!"
This meant that Yusuf should avoid talking about this matter. Then turning to his wife, he said, "O wife, ask forgiveness for thy sins, for truly thou hast been at fault! "
In Arabic text of the Qur'an, the word "al-khateen" means, "exactly, thou has been from those men and women who are at fault." This is used instead of al-khteaat which means "exactly, that thou has been from those women who are at fault." This is done as a mitigation or lessening of the accusation directed at her to make this sin applicable to both the male sex and female sex, as every child of Adam is liable to fall into sin. She must confess this sin, at least to herself, and ask her Rabb for forgiveness and repentance.

This incident was soon spread in the form of a rumour on the lips of people throughout the city. This occurred even though the incident was known only to a very closed circle which included al-Aziz, his wife, and Yusuf. Among the people, the women were the majority of those searching for the secrets of the houses and they were the most capable of uncovering these secrets and divulging them.
The incident of al-Aziz soon became known among the women
and became the subject of gossip.

وَقَالَ نِسْوَةٌ فِى ٱلْمَدِينَةِ ٱمْرَأَتُ ٱلْعَزِيزِ تُرَٰوِدُ فَتَىٰهَا عَن نَّفْسِهِۦ ۖ قَدْ شَغَفَهَا حُبًّا ۖ إِنَّا لَنَرَىٰهَا فِى ضَلَٰلٍ مُّبِينٍ

"And women in the city said, "The wife of al-'Azeez is seeking to seduce her slave boy; he has impassioned her with love. Indeed, we see her [to be] in clear error." - [QS.12:30]

When this gossip reached al-Aziz 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 Yusuf to appear amongst them while they were inattentive.
When Yusuf came before them in his handsome appearance and presence, they without thinking cut their hands as they were looking at him. After having filled their eyes with the angelic appearance of Yusuf, they realized that their wounds were bleeding. They then cried out from the depths of their hearts.

فَلَمَّا سَمِعَتْ بِمَكْرِهِنَّ أَرْسَلَتْ إِلَيْهِنَّ وَأَعْتَدَتْ لَهُنَّ مُتَّكَـًٔا وَءَاتَتْ كُلَّ وَٰحِدَةٍ مِّنْهُنَّ سِكِّينًا وَقَالَتِ ٱخْرُجْ عَلَيْهِنَّ ۖ فَلَمَّا رَأَيْنَهُۥٓ أَكْبَرْنَهُۥ وَقَطَّعْنَ أَيْدِيَهُنَّ وَقُلْنَ حَٰشَ لِلَّهِ مَا هَٰذَا بَشَرًا إِنْ هَٰذَآ إِلَّا مَلَكٌ كَرِيمٌ

"So when she heard of their scheming, she sent for them and prepared for them a banquet and gave each one of them a knife and said [to Yusuf], "Come out before them." And when they saw him, they greatly admired him and cut their hands and said, "Perfect is Allah! This is not a man; this is none but a noble angel." - [QS.12:31]

The women told her that she was not to be blamed or reproached after what they had seen. Yusuf was endowed with a portion of beauty as has been proven in the narration of al-Isra (the ascension of the Prophet (ﷺ)). The wife of al-Aziz proved undoubtedly that Yusuf was loved for his handsome appearance, mannerism, and morality. She confessed that she had sought to seduce him from his true self.

قَالَتْ فَذَٰلِكُنَّ ٱلَّذِى لُمْتُنَّنِى فِيهِ ۖ وَلَقَدْ رَٰوَدتُّهُۥ عَن نَّفْسِهِۦ فَٱسْتَعْصَمَ ۖ وَلَئِن لَّمْ يَفْعَلْ مَآ ءَامُرُهُۥ لَيُسْجَنَنَّ وَلَيَكُونًا مِّنَ ٱلصَّٰغِرِينَ

"She said, "That is the one about whom you blamed me. And I certainly sought to seduce him, but he firmly refused; and if he will not do what I order him, he will surely be imprisoned and will be of those debased." - [QS.12:32]

The addition of al-Aziz in this verse is to show the magnitude of the sinfulness of the incident. People are inclined to listen to the news of those in 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 everv matter. But the righteous and God-fearing Yusuf, who was be'ing 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 avert evil from him.

قَالَ رَبِّ ٱلسِّجْنُ أَحَبُّ إِلَىَّ مِمَّا يَدْعُونَنِىٓ إِلَيْهِ ۖ وَإِلَّا تَصْرِفْ عَنِّى كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُن مِّنَ ٱلْجَٰهِلِينَ

"He said, "My Lord, prison is more to my liking than that to which they invite me. And if You do not avert from me their plan, I might incline toward them and [thus] be of the ignorant." - [QS.12.33]

The one who take refuge in Allah and comes under his protection and is truthful in his faith must get from Allah his request.

فَٱسْتَجَابَ لَهُۥ رَبُّهُۥ فَصَرَفَ عَنْهُ كَيْدَهُنَّ ۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ

"So his Rabb responded to him and averted from him their plan. Indeed, He is the Hearing, the Knowing." - [QS.12:34]

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, are powerless.
If a matter of Allah has already been decreed it cannot be advanced or delayed, and it cannot be repelled by evil or harm, except by the command of Allah.

Yusuf chose prison to escape temptation (fitna). This was what Allah decreed in order to remove him from the temptation of the situation. In Sahih al-Bukhari, narrated Aboo Hurayrah, the Prophet (ﷺ) said, 

سَبْعَةٌ يُظِلُّهُمُ اللَّهُ تَعَالَى فِي ظِلِّهِ يَوْمَ لاَ ظِلَّ إِلاَّ ظِلُّهُ إِمَامٌ عَدْلٌ، وَشَابٌّ نَشَأَ فِي عِبَادَةِ اللَّهِ، وَرَجُلٌ قَلْبُهُ مُعَلَّقٌ فِي الْمَسَاجِدِ، وَرَجُلاَنِ تَحَابَّا فِي اللَّهِ اجْتَمَعَا عَلَيْهِ وَتَفَرَّقَا عَلَيْهِ، وَرَجُلٌ دَعَتْهُ امْرَأَةٌ ذَاتُ مَنْصِبٍ وَجَمَالٍ فَقَالَ إِنِّي أَخَافُ اللَّهَ، وَرَجُلٌ تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا حَتَّى لاَ تَعْلَمَ شِمَالُهُ مَا تُنْفِقُ يَمِينُهُ، وَرَجُلٌ ذَكَرَ اللَّهَ خَالِيًا فَفَاضَتْ عَيْنَاهُ

"Seven people will be shaded by Allah under His shade on the day when there will be no shade except His. They are: (1) a just ruler; (2) a young man who has been brought up in the worship of Allah, (i.e. worship Allah (Alone) sincerely from his childhood), (3) a man whose heart is attached to the mosque (who offers the five compulsory congregational prayers in the mosque); (4) two persons who love each other only for Allah's sake and they meet and part in Allah's cause only; (5) a man who refuses the call of a charming woman of noble birth for an illegal sexual intercourse with her and says: I am afraid of Allah; (6) a person who practices charity so secretly that his left hand does not know what his right hand has given (i.e. nobody knows how much he has given in charity). (7) a person who remembers Allah in seclusion and his eyes get flooded with tears."

The next ordeal of Yusuf was his imprisonment. It was plotted by the wife of al-Aziz herself, after of course, the Will of Allah.

ثُمَّ بَدَا لَهُم مِّنۢ بَعْدِ مَا رَأَوُا۟ ٱلْءَايَٰتِ لَيَسْجُنُنَّهُۥ حَتَّىٰ حِينٍ

"Then it appeared to them after they had seen the signs that al-'Azeez should surely imprison him for a time." - [12:35]

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[Part 6]