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.
