Indexed OCR Text

1.
Raubeen
2. Sham'oon
3. Laawi
4. Yahooda
5. Wisaakir
6. Zabuloon
From his wife Raaheel the younger daughter of Laabaan, he fathered:
7. Hadhrat Yusuf v
8. Bin Yaameen
From his wife Balhaa, he fathered:
9. Daan
10. Naftaali
From his wife Zulfa, he fathered:
11. Jaad
12. Asheer
These were his twelve sons, who became the leaders of their tribes and had
many children. These details are recorded in the Torah and several books of
history.
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Hadhrat Ya'qoob v was appointed by Allaah to guide and reform the people of
Can'aan and it was here that he spent his life. However, he went to Egypt during
the end of his life to meet his son Hadhrat Yusuf v and it was there that he most
probably passed away.
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Sayıduna Yusuf U
Introduction
Hadhrat Yusuf v belonged to the third generation of the progeny of Hadhrat
Ibraheem v. His lineage there reads: Yusuf v, who was the son of Ya'qoob v,
who was the son of Is'haaq v, who was the son of Ibraheem v. His mother
Raaheel who was the daughter of Laabaan. From the twelve sons he had,
Hadhrat Ya'qoob v loved Hadhrat Yusuf u the most and would never allow the
lad to be away from him.
When Rasulullaah p was once asked who it was that he considered the noblest
of people, Rasulullaah p replied, "The noblest of people was Yusuf, who was the
son of a Nabi of Allaah, who was the son of a Nabi of Allaah, who was the son of
the Khaleel (friend) of Allaah."123
In a narration of Ahmad, Hadhrat Abdullaah bin Umar t reports that Rasulullaah
p said it with these words, "The honourable, who was the son of the honourable,
who was the son of the honourable, who was the son of the honourable. Yusuf
0, who was the son of Ya'qoob v, who was the son of Is'haaq v, who was the son
of Ibraheem v."
These Ahadeeth highlight the nobility of Hadhrat Yusuf v because his father,
grandfather and great grandfather were all Ambiyaa place and all bastions of the
123
Bukhaari, Chapter of Tafseer
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creed of Hadhrat Ibraheem v. From the narratives of all the Ambiyaa pull , the
story of Hadhrat Yusuf v is perhaps the most detailed.
Hadhrat Yusuf U in the Qur' aan
Hadhrat Yusuf v is mentioned by name in approximately 26 verses of the
Qur'aan, viz .:
1. Surah An'aam, verse 84
2. Surah Yusuf, verses 4, 7, 8, 9, 10, 11, 17, 21, 29, 46, 51, 56, 58, 69, 76, 77, 80,
84, 85, 87, 89, 90, 94, 99
3. Surah Mu'min, verse 34
The Most Beautiful Story
The Qur'aan describes the story of Hadhrat Yusuf v as the most beautiful story.
His story is narrated in only this one Surah of the Qur'aan and no other. This is
unlike the stories of other Ambiyaa Jul ., whose stories are narrated part by part
in several Surahs of the Qur'aan. Because the entire story is mentioned in a
single Surah, there are more lessons to be learnt in one place from this story
than any other. The purpose of narrating stories is to learn lessons and take
advices from them. The entire story of Hadhrat Yusuf v is therefore replete with
such lessons and advices.
The books of Ahadeeth indicate that the Mushrikeen of Makkah once
approached some Jewish scholars to ask them for a plan whereby they could
prove that Rasulullaah p was not a true Nabi of Allaah. The Jews informed them
that they could successfully prove his veracity by asking him what it was that
made Hadhrat Ya'qoob v and his children move to Egypt. They assured the
Mushrikeen that if Rasulullaah p was not a true Nabi from Allaah, he would not
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be able to answer this question. It was after the Mushrikeen posed this question
to Rasulullaah p that Allaah revealed Surah Yusuf, which Rasulullaah p then
recited to them. 124
The Jews selected this question because the story of Hadhrat Yusuf v was
unknown in Makkah since there were hardly any Christian or Jewish scholars in
Makkah who could narrate the incident to the people. Furthermore, Rasulullaah
p could not read and there were no classes he could attend to learn of this.
Despite all of this, Rasulullaah p was able to narrate this incident with such
precision and detail. This was a clear proof of his Nabuwaat-prophethood.
However, those who sought guidance would have got it from this miracle,
whereas those who chose to adhere to their obstinate ways were deprived.
An Introduction to the Story
It is necessary to bear the following in mind before starting the story:
1. Hadhrat Yusuf v was the son of Hadhrat Ya'qoob v, who was the son of
Hadhrat Is'haaq v, who was the son of Ibraheem v. Therefore, together with
being a Nabi himself, his father, grandfather and great grandfather were all
. عليهم السلام Ambiyaa
2. From the twelve sons Hadhrat Ya'qoob v had from his four wives, Hadhrat
Yusuf v and Bin Yaameen were born from the same mother
3. Hadhrat Ya'qoob v lived in Palestine, which was where Hadhrat Is'haaq v as
well as Hadhrat Ibraheem u lived
4. According to the Torah, Hadhrat Yusuf v was born approximately 1906 years
before Hadhrat Isa v (1906 B.C.)
5. The brothers of Hadhrat Yusuf v abandoned him in the well when he was
approximately 16 or 17 years old and the caravan of travellers who removed
124 Ibn Katheer.
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him from the well hailed from the east of Jordan and were proceeding to
Egypt
6.
The caravan thought him to be a slave and sold him in the marketplace of
Egypt. The capital of Egypt at the time was Memphis, the ruins of which are
located approximately fourteen to fifteen miles south of Cairo today.
Hadhrat Yusuf v arrived there at the age of 17 or 18 and then lived with the
minister for almost four years. Thereafter, the minister's wife tried to seduce
him and he later spent eight or nine years in prison. He was therefore
approximately thirty years of age when he ascended the throne of Egypt. He
then remained in power until he was 80 years old, during which time such
justice prevailed as had never been seen before. His father Hadhrat Ya'qoob
v passed away during the ninth or tenth year of his reign. Hadhrat Yusuf v
later passed away at the age of 110.
The Beginning of the Story and the Dream
Hadhrat Ya'qoob v loved Hadhrat Yusuf u the most from all his sons since he was
a Nabi and could see the signs of Nubuwwah in his son. In addition to this,
Hadhrat Yusuf v displayed much better character and manners compared to his
siblings. He showed tremendous respect and obedience towards his father,
which eventually caused his father to become so attached to him that he could
not bear any separation. Jealous of this attachment, the other brothers decided
to get rid of Hadhrat Yusuf v.
It was during this time that Hadhrat Yusuf u saw a dream in which eleven stars,
the sun and the moon are prostrating before him. When he related this dream to
his father, Hadhrat Ya'qoob v immediately realised what it meant and warned
Hadhrat Yusuf v not to relate it to his brothers in case Shaytaan uses it as a
means to spur them into harming him. The Qur'aan does not mention the
interpretation of Hadhrat Ya'qoob v because it reveals itself at the end of the
story.
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Hadhrat Abdullaah bin Abbaas t mentioned that the eleven stars represented
the eleven brothers of Hadhrat Yusuf v and the sun and moon represented his
parents. Imaam Qurtubi alas, adds that although the mother of Hadhrat Yusuf v
passed away before this dream was seen, her sister was also married to Hadhrat
Ya'qoob v. Since the maternal aunt occupies the place of a mother, she may also
be referred to as the mother of Hadhrat Yusuf v. In fact, Rasulullaah p said, "The
maternal aunt is like the mother."
In the Words of the Qur'aan
The Qur'aan relates this part of the story in the following words:
الَّرُؤْ تِلْكَ أَيْتُ الْكِتُبِ الْمُبِيِنِ (١) إِنَّا أَنْزَلْتُمُ قُرْءُنَا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُوْنَ (٢) نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ
الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ بَذَا الْقُرْآنَ * وَ إِنْ كُنْتَ مِنْ قَبْلِم لَمِنَ الْغُفِيْنَ (٣) إِذْ قَالَ يُوسُفُ لِأَبِيْهِ يَأَبَتِ إِنِّىْ
رَآَيْتُ أَحَدَ عَشَرَكَوْكَبًا وَ الشَّمْسَ وَالْقَمَرَ رَآَيْتُهُمْ لِى سُجِدِيْنَ (٣) قَالَ يُبْنَىَّ لَا تَقْصُصْ رُءُيَاكَ عَلَى اِخْوَتِكَ
فَيَكِيْدُوْا لَكَ كَيْدًا ﴾﴿ إِنَّ الشَّيْطِنَ لِلْإِنْسَانِ عَدُوٌّ مُّبِينٌ (٥) وَكَذْلِكَ يَجْتَبِيْكَ رَبُّكَ وَيُعَلِّمُكَ مِنْ تَأْوِيْلِ
الْأَحَادِيْثِ وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ وَعَلَى أَلِ يَعْقُوْبَ كَمَا آتَمَّهَا عَلَى أَبَوَيْكَ مِنْ قَبْلُ اِبْرُبِيْمَ وَ اِسْحُقَ ٥﴿إِنَّ رَبَّكَ
عَلِيمٌ حَكِيمٌ ٪ (٦)
TRANSLATION: Alif Laam Raa (Only Allaah knows the correct meaning of these letters). These
are the verses of the clear Book (the Qur'aan). Undoubtedly We have revealed it (the
Qur'aan) as an Arabic Qur'aan so that you (O people of Makkah to whom the Qur'aan was first
recited) may understand. We narrate to you a most beautiful story in this Qur'aan that We
reveal to you. Before this you were of the unwary (those who did not know about this story).
When (as a child) Yusuf v said to his father (Ya'qoob v), "O my (beloved) father! Indeed I
have seen (in a dream) eleven stars, the sun and the moon all bowing before me." (The stars
symbolised his eleven brothers, the sun, his father and the moon, his mother. This meant that a time
would come when Yusuf v would be exalted to a high position and all his family members would have
to bow down before him.) His father said, "O my (beloved) son! Do not relate this dream to
your brothers, otherwise they will plot against you. Undoubtedly Shaytaan is an open
enemy to man (do not tell them because Shaytaan may make them jealous of you when they learn
the interpretation of your dream and he may tempt them to harm you). In this manner (as He has
shown you this wonderful dream) has your Rabb chosen you, taught you the interpretation of
dreams and (gracefully) completed His bounty on you (by making you a Nabi) and on the
family of Ya'qoob v, just as He had completed it upon your two forefathers Ibraheem v
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and Is'haaq v. Indeed your Rabb is All Knowing (about the talents and capacities of all), The
Wise."
The Scheme
A narration of Tirmidhi quotes from Rasulullaah p that a true dream is a fortieth
part of Nubuwwah. Rasulullaah p also added that a dream will remain
suspended until it is related to someone. Thereafter, it will play to according to
the interpretation given for it. It is therefore necessary that a dream be related
only to people with the knowledge of interpreting dreams.
The love Hadhrat Ya'qoob v had for Hadhrat Yusuf v grew after he heard about
the dream and this made it intolerable for him to be parted from Hadhrat Yusuf
v. This new behaviour made the step-brothers even more jealous and they
eagerly awaited for the perfect opportunity to get rid of Hadhrat Yusuf v.
After much planning, they eventually approached Hadhrat Ya'qoob v and said to
him in a very loving and caring tone, "Dear father! Please allow Yusuf to join us
for an outing. He is still a child and would love to be with us to enjoy himself and
to play. Why do you keep him with you all the time? What have you to fear? Do
you think that we are unable to protect him? You need to trust us?"
Hadhrat Ya'qoob v sensed the ill feelings within his sons and knew that they
meant ill. However, he did not know how to tell it to them because an open
confrontation would spark even more enmity and division. He eventually told
them that he feared that a wolf may devour Hadhrat Yusuf v. In one voice, the
brothers said that they would be damned if they allowed anything to happen to
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him. They assured Hadhrat Ya'qoob v that they only meant well and would
everything to protect Hadhrat Yusuf v.
In the Words of the Qur' aan
This episode of the story is related in the Qur'aan in the following words:
لَقَدْ كَانَ فِئٌ يُوسُفَ وَ اِخْوَتِمَ أَيْتُ لَّلسَّآئِيْنَ (٤) إِذْ قَالُوْا لَيُؤْسُفُ وَ آَخُوْهُ أَحَبُّ إِلَى أَبِيْنَا مِنَّا وَنَحْنُ عُصْبَةٌ *
إِنَّ آبَانَا لَفِئْ ضَلْلٍ مُّبِينٍ (٨) اقْتُلُوْا يُؤْسُفَ آَواطْرَحُوْهُ أَرْضًا يَّخْلُ لَكُمْ وَجْهُ أَبِيْكُمْ وَتَكُوْنُوْا مِنْ بَعْدِهِ قَوْمًا
صُلِحِيْنَ (٩) قَالَ قَائِلٌ مِّنْهُمْ لَا تَقْتُلُوْا يُؤْسُفَ وَالْقُوْهُ فِى غَيِّبَتِ الْجُبِّ يَلْتَقِطْمُ بَعْضُ السَّيَّارَةِ إِنْ كُنْتُمْ فَعِلِيْنَ
(١٠) قَالُوا يَآبَانَا مَا لَكَ لَا تَأْمَنًا عَلَى يُؤْسُفَ وَإِنَّا لَهَّ لَنُصِحُوْنَ (١١) أَرْسِلْهُ مَعَنَا غَدًا يَّرْتَعْ وَيَلْعَبْ وَ إِنَّا
لَمْ لَحَفِظُوْنَ (١٢) قَالَ إِنِّيْ لَيَحْزُ نُنِى أَنْ تَذْبَبُوْا بِم وَ آَخَافُ أَنْ يََّكُلَهُ الذِّئْبُ وَأَنْتُمْ عَنْمُ غُفِلُوْنَ (١٣) قَالُوا لَئِنْ
أَكَلَمُ الذِّئْبُ وَنَحْنُ عُصْبَةٌ إِنَّا إِذَا أَخْسِرُوْنَ (١٣)
TRANSLATION: In the story of Yusuf v and his brothers are certainly many Aayaat (lessons)
for those who have questions (those who desire to learn). (We now draw your attention to the
time) When the (step-) brothers (of Yusuf v) said (to each other), "Verily Yusuf and his (real)
brother (Bin Yaameen) are more beloved to our father than us, even though we are a large
(strong) group. Indeed our father is certainly mistaken (because we are more useful to him).
(Continuing their discussion, someone said) Kill Yusuf or throw him in some (distant) land, after
which the attention of your father will be reserved for you only. Thereafter you can be
righteous people (you can repent for our action and make amends)." One of them (the eldest)
said, "Do not kill Yusuf. If you really intend doing something (you should rather) throw him
in a dark well so that some travellers may (find him there and) take him away." (Accepting his
opinion, they then devised a plan to get Yusuf v away from his father.) (Knowing that their father did
not trust them alone with Yusuf v,) They said, "O our Father! What is the matter with you that
you do not trust us with Yusuf whereas we are his well-wishers? Send him (out) with us
tomorrow so that he may eat and play with us. (Do not worry because) We shall take good
care of him." He (Ya'qoob v) said, "Indeed it grieves me that he should go with you (because
I cannot bear to be separated from him). (In addition to this,) I fear that you would neglect him
(leave him by himself) and then a wolf would eat him up." They replied, "If a wolf should eat
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him up while we are a strong group (there to protect him), then surely we would be losers (it
is not possible for a wolf to eat him while we are all there with him)."
False Blood
To avert further enmity and aggression, Hadhrat Ya'qoob v permitted the youth
to take Hadhrat Yusuf v with them. According to their scheme, they took
Hadhrat Yusuf v into the forest to an old dry well that lay disused for a long
while. The Qur'aan describes the well as Ghayaabatil Jubb, which refers to a well
without any walls and which conceals anything within it. The well was therefore
no more than a deep pit in the forest that was surrounded by trees and foliage.
They then forced him into it.
According to Imaam Qurtubi i, Hadhrat Yusuf v was only seven years old at
the time. He relates that the brothers removed the shirt Hadhrat Yusuf u was
wearing, bound his hands and pushed him in, even as he tried to cling to the
sides of the well and pleaded with them for mercy. They scoffed as he begged
for mercy and told him to rather seek help from the elevens stars he saw in the
dream. The brothers then placed him in the bucket, lowered it midway down the
well and then cut the rope. However, Allaah protected him from harm and
Hadhrat Jibra'eel v was instructed to catch the bucket and place Hadhrat Yusuf
v safely upon a boulder inside the well.
One of his brothers by the name of Yahooda had opposed the plan from the
beginning, but was unable to stop the others or inform his father. During the
three days that Hadhrat Yusuf v spent in the well, it was the same Yahooda
who brought bread and water for Hadhrat Yusuf v to eat. In the meanwhile,
Allaah consoled Hadhrat Yusuf v in the well by informing him that he will survive
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to a day when he will be able to remind his brothers of this evil crime. Allaah
even informed him that when he next meets them, they will be unable to
recognise him, but he would recognise them well.
This revelation that Hadhrat Yusuf v received in the well was not the type of
revelation that the Ambiyaa pul receive because they receive this only after
the age of forty. However, it was a form of inspiration that the mother of
Hadhrat Moosa v received, Hadhrat Maryam al received and the bees
receive. Hadhrat Yusuf v started to receive revelation as a Nabi only afterwards
when he was in Egypt. This is clearly stated in verse 22 of Surah Yusuf, which
reads, "When he came of age, We granted him wisdom (a keen sense of judgement) and
knowledge".
However, many Mufassireen such as Ibn Jareer , and In Abi Haatim il State
that the revelation was indeed the same revelation that was received by the
Ambiyaa pul , such as the case of Hadhrat Isa v who was declared a Nabi from
birth.
Nonetheless, the brothers reddened the shirt of Hadhrat Yusuf u with the blood
of some animal and returned home that night crying and wailing. When Hadhrat
Ya'qoob v heard the commotion, he hurried outside and asked what the matter
was. They all told him in one voice that they had been racing with each other and
had left Hadhrat Yusuf v behind. It was then that a wolf attacked and devoured
him. They then presented the shirt as evidence and said that he would not
believe them despite them speaking the truth.
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The Qur'aan refers to the blood as false blood because it was not the blood of
Hadhrat Yusuf v. Allaah exposed the falsehood of the brothers by causing them
to forget about tearing up the shirt as a wolf would do when attacking a person.
Therefore, when Hadhrat Ya'qoob v saw the shirt still intact, he said to his sons,
"What an intelligent wolf it must have been to devour Yusuf without even
tearing his shirt ?! " Hadhrat Ya'qoob v then told them that Hadhrat Yusuf u was
not eaten by any wolf, but that they had devised some scheme against him. He
then chose to bear the hardship with patience and continue praying to Allaah for
help.
In the Words of the Qur'can
This part of the story is related in verses 15-18 of Surah Yusuf in the following
words:
فَلَمَّا ذَبَبُوْا بِم وَ أَجْمَعُوْا أَنْ يَّجْعَلُوْهُ فِى غَيِّيَتِ الْجُبِّ ◌ٌ وَ أَوْحَيْنَا إِلَيْهِ لَتُنَبِّئَنَّهُمْ بِآَمْرِبِمْ بُذَا وَبُمْ لَا يَشْعُرُونَ (١٥)
وَجَاءُوًا آَبَابُمْ عِشَآءً يَّيْكُوْنَ ﴾(١٢) قَالُوْا يَآبَانَا إِنَّا ذَبَيْنَا نَسْتَبِقُ وَتَرَكْنَا يُؤْسُفَ عِنْدَ مَتَاعِنَا فَأَكَلَهُ الذِّئْبٌُ وَمَا
أَنْتَ بِمُؤْمِنٍ لَّنَا وَلَوْ كُنَّا صدِقِيْنَ (١٧) وَجَاءُوْ عَلَى قَمِيْصِم بِدَمٍ كَذِبٍ ﴿ قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنْفُسُكُمْ آَمْرًا -
فَصَبْرٌ جَمِيْلٌ ﴿ وَاللهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُوْنَ (١٨)
TRANSLATION: When they took him and together resolved to throw him into a dark well,
We sent revelation to him (as he sat on a rock in the well) that you will certainly remind them
of this matter (sometime in the future) when they will not realise (who you are). (Leaving Yusuf
v in the well) They (the brothers) came weeping (pretending to weep) to their father that night.
They said, "O our father! We went racing and left Yusuf (alone) with our goods, when a
wolf ate him up. (Sensing that Ya'qoob v did not believe them, they added,) But you will not
believe us even though we are truthful." (In an effort to substantiate their story, they dipped the
shirt of Yusuf v into the blood of a sheep they had slaughtered. Referring to this, Allaah says,) They
came with false blood on his shirt. (Noticing that the bloodstained shirt was not torn, Ya'qoob v
realised that the brothers were lying. Therefore,) He said, "But your souls have made up this
matter (tale) for you. However, I shall exercise patience without any complaint, and I shall
seek Allaah's assistance against what you have devised."
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As a Slave
After Hadhrat Ya'qoob v had spoken to his sons, he either realised by the deep
intuition that the Ambiyaa pul we are blessed with, or he was informed through
revelation that the separation from Hadhrat Yusuf v will be a long one. He
therefore abandoned the discussion and maintained silence.
In the meantime, a caravan had departed from Shaam and was on its way to
Egypt, when the people got lost. As they wandered around in a strange place,
they suddenly came across a disused well. Since they were desperately in need
of water, they sent one of their men by the name of Maalik bin Du'bar. When
Maalik threw a bucket in to get water, Hadhrat Yusuf v immediately saw the
chance Allaah had presented to him and held fast to the rope. As the man pulled
the rope up, he was stunned to see a handsome young lad clinging to it. He
immediately called to the others and told them the good news of a beautiful
young lad he had found.
In the Hadith discussing the Mi'raaj, Rasulullaah p mentioned that he had met
Hadhrat Yusuf v. Rasulullaah p said that Hadhrat Yusuf u had been given half the
beauty of the world, with the other half being distributed amongst all the others
in the world. 125
After Maalik had announced his find, he regretted doing so because he could
have kept the lad for himself, sold him as a slave in Egypt and kept the money all
for himself. The words of the Qur'aan state "They hid him as trading stock" refers
to the fact that Maalik and some others decided to hide Hadhrat Yusuf v and
125 Muslim.
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then sell him as a slave in Egypt. Some Mufassireen have stated that this refers
to fact that the brother of Hadhrat Yusuf v concealed the fact that he was their
brother and sold him as a slave to the merchants of the caravan. A narration
states that when Yahooda brought food for Hadhrat Yusuf v one day and found
him missing from the well, he immediately informed the brothers. They then
searched the area and discovered that Hadhrat Yusuf v had been taken by the
men of the caravan. The brothers told the travellers that Hadhrat Yusuf v was
their escaped slave, upon which the travellers offered to purchase him so that
none may accuse them of being thieves.
Hadhrat Abdullaah bin Mas'ood t reports that his brothers sold Hadhrat Yusuf v
for a meagre sum of 20 Dirhams. 126 The ten brothers shared the sum out between
themselves, with each one receiving two Dirhams. They did this merely to get rid
of Hadhrat Yusuf v and did not really want the money.
In the Words of the Qur'an
Verses 19 and 20 of Surah Yusuf describe this episode in the following words:
وَجَآءَتْ سَيَّارَةٌ فَارْسَلُوْا وَارِدَبُمْ فَادْلَى دَلْوَةَ - قَالَ يُبُشْرِى بِذَا غُلُمٌ ﴿ وَآَسَرُّؤْهُ بِضَاعَةً ، وَاللهُ عَلِيْمٌ بِمَا يَعْمَلُوْنَ
(١٩) وَشَرَوْهُ بِثَّمَنٍ بَخْسٍ دَرَائِمَ مَعْدُوْدَةٍ وَكَانُوْا فِيْهِ مِنَ الزَّابِدِيْنَ (٢٠)
TRANSLATION: Some travellers (soon) arrived (near the well) and they sent their person
who fetches water (to the well to get them some water). He lowered his bucket (into the well)
and (seeing Yusuf v hanging on to the bucket, he) exclaimed, "What luck! There is a boy here!"
They hid him (among their goods so that no one lays claim to him) as trading stock (intending to
sell him as a slave), and Allaah had perfect knowledge of what they did. (When the brothers
discovered that the travellers had removed Yusuf v from the well, they told the travellers that he was
their escaped slave and that they were willing to sell him.) They (the brothers) sold him (to the
126 Ibn Katheer, Jalaalayn.
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travellers) for the meagre price of a few Dirhams and they showed no interest in him (saying
that they no longer needed him). (The travellers proceeded to Egypt, where they sold Yusuf v to one
of the king's ministers.)
At the Marketplace
After purchasing Hadhrat Yusuf v, the merchants continued on their way to
Egypt, where they intended to sell him as a slave. Although this appeared to be a
setback, this was really the first rung in the ladder that Hadhrat Yusuf v needed
to ascend to new heights. Throughout all these trials, Hadhrat Yusuf v remained
patient, grateful to Allaah and content with the decision of Allaah.
Allaama Ibn Katheer al was, reports from Hadhrat Mujaahid aldo, that the brothers of
Hadhrat Yusuf v accompanied the caravan for a short distance as they went on
their way. They then warned the travellers not to allow Hadhrat Yusuf v freedom
because he was in the habit of running away. When the brothers were confident
that Hadhrat Yusuf v was well on the way to Egypt, they left the caravan and
returned home.
Imaam Qurtubi , writes that when Hadhrat Yusuf v went on sale in the
marketplace, people clamoured to buy him. His priced went so high that the
final asking price was his weight in gold. The person who had been given this
much wealth to conclude the sale was a man named Futifaar. He was a high
ranking officer in the Egyptian army and a very wealthy man belonging to the
royal family. He happened to be passing through the marketplace when Hadhrat
Yusuf v was being sold. He liked the lad as soon as he set eyes on him, paid the
price and then brought him home. He then gave instructions to his wife to care
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for and honour the lad since he saw great potential in him. He even considered
the probability of adopting him as a son since he had no children of his own.
The Qur'aan refers to Futifaar only as the Azeez. Allaama Ibn Katheer alda, writes
that he was the king's minister of finance and that the king, whose name was
Rayyaan bin Usayd, belonged to the Amaaliqah tribe, brought Imaan in Hadhrat
Yusuf v and passed away during his lifetime.
The wife of the Azeez was lady by the name of Raa'eel or Zulaykha. She is
referred to in the Qur'aan as the wife of the Azeez. Her instructions were to treat
Hadhrat Yusuf v well and not to treat him like any slave. Hadhrat Yusuf v was
therefore treated like one of the family until he came of age.
Hadhrat Abdullaah bin Mas'ood t stated that the following were three persons
who proved to be very intelligent and of keen judgement:
1. The Azeez, who saw the potential in Hadhrat Yusuf v and therefore gave his
wife instructions to treat him well
2. The daughter of Hadhrat Shu'ayb v, who advised her father to hire Hadhrat
Moosa v
3. Hadhrat Abu Bakr t, who named Hadhrat Umar t as his successor before he
passed away
In the Words of the Qur'aan
The Qur'aan describes this part of the story in the following words:
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وَقَالَ الَّذِى اشْتَرُهُ مِنْ مِّصْرَ لِامْرَاتِمْ أَكْرِمِيْ مَثْوَمُ عَسَى أَنْ يَّتْفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا * وَكَذَلِكَ مَكَّنَّا لِيُؤْسُفَ
فِى الْأَرْضِ وَلِنُعَلَّمَهُ مِنْ تَأْوِيِّلِ الْأَحَادِيْثِ * وَاللّهُ غَالِبٌ عَلَى أَمْرِهِ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُوْنَ (٢١)
TRANSLATION: The person (minister) from Egypt who bought Yusuf v told his wife
(Zulaykha), "Take proper care of him. Perchance he may be of use to us or we may take
(adopt) him as a son." In this manner (as We had rescued him from death and from the well) We
settled Yusuf in that land (in a city) so that We may teach him the interpretation of
dreams. Allaah is Predominant (keeps prevailing) over His affairs, but most people do not
know (the secrets of divine planning). When he came of age, We granted him wisdom (a keen
sense of judgement) and knowledge. Thus do We reward those who do good.
A Most Trying Test
There is a Persian saying that tells us that the greatest of tests are given to the
greatest of people. To this stage in the story, Hadhrat Yusuf v was already put
through the tests of being separated from his father and being thrown the well,
being a slave and being sold in the marketplace. Now that he had grown into a
young man, the tests of manhood were to arrive. These were tests that only
Allaah could assist him with.
When Hadhrat Yusuf v grew into a handsome young youth whose beauty was
incomparable, the wife of the Azeez became attracted to him. The Qur'aan
describes it in the following words, "The woman in whose house he was (Zulaykha)
attempted to seduce him (to lure him to her bed) against his will".127 These words indicate
the complexity of the situation in which Hadhrat Yusuf u found himself because
here was a woman from whom he could not flee. In addition to this, she was a
127 Surah Yusuf, verse 23.
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woman of beauty herself. Hadhrat Hasan Basri alan, stated that Hadhrat Yusuf u
was 40 years old at the time and was already a Nabi.
When she shut all the doors of the room she had him in and tried to seduce him.
Hadhrat Yusuf v sought the protection of Allaah and did not rely on his own will
and resistance. He then tried to advise her to fear Allaah, but to no avail.
In the Words of the Qur'an
The Qur'aan describes this episode in the following words:
وَلَمَّا بَلَغَ آَشُدَّةً أَتَيْمُ حُكْمًا وَّعِلْمًا * وَكَذُلِكَ نَجْزِى الْمُحْسِنِيْنَ (٢٢) وَرَاوَدَتْهُ الَّتِىْ بُوَ فِيْ بَيْتِهَا عَنْ نَّفْسِمِ
وَغَلَّقَتِ الْأَبْوَابَ وَقَالَتْ بَيْتَ لَكَ - قَالَ مَعَاذَ اللهِ إِنَّهَ رَبِّى أَحْسَنَ مَثْوَاىَ - إِنَّمْ لَا يُفْلِحُ الظَّلِّمُوْنَ (٢٣) وَلَقَدْ
بَمَّتْ بِم ◌َ وَبَمَّ بِهَا لَوْلَا أَنْ رَّأْبُرْبَانَ رَبِّم ﴿ كَذَلِكَ لِنَصْرِفَ عَنْهُ السُّوْءَ وَالْفَحْشَآءَ ﴿ إِنَّهِ مِنْ عِبَادِنَا الْمُخْلَصِيْنَ
(٢٣)
TRANSLATION: When he came of age, We granted him wisdom (a keen sense of judgement)
and knowledge. Thus do We reward those who do good. (Taken aback by his stunning beauty)
The woman in whose house he was (Zulaykha) attempted to seduce him (to lure him to her
bed) against his will. She locked the doors (of the room) and said, "Come to me." He said, "I
seek refuge with Allaah! Indeed my caretaker (your husband/Allaah) has treated me
honourably (how can I ever betray him by doing what you ask of me). Oppressors (adulterers) will
definitely not succeed." She was determined to achieve her objectives from him, and he
also would have intended the same had he not seen the proof of his Rabb (had he not been
a Nabi). In this manner (Our fate had decreed the matter) so that We averted evil and
immorality from him. Indeed he was from Our sincere bondsmen (the Ambiyaa).
The author of Jalaalayn writes that the 'proof' mentioned in this verse refers to a
vision of Hadhrat Ya'qoob v, which Hadhrat Yusuf v saw as he was being
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seduced. Hadhrat Ya'qoob v placed his hand upon the chest of Hadhrat Yusuf v,
which caused all evil intent to vanish.
A Great Victory
As soon as Hadhrat Yusuf u saw this 'proof' from Allaah, he immediately started
to run away from Zulaykha. She then started to run after him and, as she
grabbed at his shirt, she ripped off a portion of it as he broke away. He had just
managed to run out of the door, when the Azeez appeared. As soon as Zulaykha
saw her husband in front of them, she pinned the blame on Hadhrat Yusuf v. She
said, "The only penalty for him who intended evil with your wife (who tried to seduce your
wife) is that he be imprisoned, or some other torturous punishment".
Being a Nabi, Hadhrat Yusuf u would have concealed her evil intent from her
husband, but now that she had accused him, he had no alternative but to say, "It
was she who tried to seduce me against my will".
The Azeez was in a dilemma because there was no evidence or witnesses to
confirm either story. However, Allaah always assists His chosen servants and
safeguards them from humiliation. In a miraculous turn of events, Allaah
caused an infant child to testify in favour of Hadhrat Yusuf v. Far from being
able to testify, such a child could not even talk, but Allaah gave it the power to
talk just as Allaah gave Hadhrat Isa v the power to talk to defend the chastity of
128 .رضي الله عنها his mother Hadhrat Maryam
According to a Hadith in Bukhaari, it was also an infant child that defended the
chastity of a pious man named Jurayj who hailed from the Bani Israa'eel. Another
128
Surah Maryam, verse 30.
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narration of Bukhaari also narrates how an infant girl saved the life of Hadhrat
Moosa v as a child when she spoke.
A narration from Hadhrat Abu Hurayrah t and Hadhrat Abdullaah bin Abbaas t
states that there was a little infant in a cradle inside the house when Zulaykha
tried to seduce Hadhrat Yusuf v. In a wise manner, the infant addressed the
Azeez and said, "If his shirt is torn from the front, then she is truthful and he is from the
liars. However, if his shirt is torn from the back, then she is lying and he is from the
truthful". When the Azeez saw that the shirt was torn from the back, he knew
that Hadhrat Yusuf v was trying to flee as Zulaykha tried to get him back.
The Azeez then begged Hadhrat Yusuf v to forgive her and to forget the incident.
Hs also rebuked Zulaykha and bade her to seek forgivness.
In the Words of the Qur'an
The incident is narrated thus in verses 25-29 of Surah Yusuf:
وَاسْتَبَقَا الْبَابَ وَقَدَّتْ قَمِيْصَهْ مِنْ دُبُرٍ وَ اَلْفَيَا سَيِّدَبَا لَدَا الْبَابِ ﴿ قَالَتْ مَا جَزَآءُ مَنْ آَرَادَ بِأَبْلِكَ سُؤْءًا إِلَّا أَنْ
يُسْجَنَ أَوْ عَذَابٌ أَلِيمٌ (٢٥) قَالَ بِىَ رَاوَدَتْنِىْ عَنْ نَّفْسِى وَشَهِدَ شَابِدٌ مِّنْ أَبْلِهَا إِنْ كَانَ قَمِيْصُرْ قُدَّ مِنْ قُبُلٍ
فَصَدَقَتْ وَبُوَ مِنَ الْكُذِبِيْنَ (٢٢) وَ إِنْ كَانَ قَمِيْصُرْ قُدَّ مِنْ دُبُرٍ فَكَذَبَتْ وَبُوَ مِنْ الصُّدِقِيْنَ (٢٧) فَلَمَّا رَأ
قَمِيْصَهْ قُدَّ مِنْ دُبُرٍ قَالَ إِنَّهُ مِنْ كَيْدِكُنَّ ﴿ إِنَّ كَيْدَكُنَّ عَظِيمٌ (٢٨) يُؤْسُفُ أَعْرِضْ عَنْ بُذَا. وَ اسْتَغْفِرِئْ
لِذَتْبِكِ ﴿ إِنَّكِ كُنْتِ مِنَ الْخُطِئِينَ (٢٩)
TRANSLATION: They both raced for the door (as he attempted to escape) and (in trying to
catch him, she grabbed his shirt from the back, but he broke lose and) she tore his shirt from the
back. Then (as they both arrived at the door) they encountered her master (her husband) at the
door. (To shift the blame to Yusuf v) She said, "The only penalty for him who intended evil
with your wife (who tried to seduce your wife) is that he be imprisoned, or some other
299