Indexed OCR Text

torturous punishment." (Defending himself,) Yusuf v said, "It was she who tried to seduce
me against my will." A witness from her family (an infant present there miraculously spoke and)
testified by saying, "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 he (the husband) saw that his shirt was torn from the back, he (realised that
his wife was guilty and) said, "This is definitely from the trickery of you (women). Your
trickery is indeed very dangerous. O Yusuf! Overlook this (do not mention it to anyone). (O
woman!) Seek forgiveness for your sin. You were truly of the sinners."
The beauty of Hadbrat Yusuf V is Exposed
Although the Azeez wanted to keep the matter a secret, the story gradually
swept through the royal quarters and the women found out that Zulaykha had
become infatuated with Hadhrat Yusuf v. They started to criticise her for falling
from her slave and called her a shameless woman. Eager to defend herself, she
contrived a plan. She invited all the women to a banquet and arranged that
Hadhrat Yusuf v enter the room at a time when every woman was busy cutting a
fruit. As soon as they saw him, their jaws dropped and they were so
overwhelmed by his appearance that they cut their hands and exclaimed in one
voice, "This cannot be a human (because no human can possibly be so handsome) ! He must
surely be a noble angel".
Zulaykha was overjoyed to have proven to the women that she was no fool for
trying to seduce such a man and then said to them, "This is what you were
criticising me for. Indeed I attempted to seduce him against his will, but he escaped. If he
does not do as I command him, he shall certainly be imprisoned and he will definitely
become of those humiliated".
In the Words of the Qur'an
The Qur'aan describes this episode in the following words:
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وَقَالَ نِسْوَةٌ فِى الْمَدِيْنَةِ امْرَاتُ الْعَزِيْزِ تُرَاوِدُ فَتْبِهَا عَنْ نَّفْسِم ◌ٌ قَدْ شَغَفَهَا حُبَّا ﴿ إِنَّا لَذَرُبِهَا فِىْ ضَلْلٍ مُّبِينٍ (٣٠)
فَلَمَّا سَمِعَتْ بِمَكْرِبِنَّ أَرْسَلَتْ اِلَيْهِنَّ وَ اعْتَدَتْ لَهُنَّ مُتَّكَاً وَّ أَتَتْ كُلَّ وَاحِدَةٍ مِّنْهُنَّ سِكِّيْنًا وَ قَالَتِ اخْرُجْ عَلَّيْبِنَّ
فَلَمَّا رَأَيْنَهَّ أَكْبَرْنَهُ وَقَطَّعْنَ آَيْدِيَهُنَّ وَقُلْنَ حَاشَ لِلّهِ مَا بُذَا بَشَرًّا - إِنْ بَذَا إِلَّ مَلَّكٌ كَرِيْمٌ (٣١) قَالَتْ فَذُلِكُنَّ الَّذِىْ
لُمْتُنَّنِىْ فِيْهٍ ﴿ وَ لَقَدْ رَاوَدْتُّهَ عَنْ نَّفْسِمٍ فَاسْتَعْصَمَ - وَلَئِنْ لَّمْ يَفْعَلْ مَا أُمُرُهَ لَيُسْجَنَنَّ وَ لَيَكُوْنًا مِّنَ الصَّغِرِيْنَ (٣٢)
قَالَ رَبِّ السِّجْنُ أَحَبُّ إِلَىَّ مِمَّا يَدْعُوْنَنِى إِلَيْهِ وَ إِلَّا تَصْرِفْ عَنِّى كَيْدَبُنَّ أَصْبُ إِلَيْهِنَّ وَ أَكُنْ مِّنَ الْجُهِلِيْنَ
(٣٣) فَاسْتَجَابَ لَهَ رَبُّهَ فَصَرَفَ عَنْهُ كَيْدَبُنَّ إِنَّهَ بُوَ السَّمِنْعُ الْعَلِمُ (٣٣) ثُمَّ بَدَا لَهُمْ مِّنَّ بَعْدِ مَا رَأَوُا الْأَيْتِ
لَيَسْجُنُنَّمْ حَتَّى حِيْنٍ (٣٥٪)
TRANSLATION: Some women of the town said, "The minister's wife attempts to seduce
her slave against his will. Love has certainly overwhelmed her. In our opinion, she is
certainly in manifest error (for falling in love with a slave)." When she heard of their plot (their
backbiting), she (decided to convince them that her attraction for Yusuf v was not unfounded, so
she) sent for them and prepared a meeting place for them, setting cushions there. She
gave each of them a knife and (as they were busy cutting their fruit, Zulaykha) then told Yusuf,
"Come out before them!" When they saw him, they were taken aback (by his beauty) and
(in their astonishment at his extreme handsomeness, they) cut their hands and exclaimed,
"Allaah is Pure! This cannot be a human (because no human can possibly be so handsome) ! He
must surely be a noble angel!" She (Zulaykha) said, "This is what you were criticising me
for. Indeed I attempted to seduce him against his will, but he escaped. If he does not do
as I command him, he shall certainly be imprisoned and he will definitely become of those
humiliated." (Concerned that he should not be tempted to sin) Yusuf v prayed, "O my Rabb! The
prison is dearer to me than that (adultery) towards which these women call me. If You do
not turn their plot away from me, I (fear that as a human being, I) may incline towards them
and become of the ignorant (by doing what they want)." So his Rabb accepted his prayer (to
preserve his chastity) and turned their plot away from him. Undoubtedly, He is the All
Hearing, All Knowing. Then, after reviewing the evidence (proving Yusufv's innocence), it
occurred to them (the ministers) that they should imprison him for a while (to silence the
rumours that had been spreading).
In Prison
By being in prison, Hadhrat Yusuf v remained away from Zulaykha and the other
evil women. Hadhrat Yusuf v was sent to prison to safeguard the prestige of the
Azeez's wife, even though he was innocent of committing any crime.
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Nonetheless, his sterling attributes soon became famous amongst all the
inmates of the prison. They all trusted him and held him in high esteem. He was
always there to console the grieved, to give courage to those who had lost hope,
to tend to the ill and support anyone in need of any help.
It so happened that two men were then brought to prison and happened to be
with Hadhrat Yusuf v. Their incident would prove to be significant. The one was
the person who served drinks to the king and the other was the king's cook. Both
were awaiting trial since it was discovered that one of them was guilty of trying
to poison the king. When Hadhrat Yusuf v won over the confidence of these two
men as well, they confided their dreams to him. The Qur'aan states, ") One of
them (the one who served drinks) said, "Indeed I see myself (in a dream) squeezing wine."
The other (the cook) said, "I see myself carrying bread on my head, from which birds are
eating. (They requested) Inform us of the interpretation. We truly deem you to be of the
righteous.""
Hadhrat Yusuf v assured them that apart from the knowledge of interpreting
dreams, Allaah had also blessed him with knowing exactly what food was going
to be served to them, in what quantity and at what time. He then told them that
his knowledge came from Allaah. He then proceeded to invite them to accepting
the Deen of Allaah that was practised by the Ambiyaa >ull reale before him. He
introduced them to Allaah and informed them that the other gods people
worshipped possessed no power and belief in them was baseless and futile.
After this message, he informed them that one of them will be reinstated to his
former occupation, while the other would be convicted and crucified.
Hadhrat Yusuf v then proceeded to inform the innocent one (the one who
served drinks to the king) that he should speak to the king about setting him free
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since he was jailed unlawfully. However, Shaytaan made the man forget about it,
so Hadhrat Yusuf u had to spend several more years in prison.
In the Words of the Qur'aan
The Qur'aan describes this episode in the following words:
وَ دَخَلَ مَعَهُ السِّجْنَ فَتَيْنِ ﴿ قَالَ أَحَدُبُمَا إِنَّىَ آَرْنِى أَعْصِرُ خَمْرًاٌ وَقَالَ الْآَخَرُ إِنِّى أَرْنِى أَحْمِلُ فَوْقَ رَأسِئٌ
خُبْزًا تَأْكُلُ الطَّيْرُ مِنْهُ - نَبِّئْنَا بِتَأْوِيْلِمْ إِنَّا نَرُبكَ مِنَ الْمُحْسِنِينَ (٣٢) قَالَ لَا يَأْتِيْكُمَا طَعَامٌ تُرْزَقْنِمَ إِلَّا نَبَّاتُكُمَا
بِتَأْوِيِلِمِ قَبْلَ أَنْ يَّأْتِيَكُمَا - ذُلِكُمَا مِمَّا عَلَّمَنِيْ رَبِّئْ ﴿ إِنِّئْ تَرَكْتُ مِلَّةَ قَوْمٍ لَّا يُؤْمِنُوْنَ بِاللهِ وَبُمْ بِالْآخِرَةِ بُمْ كَفِرُوْنَ
(٣٧) وَ اتَّبَعْتُ مِلََّ أَبَاءِى إِبْرُبِيْمَ وَ اِسْحُقَ وَيَعْقُوْبَ ﴿ مَا كَانَ لَنَا أَنْ نُشْرِكَ بِاللهِ مِنْ شَىْءٍ * ذَلِكَ مِنْ فَضْلٍ
اللهِ عَلَيْنَا وَعَلَى النَّاسِ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ (٣٨) يُصَاحِبَيِ السِّجْنِ ءَآَرْبَابٌ مُتَفَرِّقُوْنَ خَيْرٌ أَمِ اللهُ
الْوَاحِدُ الْقَبَّارُ (٣٩٠) مَا تَعْبُدُوْنَ مِنْ دُوْنِمَ إِلَّا أَسْمَآءً سَمَّيْتُمُوْبَا آَنْتُمْ وَ أَبَاؤُكُمْ مَّا أَنْزَلَ اللهُ بِهَا مِنْ سُلْطْنٍ * إِنِ
الْحُكْمُ إِلَّا لِلّهِ - أَمَرَ آَلَّا تَعْبُدُوْا إِلَّا إِيَّهُ ذُلِكَ الدِّيْنُ الْقَيِّمُ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُوْنَ (٣٠) يُصَاحِبَيِ السِّجْنِ
آَمَّا أَحَدُكُمَا فَيَسْقِيْ رَبَّهَ خَمْرًاٌ وَ أَمَّ الْأَخَرُ فَيُصْلَبُ فَتَأْكُلُ الطَّيْرُ مِنْ رَّاسِمٍ ﴿ قُضِىَ الْأَمْرُ الَّذِىْ فِيْهِ تَسْتَقْتِنِ
(+٣١) وَقَالَ لِلَّذِى ظَنَّ أَنَّهَ نَاجٍ مِّنْهُمَا اذْكُرْنِى عِنْدَ رَبِّكَ فَأَنْسُهُ الشَّيْطَنُ ذِكْرَ رَبِّه فَلَبِثَ فِى السِّجْنِ بِضْعَ
سِنِيْنَ (٣٢/٥)
TRANSLATION: Two youths entered the prison with him. (One was the king's baker and the
other served drinks to the king. They were both imprisoned because one of them attempted to poison
the king and blamed the other. Realising that Yusuf v was a noble man who understood the
interpretation of dreams) One of them (the one who served drinks) said, "Indeed I see myself (in
a dream) squeezing wine." The other (the baker) said, "I see myself carrying bread on my
head, from which birds are eating." (They requested) "Inform us of the interpretation. We
truly deem you to be of the righteous." (Seizing the opportunity to teach them about Towheed,)
Yusuf v replied, "I shall inform you of the interpretation before the food provided for you
arrives. This is from the knowledge that my Rabb has taught me. I have discarded the
religion of those people who do not believe in Allaah and who reject the Aakhirah. I have
adopted the religion of my forefathers (who are) Ibraheem v, Is'haaq v and Ya'qoob v. It is
not (correct) for us to ascribe any partners to Allaah. This (understanding of Towheed) is from
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the favours upon us and upon all people, but most people are ungrateful (and refuse to
accept it). O my two prison companions! Are numerous gods better or Allaah, Who is The
One and The Almighty? Besides Him, you worship only names that you and your
forefathers have named without any revealed authority from Allaah. Decisions rest only
with Allaah. He has commanded that only He be worshipped. This is the right Deen, but
most people (the Kuffaar) do not know it. O my two prison companions! As for one of you,
he will serve wine to his master (as he had been doing because he is innocent of the alleged
crime). As for the other (the baker), he will be crucified and birds will eat from his head
(after his death). The decision has been passed regarding the matter you have inquired
from me. He (Yusuf v) told the one whom he anticipated would be freed, "Mention me to
your master (tell the king about me being imprisoned for something I did not do)." However,
Shaytaan caused him to forget mentioning him (Yusuf v) to his master, and he (Yusuf v)
remained in prison for a few years.
The King's Dream
Some Mufassireen state that Hadhrat Yusuf v spent seven years in prison. It
happened then that the king of Egypt, whose name was Rayyaan and was known
as Fir'oun (as all Egyptian kings were called), saw a dream which disturbed him
greatly. He saw seven lean cows swallowing seven fat cows and also saw seven
fresh ears of corn being consumed by seven dry ears of corn. When he consulted
his fortune tellers to interpret this dream for him, they brushed it off as a dream
that had no meaning. However, the king remained unconvinced.
It was then that the man serving the king's drinks remembered Hadhrat Yusuf v
and immediately sought the king's permission to consult him about the dream.
With the king's leave, he went to Hadhrat Yusuf v and informed him of the
dream. Being a man of patience and grace, Hadhrat Yusuf u did not refuse to
convey the meaning of the dream as a means of vengeance for the many years
the people had wasted of his life by imprisoning him. Together with interpreting
the dream, he also provided solutions for them. He told them that they would
have seven years of prosperity, during which time they were to use only that
much of grain as they required. The rest was to be stored for seven years of
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drought that were to follow. Thereafter, they would have a year of abundance
once more and they would enjoy the fruits of the earth. The seven lean cows and
seven dry ears of corn therefore represented the seven years of drought.
Hadhrat Qataadah alto, mentioned that it was by divine revelation that Hadhrat
Yusuf v knew about the year of prosperity after the drought since the dream did
not address this issue. This served to reassure the people. Hadhrat Yusuf v also
advised the people to leave the corn within their ears when they stored them
because they would be better preserved in this manner since worms would not
attack them. When the king was informed of this interpretation, he was
overjoyed and very impressed with Hadhrat Yusuf v.
In the Words of the Qur'aan
The Qur'aan describes this episode in the following words129:
وَ قَالَ الْمَلِكُ إِنِّىَ آَرَى سَبْعَ بَقَرْتٍ سِمَانٍ يَّكُلُهُنَّ سَبْعٌ عِجَافٌ وَّسَبْعَ سُتْبَلْتِ خُضْرٍ وَّ أُخَرَ يُبِسْتٍ * يَأَيُّهَا الْمَلَأُ
أَفْتُوْنِى فِى رُءٌيَاىَ إِنْ كُنْتُمْ لِلرُّعِيَا تَعْبُرُوْنَ (٣٣) قَالُوا أَضْغَاتُ أَحْلَامٌٍ وَمَا نَحْنُ بِتَأْوِيْلِ الْآَحْلَامِ بِعُلِمِيْنَ (٣٣)
وَ قَالَ الَّذِى نَجَا مِنْهُمَا وَاذَّكَرَ بَعْدَ أُمَّةٍ أَنَا أُنَبِّئُكُمْ بِتَأْوِيِمٍ فَأَرْسِلُوْنِ (٣٥) يُؤْسُفُ أَيُّهَا الصِّدِيْقُ أَفْتِنَا فِى سَبْعِ
بَقَرَتٍ سِمَانٍ يَّكُلُنَّ سَبْعٌ عِجَافٌ وَّ سَبْعِ سُنْبَلْتِ خُضْرٍ وَّ أُخَرَ يُبِسْتٍ "لَّعَلَّى أَرْجِعُ إِلَى النَّاسِ لَعَلَّهُمْ يَعْلَمُوْنَ
(٣٢) قَالَ تَزْرَ عُوْنَ سَبْعَ سِنِيْنَ دَابًاٌ فَمَا حَصَدْتُّمْ فَذَرُوْهُ فِىْ سُنْبُلِمْ إِلَّ قَلِيْلًا مِّمَّا تَأْكُلُوْنَ (٣٧) ثُمَّ يَأْتِىْ مِنَّ
بَعْدِ ذُلِكَ سَبْعٌ شِدَادٌ يَّكُلْنَ مَا قَدَّمْتُمْ لَهُنَّ إِلَّا قَلِيْلًا مِّمَّا تُحْصِنُوْنَ (٣٨) ثُمَّ يَأْتِىْ مِنَّ بَعْدِ ذُلِكَ عَامٌ فِيْهِ يُغَاثُ
النَّاسُ وَفِيْهِ يَعْصِرُوْنَ (٣٩)
TRANSLATION: (One day) The king said (to his ministers), "I see (in a dream) seven fat cows
being eaten by seven thin cows and seven green ears of corn and others that are dry. O
129
Surah Yusuf, verses 43-49.
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my ministers! Furnish (give me) an interpretation for my dream if you are indeed able to
interpret dreams." (Unable to understand the meaning of the dream) They replied, "These are
only confused dreams (nightmares). We have no knowledge concerning the interpretation
of confused dreams." The released of the two convicts (the person who served drinks to the
king), recalling (Yusuf v) after a considerable period, said, "I shall inform you of the
interpretation, so send me (to the prison to fetch Yusuf v)." (Arriving at the prison, the person
said) "O Yusuf! O most truthful! Inform us about seven fat cows being eaten by seven thin
cows and seven green ears of corn and others that are dry, so that I may return to the
people and they be enlightened (about the meaning of this dream)." He (Yusuf v) replied, "You
will farm for seven consecutive years (symbolised by the seven fat cows and the seven green
ears of corn). Leave whatever crops you harvest in their ears, except what you require for
eating (use only what is necessary and store the rest). Thereafter seven difficult years (of
drought) will follow (symbolised by the seven thin cows and the seven dry ears of corn) that will
consume (in which you people will consume) all you would have stored for them (for the years
of drought) except (it will not consume) the little that you leave (the left-overs). Thereafter a
year will follow in which abundant rains will fall for the people and they will distil
(squeeze) juices (because there will be so much produce)."
A Minister to King
When the man informed the king about the interpretation, he also told the king
about the lofty character and piety of Hadhrat Yusuf v. Impressed with what he
heard, the king was eager to meet Hadhrat Yusuf v. When the king's messenger
went to the prison to get Hadhrat Yusuf v, the noble Nabi of Allaah was in no
hurry to leave without first clearing his name. He therefore declared that he
would not leave to meet the king until the women who had accused him spoke
the truth and exonerated him from blame. His status as a Nabi demanded that
he be blameless and have an untainted character so that none may every point a
finger at him later in life. Hadhrat Yusuf u made it clear that he would not leave
until he could assure the Azeez that he had never harboured any ill intentions
towards his wife. Another reason he cited was that people should know from
this incident that those without loyalty can never succeed.
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The king therefore summoned the women and demanded that they speak the
truth. They declared, "We do not know of any evil in him (he is innocent)". When
Zulaykha saw that the women would not stand with her, she was forced to
admit, "The truth is now out. I attempted to seduce him against his will and he is of the
truthful (he did not try to seduce me)".
When this was done, people flocked to receive Hadhrat Yusuf v and he was
brought with dignity and honour to meet the king. As he left the prison and
people honoured him so greatly, Hadhrat Yusuf v made it clear to them that
none can attain any success without the help of Allaah because man's innate
nature is always leading him astray. The king then met Hadhrat Yusuf v, was
very pleased to meet him and appointed him as one of his ministers.
In the Words of the Qur'aan
The Qur'aan describes this episode in the following words130:
وَ قَالَ الْمَلِكُ انْتُوْنِيْ بِم ◌ٌ فَلَمَّا جَاءَهُ الرَّسُوْلُ قَالَ ارْجِعْ إِلَى رَبِّكَ فَسْتَلْهُ مَا بَالُ النِّسْوَةِ الَّتِى قَطَّعْنَ آَيْدِيَهُنَّ - إِنَّ
رَبِّيْ بِكَيْدِبِنَّ عَلِيمٌ (٥٠) قَالَ مَا خَطْبُكُنَّ إِذْ رَاوَدْتُنَّ يُؤْسُفَ عَنْ نَّفْسِمٍ ﴿ قُلْنَ حَاشَ لِلهِ مَا عَلِمْنَا عَلَيْهِ مِنْ سُؤْءٍ ـ
قَالَتِ امْرَاتُ الْعَزِيْزِ الَّنَ حَصْحَصَ الْحَقُّ أَنَا رَاوَدتُّمَ عَنْ نَّفْسِمٍ وَ إِنَّهْ لَمِنَ الصُّدِقِيْنَ (٥١) ذُلِكَ لِيَعْلَمَ أَنِّىْ
لَمْ أَخُنْهُ بِالْغَيْبِ وَ أَنَّ اللّهَ لَا يَهْدِيْ كَيْدَ الْخَائِنِيْنَ (٥٢) وَمَا أُبَرِّئُّ نَفْسِيْ ثَّ إِنَّ النَّفْسَ لَآَمَّارَةٌ بِالسُّوْءِ إِلَّمَا
رَحِمَ رَبِّى ٥﴿ إِنَّ رَبِّئْ غَفُورٌ رَّحِيمٌ (٥٣) وَقَالَ الْمَلِكُ الْتُوْنِى بِمَ اَسْتَخْلِصْهُ لِنَفْسِىِ نَّ فَلَمَّا كَلَّمَهُ قَالَ إِنَّكَ
الْيَوْمَ لَدَيْنَا مَكِيْنٌ آَمِيْنٌ (٥٣) قَالَ اجْعَلْنِى عَلَى خَزَآئِنِ الْأَرْضِ وَ إِنِّی حَفِيْظٌ عَلِيمٌ (٥٥) وَكَذَلِكَ مَكَّنَّا
لِيُؤْسُفَ فِى الْأَرْضِ ﴿ يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَاءُ ٥* نُصِيْبُ بِرَحْمَتِنَا مَنْ نَشَاءُ وَلَا نُضِيْعُ أَجْرَ الْمُحْسِنِينَ (٥)
وَلَاَجْرُ الْآخِرَةِ خَيْرٌ لَلَّذِيْنَ أُمَنُوْا وَكَانُوْا يَتَّقُوْنَ (٪٥٧)
130 Surah Yusuf, verses 50-57.
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TRANSLATION: (When the king was informed about the interpretation, he was extremely pleased
and) The king said, "Bring him to me." When the messenger came to Yusuf v, he told him,
"Return to your master and ask him what is the condition of the women who cut their
hands. Indeed my Rabb is well aware of their plot." (Yusuf v wanted the king to clear his name
with the public before coming out of prison.) The king (called for the women and) asked, "What is
your tale when you attempted to seduce Yusuf against his will?" They replied, "Allaah is
Pure! We do not know of any evil in him (he is innocent)." The wife of the minister (Zulaykha)
said, "The truth is now out. I attempted to seduce him against his will and he is of the
truthful (he did not try to seduce me). (When Yusuf v was informed about the admission, he said)
"This (declaration of my innocence) was (done) so that he (the minister) may know that I did
not betray him in his absence (by trying to seduce his wife), and (so that he and all the people
may know that) without doubt, Allaah does not promote the plot of betrayers. (Although
innocent, Yusuf v said out of humility,) I do not absolve myself (of all fault). Surely the soul
insistently commands (a person to do) evil, except (the souls of those people) on whom Allaah
showers mercy (people such as the Ambiyaa). Undoubtedly my Rabb is Most Forgiving, Most
Merciful." The king said, "Bring him (Yusuf v) to me so that I may keep him exclusively for
myself (to be one of my special ministers)." When he (the king) spoke to him (Yusuf v), he (the
king) said, "Verily today you are a man of honour and trustworthiness with us." (The king
then asked Yusuf v about the preparations he needed to make for the years of drought. Yusuf v
advised him that the people should consume only what was necessary in the first seven years. He told
the king that the rest of the crops should be preserved in their ears so that they are not eaten by
vermin and would be fit to eat during the seven years of drought. He also told the king that the
drought will affect the neighbouring districts as well and that Egypt should assist those who came for
provisions. He added that those coming for provisions could be asked to pay a nominal amount so
that it could bolster the state treasury, while also assisting the other people. The question then arose
about who would administer the financial affairs of the state during this period. It was then that) He
(Yusuf v) said, "Appoint me (as the minister) over the treasures (finances and resources) of the
land. Indeed I am protective (trustworthy) and knowledgeable (I have the necessary skills for
the post)." In this manner (as We had rescued him from the prison), We granted authority to
Yusuf v in the land. He could live wherever he willed (instead of being confined to a prison
cell). We shower Our mercy upon whoever We wish, and We do not put to waste the
reward of those who do good (one who does good will certainly receive his/her rewards in full).
Undoubtedly, the reward of the Aakhirah is best for those who have Imaan and who
adopt Taqwa.
His Brothers Arrive in the Court of Hadbrat Yusuf U for the First Time
By the grace of Allaah, Hadhrat Yusuf u had risen from the well in Can'aan to a
position of great authority in one of the most powerful kingdoms of the time.
The king entrusted the keys of the treasury to him and elevated him to a position
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of esteem and power. Hadhrat Yusuf v then started to implement the solutions
he had given to the king when he saw the dream. The entire plan would be
played over a period of fourteen years. It was during these years that the Azeez
passed away and Zulaykha was married to Hadhrat Yusuf U.131
When the drought struck, it did not strike Egypt alone, but also hit the
surrounding areas very hard. People as far as Can'aan in Palestine were affected.
The same Can'aan exists even today as a city by the name of Khaleel and has
monument dedicated to Hadhrat Ibraheem v, Hadhrat Is'haaq v, Hadhrat
Ya'qoob v and Hadhrat Yusuf v.
When the people of neighbouring areas learnt that the Egyptians had large
stores of grain, which they were selling, people flocked there from all over.
Hadhrat Ya'qoob v also sent his sons to fetch supplies since they were suffering
great hunger and misery. Since the rule in Egypt stipulated that every person
arriving would receive only a camel's load for himself, all the sons of Hadhrat
Ya'qoob v went. The only son whom Hadhrat Ya'qoob v did not permit to leave
him was the youngest brother Bin Yaameen, who happened to be the only real
brother of Hadhrat Yusuf v. Since he had lost Hadhrat Yusuf v, Hadhrat Ya'qoob
u could not bear to part from his brother.
When the ten brothers arrived before Hadhrat Yusuf v, they did not recognise
him because of his royal appearance and because they had last seen him as a
little lad of seven. A narration from Hadhrat Abdullaah bin Abbaas t states that
he was forty years old by then. Although he recognised his brothers, he asked
them a few questions for confirmation. Amongst the questions he asked was
why they had come there. They explained that the drought had affected them in
131 Durrul Manthoor.
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Can'aan and they had heard that he was a good man and was kind even to non
Egyptians. They further explained that they were the sons of a Nabi Hadhrat
Ya'qoob v. Hadhrat Yusuf v then asked them if they had other brothers. They
told him that they were twelve brothers, but that the one whom their father
loved most was eaten by a wolf. As a result, they continued to explain, their
father would not part with the youngest who was Bin Yaameen.
Hadhrat Yusuf v then hosted them in his palace and had their camels loaded
with the grain they required. Imaam Qurtubi als, writes that according to the
regulations, each person was to be given only a Wasaq of grain, equal to 60 Saa.
After the brothers had taken their loads and were on their way, Hadhrat Yusuf v
told them that if they ever needed to return for more grains, they would have to
bring their step-brother along with them so that he could have a load of his own.
The brothers thanked him profusely for his hospitality and left. In the meantime,
Hadhrat Yusuf v has instructed his workers to place the money they had paid in
their loads so that they may see it there when they unpacked. This would
encourage them to return sooner, especially if they did not have more money to
come back for more food. Allaama Ibn Katheer il das, writes that Hadhrat Yusuf U
must have paid for the grains with his own money and did not use state funds.
He also writes that since Hadhrat Ya'qoob v was a Nabi of Allaah, he would
regard the money to be the property of the Egyptian government and would
then send the brothers back soon to return it. And Allaah knows best.
When the brothers discovered the money in their luggage, they told their father
that their monies must have been returned in error and they needed to return it
as soon as possible. They also told their father about the kind minister and the
kind hospitality he gave them. They then begged Hadhrat Ya'qoob v to send Bin
Yaameen as well to collect another load, promising that they would protect him.
Because they insisted and to have an extra load of grain, Hadhrat Ya'qoob v
decided to send Bin Yaameen as well. However, he still remembered the episode
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of the brothers with Hadhrat Yusuf v and told them that they should not expect
him to trust them with Bin Yaameen as he had done with Hadhrat Yusuf v. He
would rather trust Allaah to protect Bin Yaameen, since Allaah is the best of
protectors. He then made them make a pledge to look after Bin Yaameen and to
ensure that they brought him back. He also advised them not to enter through
one gate, but to split up and enter the city through different gates.
Why did he advise this? The Qur'aan does not cite a reason, but makes it clear
that Hadhrat Ya'qoob v believed that despite this precaution, everything still
hinged on the plan of Allaah. His precaution was to subdue a fear he sensed
within himself. It is learnt from this that despite all precautions and plans, we
need to believe that trust is not to be placed in these precautions and plans, but
it is only Allaah Who is to be trusted in all situations. It has also been stated that
the precaution was to avert any evil glances that may affect them because they
were all strapping and handsome men. There was also a danger of people
becoming jealous of them if they were all seen together, which could incite
others to harm them. He did not give them this advice the first time they
travelled to Egypt because at that time, they appeared to be common poor
travellers whom no one knew. However, since they had been shown such
esteem and hospitality on that trip, people would have a different opinion of
them and may easily become jealous of them.
In the Words of the Qur'aan
Verses 58-68 describe this episode in the following words:
وَجَآءَ إِخْوَةُ يُؤْسُفَ فَدَخَلُوْا عَلَيْهِ فَعَرَفَهُمْ وَبُمْ لَمَّ مُنْكِرُوْنَ (٥٨) وَلَمَّا جَهَّزَبُمْ بِجَهَازِيِمْ قَالَ انْتُوْنِىٌ بِآَخٍ لَّكُمْ مِّنْ
أَبِيْكُمْ وَ آَلَا تَرَوْنَ أَنِّىَ أُوْفِى الْكَيْلَ وَ أَنَا خَيْرُ الْمُنْزِلِيْنَ (٥٩) فَإِنْ لَّمْ تَأْتُوْنِى بِهِ فَلَا كَيْلَ لَكُمْ عِنْدِىْ وَلَا تَقْرَبُوْنِ
(٢٠) قَالُوا سَنُرَاوِدُ عَنْهُ أَبَاهُ وَ إِنَّا لَفْعِلُوْنَ (٢١) وَ قَالَ لِفِتْنِ اجْعَلُوْا بِضَاعَتَهُمْ فِىْ رِحَالِمْ لَعَلَّهُمْ يَعْرِفُوْنَهَا إِذَا
انْقَلَبُوا إِلَى أَبْلِمْ لَعَلَّهُمْ يَرْجِعُوْنَ (٢٢) فَلَمَّا رَجَعُوْا إِلَى أَبِيِهِمْ قَالُوْا يَأَبَانَا مُنِعَ مِنَّا الْكَيْلُ فَأَرْسِلْ مَعَنَا آَخَانَا نَكْتَلْ
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وَ إِنَّا لَمْ لَحُفِظُوْنَ (٢٣) قَالَ بَلْ أُمَنُكُمْ عَلَيْهِ إِلَّا كَمَا آَمِنْتُكُمْ عَلَى أَخِيْرٍ مِنْ قَبْلُ ﴿﴿ فَاللهُ خَيْرٌ حَفِظًّا ، وَّبُوَ أَرْحَمُ
الرَّحِمِيْنَ (٢٣) وَلَمَّا فَتَحُوْا مَتَّاعَهُمْ وَ جَدُوْا بِضَاعَتَهُمْ رُدَّتْ إِلَّيِهِمْ ٥* قَالُوا يَاَبَانَا مَا نَبْغِى ٥ بُذِهِ بِضَاعَتُنَا
رُدَّتْ إِلَيْنَا نَّ وَ نَمِيْرُ أَبْلَنَا وَ نَحْفَظُ آَخَانَا وَنَزْدَادُ كَيْلَ بَعِيْرٍ ٥* ذَلِكَ كَيْلٌ يَّسِيْرٌ (٦٥) قَالَ لَنْ أُرْسِلَهَ مَعَكُمْ
حَتَّى تُؤْتُوْنِ مَوْثِقًا مِّنَ اللهِ لَتَآتُنَّنِىْ بِمْ إِلَّ أَنْ يُحَاطَ بِكُمْ ﴿ فَلَمَّا أَتَوْهُ مَوْثِقَهُمْ قَالَ اللهُ عَلَى مَا نَقُوْلُ وَكِيْلٌ (٦٦)
وَقَالَ يُبَنِىَّ لَا تَدْخُلُوْا مِنَّ بَابٍ وَاحِدٍ وَّادْخُلُوْا مِنْ أَبْوَابٍ مُتَفَرِّقَةٍ * وَمَا أُغْنِى عَنْكُمْ مِّنَ اللهِ مِنْ شَىْءٍ ﴿ إِنِ
الْحُكْمُ إِلَّا لِلّهِ ﴿ عَلَيْهِ تَوَكَّلْتُ نَّ وَ عَلَيْهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُوْنَ (٦٤) وَلَمَّا دَخَلُوْا مِنْ حَيْثُ أَمَرَبُمْ أَبُوْبُمْ ٥* مَا
كَانَ يُغْنِى عَنْهُمْ مِّنَ اللهِ مِنْ شَىْءٍ إِلَّا حَاجَةً فِى نَفْسِ يَعْقُوْبَ قَضُهَا * وَ إِنَّهَ لَنُوْ عِلْمٍ لَّمَا عَلَّمْتُهُ وَلَكِنَّ أَكْثَرَ
النَّاسِ لَا يَعْلَمُوْنَ (٦٨)
TRANSLATION: (Eventually, when the drought began taking its toll, people from the outlying areas
began coming to Egypt in search of food. Among those who came from Can'aan, were the brothers of
Yusuf v.) Yusuf v's brothers came (to Egypt) and entered into his presence (to buy food). He
recognised them, but they did not recognise him. (Pretending not to recognise them, Yusuf v
asked them about themselves and they told him that their father did not allow one of their brothers to
accompany them because the father feared that he would also lose him like he had lost his other son
previously.) (Yusuf v really wanted to meet his brother Bin Yaameen, so) When he prepared their
provisions (after entertaining them and giving them what they needed) he said, "Bring your
brother (Bin Yaameen) to me from your father (when you return for more provisions so that I
may be sure that the extra load of provisions that you are taking is really meant for him). Do you not
see that I grant measure in full and that I am the best of hosts? (However,) If you do not
bring him to me (it would mean that you are lying and taking an extra load for nothing. Therefore,)
you will (then) have no measure (of provisions) from me (for him), nor shall you draw close
(to me to receive anything)." They said, "We shall try to persuade his father (to part) from
him. (We are not merely making vain claims,) We will really do so." (To ensure that they would
not fail to return a second time because of lack of money) He (Yusuf v) said to his attendants,
"Place their funds (with which they paid for the food) back into their carriages (bags) so that
they recognise it when they return to their families and so that they may come back."
When they (the brothers) returned to their father they said, "O our father! A measure (of
food) shall be denied to us (if we do not present Bin Yaameen to the minister), so send our
brother with us so that we may bring (extra) grains. (Knowing that their father would not trust
them with him, they added) We shall certainly guard him well." He (Ya'qoob v) said, "Should I
trust you with him as I trusted you with his brother (Yusuf) before (so that you can do the
same to him as you did to Yusuf) ? (However, if you have to take him along to secure our food, then I
am convinced that) Allaah (and not you brothers) is the best Protector and He is the Most
Merciful of those who show mercy." When they opened their provisions and found their
funds returned to them, they said, "O our father! What more can we want? Here are our
funds returned to us (we can now easily afford to return for more food). We shall bring (food)
for our family, protect our brother and have an extra camel load (which the minister would
not give us without seeing Bin Yaameen for himself). This measure (of grains that we have
presently) is inadequate (and we will have to return for more)." He (Ya'qoob v) said, "I shall
never send him with you until you give me a solemn oath from Allaah that you will
definitely return him to me unless you are surrounded (unless circumstances are beyond your
control)." When they gave him the oath he said, "Allaah is Watchful over what we say (so
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do not break your oaths)." (Sending Bin Yaameen with them,) He (Ya'qoob v) said, "O my sons! Do
not enter (the city, all of you together) through one gate, but enter from different gates (so
that no harm comes to all of you at once, so that you are not afflicted with the evil-eye when people's
attention is drawn to you and so that no suspicions are raised about your arrival). (This precaution is
merely an effort to avert harm from you, but the fact is that) I cannot be of any benefit to you
against (the will of) Allaah (If Allaah wills harm to come your way, the precaution will be of no use
to you). Decisions rest with Allaah. Only on Him do I rely, and all those who pin their
reliance should rely only on Him." When they entered as their father had instructed them
(through different gates), it (this precaution) could not be of any benefit to them against (the
will of) Allaah. However, it (the precaution) was a need in the heart of Ya'qoob v (a demand of
the love he had for them) that he fulfilled. Indeed he was knowledgeable of that which We
taught him (He knew that the means and precautions that man adopts are not responsible for the
outcome of events, all matters rest in Allaah's control), but most people do not know (they regard
means and precautions to be directly responsible for the manner in which events take place).
The Second Appearance in the Court of Hadhrat Yusuf V
As the brothers travelled to Egypt for a second time with Bin Yaameen, they
teased and insulted him and made the journey miserable for him, wondering
why the minister had requested for him to come. Bin Yaameen remained patient
throughout. When they arrived in Egypt, Hadhrat Yusuf v was overjoyed to see
that his brothers had kept their word to bring Bin Yaameen along.
Hadhrat Qataadah altas, states that Hadhrat Yusuf v housed the brothers two
per room. Since they were eleven with Bin Yaameen, he had none to share a
room with him. Hadhrat Yusuf v therefore bade him to sleep in his room. In this
manner, he managed to get Bin Yaameen in private and it was there that he
disclosed to him who he was. He then assured his brother that he was safe with
him and his brothers will be unable to harm him any longer.
Narrations in the Torah elaborate about how Hadhrat Yusuf v ensured that the
brothers were treated most hospitably like royal guests. As the time drew closer
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for them to leave after a few days, Hadhrat Yusuf u was busily thinking of a
manner by which he could keep Bin Yaameen in Egypt. It was not an easy task
because the laws of Egypt made no provision for detaining a non Egyptian
without good reason. At the same time, Hadhrat Yusuf u did not want to disclose
his identity to the brothers just yet.
When the brothers got ready to leave, Hadhrat Yusuf u had one of his silver cups
secretly placed in Bin Yaameen's luggage. The brothers had not yet travelled far
off when the person in charge of the utensils noticed a cup missing. Knowing
that none but the brothers from Can'aan had been guests recently, he did not
hesitate to accuse them of theft. Surprised, the brothers asked what it was that
was stolen. The announcer informed them that a valuable cup had been stolen
and anyone who found it would receive a camel's load of goods as a reward.
The brothers assured the man that they were not thieves. However, the man
asked what punishment was acceptable to them if they were found guilty. The
brothers replied that the thief himself would be handed over as recompense.
The luggage the brothers carried was then searched and the cup was found in
Bin Yaameen's satchel. When Bin Yaameen was brought back to Hadhrat Yusuf
v, he thanked Allaah for making the plan work. Bin Yaameen did not protest his
arrest because he realised that it was a ruse to keep him back.
In their rage, the brothers insolently exclaimed, "If he has stolen then surely his
brother before him (Yusuf v) must have also stolen". However, Hadhrat Yusuf v
maintained his composure and kept silent. Details of this accusation will be
discussed ahead, Inshaa Allaah.
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When the brothers realised that they had failed to honour their pledge to their
father to bring Bin Yaameen back, they tried to coerce Hadhrat Yusuf v to forgive
Bin Yaameen and to rather take one of them in his pace since the loss to their
father would be devastating. However, Hadhrat Yusuf u told them that it would
be unjust to punish someone for the crime of another and this was therefore
impossible.
It was then that the eldest brother refused to return with the rest and said, "Do
you not know that your father had taken from you a solemn oath from Allaah, and (don't
you remember that) before (this) you had failed in your duty towards Yusuf? Now I shall
never leave this land (to return home) until my father permits me or (until) Allaah decides
my matter (by either taking my life or returning my two lost brothers). He (Allaah) is the best of
deciders (judges)". He then told the others that they should explain what
happened to their father and assure him that matters were beyond their control
and he may question the other travellers in the caravan for confirmation.
When the brothers arrived home and spoke to their father, he thought that they
had devised a scheme to get rid of Bin Yaameen as they did to Hadhrat Yusuf v.
However, he declared that he still had faith that Allaah would return all three
sons. Hadhrat Ya'qoob v then shunned his sons and went into seclusion, where
his incessant weeping caused him to lose his eyesight. As they chided him for his
unending lamenting over Hadhrat Yusuf v, he told them that he would complain
only to Allaah, but that they must return to Egypt and search for Hadhrat Yusuf v
and his brothers. He bade them never to lose hope in the mercy of Allaah
because only the Kuffaar lost hope in Allaah's mercy.
In the Words of the Qur'aan
Allaah relates this part of the incident in verses 69-87 of Surah Yusuf, when He
states:
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وَلَمَّا دَخَلُوْا عَلَى يُؤْسُفَ أَوَى اِلَيْهِ آَخَاهُ قَالَ إِنِّىْ أَنَا أَخُوْكَ فَلَا تَبْتَنِسْ بِمَا كَانُوْا يَعْمَلُوْنَ (٦٩) فَلَمَّا جَهَّرَبُمْ
بِجَهَازِمْ جَعَلَ السِّقَايَةَ فِىْ رَحْلِ آَخِيْهِ ثُمَّ أَذَّنَ مُؤَذِّنٌ آَيَّتُهَا الْعِيْرُ إِنَّكُمْ لَسُرِقُوْنَ (٤٠) قَالُوْا وَ أَقْبِلُوْا عَلَيْهِمْ مَّاذَا
تَفْقِدُوْنَ (١) قَالُوْا نَفْقِدُ صُوَاعَ الْمَلِكِ وَلِمَنْ جَاءَ بِم حِمْلُ بَعِيْرٍ وَأَنَا بِمِ زَعِيْمٌ (٤٢) قَالُوْا تَاللهِ لَقَدْ عَلِمْتُمْ مَّا
جِئْنَا لِنُفْسِدَ فِى الْأَرْضِ وَمَا كُنَّا سُرِقِينَ (٣٪) قَالُوْا فَمَا جَزَآؤُهُ إِنْ كُنْتُمْ كُذِبِيْنَ (٣٪) قَالُوْا جَزَاؤُهُ مَنْ وُجِدَ
فِى رَحْلِمٍ فَهُوَ جَزَآؤُهً ٥* كَذْلِكَ نَجْزِى الظَّلِمِيْنَ (٤٥) فَبَدَابِاَوْ عِيَّتِهِمْ قَبْلَ وِعَاءِ آَخِيْهِ ثُمَّ اسْتَخْرَجَهَا مِنْ وِّعَاءِ
آَخِيْرٍ ﴿ كَذْلِكَ كِدْنَا لِيُؤْسُفَ ﴿ مَا كَانَ لِيَأْخُذَ آَخَاهُ فِي دِيْنِ الْمَلِکِ إِلَّا أَنْ يَّشَاءَ اللهُ بْ نَرْفَعُ دَرَجتٍ مَّنْ نَّشَاءُ
٥﴿ وَفَوْقَ كُلِّ ذِيْ عِلْمٍ عَلِيمٌ (٦٪) قَالُوا إِنْ يَّسْرِقْ فَقَدْ سَرَقَ آَخْ لَّمَ مِنْ قَبْلُ نَّ فَسَرَّبَا يُؤْسُفُ فِيْ نَفْسِمٍ وَلَمْ
يُبْدِبَا لَهُمْ وَّ قَالَ أَنْتُمْ شَرٌّ مَّكَانًا وَّ وَاللهُ أَعْلَمُ بِمَا تَصِفُوْنَ (14) قَالُوْا يَأَيُّهَا الْعَزِيْزُ إِنَّ لَهَ آبَا شَيْخًا كَبِيْرًا فَخُذْ
أَحَدَنَا مَكَانَهُ وَّ ◌ِنَّا نَرُبكَ مِنَ الْمُحْسِنِيْنَ (٨) قَالَ مَعَاذَ اللهِ أَنْ نَّأْخُذَ إِلَّا مَنْ وَّجَدْنَا مَتَاعَنَا عِنْدَهَ ﴿ إِنَّا إِذًا
أَظْلِمُوْنَ (٤٩) فَلَمَّا اسْتَيَسُوْا مِنْهُ خَلَصُوْاْ نَجِيًّا ن* قَالَ كَبِيْرُبُمْ أَلَمْ تَعْلَمُوا أَنَّ أَبَاكُمْ قَدْ أَخَذَ عَلَيْكُمْ مَّوْثِقًاً مِّنَ
اللهِ وَمِنْ قَبْلُ مَا فَرَّطْتُمْ فِى يُؤْسُفَ وَّ فَلَنْ أَبْرَحَ الْأَرْضَ حَتَّى يَآذَنَ لِىَّ أَبِى أَوْ يَحْكُمَ اللهُ لِىْ نَّ وَبُوَ خَيْرُ
الْحُكِمِيْنَ (٨٠) إِرْجِعُوْا إِلَى أَبِيْكُمْ فَقُوْلُوْا يَآبَانَا إِنَّ ابْنَكَ سَرَقَ نَّ وَمَا شَهِدْنَا إِلَّا بِمَا عَلِمْنَا وَمَا كُنَّا لِلْغَيْبِ
حُفِظِيْنَ (٨١) وَسْئَلِ الْقَرْيَةَ الَّتِيْ كُنَّا فِيْهَا وَالْعِيْرَ الَّتِىَ أَقْبَلْنَا فِيْهَا * وَ إِنَّا لَصدِقُوْنَ (٨٢) قَالَ بَلْ سَوَّلَتْ لَكُمْ
اَنْفُسُكُمْ آَمْرًا ٥* فَصَبْرٌ جَمِيْلٌ ٥* عَسَى اللهُ أَنْ يَّتِيَنِى بِهِمْ جَمِيْعًا ﴿ إِنَّهَ بُوَ الْعَلِيْمُ الْحَكِيْمُ (٨٣) وَ تَوَلَّى
عَنْهُمْ وَقَالَ يَاَسَفَى عَلَى يُؤْسُفَ وَابْيَضَّتْ عَيْتُهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ (٨٣) قَالُوا تَاللهِ تَقْتَؤُا تَذْكُرُ يُؤْسُفَ حَتَّى
تَكُوْنَ حَرَضًا أَوْ تَكُوْنَ مِنَ الْهُلِكِيْنَ (٨٥) قَالَ اِنَّمَا أَشْكُوْا بَثِّئْ وَحُزْنِىَ إِلَى اللهِ وَأَعْلَمُ مِنَ اللهِ مَا لَا تَعْلَمُوْنَ
(٨٦) يُبَنِىَّ اذْبَبُوْا فَتَحَسَّسُوْا مِنْ يُّؤْسُفَ وَآَخِيْهِ وَلَا تَايَّسُوْا مِنْ رَّوْحِ اللهِ ﴿ إِنَّهَ لَا يَايَسُ مِنْ رَّوْحِ اللهِ إِلَّ
الْقَوْمُ الْكُفِرُونَ (٨٤)
TRANSLATION: When they entered the presence of Yusuf v, he made his (real) brother (Bin
Yaameen) stay with him saying, "I am indeed your brother (Yusuf), so do not worry about
what (ill-treatment) they (our brothers) do (because I shall try to keep you here with me)." (As a
plan to keep his brother in Egypt) When he (Yusuf v) prepared their provisions for them (the
brothers), he placed a (golden) drinking cup in his brother's (Bin Yaameen's) carriage (bag).
Thereafter (as the brothers started to leave) an announcer (addressing the caravan of the
brothers) announced, "O caravan! Verily you are thieves!" Advancing towards them (towards
the announcer and those with him), they (the brothers) said, "What have you lost (what has been
stolen)?" They (the announcer) replied, "We have lost the drinking cup of the king. There
shall be camel's load (of provisions as a reward) for whoever brings it forth (finds it), and I
stand guarantee for (the payment of) this (reward)." They (the brothers) said, "By Allaah! You
are well aware of the fact that we have not come to cause mischief (trouble) in the land,
nor are we thieves." They (the announcer and those with him) asked (the brothers), "What will
be the penalty for (stealing) it if you are lying (about being innocent and are really guilty of the
theft) ?" They (the brothers) replied, " (According to the law of our land,) The penalty is that the
very person in whose carriage (bag) it is found will be the repayment for it (he will be
detained as payment for the stolen article). This is how we punish oppressors (wrong-doers in our
land)." He began with their satchels (began searching the satchels of the step-brothers) before
(searching) the satchel of his (real) brother and then (finding the cup in Bin Yaameen's satchel)
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removed the cup from his (real) brother's satchel. Thus did We inspire a plan for Yusuf (to
keep his brother in Egypt). He could not have kept back his brother (with him) according to
the law of the king (of Egypt because the Egyptian law ruled differently), except if Allaah willed
(Nothing can be done unless Allaah wills it. Therefore, Yusuf v was able to detain his brother only by
Allaah's will). We elevate the ranks (in knowledge) of whoever We will (despite his vast
knowledge, Yusuf v still needed Allaah to inspire him with this plan). Above every knowledgeable
person is one who is more knowledgeable. (No human can claim to be the most knowledgeable.
Even the knowledge of the most knowledgeable person is negligible compared to Allaah's knowledge.)
(In their anger,) They (the brothers) said, "If he has stolen then surely his brother before him
(Yusuf v) must have also stolen." Yusuf concealed this (accusation) in his heart and did not
disclose it to them (he did not falsify what they said). He said (to himself), "You are worse off
(because you stole a son from his father). (Nevertheless) Allaah knows best what you speak (and
He will take you to task for it)." They submitted, "O minister! He (Bin Yaameen) has an
extremely old father (who would be devastated at the loss of his son especially after he had
already lost another son previously), so take one of us in his place. Verily we deem you to be
of the kind ones (who will accede to our request)." He (Yusuf v) said, "May Allaah protect us
from (the injustice of) taking anyone (as prisoner) besides the one with whom we found our
article. If we do so, then we would certainly be of the oppressors." When they (the
brothers) grew despondent of (convincing) him (Yusuf v, to do as they requested), they stood
aside to consult (with each other about what to do). The eldest of them said, "Do you not
know that your father had taken from you a solemn oath from Allaah, and (don't you
remember that) before (this) you had failed in your duty towards Yusuf? Now I shall never
leave this land (to return home) until my father permits me or (until) Allaah decides my
matter (by either taking my life or returning my two lost brothers). He (Allaah) is the best of
deciders (judges)." (The eldest brother said to the others) "Return to your father and say, `O
our father! Indeed your son has stolen. We are testifying only to what we know (to what
we have seen i.e. that the cup was found in his satchel), and we have no knowledge of the
unseen (we do not know whether it was really he who stole it)."" (To confirm what we are telling
you) You may ask the (people of the) town (Egypt) in which we were and the (people of the)
caravan whom we accompanied back. (They will all testify that) We are really truthful."
(Because the brothers had a record of lying,) Ya'qoob v said, "But your souls have made up this
matter (tale) for you. However, I will exercise patience without any complaint (for patience
is better). Perchance Allaah will bring them all (Yusuf, Bin Yaameen and the eldest son) to me.
Without doubt, He is the All Knowing, The Wise." He turned away from them and said, "O
my grief for Yusuf!" His eyes had turned white (blind) with sorrow (because of excessive
crying) and he was suppressing it (his sorrow) all the time. His sons said, "By Allaah! You
keep mentioning Yusuf until you waste away or become totally destroyed." He replied, "I
complain of my sorrow and my grief only to Allaah (because you would not understand). (I
have hope that they will be returned to me because) I have been granted such knowledge from
Allaah that you do not know about. (Here Ya'qoob v referred to his deep knowledge of Allaah's
mercy, his knowledge of the dream that Yusuf v saw as a child and perhaps some inspiration that
Allaah had given him.) O my sons! Go and search for Yusuf and his brother. And do not
become despondent of Allaah's mercy (His mercy will ensure that you achieve your objective).
Indeed only the nation that commits kufr grows despondent (loses hope) of Allaah's
mercy."
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The Third Appearance in the Court of Hadhrat Yusuf V
This was the first time that Hadhrat Ya'qoob v had instructed his sons to search
for Hadhrat Yusuf v. He had never thought of it before this because Allaah had
never willed it. Now that Allaah had willed that the father meets his son, Allaah
inspired him with the thought of instructing his sons to search for Hadhrat Yusuf
0. While the brothers knew where to search for Bin Yaameen, they could only
guess that Hadhrat Yusuf v was also in Egypt. However, Allaah willed that
Hadhrat Yusuf v is discovered and therefore had them search in Egypt.
Since the drought had by now devastated everything that the people had, the
brothers were forced to get more supplies from Egypt. They therefore
approached Hadhrat Yusuf v for the third time and said, "O minister! Calamity
(sever hunger) has befallen us and our family. We have come with a sum (of money) that is
(so inferior that it is) worthy of being returned, so grant us the full measure (despite the
inferior quality of the payment) and be charitable towards us. Indeed Allaah rewards the
charitable ones". Their plea was a very pitiable one indeed and Hadhrat Yusuf v
felt very sorry for them.
Tafseer Qurtubi and Tafseer Maz'hari both report from Hadhrat Abdullaah bin
Abbaas t that Hadhrat Ya'qoob v had written a letter addressed to the minister
of Egypt, which read, "From Ya'qoob Safi'ullaah, the son of Is'haaq Nabi'ullaah,
the son of Ibraaheem Khaleelullaah. Our family has been tried with many tests
and difficulties. My grandfather Ibraaheem was put through a great test when
Nimrood had him cast into an inferno. After him, my father Is'haaq was also put
though trying tests. I was then tested with the loss of my most beloved son and
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his separation from me had caused me to lose my eyesight. I then took succour
in my youngest son, whom you have now arrested on suspicion of theft. I would
like to make it clear that we are the progeny of the Ambiyaa Jul . We have never
stolen anything and have never had any thieves amongst our progeny."
Hadhrat Yusuf v was moved by this letter and wept uncontrollably. He then
asked the brothers if they remembered what they had done to Yusuf and his
brother when they were still ignorant. When they heard this question, they were
perplexed to know that the minister should know what they had done to
Hadhrat Yusuf v, unless he was Hadhrat Yusuf v. They therefore hesitantly
asked, "Are you really Yusuf". Hadhrat Yusuf v replied by saying, "I am Yusuf and
this (pointing to Bin Yaameen) is my brother. Allaah has indeed favoured us (by reuniting us).
The fact is that whoever adopts Taqwa and exercises sabr, then Allaah surely does not put
to waste (destroy) the reward of those who do good (Allaah rewards them even in this world".
Realising that they had been wrong, all they could do was admit their guilt and
acknowledge that Allaah had indeed favoured him by raising him from the
depths of the well to the height of the throne of Egypt. They therefore said, "By
Allaah! Allaah has certainly preferred (selected) you above us (by granting you this high
position) and (regretting their past, they added) we were really among the wrong doers (by
behaving as we did)'.
Displaying the true character of a Nabi of Allaah, Hadhrat Yusuf v forgave all that
they did and declared, "There shall be no blame on you today (no revenge will be taken).
May Allaah forgive you. He is the Most Merciful of those who show mercy". He then
instructed them to return home and to cast his shirt over the face of their father,
which would restore his eyesight. They were then to bring the entire family to
settle in Egypt.
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