Indexed OCR Text

Imaams of Tafseer such as Imaam Dahhaak aldo, and Imaam Mujaahid al dan., have
stated that this shirt was no ordinary shirt. Allaah sent it from Jannah for
Hadhrat Ibraheem v, when he was stripped of his clothing and cast into the
fire. He then preserved it and it was handed down to Hadhrat Is'haaq v and then
to Hadhrat Ya'qoob v after him. Hadhrat Ya'qoob v then made it into a necklace
and placed it around the neck of his beloved son Hadhrat Yusuf v as a token of
protection. When the brothers removed the shirt Hadhrat Yusuf v was wearing
to smear it with blood, he was left without anything to wear. Hadhrat Jibra'eel v
then came to him and opened up the necklace to reveal the shirt. Hadhrat Yusuf
v then preserved it until this moment when Hadhrat Jibra'eel v informed him
that the shirt will be able to restore his father's sight.
Hadhrat Mujaddid Alf Thaani al wan, has written that the beauty of Hadhrat Yusuf v
was itself derived from Jannah and therefore any shirt that touched his body
would have been blessed with the curative effect of restoring eyesight. And
Allaah knows best.
The caravan in which the brothers travelled with the shirt had hardly left Egypt,
bound for Can'aan, when Hadhrat Ya'qoob v declared that he could smell the
fragrance of Hadhrat Yusuf v. A narration from Hadhrat Abdullaah bin Abbaas
states that the journey from Egypt to Can'aan took eight days. Hadhrat Hasan
Basri ail das, stated that the two cities were 250 miles apart. It is strange that when
Allaah willed it, Hadhrat Ya'qoob v could smell the shirt of Hadhrat Yusuf v at
such a distance but when Allaah did not will it, he could not smell Hadhrat Yusuf
u when he was in a well in Can'aan for three days.
When the people in the household of Hadhrat Ya'qoob v heard him say this, they
chided him for entertaining such hopes and assumed that he was speaking out of
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senility. However, they were surprised when the caravan arrived a few days later
and the vision of Hadhrat Ya'qoob v was restored. He then reminded the people
that he knew things that they did not know. The brothers then sought
forgiveness from Hadhrat Ya'qoob v and he promised to make du'aa for their
forgiveness.
In the Words of the Qur' aan
This part of the story is narrated in verses 88-98 in the following words:
فَلَمَّا دَخَلُوا عَلَيْهِ قَالُوا يَأَيُّهَا الْعَزِيْزُ مَسَّنَا وَآَبْلَنَا الضُّرُّ وَجِئْنَا بِبِضَاعَةٍ مُّزْجَةٍ فَأَوْفٍ لَنَا الْكَيْلَ وَتَصَدَّقْ عَلَيْنَا ط
إِنَّ اللهَ يَجْزِى الْمُتَصَدِّقِيْنَ (٨٨) قَالَ بَلْ عَلِمْتُمْ مَّا فَعَلْتُمْ بِيُؤْسُفَ وَآَخِيْهِ إِذْ أَنْتُمْ جُبِلُوْنَ (٨٩) قَالُواءَإِنَّكَ لَأَنْتَ
يُؤْسُفُ ن* قَالَ أَنَا يُؤْسُفُ وَبِذَا آَخِئ ◌ْ قَدْ مَنَّ اللهُ عَلَيْنَا إِنَّهُ مَنْ يَّتَّقِ وَيَصْبِرْ فَإِنَّ اللّهَ لَا يُضِيْعُ أَجْرَ الْمُحْسِنِيْنَ
(٩٠) قَالُوا تَاللهِ لَقَدْ أَثَّرَكَ اللهُ عَلَّيْنَا وَ إِنْ كُنَّا لَخْطِئِيْنَ (٩١) قَالَ لَا تَتْرِيْبَ عَلَيْكُمُ الْيَوْمَ ٥* يَغْفِرُ اللهُ لَكُمْ ٥
وَبُوَ أَرْحَمُ الرَّحِمِيْنَ (٩٢) إِذْبَبُوْا بِقَمِيْصِىٌّ بُذَا فَالْقُوْهُ عَلَى وَجْرٍ آَبِىْ يَآتِ بَصِيْرًا نَ وَآتُّوْنِى بِأَبْلِكُمْ أَجْمَعِيْنَ
(٩٣) وَلَمَّا فَصَلَتِ الْعِيْرُ قَالَ أَبُوْبُمْ إِنِّى لَاَجِدُ رِيْحَ يُؤْسُفَ لَوْ لَا أَنْ تُفَنِّدُوْنِ (٩٣) قَالُوْا تَاللهِ إِنَّكَ لَفِئْ
ضَلْلِكَ الْقَدِيْمِ (٩٥) فَلَمَّا أَنْ جَاءَ الْبَشِيْرُ الْقُمُ عَلَى وَجْهِمٍ فَارْتَدَّ بَصِيْرًا وَ قَالَ الْ آَقُلْ لَّكُمْ ◌ََّّ إِنِّى أَعْلَمُ مِنَ
اللهِ مَا لَا تَعْلَمُوْنَ (٩٦) قَالُوا يَآَبَانَا اسْتَغْفِرْ لَنَا ذُنُوْبَنَا إِنَّا كُنَّا خُطِئِيْنَ (،٩) قَالَ سَوْفَ اسْتَغْفِرُ لَكُمْ رَبِّى ٥ * إِنَّمَ
بُوَ الْغَفُورُ الرَّحِيمُ (٩٨)
TRANSLATION: When they (the brothers) entered into the presence of Yusuf v they 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." (Taking pity on them, Yusuf v decided that it was time to
reveal his identity to them. Therefore,) He said, "Do you know what you did to Yusuf and his
brother when you had no knowledge (that you will one day be reminded of what you did) ?"
(While they did have a sneaking suspicion all along that the minister could be Yusuf v because of his
looks and noble character, they brushed off the suspicion, regarding it to be absurd. However, when
Yusuf v confirmed their suspicion by telling them something that none but they and Yusuf u could
have known,) They exclaimed, "Are you really Yusuf!" He replied, "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)."
They said, "By Allaah! Allaah has certainly preferred (selected) you above us (by granting you
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this high position) and (regretting their past, they added) we were really among the wrong
doers (by behaving as we did)." He (Yusuf v) said, "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 said, "Take this shirt of mine, place it on my father's face and he will regain
his sight. And (after doing this) bring your entire family to me." When the caravan (with the
brothers) left (Egypt), their father said (to those at home in Can'aan), "Verily, if it were not (for
fear) that you would say I am senile, (I would say that) I smell the fragrance of Yusuf." They
(those with him) said, "By Allaah! You are in your old misconception (you are imagining)."
(However,) When the carrier of good news arrived and placed the shirt on his face, he
regained his sight. (To remind them of what he had always been telling them) He said, "Did I not
tell you that I have such knowledge from Allaah that you do not know?" They (the
brothers) said, "O our father! Seek forgiveness (from Allaah on our behalf) for our sins. Indeed
we were wrongdoers." He said, "I shall shortly seek forgiveness for you from my Rabb
(during the early hours of the morning when du'aas are accepted). Verily He is Most Forgiving,
Most Merciful." (The entire family then left Can'aan and proceeded to Egypt.)
The Fourth Appearance in the Court of Hadbrat Yusuf V
Some narrations state that Hadhrat Yusuf u sent two hundred laden camels with
his brothers to assist the entire family to relocate to Egypt. The entire family
consisted of approximately 72 to 93 individuals, including women and children.
When they arrived in Egypt, Hadhrat Yusuf v together with the Egyptian officials
and thousands of Egyptians welcomed the family of Hadhrat Ya'qoob v. Hadhrat
Yusuf v seated his parents and some others upon the royal conveyance and took
them into Egypt. The capital of Egypt at that time was Rameses.
When everyone had met and settled, the royal court was prepared to receive the
family to introduce them and show them the honour they deserved. When
Hadhrat Yusuf v arrived and took his seat of honour, all the courtiers and
ministers bowed before him in reverence. It was then that Hadhrat Ya'qoob v
and his family also did the same. When they did this, Hadhrat Yusuf v
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exclaimed, "O my beloved father! This is the (realisation of the) interpretation of my past
dream. Allaah has surely made it come true".
Hadhrat Abdullaah bin Abbaas t stated that this bowing was out of gratitude to
Allaah and not to Hadhrat Yusuf v. When Hadhrat Yusuf u saw how Allaah had
been so kind to him and truly blessed him with this happy ending, he made du'aa
saying, "O my Rabb! Indeed You have granted me a part of kingship and taught me the
interpretation of dreams. O Creator of the heavens and the earth! You are my Protecting
Friend in this world and in the Aakhirah. Grant me death in a state of obedience (to Your
commands) and include me among Your pious bondsmen (the Ambiyaa in the Aakhirah)".
Allaama Ibn Katheer al way writes that Hadhrat Yusuf v was 7 years old when he
was thrown in the well and was separated from his father for 80 years. He then
lived for 23 years after meeting his father and passed away at the age of 120. He
was buried close to the banks of the Nile. The historian Ibn Is'haaq had quoted
from Hadhrat Urwa bin Zubayr t that when Hadhrat Moosa v was commanded
to leave Egypt, he was also instructed to take along the corpse of Hadhrat Yusuf
v with him to Shaam, where is was to be laid to rest with the bodies of his
forefathers. Hadhrat Moosa v then searched for it and found it in a marble
coffin. Carrying it along with him, he eventually buried it beside the graves of
Hadhrat Is'haaq v and Hadhrat Ya'qoob v in Can'aan.132
In the Words of the Qur'aan
This concluding episode of the story in related in verses 99-104 of Surah Yusuf in
the following words:
132 Tafseer Maz'hari.
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فَلَمَّا دَخَلُوا عَلَى يُؤْسُفَ أَوَى اِلَيْهِ أَبَوَيْهِ وَقَالَ ادْخُلُوْا مِصْرَ إِنْ شَآءَ اللهُ أُمِنِيْنَ (٩٩٤) وَرَفَعَ أَبَوَيْمٍ عَلَى الْعَرْشِ
وَخَرُّوْا لَمْ سُجَّدًا نَّ وَقَالَ يَأَبَتِ بَذَا تَأْوِيِّلُ رُءٌيَاىَ مِنْ قَبْلُ وْ قَدْ جَعَلَّهَا رَبِّىْ حَقًّا * وَقَدْ أَحْسَنَ بِى إِذْ آَخْرَ جَنِى
مِنَ السِّجْنِ وَجَآءَبِكُمْ مِّنَ الْبَدْوِ مِنَّ بَعْدِ أَنْ تَّزَعْ الشَّيْطِنُ بَيْنِىْ وَبَيْنَ اِخْوَتِىْ ٥﴿ إِنَّ رَبِّئْ لَطِيْفٌ لَّمَا يَشَآءُ ﴿ إِنَّمْ
بُوَ الْعَلِيْمُ الْحَكِيمُ (١٠٠) رَبِّ قَدْ أَتَّيْتَنِىْ مِنَ الْمُلْكِ وَعَلَّمْتَنِيْ مِنْ تَأْوِيْلِ الْآَحَادِيْثِ ﴿ فَاطِرَ السَّمُوتِ
وَالْأَرْضِ ى أَنْتَ وَلِىّ فِى الدُّنْيَا وَالْآخِرَةِ وَ تَوَفَِّىْ مُسْلِمًا وَّ الْحِقْنِئْ بِالصُّلِحِينَ (١٠١) ذُلِكَ مِنْ أَنْبَاءِ الْغَيْبِ
نُوْحِيْهِ إِلَيْكَ نَّ وَمَا كُنْتَ لَدَيْهِمْ إِذْ أَجْمَعُوْا أَمْرَبُمْ وَبُمْ يَمْكُرُوْنَ (١٠٢) وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ
بِمُؤْمِنِيْنَ (١٠٣) وَمَا تَسْلُهُمْ عَلَيْهِ مِنْ أَجْرٍ ٥﴿ إِنْ بُوَ إِلَّا ذِكْرٌ لْعَلَمِيْنَ (١٠٣)٪
TRANSLATION: When they (arrived in Egypt) entered the presence of Yusuf, he made his
parents stay with him and (welcoming the family to Egypt, Yusuf v) said, "Enter Egypt (and live
here) in safety (without missing Can'aan and without fear of starvation) if Allaah wills." He seated
his parents on a throne and they all (his parents and brothers) bowed down before him (this
form of showing respect was allowed in those times but is Haraam in our Shari'ah). He said, "O my
beloved father! This is the (realisation of the) interpretation of my past dream. Allaah has
surely made it come true. He had truly been kind to me when He removed me from the
prison and brought you from the countryside (of Can'aan) after Shaytaan had caused
trouble between my brothers and me. Verily my Rabb subtly plans what He wills. Verily
He is All Knowing, The Wise." (The family then lived in Egypt, where Ya'qoob v passed away.)
(Towards the end of his life, Yusuf v prayed,)"O my Rabb! Indeed You have granted me a part
of kingship and taught me the interpretation of dreams. O Creator of the heavens and the
earth! You are my Protecting Friend in this world and in the Aakhirah. Grant me death in a
state of obedience (to Your commands) and include me among Your pious bondsmen (the
Ambiyaa in the Aakhirah)." This narrative (of Yusuf v) is from the accounts of the unseen with
which We inspire you (O Muhammad &). You were not with them (the brothers of Yusuf v)
when they collectively resolved their affair (to get rid of Yusuf v) and when they plotted
(about how they would do it). (The fact that Rasulullaah p knew the details of this story without
learning about them from anyone proved that he was Allaah's Rasool to whom Allaah sent revelation.)
(However, despite the many factors proving that Rasulullaah p was Allaah's Rasool) Most people
will not accept Imaan even though you eagerly desire it. You (O Rasulullaah p) do not ask
from them (the people) a reward for it (for the Qur'aan). It (the Qur'aan) is but advice for the
universe.
Concluding the Story
This story is not just a story, but full of lessons for people to learn, especially
about character, the strength of Imaan, perseverance, patience, gratitude,
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chastity, trustworthiness, forgiveness, the desire to propagate the Deen and
Taqwa. Some of the important factors to note in the story are detailed below:
Conclusions and Lessons
A Pure Disposition
When the inner nature and disposition of a person is nurtured purely and in a
pure environment, his disposition will be one of purity. Hadhrat Yusuf v was
brought up in the home of a Nabi, whose father and grandfather were also
Ambiyaa pull of the highest calibre. As a result, his inner disposition was
exceptionally pure and he became an icon of spiritual purity and superb
character traits.
The Fruits of being Resolute
When a person has firm faith in Allaah and trusts injunction Him completely, all
the difficulties and hardships of this world will not only become bearable, but
pleasant as well. Throughout the period of more than half a century of being
separated from his parents and family, Hadhrat Yusuf v remained focussed upon
Allaah and continued soliciting His help. Even the seduction of beautiful women
and the threat and reality of being imprisoned did not make him falter and stray
away from the commands of Allaah. In this manner, the story of Hadhrat Yusuf u
is an excellent portrayal of being resolute and persevering.
Self Respect
Amongst the most valuable of character traits are self respect and the desire to
be respectable. Despite being incarcerated in prison for so many years, Hadhrat
Yusuf u did not hurry to leave the prison, but he ensured that his respect and
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honour is first restored. Only when the woman exonerated him of all blame did
he leave the prison to assume his position of leadership.
The True Nature of Sales
Sabr is a noble trait that acts as a shield against evils. The Qur'aan lauds this
noble trait more than seventy times and elaborates on its many virtues.
Rasulullaah p stated that sabr is half of Imaan. The word sabr literally refers to
restraining oneself during trying times. The Shari'ah defines sabr as not allowing
emotions to overwhelm the intellect, thereby not stepping out of the bounds
of the Shari'ah. The term sabr is used for many situations, such as:
1. When sabr is exercised against sexual urges, it is referred to as remaining
chaste
2. When sabr is exercised against wealth and riches (by shunning pride and
miserliness), it is referred to as abstinence
3. When sabr is exercised against cowardice on the battlefield or elsewhere, it
is referred to as bravery
4. When sabr is exercised against anger, it is referred to as tolerance
5.
When sabr is exercised against calamities, it is referred to as courage
6. When sabr is exercised against the urge to expose the faults of people, it is
referred to as being dignified
7. When sabr is exercised against rebelling against living with the bare
necessities, it is referred to as contentment
8. When sabr is exercised against extravagance and exuberance, it is referred
to as asceticism
9. When sabr is exercised against the urge to sin, it is referred to as Taqwa
10. When sabr is exercised against hardship and difficulties, it is referred to as
patience (this is most commonly referred to as Sabr)
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Allaah had blessed Hadhrat Yusuf v with all these variants of Sabr, thereby
making him an example worthy of being followed. It is seen that Hadhrat Yusuf v
exercised Sabr when:
1. His brothers opposed him
2. He was forced into slavery
3. Efforts were made by the women to seduce him
4. He had to endure prison life
5. He was appointed head of Egypt's finances (by guarding against pride and
arrogance)
6. He exercised abstinence and contentment throughout his life
7. He forsook the desire for vengeance and chose to forgive his brothers
The Greatest Accolade
The tribute Rasulullaah p paid to Hadhrat Yusuf v is perhaps the greatest
accolade to his credit. Rasulullaah p said, "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."133
In a narration of Ahmad, Hadhrat Abdullaah bin Umar t reports that Rasulullaah
p said, "The honourable, who was the son of the honourable, who was the son
of the honourable, who was the son of the honourable. 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."
These Ahadeeth highlight the nobility of Hadhrat Yusuf v because his father,
grandfather and great grandfather were all Ambiyaa pul tik.
133
Bukhaari, Chapter of Tafseer
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The Reality of Dreams
In his Tafseer Maz'hari, Qaadhi Thanaa'ullaah Panipati al., writes that when the
mind is free from active thinking and the person is either sleeping or
unconscious, the thoughts that start to flood his mind are referred to as dreams.
Dreams are of three types. The first two are useless and meaningless dreams,
whereas the third type may well be true and have meaning, but its validity can
be annulled by other factors.
Sometimes the things a person sees during the day replay themselves when he
sleeps. This type of dream is called Hadithun Nafs. The second type of dream is
when Shaytaan makes people see certain things in their sleep, which may or may
not be frightening. This type of dream is called Tasweelush Shaytaan. Both these
dreams have no interpretation and no meaning.
It is the third type of dream that comes from Allaah and is a form of inspiration.
Such dreams may be carriers of good news or they may contain warnings.
Tabraani reports that Rasulullaah p said, "The dream of a Mu'min is a form of
conversation that he has with Allaah."
Allaah says in the Qur'aan, "For them (the Mu'mineen with Taqwa) shall be good news in
the life of this world". 134 Hadhrat Abu Dardaa t said that the 'good news'
mentioned in this verse refers to the good dreams that the Mu'mineen see.135
Therefore, the only dreams that have worth are those inspired by Allaah and
which are free of certain external factors. All the dreams of the Ambiyaa pul sk are
of this type, because of which their dreams are also revelation. However,
134 Surah Yunus, verse 64.
Tirmidhi.
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because the dreams of Mu'mineen may fall into any of the three categories,
these cannot be used to prove anything. Factors that may taint the truth within
such dreams are the darkness of sins and an infiltration of personal thoughts.
These make accurate interpretations very difficult, if not impossible.
Rasulullaah p has also classified dreams into the following three categories:
1. Thoughts from Shaytaan
2. The things that people see all day, which then manifest themselves in
dreams
3. True dreams, which are from Allaah and constitute one forty-sixth part of
Nubuwwah
In a narration of Bukhaari, Rasulullaah p stated that the only remnant of
Nubuwwah that will remain will be the "bringers of glad tidings". When the
Sahabah w asked what these were, Rasulullaah p replied that they were true
dreams.
While some Ahadeeth mention that true dreams are one forty-sixth part of
Nubuwwah, others state that they are one-fortieth, one forty-ninth part or one-
seventieth part. All these Ahadeeth are quoted in Tafseer Qurtubi and verified by
Allaama Ibn Abdul Bir al. These narrations do not contradict each other, but
cite varying degrees, which vary according to the people who see the dreams.
Therefore, the Mu'min whose Imaan is strongest and who has the highest level
of trustworthiness and other good qualities will see dreams that are one-fortieth
of Nubuwwah, whereas people with less attributes will see dreams that are one
forty-sixth part, one forty-ninth part or one-seventieth part of Nubuwwah. And
Allaah knows best.
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What is the meaning of a dream being a part of Nubuwwah? Tafseer Maz'hari
explains that revelation came to Rasulullaah p for 23 years. From these 23 years,
revelation during the first six months came in the form of dreams and whatever
Rasulullaah p saw during the night would appear the following day just as he had
seen it. These dreams therefore made up a proportion of one forty-sixth of the
23 years of revelation.
Some scholars have explained that just as Nubuwwah allows a person to know
and experience things that ordinary humans cannot, so too do dreams provide
knowledge and experiences that are ordinarily impossible. Some explain that
such dreams contain a fraction of the truth that revelation is replete with. In this
manner, it becomes a part of Nubuwwah. It may also be simply stated that
dreams for a part of Nubuwwah because it was one of the manners by which
revelation came to the Ambiyaa dull Male .
Of course, one needs to bear in mind that a remnant of something being present
does not mean that the thing itself is present. A hair or nail of a person being
here does not mean that he is here. Therefore, a remnant of Nubuwwah does
not indicate that Nubuwwah is possible after Rasulullaah p. Nubuwwah has
ceased with the departure of Rasulullaah p and no Nabi will come after him.
It also needs to be born in mind that even though the Ahadeeth describe dreams
as bearers of glad tidings and warmers, they cannot be used to prove anything.
For example, a good dream of a person does not prove that he definitely is a
pious person. This is because dreams may well be tainted by whispers from
Shaytaan or personal feelings.
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Some examples of dreams that contain messages from Allaah are:
1. The dream Hadhrat Yusuf u had as a child
2. The dream that the king of Egypt saw about the seven cows and ears of corn
3. The dream Rasulullaah p saw on the eve of the Battle of Uhud in which he
saw that his sword broke and some cows were being slaughtered. This
indicated the martyrdom of his uncle Hadhrat Hamzah t and 70 other
Muslims, which came to pass
It also needs to be remembered that the knowledge to interpret dreams is also a
part of Nubuwwah and cannot be done by just anyone. Furthermore, true
dreams do have meanings and cannot be brushed off as insignificant, otherwise
what is the need for this knowledge of interpretation? For this reason, the
Ahadeeth caution against narrating one's dream to just anyone because a wrong
interpretation can cause an ill effect to occur. Rasulullaah p said that dreams
remain suspended for as long as they are not interpreted. However, as soon as
they are interpreted, they become a reality. 136 This Hadith makes it evident that
the first interpretation will prove to be true. Therefore, only experts in
interpretation should be informed of a meaningful dream.
During the time of Rasulullaah p a person saw in a dream that he was swallowing
a bed. When he narrated the dream to his friend, the friend jokingly remarked
that his stomach will soon burst. It was not long thereafter that the man passed
away. When Rasulullaah p was informed about it, he said, "It was the friend's
interpretation that killed him." Rasulullaah p then said that the proper
interpretation of the dream was that the person would become famous
throughout the world.
136 Abu Dawood.
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When Hadhrat Abu Bakr t once interpreted someone's dream, Rasulullaah p
remarked, "You were somewhat correct and somewhat incorrect." 137
The Reality of the Evil Eye
When the sons of Hadhrat Ya'qoob v left for Egypt the second time, he advised
them not to all enter through the same gate, but to split up and enter through
different gates. Most of the early and latter day Mufassireen have stated that
this precaution was to avert any evil glances that may affect them because they
were all strapping and handsome men. It needs to be born in mind that the harm
that comes from an evil glance or evil eye is a reality and not a superstition.
Rasulullaah p also confirmed that it is a reality and stated that it can send a man
to his grave. There are many other Ahadeeth in Bukhaari, Muslim and other
compilation confirming the reality of this phenomenon.
Rasulullaah p once made du'aa saying, "I seek refuge from every evil eye."
The incident is well known about a companion of Rasulullaah p by the name of
Hadhrat Sahl bin Hunayf t. He had once removed his upper garment and was
taking a bath when another companion by the name of Hadhrat Aamir bin
Rabee'ah t happened to see him. Impressed by his physique, Hadhrat Aamir t
remarked, "I have never before seen a better physique!" Hadhrat Sahl t was
immediately struck with a severe fever and became seriously ill. When
Rasulullaah p was informed of this, he instructed Hadhrat Aamir t to perform
wudhu, to collect the wudhu water and to then pour this over Hadhrat Sahl t. It
was only after this was done that Hadhrat Sahl t recovered and his health was
Bukhaari, Muslim, Tirmidhi, Abu Dawood.
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restored to normal. Rasulullaah p then rebuked Hadhrat Aamir t by saying, "Why
do some of you kill your brothers? Why did you rather not pray that Allaah
blesses him (when you found his physique to be impressive)? Remember that
that the glance has an effect."
Some Ahadeeth teach us that when we find anything to be impressive, we ought
to recite, "Maashaa Allaah Laa Quwwata Illaa Billaah". One can notice first-hand
the effect that thoughts and glances have. For example, if a person is angry with
someone else and glares at him in anger, the other person will immediately start
to shiver and tremble with fear. In fact, there have been instances where people
have even turned pale and lost consciousness. Such is the effect of this glance,
which has no physical form or tangible effect.
On the other hand, a glance of love and compassion has often proven to
rejuvenate and invigorate people. In a like manner, the glances people give also
carry effects that are hidden to the eye, but occur nonetheless. Such are the
effects that Allaah has created within the eyes and thoughts of people. Of
course, it is not every glance that will produce ill effects because, despite the
natural effects Allaah has created within things, every effect is still subject to the
will of Allaah.
A lesson
When Hadhrat Yusuf v was in prison, one of the warders or inmates said to him
that they liked him very much. His reply was, "Love Allaah alone because
whenever anyone liked me a lot, I have always suffered for it. When my aunt
loved me intensely as a child, I was accused of theft. When my father loved me
profusely, my brothers threw me in a well and I was forced into slavery and
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removed from my country. Now that the wife of the Azeez has fallen in love with
me, I am languishing in prison."138
Sound Advice
"Just as it is important for an Aalim or a leader to safeguard their
accomplishments, they also need to guard against people thinking evil of them.
Even if their bad opinion of you is unfounded, you must make every effort to get
rid of it because such opinions hamper the progress of Da'wah since people will
give no regard to what you say."139
Rasulullaah p warned that a person must even avoid any places or situations that
may lead to people forming a bad opinion of one. In fact, although Rasulullaah p
was free of all sin, he was cautious not to allow anyone to get a wrong
impression of him. When he was once talking to one of his wives and someone
walked by, Rasulullaah p called for the man and informed him that the lady was
his wife (Hadhrat Ummu Salamah ( algo). This was to avoid any suspicions
forming in the person's mind.
It was also with the intention of clearing people's minds from suspicion that
Hadhrat Yusuf v refused to leave the prison until the women cleared his name.
The Qur'aan states, "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'" . 140
Bad Company
138 Ibn Katheer, Maz'hari.
139
Qurtubi.
140
Surah Yusuf, verse 50.
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Rasulullaah p once asked the Sahabah w, "What is your opinion of a friend who
causes you trouble when you treat him well, feed him well and give him the best
of clothing to wear? However, he is good to you when you treat him shabbily
and leave him without food and clothing?" "O Rasulullaah p!" the Sahabah \
replied, "There cannot be a friend worse than him." Rasulullaah p then said, "I
swear by the Being Who controls my life! That is your Nafs which is forever with
you.”
In this regard, Hadhrat Yusuf v stated, "I do not absolve myself (my Nafs of all fault).
Surely the soul (Nafs) insistently commands (a person to do) evil".141 This verse describes
the Nafs as Ammaarah (one that insistently commands evil). However, Surah
Qiyaamah describes the Nafs as Lawwamah (one that consistently rebukes a
person when he does wrong). Then Surah Fajr describes the Nafs as
Mutma'innah (one that is at peace and content).
These different descriptions describe the three stages that the Nafs undergoes
as it reforms. Every Nafs is naturally disposed to evil and driven by the need to
satisfy carnal desires. It will therefore be Ammaarah and drive one to sin.
However, when the fear of Allaah starts to permeate through it, it starts to
rebuke a person every time he sins. It is then the Nafs Lawwaamah. Eventually,
when the Nafs reaches a stage where it had fought off evil desires and is
perfectly content with abiding by the laws of Allaah, it is referred to as
Mutma'innah. Such are the souls of the pious and devout Mu'mineen. This stage
is usually achieved through rigorous Ibaadah and abstinence from sin, but there
is no guarantee that it will always remain in this state. There is always the danger
of slipping from this position. However, the Nafs of a Nabi is always on this level
and can never deteriorate.
141 Verse 53.
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Meaningful Silence
The story of Hadhrat Yusuf v reveals that during the many years of separation
when his father grieved so much for him, not once did Hadhrat Yusuf u send a
message to his father to console him and assure him that he was well and safe.
Neither did he do this when living in ease with the Azeez, nor during the many
years in prison. Thereafter, he did not do it even after ascending to the rank of
minister. No normal person would do such a thing, let alone a Nabi. Why was
this?
The obvious reason was that Allaah prohibited Hadhrat Yusuf v from doing so,
which was also why Hadhrat Ya'qoob v exercised patience for so long. Only
Allaah knows the true reasons for what He decrees and there are thousands of
incidents that man is unable to rationalise despite his best efforts. Everything
happens only when Allaah wants and in a manner that he decrees.
The Intuition of the Ambiya
Verses 94-96 of Surah Yusuf state, "When the caravan (with the brothers) left (Egypt),
their father said (to those at home in Can'aan), "Verily, if it were not (for fear) that you would
say I am senile, (I would say that) I smell the fragrance of Yusuf." They (those with him) said,
"By Allaah! You are in your old misconception (you are imagining)." (However,) When the
carrier of good news arrived and placed the shirt on his face, he regained his sight. (To
remind them of what he had always been telling them) He said, "Did I not tell you that I have
such knowledge from Allaah that you do not know?"".
These verses clearly depict the deep intuition that the Ambiya paul le possessed.
Although the caravan had just left Egypt so many hundreds of miles away, Allaah
blessed Hadhrat Ya'qoob v with the ability to perceive their approach with the
shirt of Hadhrat Yusuf v. A narration from Hadhrat Abdullaah bin Abbaas t states
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that the journey from Egypt to Can'aan took eight days. Hadhrat Hasan Basri al dasy
stated that the two cities were 250 miles apart. It is strange that when Allaah
willed it, Hadhrat Ya'qoob v could smell the shirt of Hadhrat Yusuf v at such a
distance but when Allaah did not will it, he could not smell Hadhrat Yusuf v
when he was in a well in Can'aan for three days.
The Reality of Bowing Before Someone
Verse 100 of Surah Yusuf states, "He seated his parents on a throne and they all (his
parents and brothers) bowed down before him (this form of showing respect was allowed in those
times but is Haraam in our Shari'ah). He said, "O my beloved father! This is the (realisation of
the) interpretation of my past dream. Allaah has surely made it come true".
Many people have misinterpreted this verse and deduced from it that it is
permissible to bow and to prostrate before kings, pious people, noble men and
even to their graves. However, knowing well that the Qur'aan and Ahadeeth
have prohibited bowing and prostrating before anyone other than Allaah, these
people have classified prostration into two categories. They say that one form of
Sajdah (prostration) is done with the intention of worship and this is reserved
only for Allaah. Then they define a second form of Sajdah, which they say is done
out of respect and not as a form of worship. This, they say, may be performed
before anyone deserving of respect.
However, this classification is erroneous because a Sajdah performed as worship
is performed out of respect since worship denotes the highest form of respect.
Therefore, the Sajdah of respect will be a Sajdah of worship.
Nonetheless, this misunderstanding stems from the fact that people view the
word Sajdah as the form of Sajdah Muslims practice when they worship Allaah.
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However, the literal meaning of Sajdah is to bow, and this is that the brothers
and parents of Hadhrat Yusuf u did. This is the obvious meaning because it is
impossible for an eminent Nabi of Allaah like Hadhrat Ya'qoob v to actually go
down on his knees and place his forehead on the ground in front of anyone apart
from Allaah. Sajdah as we do in salaah is reserved only for Allaah and every
Shari'ah that had passed has prohibited that it be made in front of anyone else.
Allaah says in the Qur'aan, "If you worship Allaah only, then do not prostrate to the
sun, nor to the moon, but prostrate to Allaah, Who has created them".142
A Hadith in Bukhaari and Muslim states that when Hadhrat Mu'aadh bin Jabal t
went to Shaam, he saw the Christians prostrating before their priests and saints.
When he started to do this before Rasulullaah p, Nabi p stopped him and said, "If
I were to command anyone to prostrate in front of another, I would command
women to prostrate before their husbands."
When Hadhrat Salmaan t also wished to prostrate in front of Rasulullaah p as his
people did, Rasulullaah p said to him, "Do not prostrate in front of me, O
Salmaan! Prostrate only in front of The Ever Living Who never dies." 143
It is therefore clear that Sajdah as we know it in worship was never permitted
even in previous codes of Shari'ah unless it was for Allaah. Therefore, it would be
incorrect use the action of Hadhrat Ya'qoob v and his sons to prove that Sajdah
was permissible in the previous codes of Shari'ah. As stated earlier, what they
142
Surah HaaMeem Sajdah, verse 37.
143
Ibn Katheer.
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did was not the Sajdah as we know it, but mere bowing. Since Sajdah is a form of
worship, every previous Shari'ah permitted it only for Allaah.
The ritual bowing out of respect was always practised and is still common
amongst many nations even today when people place their hands upon their
chests and then bow with their backs bent over.
It is narrated in the Talmud that when a king commanded the people to
prostrate in front of him, a Mu'min from amongst them refused to do so. When
the others asked him why, he replied, "You people are foolish to do so. Is
someone who will soon be turned into dust worthy of being revered? Why
should I prostrate in front of someone who was born from the belly of a woman,
who was a child yesterday, who then grew up and will soon be an old man
tomorrow? I shall prostrate only in front of that Being Who was there always and
will always be there. Only He is worthy of worship Who has created the universe
and is maintaining it."
These words were revealed in the scripture almost a thousand years before the
Qur'aan was revealed and it makes it evident that it has never been permissible
to prostrate in front of anyone other than Allaah. It is therefore clear that the
'Sajdah' that the brothers of Hadhrat Yusuf v carried out and the 'Sajdah' that
the angels carried out before Hadhrat Aadam u was not the Sajdah we carry out
in salaah. It was what is traditionally referred to as bowing. 144
It also needs to be born in mind that if the Sajdah of respect was practised by
previous nations, it was because of their own customs and not because it was
144 See Tafseer Kabeer, Ma'aalimut Tanzeel, Jalaalayn, Ruhul Ma'aani, etc.
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