Day 12
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The incident of Sayyidinâ Yûsuf عَلَيْهِ السَّلَام has been mentioned briefly. Now, the lessons derived from it will be mentioned. However, it is necessary to note that these lessons and advices are not only from the portion which is mentioned in the 13th pâra, rather the lessons and advices have been taken from the narrative as a whole. They are as follows “
(1) Sometimes a difficulty becomes a means of attaining a bounty or comfort. The incident of Yûsuf عَلَيْهِ السَّلَام commenced with great problems for him. He was thrown into a well (and was left there) without any assistance. He was then sold in the slave market of Egypt. He had to face the trials and tribulations of women. For many years, he was locked in jail. However, in the end he became the leader of Egypt and attained respect and honour in both worldly and religious spheres.
(2) Jealousy is an extremely dreadful sickness. If this sickness is found in even one’s blood brothers, then it can have pitiful consequences.
(3) Good character, beautiful qualities and good upbringing shows its colours. Hadhrat Yusuf عَلَيْهِ السَّلَام was nurtured and brought up at the hands of a great Nabî who hailed from a family of Ambiyâ. He (عَلَيْهِ السَّلَام) had attained a huge portion of his forefather’s moral inheritance. Due to his ideal upbringing and perfection in character, he stood bravely in the face of great difficulties and trials, and due to this, the era of ease came after difficulty, and true honour came after apparent disgrace.
(4) Chastity, trustworthiness and steadfastness are the roots of all goodness for men as well as women. Those who remain firm on dîn will definitely attain respect and honour one day. No matter how much the reality and truth is hidden, eventually, it will become apparent.
(5) The intermingling of men and women as well as being together in solitude is a great cause of mischief. If Zuleykhâ was not in solitude with Yûsuf عَلَيْهِ السَّلَام, she would not have tried to make evil advances. Therefore, Islâm has rendered it harâm (impermissible) for a man and woman to be alone in solitude. In Tirmizî and Nasaî the following hadîth is narrated, “When a man and a woman are in solitude, then the third person there is Shaytân.”
(6) By believing in Allâh سُبْحَانَهُ وَتَعَالَى and having firmness in belief, it becomes easy to bear difficulties and save oneself from moral and spiritual impurities.
(7) A Muslim should only turn towards Allâh سُبْحَانَهُ وَتَعَالَى at the time of every difficulty and problems. When the wife of the minister of Egypt threatened to throw Yûsuf عَلَيْهِ السَّلَام in jail if he did not comply with her in evil, he called out to His Allâh سُبْحَانَهُ وَتَعَالَى giving preference to difficulty over sin, “O my Rabb, the jail is more beloved to me than what these women of Egypt are inviting me towards.” It is mentioned regarding some awliyâ (friends of Allâh سُبْحَانَهُ وَتَعَالَى) that when they were consoled regarding any problem or sickness, then they would say,
الحمد لله ! بمصیبتے گرفتارم نہ بمعصیتے
All praise is due to Allâh that I am involved in difficulty
and not in sin.
(8) A true dâ’î (inviter) is not negligent of his duty of inviting (towards Dîn) even in the most difficult and trying of times. Sayyidinâ Yûsuf عَلَيْهِ السَّلَام, even in jail, did not lose the opportunity of da’wat and tablîgh (inviting and propagating) and reformation. Those who came to ask him for the interpretation of the dreams, were first given the da’wat of tawhîd before he interpreted their dreams. It has been mentioned that the prisoners of the jail were affected by his da’wat and accepted Islâm together with the king of Egypt.
(9) In general, every Muslim and especially leaders and dâ’îs (inviters to dîn) should make great effort to keep themselves free from any form of defamation of character. When Yûsuf عَلَيْهِ السَّلَام was freed after remaining many years in jail then he refused to step out of the jail until an announcement and acknowledgement of his innocence and chastity was not made. It should not happen tomorrow that someone remarks (Allâh protect!) “You were a criminal, but were freed due to the mercy (of someone) or because you were felt sorry for.”
(10) From this incident, one gets conviction of the virtues of patience and its beautiful results. From the darkness of the well till the solitude of the jail, and from the minister of Egypt’s house till he forgave his brothers, at every opportunity, Yûsuf عَلَيْهِ السَّلَام held steadfast onto patience. The result of this patience is clear for one and all to see. There is no doubt that patience is the key to the doors of ease and bounties, it is half of îmân and an important means of drawing the help and mercy of Allâh سُبْحَانَهُ وَتَعَالَى.
(11) By studying this narrative, many testimonies to the chastity and innocence of Hadhrat Yusuf عَلَيْهِ السَّلَام came forth. The first testimony is of Allâh سُبْحَانَهُ وَتَعَالَى, the Rabb (Master) of the universe. The second is that of Shaytân who took an oath in front of Allâh سُبْحَانَهُ وَتَعَالَى and said, “By the oath of your honour, I will mislead all of them except your chosen servants.” What doubt is there that Yûsuf عَلَيْهِ السَّلَام was not a chosen one? Thus, to deviate him from the straight path was not possible according to this statement of Shaytân. The third testimony is of Hadhrat Yûsuf عَلَيْهِ السَّلَام himself. As mentioned before he had said, “O my Rabb! The jail is more beloved to me than what these women of Egypt are inviting me towards.” The fourth testimony is of the wife of the minister of Egypt when she clearly stated, “Now, the truth has become manifest. I made an effort to seduce him and he was from the truthful.” The fifth testimony is from a family member of the minister of Egypt who said, “If the kurtâ is torn from the front, then she is truthful and he is from the liars (Allâh forbid!), and if the kurtâ is torn from the back, then she is lying and he is from the truthful.” When the shirt was seen, it was torn from the back. The sixth testimony is from the women of Egypt who cut their fingers. In testifying to the purity of his actions they said, “We do not know of any evil in him.” By all these testimonies, the innocence of Hadhrat Yûsuf عَلَيْهِ السَّلَام is conclusively proven. Now, if any person with a black heart ascribes evil to him, then there can be no bigger ignoramus and fool than him.
(12) The twelfth advice we learn from this incident is that if Allâh سُبْحَانَهُ وَتَعَالَى decides to afflict anyone with difficulty, then none can avert His decision, and if He decides goodness and respect for anyone then none can stop Him.
Sûrah Yûsuf ends with this verse, “In their (the Ambiyâs) narratives are lessons for people of intelligence. This (Qur’ân) is not some fabricated tale, but a confirmation of the scriptures revealed before it, and a detailed explanation of all things, and a means of guidance and mercy for the believers.”
In it, our attention is drawn to this point that the same Allâh سُبْحَانَهُ وَتَعَالَى who took Yûsuf عَلَيْهِ السَّلَام from the well, and seated him on the throne, also has the power to grant Muhammad صَلَّى اللهُ عَلَيْهِ وَسَلَّم respect and can make the dîn which he has brought, dominant over all other religions.
Sûrah Ra’d
This is a Makkî sûrah. It has 43 verses and 6 rukûs. In this sûrah, the three fundamentals i.e. tawhîd, risâlat and resurrection after death, has been discussed. In the first verse of this sûrah, mention is made of the truthfulness of the Qur’ân-e-Karîm. This point is worthy of note that whichever sûrahs begin with the hurûfe-muqatta’ât, then generally mention of the Qur’ân-e-Karîm is made thereafter. This gives credence to the view that these hurûf are brought to challenge those opposed to the Qur’ân-e-Majîd, who regard it as (معاذ الله) a human effort.
Important points mentioned in this sûrah are as follows:
(1) The proofs of Allâh سُبْحَانَهُ وَتَعَالى’s existence and oneness are mentioned at the beginning of this sûrah. He alone is the creator of the heavens and earth, sun and moon, day and night, mountains and rivers, grains and fruits of different colours, tastes and smells. Life and death, benefit and harm is only in His hands.
(2) Resurrection and recompense on the Day of Judgment has been proven. This was one such point which the mushrikîn could not fathom. They affirmed the existence of Allâh سُبْحَانَهُ وَتَعَالَى as well as He being the creator of the heavens and the earth, but they denied coming back to life a second time after death. They could not understand that after the decaying of bones and the flesh turning into sand, how could man come back to life a second time. Allâh سُبْحَانَهُ وَتَعَالَى states, that the mushrikîn are surprised how will life come into the lifeless bones whereas in reality this resurrection after death is not something to be astonished about, but waiting for it to come is astonishing. (5)
(3) Allâh سُبْحَانَهُ وَتَعَالَى has appointed such angels who protect us by the command of Allâh سُبْحَانَهُ وَتَعَالَى.
(4) A basic principle has been mentioned that if Allâh سُبْحَانَهُ وَتَعَالَى deals with any people in a certain way, then He does not change His manner of dealing with them as long as they do not change their condition. When these people make themselves worthy of problems and difficulties instead of bounties and ease, then they should leave these means of disgrace and choose the means of honour and respect. To attain respect and honour just by vain hopes and desires is not possible.
(5) Falsehood and the people of falsehood have been likened to the foams of a flood which outwardly covers everything but eventually it dries up and disappears. Truth and the people of truth are likened to gold and silver which remains on land. Then, they are placed in fire and purified. All dirt and impurities are removed from it. (17) The material form of falsehood which is seen on the rise in the whole world, will settle down and disappear itself. The condition however is that those who are on truth must stand up against it. But, what we are now witnessing is that those who call themselves the people of truth have chosen some ways of the people of falsehood and the people of falsehood have chosen some ways of the people of truth.
(6) The people of taqwâ and truly intelligent people are distinguished by 8 qualities :
1- They fulfill the pact made with Allâh سُبْحَانَهُ وَتَعَالَى and do not break it.
2- They enjoin ties with those family members whom Allâh سُبْحَانَهُ وَتَعَالَى has commanded to join ties with.
3- They fear their Rabb.
4- They fear an evil reckoning.
5- They are patient and steadfast in seeking the pleasure of Allâh سُبْحَانَهُ وَتَعَالَى.
6- They perform salâh correctly.
7- They spend the wealth which Allâh سُبْحَانَهُ وَتَعَالَى has granted secretly and openly.
8- They answer evil with goodness. (20-24)
In contrast to them are three clear qualities of unfortunate people :
1- They break pacts made with Allâh سُبْحَانَهُ وَتَعَالَى.
2- They break off ties with those people whom Allâh سُبْحَانَهُ وَتَعَالَى has commanded to join.
3- They spread mischief on the earth. (25)
(7) The Ambiyâ are also humans like other humans. They also have wives and children. Regarding the mu’jizât (miracles) which they bring forth, this is not their own achievement. It comes into existence by the command of Allâh سُبْحَانَهُ وَتَعَالَى. Those people who deny nubuwwat, because of the Nabî being a human, are unaware of the status of nubuwwat.
(8) At the end of the sûrah, Allâh سُبْحَانَهُ وَتَعَالَى Himself gives testimony of the nubuwwat and risâlat of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم . Similarly, those Jews and Christians also give testimony who are free from prejudice.
Sûrah Ibrâhîm
This is a Makkî sûrah which has 52 verses and 7 rukûs. This sûrah also commences with the hurûfe-muqatta’ât and like other sûrahs similar to it, it is followed by mention of the Qur’ân-e-Karîm. In the first verse the wisdom and purpose of revelation of the Qur’ân is explained, “This is a book which We have revealed to you to remove people from multitudes of darkness, taking them towards light by the command of Your Rabb, to the path of the Mighty, the One worthy of praise.”
Important points mentioned in Sûrah Ibrâhîm are as follows:
(1) The three fundamental beliefs i.e. tawhîd, risâlat and belief in the hereafter are mentioned.
(2) Rebuking of the disbelievers and a warning of Jahannum for them, whereas Jannah has been promised for the believers. (2-23, 28-31)
(3) To console Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم , the incidents of the past Ambiyâ are mentioned showing that their people chose the same way of turning away, rejection, enmity and opposition which his (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) people have chosen. (9-12, 13-18) In this regard, Allâh سُبْحَانَهُ وَتَعَالَى mentions a conversation which took place between some Ambiyâ and those who belied them. These deniers presented three doubts in response to the call of the Ambiyâ.
• Doubt in the existence of Allâh سُبْحَانَهُ وَتَعَالَى which becomes apparent in these words of the mushrikîn, “We are in strong doubt with regards to that which you call us towards.” In reply to this doubt, the Ambiyâ said, “O Servants of Allâh! Are you in doubt regarding Allâh, who is the creator of the heavens and earth?” i.e. the proofs of Allâh سُبْحَانَهُ وَتَعَالَى’s existence and oneness are so clear that there is no need to present any proof for it. Every atom and every movement of the universe is a proof of His oneness. When the sun rises, is there any other proof needed to prove the existence of the day?
• The mushrikîn were of this opinion that a messenger (Rasûl) cannot be a human being. The Ambiyâ answered, “We are definitely humans. For a human to be a Rasûl is not impossible. A Rasûl is one upon whom revelation descends and revelation descends upon us. The demand of Allâh سُبْحَانَهُ وَتَعَالَى’s wisdom is that a Nabî be sent to humans in the form a human. If angels were living on earth, then an Angel would have been sent as a messenger.”
• A great cause for the mushrikîn being deprived of guidance was their blind-following of their forefathers. They were not prepared to leave their forefather’s ways. The Qur’ân, in many places, has refuted this.
(4) Allâh سُبْحَانَهُ وَتَعَالَى’s system and promise is that He grants those who make shukr (appreciate) much more, and for the ungrateful ones His punishment is severe. (7) The reality of shukr is that man acknowledges the kindness of that Being who grants it to him, praises Him and uses that bounty for the purpose which it was given for e.g. the demand of the bounty of knowledge is that it should be practiced upon, and instruction should be given to those who are ignorant. On this, other favours can be deduced.
(5) In this sûrah, those du’âs of Ibrâhîm عَلَيْهِ السَّلَام are specially mentioned which he made for the people of Makkah, his children and family, after building the House of Allâh سُبْحَانَهُ وَتَعَالَى. In these du’âs, he requested security, sustenance, inclination of hearts towards it, establishment of salâh and forgiveness for his family people. (25-41)
(6) The words of truth and îmân have been likened to a pure tree and the words of falsehood and misguidance to an impure/evil tree. When kalimah-e-tayyibah (pure words) enters the heart truly, then its roots are very strong and fruits very sweet. However, an evil word has no stability and does not produce any fruit or benefit. (24-27)
(7) In the final rukû of Sûrah Ibrâhîm, a scene of Qiyâmah is presented and mention is made of the severe punishment of Jahannum.
(8) As the sûrah began with the wisdom of the Qur’ân being revealed, in the last verse, the purpose of revelation is mentioned, “This (Qur’ân) is a message for people so that they can be warned thereby, so that they can know that He is one deity and so that the intelligent people take lesson.” (52)