Prophet Yusuf

First published in Turkish in April 2001
Millat Book Centre 2003

Distributed by
Millat Centre

All translations from the Qur'an are from "The Noble Qur'an:
a New Rendering of its Meaning in English"
by Hajj Abdalhaqq and Aisha Bewley, published by Bookwork,
Norwich, UK. 1420 CE/1999 AH.

Website: http: // www.harunyahya.com

By Harun Yahya
Edited By: Uthman Ibrahim Morrison

ISBN:

Printed in India

By
Millat Book Centre
A-34, Mount Kailash
New Delhi - 110065 (India)
Ph. : 3282740, 3274339, 3257949
Fax: 3263567, 3258147
email: sgagan@nde.vsnl.net.in

Printed By:

Little Offset Printer
A-28/1, Mayapuri Phase-I,
New Delhi - 64 (India)
Ph. : 5138154, 5407447

M I L A T
B O O K C E N T R E

PROPHET YUSUF
(AS)

In Yusuf and his brothers there
are Signs for every one of
those who want to ask.
(Surah Yusuf: 7)

HARUN YAHYA
May 2003

ABOUT THE AUTHOR
The author, who writes under the pen-name HARUN YAHYA, was born in Ankara in 1956.
Having completed his primary and secondary education in Ankara, he then studied arts at
Istanbul's Mimar Sinan University and philosophy at Istanbul University. Since the 1980s, the au-
thor has published many books on political, faith-related and scientific issues. Harun Yahya is well-
known as an author who has written very important works disclosing the imposture of
evolutionists, the invalidity of their claims and the dark liaisons between Darwinism and bloody
ideologies such as fascism and communism.
His pen-name is made up of the names "Harun" (Aaron) and "Yahya" (John), in memory of
the two esteemed prophets who fought against lack of faith. The Prophet's seal on the cover of the
books is symbolic and is linked to the their contents. It represents the Qur'an (the final scripture) and
the Prophet Muhammad (saas), the last of the prophets. Under the guidance of the Qur'an and sun-
nah, the author makes it his purpose to disprove each one of the fundamental tenets of godless ide-
ologies and to have the "last word", so as to completely silence the objections raised against religion.
The seal of the final Prophet, who attained ultimate wisdom and moral perfection, is used as a sign
of his intention of saying this last word.
All author's works center around one goal: to convey the Qur'an's message to people, encour-
age them to think about basic faith-related issues (such as the existence of Allah, His unity and the
Hereafter), and to expose the feeble foundations and perverted ideologies of godless systems.
Harun Yahya enjoys a wide readership in many countries, from India to America, England to
Indonesia, Poland to Bosnia, and Spain to Brazil. Some of his books are available in English, French,
German, Spanish, Italian, Portuguese, Urdu, Arabic, Albanian, Russian, Serbo-Croat (Bosnian), Polish,
Malay, Uygur Turkish, and Indonesian, and they are enjoyed by readers worldwide.
Greatly appreciated all around the world, these works have been instrumental in many peo-
ple recovering their faith in Allah and in many others gaining a deeper insight into their faith. The
wisdom, and the sincere and easy-to-understand style gives these books a distinct touch which di-
rectly effects any one who reads or studies them. Immune to objections, these works are character-
ized by their features of rapid effectiveness, definite results and irrefutability. It is unlikely that
those who read these books and give serious thought to them can any longer sincerely advocate the
materialistic philosophy, atheism or any other perverted ideology or philosophy. Even if they con-
tinue to do so, it will be only a sentimental insistence since these books refuted such ideologies from
their very foundations. All contemporary movements of denial are now ideologically defeated,
thanks to the collection of books written by Harun Yahya.
There is no doubt that these features result from the wisdom and lucidity of the Qur'an. The
author modestly intends to serve as a means in humanity's search for Allah's right path. No mater-
ial gain is sought in the publication of these works.
Considering these facts, those who encourage people to read these books, which open the
"eyes" of the heart and guide them to become more devoted servants of Allah, render an invaluable
service.
Meanwhile, it would just be a waste of time and energy to propagate other books which cre-
ate confusion in peoples' minds, lead man into ideological chaos, and which, clearly have no strong
and precise effects in removing the doubts in peoples' hearts, as also verified from previous experi-
ence. It is apparent that it is impossible for books devised to emphasize the author's literary power
rather than the noble goal of saving people from loss of faith, to have such a great effect. Those who
doubt this can readily see that the sole aim of Harun Yahya's books is to overcome disbelief and to
disseminate the moral values of the Qur'an. The success and impact of this service are manifest in
readers' conviction.
One point should be kept in mind: The main reason for the continuing cruelty, conflict, and all
the ordeals the majority of people undergo is the ideological prevalence of disbelief. This state can
only be ended with the ideological defeat of disbelief and by conveying the wonders of creation and
Qur'anic morality so that people can live by it. Considering the state of the world today, which leads
people into the downward spiral of violence, corruption and conflict, it is clear that this service has
to be provided more speedily and effectively. Otherwise, it may be too late.

It is no exaggeration to say that the collection of books by Harun Yahya have assumed this
leading role. By the will of Allah, these books will be a means through which people in the 21st cen-
tury will attain the peace, justice and happiness promised in the Qur'an.
The works of the author include The New Masonic Order, Judaism and Freemasonry, Global
Freemasonry, Kabbalah and Freemasonry, Knight Templars, Islam Denounces Terrorism, Terrorism:
The Ritual of the Devil, The Disasters Darwinism Brought to Humanity, Communism in Ambush,
Fascism: The Bloody Ideology of Darwinism, The 'Secret Hand' in Bosnia, Behind the Scenes of The
Holocaust, Behind the Scenes of Terrorism, Israel's Kurdish Card, The Oppression Policy of Commu-
nist China and Eastern Turkestan,Palestine, Solution: The Values of the Qur'an, The Winter of Islam
and The Spring to Come, Articles 1-2-3, A Weapon of Satan: Romanticism, The Light of the Qur'an
Destroyed Satanism, Signs from the Chapter of the Cave to the Last Times, Signs of the Last Day, The
Last Times and The Beast of the Earth, Truths 1-2, The Western World Turns to God, The Evolution
Deceit, Precise Answers to Evolutionists, The Blunders of Evolutionists, Confessions of Evoluti-
onists, The Misconception of the Evolution of the Species, The Qur'an Denies Darwinism, Perished
Nations, For Men of Understanding, The Prophet Musa(as), The Prophet Muhammad (saas), Prophet
Sulayman (as), The Golden Age, Allah's Artistry in Colour, Glory is Everywhere, The Importance of
the Evidences of Creation, The Truth of the Life of This World, The Nightmare of Disbelief, Knowing
the Truth, Eternity Has Already Begun, Timelessness and the Reality of Fate, Matter: Another Name
for Illusion, The Little Man in the Tower, Islam and the Philosophy of Karma, The Dark Magic of
Darwinism, The Religion of Darwinism, The Collapse of the Theory of Evolution in 20 Questions,
Engineering in Nature, Technology Mimics Nature, The Impasse of Evolution I (Encyclopedic), The
Impasse of Evolution II (Encyclopedic), Allah is Known Through Reason, The Qur'an Leads the Way
to Science, The Real Origin of Life, Consciousness in the Cell, Technology Imitates Nature, A String of
Miracles, The Creation of the Universe, Miracles of the Qur'an, The Design in Nature, Self-Sacrifice
and Intelligent Behaviour Models in Animals, The End of Darwinism, Deep Thinking, Never Plead Ig-
norance, The Green Miracle: Photosynthesis, The Miracle in the Cell, The Miracle in the Eye, The Mi-
racle in the Spider, The Miracle in the Gnat, The Miracle in the Ant, The Miracle of the Immune
System, The Miracle of Creation in Plants, The Miracle in the Atom, The Miracle in the Honeybee, The
Miracle of Seed, The Miracle of Hormone, The Miracle of the Termite, The Miracle of the Human Body,
The Miracle of Man's Creation, The Miracle of Protein, The Miracle of Smell and Taste, The Miracle of
Microworld, The Secrets of DNA.
The author's childrens books are: Wonders of Allah's Creation, The World of Animals, The
Glory in the Heavens, Wonderful Creatures, Let's Learn Our Islam, The Miracles in Our Bodies, The
World of Our Little Friends: The Ants, Honeybees That Build Perfect Combs, Skillful Dam Builders:
Beavers.
The author's other works on Quranic topics include: The Basic Concepts in the Qur'an, The
Moral Values of the Qur'an, Quick Grasp of Faith 1-2-3, Ever Thought About the Truth?, Crude Un-
derstanding of Disbelief, Devoted to Allah, Abandoning the Society of Ignorance, The Real Home of
Believers: Paradise, Knowledge of the Qur'an, Qur'an Index, Emigrating for the Cause of Allah, The
Character of the Hypocrite in the Qur'an, The Secrets of the Hypocrite, The Names of Allah, Communi-
cating the Message and Disputing in the Qur'an, Answers from the Qur'an, Death Resurrection Hell,
The Struggle of the Messengers, The Avowed Enemy of Man: Satan, The Greatest Slander: Idolatry, The
Religion of the Ignorant, The Arrogance of Satan, Prayer in the Qur'an, The Theory of Evolution, The
Importance of Conscience in the Qur'an, The Day of Resurrection, Never Forget, Disregarded Jud-
gements of the Qur'an, Human Characters in the Society of Ignorance, The Importance of Patience in
the Qur'an, General Information from the Qur'an, The Mature Faith, Before You Regret, Our Messen-
gers Say, The Mercy of Believers, The Fear of Allah, Jesus Will Return, Beauties Presented by the
Qur'an for Life, A Bouquet of the Beauties of Allah 1-2-3-4, The Iniquity Called "Mockery," The
Mystery of the Test, The True Wisdom According to the Qur'an, The Struggle Against the Religion of Ir-
religion, The School of Yusuf, The Alliance of the Good, Slanders Spread Against Muslims Throughout
History, The Importance of Following the Good Word, Why Do You Deceive Yourself?, Islam: The
Religion of Ease, Zeal and Enthusiasm Described in the Qur'an, Seeing Good in All, How do the Un-
wise Interpret the Qur'an?, Some Secrets of the Qur'an, The Courage of Believers, Being Hopeful in the
Qur'an, Justice and Tolerance in the Qur'an, Basic Tenets of Islam, Those Who do not Listen to the
Qur'an, Taking the Qur'an as a Guide, A Lurking Threat: Heedlessness, Sincerity Described in the
Qur'an, The Religion of Worshipping People, The Methods of the Liar in the Qur'an.

TO THE READER
The reason why a special chapter is assigned to the collapse of the theory of evolution
is that this theory constitutes the basis of all anti-spiritual philosophies. Since
Darwinism rejects the fact of creation, and therefore the existence of Allah, during the
last 140 years it has caused many people to abandon their faith or fall into doubt.
Therefore, showing that this theory is a deception is a very important duty, which is
strongly related to the religion. It is imperative that this important service be rendered
to everyone. Some of our readers may find the chance to read only one of our books.
Therefore, we think it appropriate to spare a chapter for a summary of this subject.

In all the books by the author, faith-related issues are explained in the light of
Qur'anic verses, and people are invited to learn Allah's words and to live by them. All
the subjects that concern Allah's verses are explained in such a way as to leave no
room for doubt or question marks in the reader's mind. The sincere, plain and fluent
style employed ensures that everyone of every age and from every social group can
easily understand the books. This effective and lucid narrative makes it possible to
read them in a single sitting. Even those who rigorously reject spirituality are influ-
enced by the facts recounted in these books and cannot refute the truthfulness of their
contents.

This book and all the other works by Harun Yahya can be read individually or dis-
cussed in a group. Those readers who are willing to profit from the books will find
discussion very useful in that they will be able to relate their own reflections and ex-
periences to one another.

In addition, it is a great service to the religion to contribute to the presentation and
circulation of these books, which are written solely for the good pleasure of Allah. All
the books of the author are extremely convincing, so, for those who want to commu-
nicate the religion to other people, one of the most effective methods is to encourage
them to read these books.

It is hoped that the reader will take time to look through the review of other books on
the final pages of the book, and appreciate the rich source of material on faith-related
issues, which are very useful and a pleasure to read.

In them, one will not find, as in some other books, the personal views of the author,
explanations based on dubious sources, styles unobservant of the respect and rever-
ence due to sacred subjects, or hopeless, doubt-creating, and pessimistic accounts that
create deviations in the heart.

Introduction
-8-

The History Of The Prophets
- 12 -

Prophet Yusuf's Childhood (as)
- 22 -

Pprophet Yusuf's New Life (as)
- 43 -

Yusuf's Days In The Dungeon (as)
- 61 -

Yusuf's Time As Governor In Egypt (as)
- 76 -

Prophet Yusuf's Dream Comes True (as)
-103 -

Conclusion
-109 -

The Evolution Deception
- 112 -

The Qur’an was sent down to mankind by Allah to serve as
a guide, it contains the very truest accounts, bringing glad tidings to
man, warning him and instilling fear in him. It is a great mercy and
the sole Divine Book. For that reason, it is the Qur’an that people
must read and study above all else.
As well as containing the commandments of Allah, the
Qur’an also gives people the most accurate information on a number
of subjects.
Allah teaches us important wisdom in those sections that
describe the lives of the prophets of the past. The life story of every
prophet furnishes us both with lessons in faith and with examples of
how we should behave in the time and society in which we live.
Studying these life stories in detail, trying to grasp the wisdom they
contain and praying to Allah that we might do so, is the duty of every
Muslim.
In this book we shall be examining the life and struggles of
one of these prophets of the past, Yusuf (as), and considering the

Introduction

knowledge that Allah imparts to us concerning him.
Prophet Yusuf (as), known in the Bible as Joseph, is one of
those prophets about whose life the Qur’an has most to say. Almost all
of Surah Yusuf, one of the longest in the Qur’an, is devoted to his life
and that of his family. Early on in this surah, Allah reveals that his life
story contains important indications, proofs and wisdom:

In Yusuf and his brothers there are Signs for
every one of those who want to ask. (Surah
Yusuf: 7)

Since Allah devotes a lot of space to the details of the life of
Prophet Yusuf (as), we may be sure that believers have a great deal to
learn from it. In fact, the final verse of the surah stresses that the life
stories of the prophets contain important lessons for those who pos-
sess wisdom and reason and are capable of grasping the essential
meanings inherent in creation:

There is instruction in their stories for people
of intelligence. This is not a narration which
has been invented but confirmation of all that
came before, a clarification of everything, and
a guidance and a mercy for people who believe.
(Surah Yusuf: 111)

One of the great examples of wisdom in the life stories of
the prophets is the way the verses do not merely describe events in the
past, but also provide lessons for people of future generations while
pointing to events that have yet to take place. In this sense, the life of
Yusuf (as) has several meanings. When we look at his life we see that

9

PROPHET YUSUF (AS)

Muslims have faced similar difficulties in all ages, that they have been
subjected to unfounded allegations by people who do not share their
religion and that they have experienced a great many situations in
which they have needed to exhibit patience and resignation before the
will of Allah. We are told that at an early age Prophet Yusuf (as) was
thrown down a well by his brothers and left to die, that he was later
sold into slavery and spent long years in prison as a result of false ac-
cusations, and that he was tested with a number of difficulties. So
when believers look at his life they find a great many similarities with
their own lives. It is the immutable design of Allah that believers over
the ages have faced similar situations. Allah makes this clear in a num-
ber of verses:

That was the pattern with those We sent before
you as Our Messengers. You will not find any
changing of Our pattern. (Surat al-Isra': 77)

That is Allah's pattern which has passed away
before.You will not find any changing in the
pattern of Allah. (Surat al-Fath: 23)

In addition to this, after all the traps that had been set for
him; the way he was thrown into a well, slandered, unjustly impris-
oned and left there for years, Allah eventually made Yusuf (as) head of
the Treasury. He gave him power, rank and wealth. The unalterable
pattern of Allah applies here, just as it does in every other field. Allah
promises in several verses that the faithful will be delivered after all
their tribulations:

10

Introduction

Allah has promised those of you who believe
and do right actions that He will make them
successors in the land as He made those before
them successors, and will firmly establish for
them their religion with which He is pleased
and give them, in place of their fear, security.
"They worship Me, not associating anything
with Me." Any who disbelieve after that, such
people are deviators. (Surat an-Nur: 55)

Just as with the other prophets, believers who read the life
story of Prophet Yusuf (as) will encounter many glad tidings and learn
a great many lessons. That being the case, every believer must read
these stories and attempt to grasp the wisdom they contain. A thor-
ough understanding of the life of Prophet Yusuf (as) will provide be-
lievers with the kind of insight that will be of use to them in their daily
lives and throughout their lives.

11

When we examine the history of the prophets, we en-
counter one striking truth. The great majority of them were de-
scended from the same line. This is revealed in a number of verses in
the Qur’an:

Those are some of the Prophets Allah has
blessed, from the descendants of Adam and
from those We carried with Nuh, and from the
descendants of Ibrahim and Isra'il and from
those We guided and chose... (Surah Maryam:
58)

As can be seen from this verse, the superior individuals who
were sent as prophets were specially chosen by Allah and called by
Him to the true path. It is of course an enormous honour to be se-
lected by Allah. The prophets are therefore very worthy individuals,
both because they were chosen by Allah and because of their fine up-
right natures.


After the first prophet, Adam, the oldest Prophet men-
tioned in the Qur’an is Nuh (as). As we know, Nuh (as) demonstrated
great patience and determination in explaining the existence and one-
ness of Allah to an unbelieving tribe, and when that tribe insisted in
their denial, they were drowned in a huge downpour Allah has sent.
Only Nuh (as) and those believers with him were saved, surviving the
downpour by means of the ark they had built, as Allah had promised.
Allah praises the Prophet Nuh (as) in the Qur’an:

"Peace be upon Nuh among all beings!" That is
how we recompense the good-doers. He truly
was one of Our servants who believed. (Surat
as-Saffat: 79-81)

In another verse Allah reveals that the Prophet Nuh’s line
(as) will be "enduring," in other words that it will never die out:

Nuh called out to Us and what an excellent
Responder We are! We rescued him and his
family from the terrible plight and made his
descendants the survivors. (Surat as-Saffat:
75-77)

Generations came and went after Prophet Nuh (as), and
people again turned from the true path, beginning to worship idols
and turning their backs on Allah. At that time Prophet Ibrahim (as)
was given the gift of prophethood and charged with calling people
back to Allah and the true path. Prophet Ibrahim (as) was one of those
of the line of Prophet Nuh (as) which had remained "enduring" on
earth. Allah reveals this in the Qur’an in these words:

13

PROPHET YUSUF (AS)

One of his followers in faith was Ibrahim.
(Surat as-Saffat: 83)

Prophet Ibrahim (as) was a most pure and holy man, and
one Allah praised. In one verse, Allah states:

Who could have a better religion than someone
who submits himself completely to Allah and is
a good-doer, and follows the religion of
Ibrahim, a man of pure natural belief? Allah
took Ibrahim as an intimate friend. (Surat an-
Nisa': 125)

Again as revealed in the Qur’an concerning Prophet
Ibrahim (as):

• Ibrahim was forbearing, compassionate,
penitent. (Surah Hud: 75)

• Ibrahim was a community in himself, ex -
emplary, obedient to Allah, a man of pure nat -
ural belief. He was not one of the idolators.
(Surat an-Nahl: 120)

• He was thankful for His blessings. Allah
chose him and guided him to a straight path.
(Surat an-Nahl: 121)

• Or do they in fact envy other people for
the bounty Allah has granted them? We gave

14


the family of Ibrahim the Book and Wisdom,
and We gave them an immense kingdom.
(Surat an-Nisa: 54)

• And among his descendants were Dawud
and Sulayman, and Ayyub, Yusuf, Musa and
Harun. (Surat al-An'am: 84)

• And of Ibrahim, who paid his dues in full.
(Surat an-Najm: 37)

With Prophet Ibrahim (as) there began an uninterrupted
line of descent. Although he carried out his role as a messenger to the
deniers of Allah with great sincerity and determination, most people
around him (with the exception of his relative, Prophet Lut (as)) failed
to heed his message. At this point, Prophet Ibrahim (as) requested
from Allah a pure believer to be his heir and to continue to represent
the religion of Allah on earth. Allah responded to the Prophet
Ibrahim’s prayer (as) with a miracle, giving his wife a pure child, even
though she was old and barren. In this way Prophet Ibrahim (as) be-
came the father of the Prophet Ishaq (as), who was a distinguished
prophet in the sight of Allah, possessed of understanding, faith and
God concsiousness. In time, Prophet Ishaq (as) also had a son and
called him Ya’qub. Both were gifts of Allah to the Prophet Ibrahim
(as):

When he had separated himself from them,
and what they worshipped besides Allah, We
gave him Ishaq and Ya'qub, making each of
them a Prophet. (Surah Maryam: 49)

15

PROPHET YUSUF (AS)

We gave him Ishaq and Ya'qub and placed
prophethood and the Book among his progeny.
We gave him his reward in this world and in
the hereafter he will be among the righteous.
(Surat al-'Ankabut: 27)

Another son of Prophet Ibrahim (as) was the Prophet
Isma’il (as). Together they constructed the first "house," or place of
worship, the Ka’aba. The prayer they uttered at this time is recorded
in the Qur’an in these terms:

And when Ibrahim built the foundations of the
House with Isma'il: "Our Lord, accept this
from us! You are the All-Hearing, the All-
Knowing. Our Lord, make us both Muslims
submitted to You, and our descendants a
Muslim community submitted to You. Show us
our rites of worship and turn towards us. You
are the Ever-Returning, the Most Merciful."
(Surat al-Baqara: 127-128)

Allah responded to this prayer, and created from the line of
Prophet Ibrahim (as) a community completely surrendered to Allah.
The sons and grandsons of Prophet Ibrahim (as), and their own chil-
dren, were blessed people who included prophets among their num-
ber, believed in Allah and lived in accordance with His
commandments despite living in a largely pagan environment. The
prophets Musa (as), Harun (as), Dawud (as), Sulayman (as), Ya’qub

16


(as) and Yunus (as), and many more like them were all pure and per-
fect individuals of the line of Prophet Ibrahim (as). Allah says of the
line of the prophets:

We gave him Ishaq and Ya'qub, each of whom
We guided. And before him We had guided
Nuh. And among his descendants were Dawud
and Sulayman, and Ayyub, Yusuf, Musa and
Harun. That is how We recompense the good-
doers. And Zakariyya, Yahya, 'Isa and Ilyas.
All of them were among the righteous. And
Isma'il, al-Yasa', Yunus and Lut. All of them
We favoured over all beings. And some of their
forebears, descendants and brothers; We chose
them and guided them to a straight path. That
is Allah's guidance. He guides by it those of His
servants He wills. If they had associated others
with Him, nothing they did would have been of
any use. They are the ones to whom We gave
the Book, Judgement and prophethood. If these
people reject it We have already entrusted it to
a people who did not. They are the ones Allah
has guided... (Surat al-An'am: 84-90)

17

PROPHET YUSUF (AS)

Many verses in the Qur'an speak of the Prophet Ibrahim
(as), the Prophet Ya'qub (as) and the Prophet Yusuf (as).
Sura 14 bears the name 'Ibrahim,' and Sura 12 "Yusuf."

Prophet Ibrahim (as) handed his beliefs on to his sons, a
process that was repeated by his grandson Ya’qub (as). Allah describes
this in the Qur’an:

Wh e n h i s L o r d s a i d t o h i m , " B e c o m e a
Muslim!" He said, "I am a Muslim who has
submitted to the Lord of all the worlds."
Ibrahim directed his sons to this, as did
Ya'qub: "My sons! Allah has chosen this reli -
gion for you, so do not die except as Muslims."
Or were you present when death came to
Ya'qub and he said to his sons, "What will you
worship when I have gone?" They said, "We

18


will worship your God, the God of your fore fa -
thers, Ibrahim, Isma'il and Ishaq—one God. We
are Muslims submitted to Him." That was a
community which has long since passed away.
It has what it earned. You have what you have
earned. You will not be questioned about what
they did. (Surat al-Baqara: 131-134)

However, being descended from the line of Prophet
Ibrahim (as) does not, of course, mean that someone will automati-
cally turn to the true path. In the same way that the line has included
prophets and devout and God fearing people, it has also produced
those who have failed to grasp the concept of religion or to find the
true path. This fact is also revealed in the Qur’an. Speaking, for exam-
ple, of the line of Prophet Ibrahim (as) and his son Prophet Ishaq (as),
Allah says:

We showered blessings upon him and upon
Ishaq. Among their descendants are good-doers
and also people who clearly wrong themselves.
(Surat as-Saffat: 113)

Of course, the prophets were chosen, superior people, but as
we shall see in the chapters that follow, among their grandchildren,
brothers, sons, fathers and even their wives, there emerged people who
behaved contrary to the will of Allah, went beyond the bounds He set
and opposed His religion. Allah reveals this in another verse:

19

PROPHET YUSUF (AS)

We sent Nuh and Ibrahim and placed prophet -
hood and the Book among their descendants.
Some of them are guided but many of them are
deviators. (Surat al-Hadid: 26)

Among those who behaved in this way despite being from
the line of the prophets were some of the sons of Prophet Ya’qub (as).
Allah speaks of Prophet Ya’qub (as) many times in the
Qur’an, describing him as sincere, strong, man of inner sight, chosen
and favoured. Allah speaks of Prophet Ya’qub’s superior qualities (as),
in these verses:

And remember Our servants Ibrahim, Ishaq
and Ya'qub, men of true strength and inner
sight. We purified their sincerity through sin -
cere remembrance of the Abode. In Our eyes
they are among the best of chosen men. (Surah
Sad, 45-47)

And in addition to that We gave him Ishaq and
Ya'qub and made both of them righteous. We
made them leaders, guiding by Our command,
and revealed to them how to do good actions
and perform prayer and pay the welfare tax,
and they worshipped Us. (Surat al-Anbiya': 72-
73)

In addition to this, Allah also reveals in Surah Yusuf that
Prophet Ya’qub (as) was a man of knowledge, who had had special

20


knowledge imparted to him:

… He [Ya'qub] had knowledge which We had
taught him, but most of mankind simply do not
know. (Surah Yusuf: 68)

… He [Ya'qub] said, "Did I not say to you be -
fore, I know things from Allah you do not
know?" (Surah Yusuf: 96)

One of the sons of Prophet Ya’qub (as) was the Prophet
Yusuf (as), who best understood the faith and moral virtues that
Ya’qub (as) encouraged in his children. We can see this from his
words as Allah relates to us in the Qur’an:

I hold fast to the creed of my forebears Ibrahim
and Ishaq and Ya'qub. We do not associate any -
thing with Allah. And that is how Allah has
favoured us and all mankind, but most do not
give thanks. (Surah Yusuf: 38)

However, not all of Yusuf’s brothers were like him. Apart
from his younger brother, who closely resembled him, his other
brothers failed to grasp the concept of faith, were prisoners of their
own selfish desires and went beyond the bounds Allah set. Hence, it
was these brothers who laid a cruel trap for Prophet Yusuf (as).
The following chapters of this book will describe this trap
that was set for Prophet Yusuf (as), what happened afterwards, and his
exemplary behaviour in the face of all these events.

21

HIS CHILDHOOD DREAM
Prophet Yusuf (as) had a dream when he was still a child and
asked his father what it meant. His father, the Prophet Ya’qub (as), in-
terpreted the dream and gave him glad tidings. He also warned Yusuf
(as) against telling his brothers about it. This event is described in the
Qur’an:

When Yusuf told his father, "Father! I saw
eleven bright stars, and the sun and moon as
well. I saw them all prostrate in front of me."
He said, "My son, don't tell your brothers your
dream lest they devise some scheme to injure
you, satan is a clear-cut enemy to man.
Accordingly your Lord will pick you out and
teach you the true meaning of events and per -
fectly fulfil His blessing on you as well as on


the family of Ya'qub as He fulfilled it perfectly
before upon your forebears, Ibrahim and
Ishaq. Most certainly your Lord is Knowing,
Wise." (Surah Yusuf: 4-6)

The reason why his father warned Yusuf (as) not to tell his
brothers about the dream lay in their behaviour, which failed to in-
spire any confidence. As a man of wisdom and perception, Prophet
Ya’qub (as) was aware that his sons possessed the kind of character
that gave rise to strife and jealousy. Knowing them as well as he did,
he guessed that they might well lay a trap for Yusuf (as). For that rea-
son Prophet Ya’qub (as) warned Yusuf (as) of the enmity of satan and
recommended that he be on his guard.
The lesson to be drawn from this is that Muslims need to be
careful around people who sow discord and mischief and people who
are lax in matters of religion, and not to tell such people about pleas-
ing developments or good future prospects for the Muslims. That is
because truly devout people are pleased when Muslims receive a
blessing, grow stronger or generally come into a favourable position,
whereas sowers of mischief are greatly distressed by it. Since such
people have no wish to see anything benefiting the religion and its be-
lievers, they try to prevent such things happening and even collabo-
rate with the enemies of the believers in order to bring this about.
Allah describes the behaviour of mischief-makers:

If good happens to you it galls them. If a
mishap occurs to you, they say, "We made our
preparations in advance," and they turn away
rejoicing. (Surat at-Tawba: 50)

23

PROPHET YUSUF (AS)

Prophet Yusuf (as)
dreamt of 11 stars,
the sun and moon
prostrating them-
selves before him.
The illustration
shows a representa-
tion of this.

That is why such people should not be told of pleasing and
auspicious developments regarding Muslims before they actually hap-
pen, and that is why people of that type should be treated with great
caution. Prophet Ya’qub’s warning to his son Yusuf (as) is one clear
example of this.

THE TRAP SET FOR PROPHET
YUSUF (as) BY HIS BROTHERS
Prophet Ya’qub (as) was right to warn his son. The other
brothers were jealous of him and his youngest brother. This envy
burned so fiercely within them that it led them to lay a trap for Yusuf
(as). This is yet another indication that the behaviour of Yusuf’s
brothers was far removed from the moral values of Islam and that they
were failing to display the character of true believers. The trap they
set and what they did to Prophet Yusuf (as) are related in the Qur’an:

When they declared, "Why! Yusuf and his
brother are dearer to our father than we are al -

24


though we constitute a powerful group. Our fa -
ther is clearly making a mistake. Kill Yusuf or
expel him to some land so that your father will
look to you alone and then you can be people
who do right." (Surah Yusuf: 8-9)

As appears quite clearly from these verses, envy was the
principle motivation behind the trap that Yusuf’s brothers laid for
him. It was the thought that their father loved Yusuf (as) and his
brother more which led them to this jealousy. They wanted a love di-
rected only towards themselves, and thought, because of their num-
bers and the way that they encouraged one another, that they had a
greater right to that love.
This is clearly a most twisted way of thinking. According to
the Qur’an, the real measure of a believer’s love is the degree to which
it is motivated by God concsiousness. Whoever is most conscious of
Allah has most fear of Him and scrupulously remains within the limits
of behaviour set by Him. Hence, the people they love the most are
those who exhibit the most upright moral values. That is the be-
liever’s concept of love. It is evident that Prophet Ya’qub (as) adopted
that same criterion when giving love to his sons. It is perfectly natural
that since Prophet Yusuf (as) was more God fearing and possessed
higher moral values than his other sons he should have loved him
most. However, since Prophet Yusuf’s brothers (as) did not share that
perspective they were unable to understand the love their father felt
for Yusuf (as) and their youngest brother. This is an important indica-
tor of how far their characters had deviated from their religion.
Another aspect of their behaviour that is worthy of note is

25

PROPHET YUSUF (AS)

the disrespectful way they treated their father. Despite their father
being a chosen prophet and a man of superior intelligence and under-
standing, they claimed that their father was "clearly making a mis-
take" because of his love for Yusuf (as) and his brother. This
impudence towards a prophet shows just how weak their faith was.
Furthermore, the way they attempted to kill Prophet Yusuf (as) is
proof again of the weakness of their faith and their mischief-making
natures. It is quite evident that nobody who fears Allah, who believes
he will have to account for his actions in the hereafter, and who knows
that Allah sees and hears him at every moment could ever favour tak-
ing such a course of action, and would never even consider it for a mo-
ment. Yet in order to make their father love them or to satisfy their
feelings of jealousy, these men believed the answer was to kill Prophet
Yusuf (as) or abandon him somewhere on the road.
Killing is in any case a sin, and abandoning a young child by
the roadside is a wicked action. People who could even consider doing
such a thing clearly have no conscience or sense of compassion.
Prophet Yusuf’s brothers (as) were therefore, cruel and ruthless.
Their thought processes were also totally defective. They
hoped that after committing such a sin and doing such a wicked thing
to Yusuf (as) they could still remain one of those "who do right." Of
course if someone truly wishes Allah to forgive him after he has trans-
gressed he may still hope to amend his ways and be one of the God
fearing. However, these men hoped to remain one of the God fearing
even in the full knowledge that their actions were wrong. This is an-
other piece of evidence that they lacked the power of reason and the
character of the true believer.
It can be seen in the continuation of the verse that in mo-

26


A painting of the Prophet Ya'qub (as) and his children.
The main motivation behind the trap his brothers set for
Prophet Yusuf (as) was jealousy. It was the fact that they
believed that their father loved Yusuf (as) and his brother
more than he did them that spurred this jealousy.

ments of extreme peril Allah assisted Prophet Yusuf (as), inspiring his
brothers to throw him down a well instead of murdering him:

One of them said, "Do not take Yusuf's life but
throw him to the bottom of the well, so that
some travellers may discover him, if this is
something that you have to do." (Surah Yusuf:
10)

As we have seen, no matter what plans they came up with
regarding Prophet Yusuf (as) and no matter what traps they laid for
him, the prophet was always subject to the fate that Allah had set out
for him. Nobody can ever thwart the destiny he has been apportioned.
Allah had shaped the destiny of Prophet Yusuf (as) before he was even

27

PROPHET YUSUF (AS)

born, and the prophet experienced that destiny in exactly the way that
Allah had set it out.
We must be aware at this point that it was not the brother
who enabled Yusuf (as) to survive by suggesting they throw him down
a well, but that it was Allah Who prevented his death. Had Allah so
wished, He might never have given that brother the idea of throwing
Yusuf (as) down the well. However, it was written as Prophet Yusuf’s
destiny that they should have planned to murder him but then
dropped him down the well instead. That was why this brother
thought of the idea. The common notion of someone cheating their
fate is out of the question. Prophet Yusuf’s fate (as) had been deter-
mined down to the finest detail. The fact they did not kill him did not
result from the fact their plan had gone wrong, but rather that Allah
had planned otherwise right from the start.
In fact, Allah had revealed that plan to him in his dream
when he was still a child. The life of Prophet Yusuf (as) then unfolded
in such a manner as to confirm the veracity of that dream. Allah may
sometimes give certain of His servants indications regarding the fu-
ture. He revealed to the Prophet Muhammed (saas) in a dream that he
would capture Mecca and go on a pilgrimage there with the faithful in
complete safety. The verse in question reads:

Allah has confirmed His Messenger's vision
with truth:"You will enter the Kaaba in safety,
Allah willing, shaving your heads and cutting
your hair without any fear." He knew what
you did not know and ordained, in place of
this, an imminent victory. (Surat al-Fath: 27)

28


Another representation of Prophet Yusuf's brothers. Their jeal-
ousy of the Yusuf (as) was so fierce that they were able to ruth-
lessly throw him into a well, despite his youth.

The key to understanding Allah’s ability to reveal the hith-
erto "unknown" with events transpiring in exactly the way He re-
vealed them, is to appreciate that everything that is unknown to us has
already taken place in the timeless presence of Allah , and is already
over and done with. The "unknown" applies to human beings. It is
Allah, Who is unconfined by time and space, Who creates and knows
everything. He has created all of time and all of history as a single in-
stant.
We must not forget this truth as we move on to consider the
next part of Prophet Yusuf’s (as) life story. Everything that happens
does so in line with the will of Allah, and for believers there is good in
everything that takes place. Following every difficulty and tribulation
requiring patience, Allah gives well-being and blessings in this world
as well as recompense in the hereafter. For that reason, events that
appear to be "evil" from the outside, such as being enslaved, thrown

29

PROPHET YUSUF (AS)

into prison and slandered, are actually all auspicious for believers.

THE SLY PLAN OF THE BROTHERS
In the Qur’an, Allah reveals that Prophet Yusuf (as)’s broth-
ers concocted a cunning plan against him, one which they then set in
motion. In order to make their plan a reality they first asked their fa-
ther, Prophet Ya’qub (as), to send Yusuf (as) along with them and then
set about convincing him, even though they were aware that he dis-
trusted them:

They said, "Our Father! What is wrong with
you that you refuse to trust us with Yusuf when
in truth we only wish him well? Why don't you
send him out with us tomorrow so he can enjoy
himself and play about? All of us will make
sure that he is safe." (Surah Yusuf: 11-12)

As can be seen from the way the verse is expressed, their fa-
ther was reluctant to send Prophet Yusuf (as) along with them and
even allowed them to sense his lack of trust in them, putting them
straightaway on the defensive. They maintained that they wanted
only what was good for Yusuf (as). The fact that they were able to tell
such a lie so easily while preparing to kill him or abandon him down a
well, is evidence that mischief-making people have no difficulty in
lying. In fact, they continued lying, saying that they wanted Yusuf (as)
to accompany them for his own enjoyment. They also promised to
protect and keep an eye on him. Another matter worthy of close at-
tention here is the way that mischief-makers always try to portray

30


Prophet Yusuf's brothers around the well they threw him into.
They are unaware of what awaits them as they drop him into its
depths. However, everything happens according to the fate de-
creed by Allah.

themselves as well-intentioned. The way they claimed they wanted
what was best for Yusuf (as), giving the impression they were thinking
solely of his own good, was part of their cunning natures. However,
Prophet Ya’qub (as) was a perceptive and wise individual and he could
clearly see the untrustworthy nature of their characters:

He said, "It grieves me to let him go with you I
fear a wolf might come and eat him up while
you are heedless, not attending him." They
said, "If a wolf does come and eat him up

31

PROPHET YUSUF (AS)

when together we make up a powerful group
in that case we would truly be in loss!" (Surah
Yusuf: 13-14)

It was because Prophet Ya’qub (as) did not trust his sons and
guessed that they would wrong Yusuf (as) that he expressed these mis-
givings. He guessed that they would do harm to Yusuf (as) and then
come back to him after having prepared some form of excuse. They
fiercely opposed this idea and tried to convince him that nothing of
the sort would happen. This is another technique that people with
mischief-making characters frequently resort to. In fact, their insin-
cerity emerges in the next part of the story from the words they spoke:

That night they came back to their father in
tears, saying, "Father, we went out to run a
race and left Yusuf together with our things
and then a wolf appeared and ate him up but
you are never going to believe us now, not even
though we really tell the truth." (Surah Yusuf:
16-17)

As can be seen, the course of events was just as Prophet
Ya’qub (as) had expected. The behaviour of Yusuf’s brothers con-
firmed the correctness of the doubts their father felt regarding them.
The fact they came weeping was a clear sign of the corruptness of
their behaviour. The fact is that such a weak attitude is one that no be-
liever could ever accept. Since believers know that there is good and
auspiciousness in everything, they never fall into the weakness of
lamenting or complaining, no matter what may befall them.

32


In this painting can be seen Prophet Yusuf's brothers telling their
father Ya'qub (as) that a wolf had eaten Yusuf (as) and showing
him a bloody shirt as false evidence.

Moreover, the lamentation engaged in by Yusuf’s brothers
was of the kind that those of a hypocritical character employ. Using
tears as a weapon to deceive the other side is one of the mischief-mak-
ers’ cunning techniques. In this way they try to make other people feel
sorry for them and portray themselves as helpless. They try to give
the impression that they are trustworthy when they are really nothing
of the sort. This is an unchanging feature of the character of the mis-
chief-maker down the ages. The fact is that Yusuf’s brothers felt not
the slightest twinge of conscience as they flung their brother, a small
child, into the depths of the well, yet when the time came to give an
account of themselves they came weeping into their father’s presence.
It is obvious that they were quite insincere and that their tears were
put on.
This situation is a means for believers to gain valuable in-

33

PROPHET YUSUF (AS)

In a film about Yusuf
(as), the brothers are
shown trying to por-
tray themselves as
trustworthy, together
with Prophet Yusuf's
shirt which they had
falsely bloodied.

sights. When careful attention is paid to the lie the brothers made up
about Prophet Yusuf (as), the concern expressed by Prophet Ya’qub
(as) is perfectly understandable. His sons had come with excuses, just
as he himself had said. Prophet Ya’qub (as) had clearly expressed his
concerns in his earlier words, saying that he was afraid of Yusuf (as)
being eaten by a wolf. His sons, true to the character of mischief-mak-
ers, incorporated that concern into the lie they told to their father
after throwing Yusuf (as) down the well. They thought that their fa-
ther might thus be more likely to believe them. The lesson that be-
lievers need to draw from this story is to avoid expressing their sincere
doubts or concerns within earshot of mischief-makers. This is be-
cause, as we have seen in this example, they might use the believers’
sincere words against them.
As can be seen from the continuation of the verse, they were
actually aware that their father did not believe them. This situation
results from a state of mind that applies not just to Prophet Yusuf’s
brothers, but to everyone of a hypocritical nature. Those who set

34


snares for believers feel themselves in a permanent state of guilt. They
can t help thinking about their actions, and even mentioning them.
They use constructions such as, "You will never believe us even
though we are really telling the truth," which no honest person would
ever resort to. This makes their lack of self-confidence perfectly clear,
which in turn stems from their inability to display the character and
moral values of the believer. In the Qur’an Allah gives an example of
the mischief-makers’ false and exaggerated way of speaking:

When the hypocrites come to you they say,
"We bear witness that you are indeed the
Messenger of Allah." Allah knows that you are
indeed His Messenger and Allah bears witness
that the hypocrites are certainly liars. They
have made their oaths into a cloak and barred
the Way of Allah. What they have done is truly
evil. (Surat al-Munafiqun: 1-2)

As we have seen, a method of self-defence for mischief-
makers is to attempt to "make their oaths into a cloak," in other words
swearing something is true when it is actually false. Believers, on the
other hand, trust one another’s words and never feel any doubt.
Furthermore, mischief-makers are unable to do believers any harm,
even if they imagine that they have deceived those believers. Allah de-
scribes their situation in this verse:

Among the people there are some who say, "We
believe in Allah and the Last Day," when they
are not believers. They think they deceive

35

PROPHET YUSUF (AS)

Allah and those who believe. They deceive no
one but themselves but they are not aware of it.
(Surat al-Baqara: 8-10)

THE BROTHERS PROVIDE
FALSE EVIDENCE
Prophet Yusuf’s brothers were, in fact, perfectly well aware
that they were not in the least bit credible. That was why they pro-
duced false evidence, they were hoping that it might make them seem
more convincing. They covered Yusuf’s shirt in blood and took it to
their father, trying to give the impression that he was actually dead.
This incident is an indication that those who lay traps for
Muslims are also capable of producing falsified evidence in further-
ance of their conspiracies. In the light of the need to be aware of and
prepared for such methods, it is essential to examine the proposed
"evidence" very carefully since Allah has stipulated:

You who believe! If a deviator brings you a re -
port, "scrutinize it carefully"... (Surat al-
Hujurat: 6)

However, Prophet Ya’qub (as) very definitely refused to be-
lieve them, realised what they were up to and clearly stated that it was
all a lie which they had prepared:

They then produced his shirt with false blood
on it. He said, "It is merely that your lower
selves have suggested something to you which

36


The shirt over which
Prophet Yusuf's
brothers poured false
blood and then
showed to their fa-
ther depicted in his-
torical paintings.

you did; …" (Surah Yusuf: 18)

By telling his sons that their lower selves had deceived them
and led them to take such actions, Prophet Ya’qub (as) was drawing
attention to the fact that people can indeed do very terrible things if
they follow the inclinations of their desires, that bodily appetites are
deceptive and that all such evils stem from people’s following those
appetites. This is another fact that believers need to consider very
deeply. Earthly desires lead people to evil, and everyone needs to be
cautious and on guard at all times, listening to the voice of his con-
science and not that of his lower self. Furthermore, another piece of

37

PROPHET YUSUF (AS)

wisdom that appears in this verse is that mischief-makers are moti-
vated by their lower selves.
One of the most striking points here is the modest behav-
iour of Prophet Yusuf (as). That behaviour is an important example of
the way believers must place their faith solely in Allah and have forti-
tude, no matter what conditions they face. As we have seen, Prophet
Ya’qub (as) was actually quite well aware that his sons had set a trap
for Yusuf (as). However, behaving with enormous tolerance and mod-
eration, he sought help from Allah. These words he spoke to his sons,
once again reveal what a God fearing and patient individual he was:

… [For me] beauty lies in showing steadfast -
ness. It is Allah alone Who is my Help in face
of the event that you describe. (Surah Yusuf:
18)

PROPHET YUSUF (AS) IS THROWN
INTO THE WELL
There is one most important matter that we must not forget
as we read about the events in the life of Prophet Yusuf (as)—as he un-
derwent these events he was always aware that Allah was by his side,
and that He heard and saw his brothers as they were setting the trap
for him. Allah reassured Prophet Yusuf (as):

But when, in fact, they did go out with him
and gathered all together and agreed to put him
at the bottom of the well, We then revealed to
him that: "You will inform them of this deed

38


they perpetrate at a time when they are totally
unaware." (Surah Yusuf: 15)

The above verse emphasises two further points. The first is
the way that his brothers collaborated as they threw Prophet Yusuf
(as) into the well. Perhaps they imagined they could assume joint re-
sponsibility for the act but their thinking was very mistaken. Rather,
their behaviour merely proves that they shared a common lack of con-
science since not one of them stood out against the course of action
they had taken.

"O truthful Yusuf, tell us of seven fat
cows which seven thin ones ate and seven
green ears of wheat and some others
which were dry so that I can return to
them and let them know."
(Surah Yusuf: 46)

39

PROPHET YUSUF (AS)

Prophet Yusuf (as) was thrown into a
well by his brothers when he was very
young. What is more, it was uncertain
whether he could be rescued from the
well or not. In spite of this, Prophet
Yusuf (as) shows an attitude of great
patience and trust in Allah.

One may conclude from this not only that troublemakers
are capable of taking organised action against believers, but that they
also constitute the perfect material for mass communal protests.
Moreover, it can be seen in the above verse that Allah as-
sisted Prophet Yusuf (as) by means of His revelation, giving him news
of the future even at what appeared to be his darkest hour. This is in
itself a miracle. Looking at this from the point of view of Prophet
Yusuf (as), this was a great blessing. Receiving a revelation from Allah
when he was about to be thrown into the well and receiving Allah’s re-
assurance was the greatest help and support that he could possibly
have. In other words, right from the moment he was thrown into the
well, Prophet Yusuf (as) knew by Allah’s revelation to him that all
their snares would come to nothing. He was secure and at peace be-

40


cause of his trust in Allah’s promise.
However, it must not be forgotten that a sincere believer al-
ways places himself in Allah’s hands, no matter what the difficulties
and tribulations he faces, even if he is given no revelation, and accepts
whatever happens. That is because Allah has informed the believers
that He will always be by their side:

... Allah will not give the disbelievers any way
against the believers. (Surat an-Nisa': 141)

Nobody who sincerely believes in this promise of Allah’s
can ever be concerned at the traps set by mischief-makers and unbe-
lievers.
The superior nature of Prophet Yusuf (as) stems from his

41

PROPHET YUSUF (AS)

moral values and submission to the will of Allah. Although he was
still a young child, he was very mature. We need to consider what
being thrown down a well would really have been like for such a
small child. The verse speaks of him being thrown into the depths of
the well, which means that he was somewhere dark. It was a place
where the threat of death was close, and it was uncertain whether he
would ever be found or not. Neither could he know what kind of
people, if any, would find him, and whether they would be good or
bad. Someone who lacks submission to the will of Allah may have
great difficulties and be wracked by doubts in such circumstances.
Yet despite all this, Prophet Yusuf (as) was patient and submissive to
the will of Allah. This is a clear indication of his superior conscious-
ness. It is also obvious from the fact that he was tested in this way at
such an early age meant that he would grow up to be one of the cho-
sen ones, since only those who are sincerely devoted to Allah and
submit themselves to His will can pass such tests.
On the face of it, the circumstances in which Prophet
Yusuf (as) found himself seemed truly terrifying. He was being put
through a difficult trial. However, in the light of the verse, "For
truly with hardship comes ease..." (Surat al-Inshirah: 5) Allah as-
sisted him and made him a promise that comforted him and gave
him peace and security.

42

PROPHET YUSUF'S ESCAPE
FROM THE WELL
The following verse informs us how Prophet Yusuf (as) es-
caped from the well:

Some travellers came that way and then dis -
patched their water-drawer who let his bucket
down. He said, "Good news for me, I've found
a boy!" They then hid him away among their
goods. Allah knew very well what they were
doing. (Surah Yusuf: 19)

The moment Prophet Yusuf (as) was thrown into the well,
and the moment he was rescued from it, were both incidents set out in
his destiny. Nothing happens outside one’s predetermined destiny.
For that reason the caravan that would come past after Yusuf (as) had

PROPHET YUSUF (AS)

The bottom two pictures show the
traveling caravans en route to
Egypt. The map shows the route
taken by the caravans of the time,
and the drawing in the centre depicts
the caravan's water-
gatherers pulling
Prophet Yusuf (as)
out of the well.

been thrown into the well, its destination and the kind of people in it
had all been set out by the predetermination of Allah before the
prophet (as) was even born. Believers who grasp this important truth
are always submissive to the will of Allah because of it.
As can be seen from this verse, the group that found
Prophet Yusuf (as) in the well and rescued him thought that they
would be able to sell him, and regarded him as a piece of merchandise.
That was because the system of slavery was then still prevalent in
Egypt and the surrounding area. People actively engaged in the trade,

44

Top left; an image of Prophet Yusuf (as)
being sold into slavery for a cheap price.
Top right; A representation of the slav-
ery current in Egypt at the time. Right;
A document of the time giving informa-
tion about slavery in Egypt.

They sold him for a pittance, a few small coins, considering him
to be of little worth. (Surah Yusuf: 20)

Bottom; The surviving remains of an
Egyptian slave market. Side; The
slave market from a film about the
life of Prophet Yusuf (as).

PROPHET YUSUF (AS)

buying and selling children in particular. That was why the people
who found him had such cause to celebrate at the prospect of making
commercial gain out of him. However, the continuation of the verse
reveals that they underestimated his value and sold him on cheaply:

They sold him for a pittance, a few small coins,
considering him to be of little worth. (Surah
Yusuf: 20)

There is actually great wisdom in this state of affairs. If they
had placed a high value on him, if they had realised that he was a cho-
sen figure, a prophet, they would have wanted to harm him. Similarly,
other unbelievers who came to hear of it would also wish to do him
wrong. The fact that they underestimated him and sold him into slav-
ery in expectation of a material profit actually worked out in his
favour.
The wisdom behind this episode in the life of Prophet
Yusuf (as) lies in the way it indicates the great benefit and protection
for the believers that is hidden in the general tendency of unbelievers
to underestimate them, regarding them as insignificant and inconse-
quential.
There is another noteworthy point here. As we know,
Prophet Yusuf (as) was known for his extraordinary beauty. Yet as we
have seen, this beauty had not yet become apparent at the time he fell
into the slave traders’ hands. They failed to see what a valuable indi-
vidual he was, describing him merely as a "child." That means that
Allah in His wisdom had concealed his beauty at that time, which was
yet another manifestation of His help and protection.
According to the Qur’an, Prophet Yusuf (as) was found by

46

Prophet Yusuf's New Life (as)

Examples of the splendid buildings in Egypt from the time of Prophet Yusuf (as).

the slave traders and sold to an Egyptian. This is related as follows:

The Egyptian who had bought him told his
wife, "Look after him with honour and respect.
It's possible he will be of use to us or perhaps
we might adopt him as a son." And thus We es -
tablished Yusuf in the land to teach him the
true meaning of events. Allah is in control of
His affair. However, most of mankind do not
know. (Surah Yusuf: 21)

By means of this Egyptian who bought him, Allah ensured
that Prophet Yusuf (as) was protected, well cared for and allowed to
grow up settled in Egypt. His purchaser entrusted him to his wife in a
very kind and compassionate manner, advising her to take good care
of him. Actually, they thought that Yusuf (as) could be very useful to
them and even thought of adopting him. This is still further evidence
of Allah’s help, support and love and compassion for the prophet (as).

47

A mural depicting scenes from the daily life of the time.

Allah rescued him from the perils of the well, settled him in a
favourable place and made Egypt his home. All of these things were
blessings from Allah.
Furthermore, Allah gave Prophet Yusuf (as) knowledge,
teaching him to interpret people’s words. There is no doubt that this
is a great ability, and at the same time a blessing, which Allah confers
on such of His servants as He chooses. The verse concerned states:

He gives wisdom to whoever He wills and he
who has been given wisdom has been given
great good…(Surat al-Baqara: 269)

48


HE IS SLANDERED
WHEN HE REACHES MATURITY
Thus it was that Prophet Yusuf (as) began to live with the
Egyptian, Aziz. As well as teaching him to interpret people’s words,
Allah also gave him judgement and knowledge when he reached ma-
turity. The judgement referred to in the relevant verse is the ability to
reach a just decision compatible with the strictures of Allah.
Knowledge, on the other hand, may be the knowledge of learning or
else perhaps the ability to perceive the inner aspects of things (Allah
knows best, of course). These are all indications that Allah had singled
him out for his upright behaviour and blessed him. This truth is de-
scribed in the Qur’an as follows:

And then when he became a full-grown man,
We gave him knowledge and right judgement
too. That is how We reward all doers of good.
(Surah Yusuf: 22)

However, when Prophet Yusuf (as) reached maturity, the
lady of the house he lived in, Aziz’s wife, wanted to seduce him. A
suitable environment was prepared to that end, all the doors were
tightly locked and an improper suggestion made to the prophet (as).
His response in these circumstances is a model of virtuous conduct for
all believers to aspire to.
First and foremost, although the woman desired him, he
sought refuge in Allah rather than commit such an ugly sin, which
would have been a violation of Allah’s sanctions. He then behaved in a
loyal and civilised manner, reminding the woman of Aziz and saying
that he had looked after him and treated him well. In this way, he

49

PROPHET YUSUF (AS)

A depiction of the wife of the Egyptian official
who attempted to "solicit" Prophet Yusuf (as), in
the words of the Qur'an.

made it absolutely clear that he could commit no such act of disloyalty
to Aziz. Immediately after that he stated that the wrongdoers could
not hope for salvation and that this would be cruel behaviour. The
Qur’an relates the episode as follows:

The woman whose house it was wanted to se -
duce him. She barred the doors and said,
"Come over here!" He said, "Allah is my
refuge! He is my Lord and has been good to me
with where I live. Those who do wrong will
surely not succeed." She wanted him and he
would have wanted her, had he not seen the
clear proof of his Lord. That happened so We
might avert from him all evil and lust. He was
Our chosen servant. (Surah Yusuf: 23-24)

50


As is clear from the above verses, Prophet Yusuf (as) knew
that adultery was a sin in the sight of Allah. He therefore avoided
transgressing and tried to escape from the woman. The way that Allah
indicates that he would have wanted her, contains a very important se-
cret regarding this particular test. It is possible for a believer’s lower
self to turn in the direction of something that is sinful according to his
religion. The important thing is for the believer to refuse to submit to
that desire and to demonstrate the determination not to go beyond
the limits Allah set. There would have been no test if he had had no
physical desires. The subsequent events are related in the following
verses:

They raced to the door. She tore his shirt at the
back. They met her husband by the door. She
said, "How should a man whose intention was
to harm your family be punished for what he
did except with prison or painful punish -
ment?" (Surah Yusuf: 25)

A depiction of the virtuous
behaviour of Prophet Yusuf
(as) in the face of the woman's
improper suggestion. She is
tearing the back of Prophet
Yusuf's shirt (as).

51

PROPHET YUSUF (AS)

Following this incident, the woman began slandering
Prophet Yusuf (as), despite his virtuous behaviour and avoidance of
adultery. Even though he was completely innocent, she told her hus-
band, the vizier, that Yusuf (as) had approached her with evil inten-
tions, demanding that he either be thrown into prison or else suffer
torture. This is a clear indication that the woman had no fear of Allah
and possessed a cruel streak. The improper suggestion she made to
Yusuf (as) was in any case the most important indication of her cor-
rupt nature. The way that she made these false allegations and wanted
him to be punished, despite his innocence, was simply an expression
of that fundamental corruptness. Prophet Yusuf (as) responded in this
way:

He said, "It was she who tried to seduce me." A
witness from her people then declared, "If his
shirt is torn in front, she speaks the truth and
he has clearly told a shameless lie. If his shirt is
torn at the back, then she has lied and he has
clearly told the simple truth." (Surah Yusuf:
26-27)

In this situation, the fact that the woman had torn the back
of Prophet Yusuf’s shirt is evidence that he had fled in the direction of
the door, with the woman chasing after him. According to the verses,
the prophet’s innocence had been proven:

He saw the shirt torn at the back and said,
"The source of this is women's deviousness.
Without a doubt your guile is very great.

52


Yusuf, ignore all this, and you, my wife,
should ask forgiveness for your evil act. There
is no doubt that you are in the wrong." (Surah
Yusuf: 28-29)

Aziz realised that Prophet Yusuf (as) was innocent and said
that this was all a trick of his wife’s. His words, as related in the above
verses, are evidence that Aziz had more conscience than his wife. Yet
the incident did not end there. The subsequent developments are re-
lated in the Qur’an:

Some city women said, "The governor"s wife
solicited her slave. He's fired her heart with
love. We see that she's the one to blame."
(Surah Yusuf: 30)

As we see, the incident spread among the women of the city.
The way that attention is drawn to the women in the verse may be in-
tended to show how ignorant people s lack of moral virtues goes hand
in hand with either a gossiping or mischief-making nature. (Allah
knows best, of course.)
The women in the city then began to speak against the
vizier’s wife, condemning her actions. They realised that the guilty
party was not Prophet Yusuf (as) but Aziz’s wife, who was made un-
easy by the criticism of her. In fact, people who ignore the good plea-
sure of Allah and aim to please other people instead, are the most
fearful of being belittled in the public eye and spoiling their image.
One of the things these people, who have no fear of Allah are actually
most afraid of, is that the things they do in secret are discovered by

53

PROPHET YUSUF (AS)

others. That was the position Aziz’s wife found herself in.
When Aziz s wife realised that she had become the target of
gossiping women she prepared a trap for them. The aim here was to
show that she was not entirely to be blamed for succumbing to her
immoral urges with respect to Prophet Yusuf (as), because he was
such an extraordinarily beautiful man. Indeed, the other women were
amazed at Prophet Yusuf’s beauty:

But when she heard of their malicious talk, she
sent for them and made a sumptuous meal and
then she gave a knife to each of them. She said
[to Yusuf], "Go out to them." When they saw
him, they were amazed by him and cut their
hands. They said, "Allah preserve us! This is
no man. What can this be but a noble angel
here!" (Surah Yusuf: 31)

As the above verse shows, the beauty of Prophet Yusuf re-
minded the women of Allah, and had no choice but to call upon Him
spontaneously in the face of such loveliness. They regarded his beauty
as something superhuman and even claimed that he was an angel. If
we recall, Allah had hidden Prophet Yusuf’s striking beauty when he
was a child, thus protecting him (as). As time passed, however, and
Prophet Yusuf (as) reached maturity, that beauty began to attract con-
siderable attention. There is very definitely great wisdom concealed
within each one of these details. The continuation of the story reveals
what took place next:

She said, "You see! It's him you blamed me for.

54


I tried seducing him but he refused. If he does
not do what I order him, he will be put in
prison and brought low." (Surah Yusuf: 32)

As we can see, the woman openly confessed her guilt and
admitted that Prophet Yusuf (as) had wanted to protect his chastity.
Yet she also repeated that same ugly proposition in front of a large
group of people, commanding Prophet Yusuf (as) to go along with
her, and threatened him with prison and public humiliation if he re-
fused to comply. It can be seen from this just how cruel and bereft of
moral integrity this woman was. This is of course a most astonishing
situation. Maybe it was the woman’s confidence in her position in
Egypt, in her wealth, and the fact that Prophet Yusuf (as) was her
slave, that impelled her to commit this sin. This was a most depraved
suggestion, and Aziz’s wife had no compunction about repeating it in
front of everyone present. This is proof both of her own lack of reli-
gious values and of the other women’s looseness in religious matters.
In the same way that no devout woman could ever embark on such a
transgression, so no devout woman could ever stand by and watch
while something of that sort happened. Moreover, the women de-
scribed in the story remained silent in the face of the threats uttered
by the vizier’s wife and turned a blind eye to her ugly actions.
The Qur’an also relates how Aziz raised no objection to
Prophet Yusuf (as) being thrown into the dungeon, even though he
had seen all the evidence. In the same way his wife turned a blind eye
to Yusuf’s years of imprisonment (as). As can be seen from this exam-
ple, non-believers always support people of a similar frame of mind,
and are able to sit back and watch and remain silent while evil plans
are hatched and set in motion. We see how the city women in the

55

PROPHET YUSUF (AS)

story preferred to remain silent, thus making them accomplices in the
plot. They did not even support Prophet Yusuf (as) when Aziz’s wife
confessed, but sat back and watched as a virtuous man was thrown into
gaol.
Another noteworthy element here is Prophet Yusuf’s sin-
cerity. He immediately sought refuge in Allah and sincerely opened
his heart to Him and begged for help. Great sincerity and purity of
heart are exemplified by his behaviour:

He said, "My Lord, the prison is preferable to
me than what they call on me to do. Unless
You turn their guile away from me, it may well
be that I will fall for them and so become a man
of ignorance." His Lord replied to him and
turned away from him their female guile and
deviousness. He is the One Who Hears, the
One Who Knows. (Surah Yusuf: 33-34)

The most striking aspect of this part of the story is the
women’s resort to setting traps. One of the lessons to be drawn from
this episode is that believers need to be on their guard against igno-
rant women in such matters. Since they are unmindful of what is law-
ful and unlawful and are unaware of the bounds Allah set for various
reasons, they are liable to transgress in order to satisfy their pride;
sometimes from submission to their physical desires and sometimes
from an intention to place believers in a difficult position. Such
women can sometimes lay snares for male believers, but we must
make it clear, however, that we are not referring to all women here,
only ignorant ones with no fear of Allah.

56


THE INNOCENT YUSUF (AS) IS
THROWN INTO A DUNGEON
As we have already seen, the wife of Aziz admitted in front
of the women of the city that it was she who had had designs on
Prophet Yusuf (as) and that he had rejected her. Aziz was of the same
opinion, reminding his wife that she was a sinner who needed to beg
Allah for forgiveness. In other words, everyone who witnessed or
heard about these events knew that Prophet Yusuf (as) was innocent
and a victim of the woman’s scheming ways. Despite that however,
they came to a decision devoid of all conscience and threw Prophet
Yusuf (as) into a dungeon:

Then, after they had seen the Signs, they
thought that they should still imprison him for
a time. (Surah Yusuf: 35)

The most important point here is that they were able to
throw a completely innocent person into prison. What emerges from
this is that the system that prevailed in that society at that time was
not one of justice, but one in which might was regarded as right.
Moreover, the fact that they were able to imprison someone who was
entirely guiltless and whom the evidence showed to be completely in-
nocent, demonstrates that theirs was a legal system that they were
able to manipulate at will in their own interests.
This is part of the immutable pattern of Allah ; unbelievers,
especially those who reject His messengers, always seek to imprison
and place obstacles in the way of believers. The same thing happened
in the time of our Prophet, Muhammad (saas). Allah describes this
truth in these terms:

57

PROPHET YUSUF (AS)

Prophet Yusuf (as) spent long years in a dungeon despite the
fact that his innocence had been clearly proved. The above pic-
ture shows an Egyptian prison of the time.

When those who disbelieve were plotting
against you to imprison you or kill you or expel
you: they were plotting and Allah was plotting,
but Allah is the Best of Plotters. (Surat al-
Anfal: 30)

As can be seen, this situation that Muslims and the messen-
gers of Allah have faced in every age was also inflicted on Prophet
Yusuf (as). Had Prophet Yusuf (as) not been a Muslim, and had he
bowed his head to their superstitious and morally degenerate system,
then they would not have been so hostile towards him, and would even
have turned a blind eye had he committed a crime. However, the main
reason for their enmity towards him was the fact that he was an im-

58


maculate Muslim who valued above all else the good pleasure of Allah,
and firm adherence to His commandments and prohibitions. As we are
told in several Qur’anic verses, people far removed from the religion
have always harboured a similar hostility towards believers.
In the same way that the throwing of the innocent Prophet
Yusuf (as) into the dungeon shows what an unjust legal system pre-
vailed in Egypt, it also indicates the moral degeneration that was pre-
sent in society as a whole at the time.

"ALL PLOTTING BELONGS
TO ALLAH"
Superficially, the events we have so far described might be
regarded as "disasters" experienced by Prophet Yusuf (as). A look at
the heart of the matter, however, shows that it was Allah who brought
all of this about and ordered events. As we stated earlier, these inci-
dents were all part of Prophet Yusuf’s predetermined destiny, and
were all highly auspicious for him (as). Indeed, someone who under-
goes such a test as being innocently imprisoned and yet remains pa-
tient and submissive to the will of Allah under such conditions, is
someone who possesses true God concsiousness. It is clear that such a
person will gain the love and good pleasure of Allah . From that point
of view, Prophet Yusuf’s imprisonment was very far from being an
evil thing or a tragedy; it was, on the contrary, a most positive occur-
rence.
Furthermore, this story draws attention to the way that un-
believers or mischief-makers come together to set traps for believers.
These people, however, as we have already made clear, can never ac-

59

PROPHET YUSUF (AS)

tually harm true believers. There is a trap set within the all encom-
passing scheme of Allah which surrounds the traps they set for others.
As they lay their snares, Allah hears and knows everything they say,
their decisions and innermost feelings, down to the finest detail. In
fact, the fact that they will set snares for believers was already en-
shrined in their destinies long before they were even born. Allah had
also determined in their destinies those events that would bring their
traps to nothing. For that reason, every trap set for believers comes
into being as a failure. Allah reveals this secret in the Qur’an:

Those before them plotted but all plotting be -
longs to Allah. He knows what each self earns,
and the disbeliever will soon know who has the
Ultimate Abode. (Surat ar-Rad: 42)

They concocted their plots, but their plots were
with Allah, even if they were such as to make
the mountains vanish. Do not imagine that
Allah will break His promise to His
Messengers. Allah is Almighty, Exactor of
Revenge. (Surah Ibrahim: 46-47)

Thus it is that believers are submissive to the will of Allah
when they encounter such situations, and realise that the traps laid for
them have already been neutralised. No matter how powerful the
snare set for them they always respond calmly and moderately. This
stems from their trust in Allah and their belief in His Books and His
Messengers. Therefore, it is a secret peculiar to believers, since it is
impossible for people who do not believe and who live their lives far
removed from religion, to enjoy such inner calm.

60

THE PROPHET YUSUF (AS) AND
HIS CELLMATES
The Qur’an informs us that two other young men were
thrown into the dungeon along with Prophet Yusuf (as), and that they
asked him to interpret their dreams:

Two servants entered prison along with him.
One said, "I dreamt that I was pressing
grapes." The other said, "I dreamt I carried
bread upon my head and birds were eating it.
Tell us the true meaning of these dreams. We
see that you're one of the righteous." (Surah
Yusuf: 36)

It will be recalled that Allah had taught Prophet Yusuf (as) to
interpret people’s words. That was why his cellmates asked him to in-
terpret their dreams. One point is worthy of note here: How did they

PROPHET YUSUF (AS)

The verses speak of two young men entering the
dungeon together with Prophet Yusuf (as). These
two can be seen in the picture above.

know that Prophet Yusuf (as) possessed such knowledge and wisdom?
The statement in the next part of the verse shows the an-
swer to this question; the others in the dungeon said that they saw him
as "one of the righteous." This shows that throughout his time in
prison Prophet Yusuf (as) behaved like a true believer, which influ-
enced the people around him. It appears that Prophet Yusuf’s behav-
iour, nature and external appearance were all of a kind to inspire
confidence in others. In fact, even someone’s facial expression can
make people around sense that he is a true believer. When Allah
refers to believers in the Qur’an, He speaks: "... Their mark is on their
faces, the traces of prostration..." (Surat al-Fath: 29)
The marks from prostration referred to here are probably
not restricted to the physical marks which result from long hours of
prayer, but also include "the light of faith" that illuminates a person’s

62


face (Allah knows best, of course).
The uprightness displayed by Prophet Yusuf (as) in the
dungeon shows us an important quality of believers; the believer dis-
plays the same impressive integrity wherever he may be. That is be-
cause believers live to earn the good pleasure of Allah, and Allah is
everywhere in His knowledge. Allah is always with the believer,
whether in prison, at home, walking in the street, writing at his desk,
eating or watching the television. He enfolds the believer and knows

These ancient
Egyptian pictures
describe the dreams
of the two young
men who were im-
prisoned with
Prophet Yusuf (as).
The top picture
shows the young
man preparing wine.
Underneath can be
seen the bird eating
the bread the young
man was carrying on
his head.

63

PROPHET YUSUF (AS)

everything he says or that passes through his mind. That is why a be-
liever’s preference for good behaviour and morals does not change ac-
cording to his situation. Believers constantly strive to exhibit a
consistently high standard of morality and conscience.
That was why Prophet Yusuf’s cellmates trusted him (as),
saw that he was a good person and sought his advice. Prophet Yusuf
(as) began to speak after they had made their request. As will be seen
from the verses below, however, he trod a very intelligent path in
doing so. He directed the flow of talk in the direction he considered
most appropriate, and dealt with what he regarded as the more im-
portant and pressing issues before moving on to the subjects that most
interested them:

He said, "No meal to feed you will arrive be -
fore I have informed you what they mean. That
is part of what my Lord taught me. For I have
left the religion of a people who clearly have
no faith in Allah and disbelieve about the
world to come. I hold fast to the creed of my
forebears Ibrahim and Ishaq and Ya'qub. We
don't associate anything with Allah. And that
is how Allah has favoured us and all mankind,
but most do not give thanks. My fellow-prison -
ers, are many lords better, or Allah, the only
One, the Conqueror? What you serve apart
from Him are only names which you and your
forefathers have made up. There is no mandate

64


for them from Allah. Allah alone is qualified
to judge. His order is to worship none but Him.
That is in truth the straight and upright reli -
gion, but most of mankind simply do not
know. (Surah Yusuf: 37-40)

As can be seen, Prophet Yusuf (as) told them of the oneness
of Allah and the evils of polytheism. He explained the twisted nature
of the system of ignorance in which they lived and recommended that
they serve Allah alone.
While he spoke, he also gave examples of past prophets, re-
calling how they had all been part of the same Divine religion.
He also asked questions to encourage the people he was
speaking with to think. For example, he asked, "... are many lords bet-
ter, or Allah, the only One, the Conqueror?" at the same time recall-
ing Allah’s name as the Conqueror. Thus he tried both to get them to
think and to have awe of the glory of Allah.
He then recalled the idols that his listeners worshipped, say-
ing that these were nothing but superstitions, false idols inherited
from the time of their ancestors that lacked any evidence of authentic-
ity. He explained that it was a sin to worship anything other than
Allah , and that most people were unaware of this, and then invited
them to the true path.
The steps taken by Prophet Yusuf (as) illustrate the kind of
sound approach that should be employed when explaining Islam to
people. Recognizing the opportunity that presented itself in their de-
sire to broach the subject, he first explained what he wished to speak
about in some detail. Having done this, he then moved on to answer-

65

PROPHET YUSUF (AS)

Stone carvings depicting the studies and books
on the science of dream interpretation in Egypt
and Mesopotamia during that period.

ing their question regarding the interpretation of their dreams:

"My fellow-captives, one of you will serve his
lord with wine, the other of you will be cruci -
fied and birds will eat his head. The thing you
asked about is foreordained." He said to the
one of them he knew was saved, "Please men -
tion me when you are with your lord," but
satan made him forget to remind his lord, and
so he stayed in prison for several years. (Surah
Yusuf: 41-42)

Careful attention to the second verse shows that Prophet
Yusuf (as) actually behaved rather intelligently. After speaking about the

66


A bust of one of Prophet Yusuf's cellmates.

interpretation of their dreams, he told the one of his two cellmates who
would be saved to remind his lord about him. This was a very shrewd
strategy intended to secure his release from the dungeon. Yet Prophet
Yusuf (as) was also aware that there were limits to what he might achieve
and that he would only leave the prison when Allah so willed.
In fact, as can be seen in the last part of the verses quoted
above, satan caused that individual to forget Prophet Yusuf (as), who
spent many long years incarcerated. However, the prophet also knew
that this was the most advantageous outcome. This was actually a test
calling for patience, and there is no doubt that spending long years in
prison and even being forgotten would be very hard for most people.
Yet Prophet Yusuf (as) here confirms the superiority of his moral val-
ues and faith, greeting everything that happened to him with submis-
sion to the will of Allah.

67

PROPHET YUSUF (AS)

One day, the ruler wished to have one of his dreams interpreted. He
sought out the most reputable seers and wise men in the country.
The incident is depicted in the picture above.

THE PLOT AGAINST PROPHET
YUSUF (AS) IS REVEALED
As related in the Qur’an, Prophet Yusuf (as) spent long
years in the dungeon. One day, however, the ruler wished to have one
of his dreams interpreted. The best-known seers and wise men in the
country were summoned for the purpose. Yet they all said that the
ruler’s dream was very confused and were unable to interpret it. A
short while after, however, one of Prophet Yusuf’s former cellmates
remembered him:

The King declared, "I dreamt of seven fat cows
which seven thin ones ate and seven green ears
of wheat and some others which were dry. O
counsellors! Explain my dream to me if you are
those who can interpret visions!" They said,

68


When the most famous
seers and wise men in
the country failed to in-
terpret the ruler's
dream, Prophet Yusuf's
cellmate who had been
released from prison re-
membered Yusuf (as)
and suggested his lord
visit the prison to meet
him. This is depicted in
the relief above and the
painting below.

"A jumbled mass of mixed-up dreams! We do
not know the meaning of such things." The
one of them who had been saved then said, re -
membering after a period, "I will tell you what
it signifies, so send me out." (Surah Yusuf: 43-
45)

It appears that events unfolded in a totally unexpected way
and that Prophet Yusuf (as), who had been forgotten in the dungeon

69

PROPHET YUSUF (AS)

for so long, had finally been remembered. It was actually written in
Prophet Yusuf’s destiny that he would only be remembered after so
many years had gone by, which is why events took the course they did.
It was Allah Who sent the ruler his apparently confused dream, in-
spired in him the desire to have it explained to him, did not allow any-
one to interpret it satisfactorily, and caused the former prisoner to
remember Prophet Yusuf (as). Allah had determined all these things
in advance. The Qur’an goes on to describe how events unfolded:

"O truthful Yusuf, tell us of seven fat cows
of wheat and some others which were dry so
that I can return to them and let them know."
(Surah Yusuf: 46)

The way his cellmate addressed Prophet Yusuf (as) is of par-
ticular interest, "O truthful Yusuf " We can see from this expression
that people could easily perceive the uprightness and pleasing manner
of the true believer which characterised Prophet Yusuf (as). Like
every prophet, Prophet Yusuf’s behaviour expressed his own certainty
and inspired confidence in those who encountered him. His former
cellmate was aware of his capacities, and approached him seeing that
he was truthful and trustworthy. When they met, he asked for an in-
terpretation of the ruler’s dream. Prophet Yusuf (as) provided an in-
terpretation in these terms:

He said, "Sow for seven years in the normal
way and leave that which you harvest in the
ear except for a small amount from which you

70

The interpretation of the Egyptian ruler's dream by Prophet
Yusuf (as) as depicted in various Christian sources.

The King declared, "I dreamt of seven fat cows
of wheat and some others which were dry..."
(Surah Yusuf: 43)

PROPHET YUSUF (AS)

eat. Then after that seven hard years will ar -
rive in which you can eat from what you set
aside for them, except for a little which you
store. Then after that another year will come
in which the people will be helped by rain in
plenty and when they once more will press."
(Surah Yusuf: 47-49)

When the ruler learned how Prophet Yusuf (as) had inter-
preted his dream he called him into his presence. When the ruler’s
messenger came to Prophet Yusuf (as), the prophet employed a very
intelligent strategy. In order for it to emerge that he had been thrown
into prison and slandered although he was entirely guiltless, and in
order that the truth should come out, instead of obeying the summons
at once, he sent the messenger back to the ruler with a series of ques-
tions that would cause the matter to be looked into again. He en-
quired after the women who had cut their hands, who were witnesses
to Prophet Yusuf’s innocence and to Aziz’s wife’s lack of chastity.
They were all first-degree witnesses, although the kind of environ-
ment in which they could give evidence had not existed previously.
For that reason, Prophet Yusuf (as) used this opportunity most wisely.
The incident is described as follows:

The King said, "Bring him to me straight
away!" But when the envoy came to him, he
[Yusuf] said, "Go back to your master and en -
quire of him what happened about the women
who cut their hands. My Lord has knowledge

72


Representations of the Egyptian ruler of the time.

of their cunning guile." (Surah Yusuf: 50)

In response to Prophet Yusuf’s question, the ruler gathered
the women together and asked for the truth of the matter:

He said, "What was this past affair of yours
when you solicited Yusuf?" Then they said
"Allah forbid! We know no bad of him." The
governor's wife then said, "The truth has now
emerged. Indeed I tried to seduce him then and
he has simply told the honest truth." (Surah
Yusuf: 51)

After so many years the truth finally emerged. It was re-
alised that the women had set a trap for Yusuf (as) and that he had
acted with virtue in the face of the woman’s ugly proposition.
However, the years he had spent in prison, even though his innocence
was quite obvious, were by no means a loss or misfortune. Allah had
already planned every moment he experienced, and that plan con-

73

PROPHET YUSUF (AS)

tained great compassion and good. Being in the dungeon had served
as a vehicle for Yusuf’s spiritual education (as) and in order for him to
grow in depth and maturity. He drew close to Allah by means of his
pleasing attitude. All troubles and difficulties in this world are recom-
pensed in the hereafter. Allah promises those of his servants who are
patient in the face of difficulties in this world, those who submit and
are grateful to Him, even in the most difficult conditions, a pleasing
life in the hereafter and His good pleasure.
Furthermore, the time Prophet Yusuf (as) spent in the dun-
geon was also a vehicle for another auspicious matter, since Allah had
so ordered the political environment in Egypt that it became a means
whereby he was able to come to power.
When we look at the next episode in the story, we see that
after the women confessed the truth Prophet Yusuf (as) said to the in-
termediary:

"In this way he [the vizier] may know at last
that I did not dishonour him behind his back
and that Allah most surely does not guide the
deviousness of the dishonourable. I do not say
my self was free from blame. The self indeed
commands to evil acts–except for those my
Lord has mercy on. My Lord, He is Forgiving,
Merciful." (Surah Yusuf: 52-53)

The striking point here is that Prophet Yusuf (as) again re-
minded those around him of Allah. He said that Allah never allows the
treacherous plans of those who set cunning traps to succeed, and that
He eventually causes the truth to surface. This is an important point,

74


because the slanders against Prophet Yusuf (as) came to light by
Allah’s permission. The ruler and the people learned the truth at the
moment and in the manner Allah desired. The destiny Allah deter-
mined went into effect and gave rise to the best and most favourable
scenario.
Yet what Prophet Yusuf (as) says in the above verses is also
most important. Despite the truth being out in the open, his being the
victim of an obvious slander, his spending so many years in prison and
being a servant raised to the status of prophet by Allah, Prophet Yusuf
(as) did not attempt to deny the vulnerability of his own lower self. He
also revealed another most important truth here; "The self indeed
commands to evil acts — except for those my Lord has mercy on "
This is something that believers need to bear in mind at every mo-
ment of their lives. That is because every human being has earthly de-
sires, and all people are tested at every moment throughout their lives.
One’s desires may sometimes clash with one’s conscience, and a per-
son will listen to the one or the other. Believers strive with the very
greatest determination to heed the voice of their consciences which
call them to what is pleasing to Allah, while other people live at the
mercy of their desires.
If a believer loses sight of his task and succumbs to his de-
sires he must repent and be more on his guard against the evils of
those desires. That is because, as Allah has informed us in the Qur’an
by means of the words of Prophet Yusuf (as), earthly desires always
command one to commit evil acts.

75

PROPHET YUSUF (AS) IS GIVEN
POWER AND INFLUENCE
After the ruler had learned the truth a new period began for
Prophet Yusuf (as). The ruler told his men to bring Yusuf (as) to him,
and when he arrived he gave him an important position at his side,
making him a trusted advisor. This is related as follows in the Qur’an:

The King said, "Bring him to me straight
away! So I may draw him very close to me."
When he had spoken with him, he declared,
"Today you are trusted, established in our
sight." He [Yusuf] said, "Entrust the country's
stores to me. In truth I am a knowing
guardian." And thus We established Yusuf in
the land so he could live in any place he
pleased. We grant Our grace to anyone We will


and We do not allow to go to waste the wage of
any people who do good. But the wages of the
hereafter are the best for people who believe
and fear their Lord. (Surah Yusuf: 54-57)

To recall, Prophet Yusuf (as) had gone to Egypt as a slave,
after which he had been thrown into a dungeon on the ugly and base-
less charge of lusting after a woman. However, Allah brought about a
change that would have appeared "impossible" on the surface, making
Prophet Yusuf (as) a man whose word counted in the Egyptian gov-
ernment. Bringing to pass that which on the face of it might seem
quite impossible, belongs to the realm of Allah’s wisdom and vastness.
As we are informed in the Qur’an: "How many a small force has tri-
umphed over a much greater one by Allah’s permission!" (Surat al-
Baqara: 249)

According to ancient
Egyptian sources, rulers
would give the people they
appointed to run the trea-
sury a ring such as this.
Prophet Yusuf (as) was
very probably given a ring
like this as a symbol of his
power and rank.

77

He said, "Sow for
seven years in the
normal way and
leave that which you
harvest in the ear ex-
cept for a small
amount from which
you eat. Then after
that seven hard
years will arrive in
which you can eat
from what you set
aside for them, ex-
cept for a little
which you store.
Then after that an-
other year will come
in which the people
will be helped by
rain in plenty and
when they once more
will press."
(Surah Yusuf: 47-49) The ancient Egyptian pictures above
depict the seven years of plenty be-
fore the famine.

Images of agricultural land be-
fore and during the famine from
a film about the life of Prophet
Yusuf (as).

A wall relief depicting the
starving people of Egypt.

The ancient Egyptian inscriptions from 1700-1550 BC describe in great de-
tail the seven years of famine during the time of Prophet Yusuf (as).

PROPHET YUSUF (AS)

As a miracle of faith for believers, Allah rescues them from
situations that appear very difficult or impossible and opposes those
who deny Him. The only duty falling to a believer is never to abandon
his belief in Allah’s promise and always to submit to the will of Allah
and to trust in Him.
For people who live their lives far removed from religion,
the highest points to which they can aspire is to possess strength and
power in this world, to own goods and wealth and to influence how
the latter is spent. This is the aim for which they struggle and to
which they devote their lives. As we have seen, however, Allah freed
Prophet Yusuf (as) from the dungeon and endowed him with all these
blessings at once. That is where the wisdom lies in Allah’s recalling
the hereafter at the end of the verse, right after He has given Prophet
Yusuf (as) power, influence and property.
We are thus reminded that the possessions and rank con-
ferred in this world are of no importance, and that what we need to set
our sights on is the hereafter. However, in the final sentence of the
verse, as we are reminded of this matter and informed that the recom-
pense to be given in the hereafter will be most beneficial, we are also
told that this applies to believers and the God fearing. It is therefore
out of the question for those who lack these characteristics to hope for
a pleasant recompense in the afterlife. In this way, Allah turns people’s
gaze in the direction of the hereafter.
People are shown another very important fact in the life
story of Prophet Yusuf (as). Allah reveals this in the Qur’an:

"For truly with hardship comes ease; truly with
hardship comes ease." (Surat al-Inshirah: 5-6)

80

Historical paintings bringing to life the seven hard years of famine.

A relief and a painting showing the Egyptian government storing
away part of the harvests from the years of plenty and the distribu-
tion of provisions during the time of famine.

As we are informed in this sura, Allah promises believers
that in the wake of every trial He has provided ease.
The life of Prophet Yusuf (as) is full of such examples. The
way he was rescued from the well and brought up in a good family,
and the way he was appointed to the Treasury from the dungeon are
all clear evidence of how Allah follows every trouble and difficulty
with comfort and relief.

81

PROPHET YUSUF (AS)

PROPHET YUSUF (as) AND HIS
BROTHERS MEET AGAIN
As we have seen, Prophet Yusuf (as) became responsible for
the Egyptian Treasury. A short while later, those brothers who had
thrown him into the well came to Egypt for reasons of trade and were
brought into his presence, but they failed to recognise him. He, on
the other hand, immediately recognised them and prepared a very
subtle plan. He offered them certain provisions and assured them of
his generous hospitality, thus calculating that he would be able to in-
fluence them into doing what he wanted. That his true aim was actu-
ally to recover his younger brother can be seen from the following
verses:

The brothers of Yusuf came into his presence
and he knew them but they did not know him.
Then, having supplied their needs, he said to
them, "Bring me your brother, your father's
youngest son. Do you not see that I dispense
full measure and am the most hospitable of
hosts? But if you do not bring him here to me,
your measure from me then will be denied and
you will not come near to me at all." (Surah
Yusuf: 58-60)

It can be seen from this that Prophet Yusuf (as) encouraged
them in their desires by making it clear that he was a just man. This
went perfectly according to plan. Furthermore, he made it clear that
unless they brought their brother to him they would not gain what

82

Thanks to Prophet
Yusuf's foresightful
management, provisions
were distributed in ex-
change for capital dur-
ing the years of famine.
People poured into
Egypt to engage in
trade. The painting
above and the ancient
Egyptian images to the
right depict that trade.

PROPHET YUSUF (AS)

they had come for and neither would they be granted another audi-
ence. In this way he aroused in them the worrying prospect of possi-
ble difficulties.
In fact, the effect of Prophet Yusuf’s words (as) on his
brothers was seen immediately. Given his power and magnificence
they were convinced that his were not empty words and decided to do
everything in their power to bring their brother:

They said, "We will request our father for him.
That is something we will surely do." (Surah
Yusuf: 61)

The strategy adopted here by Prophet Yusuf (as) was most
ingenious. Had he not offered them a material advantage in this way,
had he not imposed a number of conditions, they might have acted re-
luctantly and they would not have produced their brother. Therefore,
Yusuf (as) did not leave matters entirely up to them, but prepared a
plan they had no hope of resisting.
Alongside all these intelligent measures, Prophet Yusuf (as)
took yet another step to guarantee matters. Before his brothers left
Egypt he placed the money he had received from them in return for
supplies secretly back among their loads. By giving them both the
supplies and the money that they had paid for them he provided them
with yet another material advantage. This incident is described in the
sura:

He told his serving men, "Put back their goods
into their saddlebags for them to find when
they arrive back to their families so that per -

84


Years later, the brothers
who had thrown Prophet
Yusuf (as) into the well
came into his presence
again to take provisions.
This painting depicts that
moment.

haps they will return again." (Surah Yusuf: 62)

There is a nugget of wisdom here that believers need to
draw from this succession of steps; when one reaches an agreement
with people whose consciences cannot be trusted and who are weak in
faith and morals, it is important to take all possible measures against
the possibility of their breaking that agreement and to ensure they do
that which is required of them. It is not the action of a believer to
leave the course of events up to the other side, in other words to leave
the initiative with those weak in faith.

THE BROTHERS MAKE A REQUEST
OF THEIR FATHER
It is a well-known fact that one characteristic of ignorant
people is their deep attachment to material things and the way they
bow their heads to everyone and everything that can bring about ad-
vantages for them. Yusuf’s brothers could not bear to think of losing
the material possibilities he had set before them. As soon as they de-
parted from Egypt they went to their father’s side and asked him to

85

PROPHET YUSUF (AS)

give them their little brother, promising that they would protect him:

Then when they got back to their father's
house, they said, "Father! Our measure has
been denied. Please send our brother with us so
we may obtain our measure. We will take care
of him." (Surah Yusuf: 63)

However, their father did not trust them:

He said, "How will my trusting him to your
care be different from entrusting his brother
before? The Best of Guardians, however, is
Allah. He is the Most Merciful of the merci -
ful." (Surah Yusuf: 64)

Close inspection will reveal that both Prophet Ya’qub (as)
and Prophet Yusuf (as) generally remembered and praised Allah im-
mediately after speaking. This is an example for believers, showing
that they must remember Allah at all times and never forget Him.
However, the brothers of Prophet Yusuf (as) possessed a
fierce longing for material gain. For this reason, they went to enor-
mous lengths to talk their father around:

Then when they opened up their saddlebags
and found their merchandise returned to them,
they said, "Our father! What more could we
ask! Here is our merchandise returned to us.
We can provide our families with food, and

86


guard our brother and get an extra load. That
is an easy measure to obtain." (Surah Yusuf:
65)

Since Prophet Ya’qub (as) did not trust his other sons he
asked them to promise that they would bring their brother back:

He said, "I will not send him out with you until
you make a covenant with Allah to bring him
home unless you are overwhelmed." When they
had made their covenant, he said, "Allah is
Guardian over what we say." (Surah Yusuf: 66)

The reminder issued by Prophet Ya’qub (as) that Allah was
a witness to this contract and that he made Allah his Guardian are im-
portant examples of wisdom. This shows us that asking people who
are weak in faith to swear on the name of Allah is an effective means of
guiding them towards that which is better for them, this is because if
they have even a little fear of Allah they will bear that in mind and be-
have honestly.
After having extracted a certain promise from his children,
Prophet Ya’qub (as) told them to act with caution and to enter Egypt
through different gates:

He said, "My sons! You must not enter through
a single gate. Go in through different gates. But
I cannot save you from Allah at all, for judge -
ment comes from no one but Allah. In Him I
put my tr u s t , a n d l e t a l l t h o s e w h o p u t their

87

PROPHET YUSUF (AS)

trust, put it in Him alone." (Surah Yusuf: 67)

This advice that Prophet Ya’qub (as) gave his sons is exceed-
ingly important. These verses draw attention to the fact that believers
must always act with caution, calculate any possible dangers and take
the appropriate precautions.
At the same time, however, Prophet Ya’qub (as) again re-
minds us of the essence behind everything. He says that it is Allah
who lays this down, that if Allah wills something there is no way to
prevent it and that it is necessary to submit to His will. These are ex-
ceedingly valuable reminders. Here can be seen the idea of submis-
sion to the will of Allah that Muslims need to adopt in its fullest sense.
The popular ideas of fate and submission are actually mistaken. Some
people imagine that events arise because of measures that they have
taken, or that they can cause other things to happen. Others possess a
mistaken concept of submission to the will of Allah, along the lines of,
"What is going to happen is already preordained, so there is no need
for us to do anything." Both are mistaken. People are responsible for
taking the appropriate steps in whatever situation they encounter, to
set causes in motion, but not to forget that the outcome is in the hands
of Allah. Of course precautions will not determine the outcome of
anything, yet they need to be taken carefully and scrupulously as an
act of faith.
Prophet Ya’qub (as) was a complete believer, and was fully
conscious of this secret. The way that he called upon Allah whenever
he spoke and considered the hidden aspect of matters is an indication
of his God fearing nature. We are told in one verse that Prophet
Ya’qub (as) was a servant possessed of knowledge:

88


But when they entered as their father said, it did
not save them from Allah at all, yet a need in
Ya'qub's soul was satisfied. He had knowledge
which We had taught him, but most of mankind
simply do not know. (Surah Yusuf: 68)

PROPHET YUSUF (AS) MEETS HIS
LITTLE BROTHER
The brothers of Prophet Yusuf (as) came to Egypt, bringing
their little brother with them, and again came into the presence of the
prophet. Here, Prophet Yusuf (as) separated his little brother from
the others and revealed his true identity:

Then when they entered into Yusuf's presence,
he drew his brother close to him and said, "I
am your brother. Do not be distressed concern -
ing all the things they used to do." (Surah
Yusuf: 69)

It appears from Prophet Yusuf’s words that his brothers had
been doing things to cause him difficulty and distress. This is yet an-
other indication of the way their characters were far removed from re-
ligion.
After meeting his younger brother, Prophet Yusuf (as)
made the rather shrewd move of calling him to his side. He thus res-
cued his little brother from the hardships which the other brothers
were causing him. Prophet Yusuf’s ingenuity is described in the fol-
lowing terms in the Qur’an:

89

PROPHET YUSUF (AS)

Then when he had supplied them with their
needs, he put the goblet in his brother's bag. A
herald called out, "Caravan! You are thieves!"
They turned to them and said, "What are you
missing?" They said, "We're missing the goblet
of the king. The man who brings it will get a
camel's load. Regarding that I stand as guaran -
tor." They said, "By Allah, you know we did
not come to corrupt the land and that we are
not thieves." They said, "What is the repara -
tion for it if it in fact transpires that you are
liars?" They said, "Its reparation shall be him
in the saddlebags of whom it is discovered.
With us that is how wrongdoers are repaid."
He [Yusuf] started with their bags before his
brother's and then produced it from his
brother's bag. In that way We devised a cun -
ning scheme for Yusuf. He could not have held
his brother according to the statutes of the
King–only because Allah had willed it so. We
raise the rank of anyone We will. Over every -
one with knowledge is a Knower. (Surah
Yusuf: 70-76)

Under the laws of Egypt, Prophet Yusuf (as) could not have
kept his brother with him, yet he was able to do so thanks to the plan

90


he set in motion. According to this plan, he concealed a goblet in his
brother’s belongings. One of his men then called out to them in such
a manner as to place them into a psychological state of guilt and
alarm. On top of that, it was declared that the bowl belonged to the
ruler and that whoever found it would be given a full camel-load as a
reward. The impression was thus created that this was a major inci-
dent, thereby preventing any suspicion that it was all a deliberate ploy.
Later still, he asked them what the punishment might be if
the bowl were discovered to be in their possession. Under the law, the
owner of the bag in which the bowl was found would be arrested and
detained. Yet in order not to make it apparent that this was all a ploy,
he did not look in his little brother’s belongings first, but began
searching the others’ possessions.
When the bowl was found amongst their little brother’s
possessions, the others immediately accepted the situation, accused
him of being a thief, and repeated an earlier calumny regarding
Prophet Yusuf (as):

They said, "If he steals now, his brother stole
before."… (Surah Yusuf: 77)

Yet his brothers actually knew full well that he would not
steal, that he was an honest person. According to the moral standards
set out in the Qur’an, believers must think well of one another and
protect each other from slander. The fact that the brothers of Prophet
Yusuf (as) did not defend their innocent younger brother and actually
implicated the prophet himself, is an indication of their false and hyp-
ocritical natures.
Prophet Yusuf (as) behaved with the greatest patience in the

91

PROPHET YUSUF (AS)

Pictures showing the ruler's lost goblet being found
in the baggage of Prophet Yusuf's brother.

face of this situation:

They said, "If he steals now, his brother stole
before." But Yusuf kept it to himself and still
did not disclose it to them, saying, "The plight
that you are in is worse than that. Allah
knows best the matter you describe." (Surah
Yusuf: 77)

Prophet Yusuf’s attitude here is an example of both submis-
sion to the will of Allah and of great intelligence. Most ignorant peo-
ple become annoyed whenever they hear the slightest word spoken
against themselves and react in an emotional manner. Prophet Yusuf
(as), however, kept his thoughts concealed, as the verses tell us, in
other words, he did not allow his innermost feelings to be sensed by
others. The events which follow are related below:

They said, "Your Eminence! He has an old and

92


The moment the goblet
was found, from a film
about the life of Prophet
Yusuf (as). Under nor-
mal circumstances Yusuf
(as) would not have been
unable to keep his
brother by him, yet the
plan he conceived en-
abled him to do this.

venerable father, so take one of us instead of
him. We see without a doubt that you are of
the people who do good." He said, "Allah for -
bid that we should take anyone but him with
whom our goods were found. In that case we
would clearly be wrongdoers."When they de -
spaired of him, they went apart to talk alone.
The eldest of them said, "You know full well
your father had you make a covenant with
Allah concerning this, and how before you
failed him with Yusuf. I will not leave this
land until I have permission from my father,
or Allah decides about the case on my behalf.

93

PROPHET YUSUF (AS)

Truly He is the justest Judge of all." (Surah
Yusuf: 78-80)

Here it is seen that one of Prophet Yusuf’s brothers had
slightly more conscience than the others. In fact, a similar situation
had arisen at the time when Prophet Yusuf (as) was thrown into the
well and most of his brothers wanted to kill him, at which one of them
said: "Do not take Yusuf’s life but throw him to the bottom of the
well, so that some travellers may discover him, if this is something
that you have to do." (Surah Yusuf: 10). Maybe these two were actu-
ally one and the same individual (Allah knows best). What we are
comparing here is an interesting human character; a character that
understands with its conscience that what is going on around it is sin-
ful, but which fails to stand up to these events sufficiently and is only
able to put up a modest opposition. Even though this is a much more
positive model than cruel people with no conscience at all, it is still
highly deficient and lacking when compared to the character of a sin-
cere believer.
The character of the believer is of a kind that requires swift
and immediate intervention when it sees behaviour contrary to the re-
ligion of Allah, or cruelty, or lack of conscience. The believer is never
helpless, never falls under the spell of "group psychology" or under
the influence of the cruel majority around him, and never makes com-
promises on what is right. He will never deviate from the path of
Allah, even if everyone around him does.
The conversation between the brothers of Prophet Yusuf
(as) is related in the Qur’an in these terms:

Return now to your father and say to him,

94


"Your son stole, father. We can do no more
than testify to what we know and we are not
the guardians of the Unseen. Ask questions of
the town in which we were and of the caravan
in which we came for we are surely telling you
the truth." He said, "It's merely that your
lower selves suggested something to you which
you did. But [for me] beauty lies in steadfast -
ness. Perhaps Allah will bring them all to -
gether. He is indeed All-Knowing and
All-Wise." (Surah Yusuf: 81-83)

On close examination, the brothers really did believe that
their little brother had engaged in theft. Yet as we have already seen,
it was a grave error for them to think in such terms. They should have
known that a believer would never, ever do such a thing, and they
should have thought the best of their brother and assumed that there
had been some kind of mistake. In fact, Prophet Ya’qub (as) behaved
in just the manner one would have expected of a believer. He never
admitted the slightest possibility that his son might be a thief, since he
knew that he was a believer, one who feared Allah. As well as this,
since he knew that the morals of his other sons were far removed from
those of religion, he refused to trust them and assumed that their own
unscrupulous dealings lay at the root of the matter, that it was some
trick of theirs. Prophet Ya’qub’s submission to the will of Allah here is
another example of the upright conduct befitting a believer. Although
he believed that what had happened to his son was a mistake of some
sort and that there was a trick involved somewhere, he immediately

95

PROPHET YUSUF (AS)

turned to Allah and patiently sought His help. Again, he made it clear
that what befitted him was patience. Prophet Ya’qub (as) never lost
hope. He even hoped that Allah would reunite him with Yusuf (as)
and his other son in the near future.
Moreover, believing that there is something auspicious in
every event is one of the most defining characteristics of believers.
That there was something auspicious in the other brothers’ belief that
the youngest had stolen the goblet, is borne out by the fact that they
were thereby easily persuaded to leave the youngest brother behind in
Egypt without creating any difficulties for Prophet Yusuf (as).
Prophet Ya’qub (as), on the other hand, knew this secret,
that is, that Allah created everything and made them favourable for
believers. In fact, the most striking aspect of his attitude is the way
that he does not link the events to material causes, does not think with
a superficial logic of cause and effect, and knows that everything is
very definitely under the control of Allah. This example shows that
believers must never abandon their hope in Allah, no matter what
happens, no matter how difficult the conditions. They must always be
full of hope and call upon Allah for help.
However, Prophet Ya’qub (as) was in an interesting posi-
tion. Despite knowing that Allah created everything, he did not hesi-
tate to feel sorrow as regards Prophet Yusuf (as) and his brother. That
was his test. So testing was the experience, in fact, that as revealed in
the Qur’an, his eyes turned white from grief over Prophet Yusuf (as),
that is to say, he went blind. His sons warned him that he might fall
sick because of the sorrow he felt, or even die:

He turned himself away from them and said,
"What anguish is my sorrow for Yusuf!" And

96


then his eyes turned white from hidden grief.
They said, "By Allah, you will not ever cease to
mention Yusuf, till you will be exhausted or
will be ready to die!" He said, "I make com -
plaint about my grief and sorrow to Allah
alone because I know things from Allah you do
not know." (Surah Yusuf: 84-86)

It is indicated in these verses that sorrow can lead to serious
illness. In fact, in many places in the Qur’an, Allah tells people not to
feel sorrow or sadness. When that stricture is not adhered to, negative
consequences can be seen at once. Apart from the psychological ef-
fects of sorrow, it also brings with it serious physical consequences,
such as a darkening under the eyes, tension in the face, the hair going
grey, bodily collapse etc.
As the episode continues, Prophet Ya’qub (as) asked his sons
to go and bring him news of Prophet Yusuf (as) and his brother:

"My sons! Seek news of Yusuf and his brother.
Do not despair of solace from Allah. No one de -
spairs of solace from Allah except for people
who are disbelievers." (Surah Yusuf: 87)

Worthy of note here is the fact that Prophet Ya’qub (as) was
sure that Prophet Yusuf (as) was still alive. The reason for that cer-
tainty may perhaps have been a special knowledge Allah imparted to
him. As is revealed in the Qur’an, Allah is able to give his prophets
and messengers such things as powerful sensory perception, excep-
tional wisdom, consummate insight, superior foresight and the ability

97

PROPHET YUSUF (AS)

to see future events. For that reason it is necessary to rely on those to
whom such knowledge is given, to trust in and abide by them.
Another fact emphasised in this verse is that believers must
always be hopeful under all circumstances. Prophet Ya’qub (as) never
lost hope that he would see Prophet Yusuf (as) and his brother, and he
advised his sons never to abandon hope in Allah. Loss of hope in Allah
is a state of mind fit for unbelievers, not the faithful.

PROPHET YUSUF (as) IS
RECOGNISED BY HIS BROTHERS
The Qur’an describes the meeting of Prophet Yusuf (as)
with his brothers as follows:

So when they came into his presence, they
said, "Your Eminence! Hardship has hit us
and our families. We bring scant merchandise,
but fill the measure for us generously. Allah
always rewards a generous giver." (Surah
Yusuf: 88)

The attitude adopted by the brothers at the end of the above
verse is particularly worthy of note. After begging Prophet Yusuf (as)
to be generous towards them, they recall Allah and the fact that He
will reward those who give generously. This is an indication of their
hypocritical behaviour, because despite living in a way that is contrary
to religion and the good pleasure of Allah, and their forgetting Allah
during the course of their actions, they recall Him when their inter-

98


A picture showing
Prophet Yusuf (as) re-
vealing his true iden-
tity to his brothers.
They remembered what
they had done, repented
and confessed their
mistake.

ests are at stake.
The fact that Allah loves those who truly seek His good
pleasure is revealed in the Qur’an, and of that there is no doubt. On
the other hand, those people who ignore what is pleasing to Allah and
only call on him when their own interests are at stake, still imagine
that they can influence others in spite of this attitude.
In the following verse Prophet Yusuf (as) hinted at his own
identity in the face of this request for help by his brothers, without
taking any interest in what they said. This is how he enabled them to
understand who he actually was:

He said, "Are you aware of what you did to
Yusuf and his brother in ignorance?" They
said, "Are you Yusuf?" He said, "I am indeed
Yusuf, and this here is my brother. Allah has
acted graciously to us. As for those who fear
Allah and are steadfast, Allah does not allow to
go to waste the wage of any people who do
good." They said, "By Allah, Allah has

99

PROPHET YUSUF (AS)

favoured you above us. Clearly we were in the
wrong." (Surah Yusuf: 89-91)

As can be seen from the statements in these verses, Prophet
Yusuf’s brothers managed to surmise that they were dealing with
Prophet Yusuf (as) himself, declaring their regret and the fact that
they had committed an error. They accepted that Allah had singled
Yusuf out (as), and that He had chosen him over them. An important
point is being emphasised here: the power of choice belongs to Allah.
This fact is also revealed in the Qur’an, in the words, "Your Lord cre-
ates and chooses whatever He wills. The choice is not theirs..." (Surat
al-Qasas: 68)
Prophet Yusuf (as) gave his brothers the following reply:

He said, "No blame at all will fall on you.
Today you have forgiveness from Allah. He is
the Most Merciful of the merciful." (Surah
Yusuf: 92)

As can be seen from the verse above, despite the fact that
Prophet Yusuf (as) was in a position to have punished his brothers or
treated them badly, he did not question them, but rather said that he
did not condemn them. In fact, he even asked Allah for forgiveness for
them, reminding them that Allah was the Most Merciful of the merci-
ful.
This behaviour on the part of Prophet Yusuf (as) is an ex-
ample to all the faithful. Ignorant people are inspired by hatred in
such situations, and act with the logic of revenge. Believers, on the
other hand, decline to insist on their own personal rights, as was the

100


A Christian picture of
the brothers regretting
their past deeds.

case with Prophet Yusuf (as), and know that it is forgiving behaviour
that finds favour in the sight of Allah. This is in line with the verse,
"Make allowances for people, command what is right, and turn away
from the ignorant." (Surat al-A’raf: 199). They forgive wicked behav-
iour and demonstrate superior moral virtues by countering evil with
good.

THE KNOWLEDGE OF
PROPHET YUSUF (AS)
Following those words to his brothers, Prophet Yusuf (as)
gave them his shirt, asking them to take it to their father:

"Go with this shirt of mine and cast it on my fa -
ther's face and he will see again. Then come to
me with all your families." And when the cara -
van went on its way, their father said, "I can
smell Yusuf's scent! You probably think I have
become senile." They said, "By Allah! Your
mind is still astray." (Surah Yusuf: 93-95)

101

PROPHET YUSUF (AS)

This verse demonstrates that his family thought that Prophet
Ya’qub (as) had committed an error because of the way he missed his
son. There is a wise lesson to be borne in mind which arises from this
attitude of theirs; it is often a mistake to make judgements in the light
of external appearances and causes. That is because Allah has spoken in
the Qur’an of actions which are taken based upon knowledge that is
specially granted. For example, this matter is illustrated in some detail
in the episode of Prophet Musa’s encounter (as) with a servant of Allah
possessed of special knowledge. (For further details, see Harun Yahya’s
The Prophet Musa (as), Millat Book Centre, June, 2002). Allah had in
any case revealed that Prophet Ya qub (as) was a servant possessed of
special knowledge. His family failed to understand his behaviour which
was adopted on account of that knowledge, and approached matters
from a superficial perspective, believing him to be in error.
In fact, after receiving the shirt, Prophet Ya’qub (as) re-
minded his family of the special knowledge Allah imparted to him:

But when the bringer of the good news came,
he cast it on his face and sight returned. He
said, "Did I not say to you before, I know
things from Allah you do not know?" (Surah
Yusuf: 96)

As we have seen, the words previously spoken by Prophet
Yusuf (as) came to pass; when they wiped the shirt over their father’s
face his sickness left him, and his eyes began to see again. He thus re-
gained his health. In addition, Prophet Ya qub’s words came true. He
had seen and felt beforehand that he would see Yusuf again. This is a
true indication that both were servants possessed of special knowl-
edge.

102

PROPHET YUSUF (AS) IS REUNITED
WITH HIS FAMILY
When Prophet Ya’qub (as) received the news, along with the
evidence to support it, that Yusuf (as) was alive, the lie that his broth-
ers had kept concealed for so long came to light. They had told their
father that he had been killed and eaten by wolves, whereas Yusuf (as)
was actually still alive. When this emerged, his children begged
Prophet Ya’qub (as) to forgive them:

They said, "Our father, may we be forgiven for
all the many wrongs that we have done. We were
indeed greatly mistaken men." He said, "I will
ask my Lord to pardon you. He is Ever-Forgiving,
Most Merciful." (Surah Yusuf: 97-98)

On close inspection, Prophet Ya’qub (as) said he would seek
forgiveness not immediately but at a later time. Why should Prophet
Ya’qub (as) not have sought forgiveness for his children straight away?

PROPHET YUSUF (AS)

The wisdom in this may have been that he wished to see what their
subsequent behaviour and attitude would be. He may have wanted to
see whether they had really abandoned the error of their ways and
were truly sincere. For that reason, it may be that he would pray for
them when he had formed that opinion (Allah knows best, of course).
Yet as is made clear at the end of the verse, Prophet Ya’qub
(as) also reminded them of Allah’s compassionate and forgiving na-
ture. He did that so that they might hope for forgiveness from Allah
and turn to Him in sincere repentance.
The subsequent developments are related in the Qur’an in
these terms:

Then when they entered into Yusuf's presence,
he drew his parents close to him and said,
"Enter Egypt safe and sound, if Allah wills."
(Surah Yusuf: 99)

The first thing Prophet Yusuf (as) did when he met his fam-
ily was to hold them to his breast and remind them that they were

Allah has promised those of you who believe and do
right actions that He will make them successors in
the land as He made those before them successors,
and will firmly establish for them their religion with
which He is pleased and give them, in place of their
fear, security. "They worship Me, not associating
anything with Me." Any who disbelieve after that,
such people are deviators.
(Surat an-Nur: 55)

104


safe. It can be seen from this verse that embracing someone is a sin-
cere expression of love. Reassuring someone that they are safe is a del-
icate gesture that allows them to relax. It must have been exceedingly
reassuring for these people who had come on a long journey and ex-
perienced many vicissitudes to know that they were now comfortable
and secure. This is exemplary behaviour for believers to follow.
Putting a guest, a stranger or someone under one’s roof at ease by as-
suring them that they are free to enjoy the safety and comfort of one’s
land or home is a beautiful gesture to which attention is drawn in the
Qur’an.
Neither were the hospitality and subtlety of Prophet Yusuf
(as) limited to this. The respect that Yusuf (as) showed his parents is
described as follows in the Qur’an:

He raised his parents up onto the throne.
They fell prostrate in front of him... (Surah
Yusuf: 100)

Sitting his mother and father on a throne is a delightful ex-
pression of respect. They were older than him, and furthermore his
father was a prophet whom Allah had strengthened with knowledge.
They displayed great humility in the face of Yusuf’s respectful behav-
iour (as).
Careful examination reveals that despite the fact that
Prophet Yusuf (as) was their son and that they were much older than
him, they treated him with great humility. It is stated in the verse that
his family prostrated themselves before him. This must have been a
widespread demonstration of respect according to the customs of the
time, there is of course no implication of "worship" here. Among ig-

105

PROPHET YUSUF (AS)

norant people in such circumstances pride enters into the equation
and the parties involved hesitate to behave in a sincere and respectful
manner. In ignorant societies people strongly avoid any expression of
respect such as bowing, particularly to anyone who happens to be
younger than them. However, the behaviour of Prophet Yusuf (as)
and his family was based on respect, love and humility. This is a clear
illustration of what a believing family should be like.
In this climate then, Prophet Yusuf (as) described every-
thing that had befallen him and revealed the flawless workings of
Allah’s plan:

… "My father, truly this is now the interpreta -
tion of the dream I had. My Lord has made it
all come true; and He was kind to me by letting
me out of prison and brought you from the
desert when satan had caused dissent between
me and my brothers. My Lord is kind to anyone
He wills. He is indeed All-Knowing and All-
Wise." (Surah Yusuf: 100)

It will be recalled that Prophet Yusuf (as) had dreamt of
eleven stars, the sun and moon prostrating themselves before him.
The fact that years later his position was such that his mother, father
and brothers showed him great esteem and bowed down before him
out of respect, and the fact that his brothers in particular came into his
presence when they had need of him was the fulfilment of that dream.
Further scrutiny again reveals that while Prophet Yusuf (as)
was explaining all this, he called on Allah and praised His name, and
he also explained that the events so far undergone by him and his fam-

106


ily had all taken place as part of Allah s plan. This is the kind of exem-
plary understanding and speech that a believer should adopt.
Another characteristic of Prophet Yusuf (as) that is note-
worthy here is the way in which he saw the positive side of everything
and interpreted everything in a favourable manner. For example, he
said that Allah had done him a kindness and freed him from the dun-
geon. This is very literally the kind of attitude befitting a believer, and
proof that he looked at things with a positive and optimistic expecta-
tion. Prophet Yusuf (as) thus made it clear that he was on the side of
Allah and avoided any kind of speech or behaviour that was negative
or unappreciative of anything Allah creates. The fact that he said, "My
Lord is kind to anyone He wills. He is indeed All-Knowing and All-
Wise" is a demonstration of this. In this way, Prophet Yusuf (as) sets
an example to all of the faithful.

THE SINCERE PRAYER OF
PROPHET YUSUF (as)
Throughout this book we have discussed how exceedingly
devoted to Allah Prophet Yusuf (as) was, how well protected he was by
Him, and how often he called upon and gave thanks to Him. This can
be seen in the following verse in which Allah inspires him with the fol-
lowing words:

"My Lord, You have granted power to me on
earth and taught me the true meaning of
events. Originator of the heavens and earth,
You are my Friend in this world and the Next.

107

PROPHET YUSUF (AS)

So take me as a Muslim at my death and join
me to the people who are righteous." (Surah
Yusuf: 101)

As we have seen, Prophet Yusuf (as) was aware that all the
attributes he possessed, both the material benefits and his knowledge
and reason, had been given to him by Allah . Those who deny true re-
ligion, on the other hand, believe that they acquire everything
through their own efforts, thus magnifying themselves in their own
eyes and displaying ingratitude for Allah’s blessings.
Prophet Yusuf’s prayer (as) as recorded in the above verse is
another expression of his faith and fear of Allah. Despite being a prophet
chosen by Allah, he wishes to die as a believer and join the community of
the righteous. Nothing is taken for granted with respect to his position
in the hereafter. He has a genuine fear of Allah and calls upon Him in his
need.
This is the kind of understanding and behaviour befitting a
believer. Those who regard themselves as worthy of the Garden, who
claim that as beloved servants of Allah they will definitely be saved in the
hereafter, and who belittle other people in their pride, are in a heedless
state. The true believer, on the other hand, is always submissive in the
face of Allah , is always mindful of jeopardising His good pleasure, and
acts with the humility this awareness brings with it.
The duty of every Muslim is to be a sincere, submissive, de-
vout and humble believer, just like Prophet Yusuf (as) and to pray with
all sincerity, "So take me as a Muslim at my death and join me to the
people who are righteous."

108

Throughout this book we have been examining the life of
Prophet Yusuf (as) in the light of the details given in the Qur’an. Our
only reliable source of knowledge about his life is that provided for us
by Allah. Beyond that, we have absolutely no right to add or subtract
even a single word. Allah has in fact indicated this, revealing that
everything that has been related regarding Prophet Yusuf (as) actually
consists of unknown things. The story of Prophet Yusuf (as) con-
cludes with these words:

This is news of the Unseen which We reveal to
you. You were not with them when they de -
cided what to do and devised their scheme.
(Surah Yusuf: 102)

In revealing this information to us, Allah both teaches us
important wisdom, which we can use in our own lives, and has also
made it easier for us to take the prophets of the past as role models by

PROPHET YUSUF (AS)

allowing us to become acquainted with them. With the exception of
true dreams (which as we have seen from the evidence of Prophet
Yusuf’s own life, are not ordinary or everyday occurrences), we have
no opportunity of actually seeing Prophet Yusuf (as), Prophet Ya’qub
(as) or any other prophet while we remain in this world. However,
careful reading of the Qur’an and deep consideration of the lives of
the prophets, seeing the environment they lived in and their exem-
plary behaviour clearly in our minds eye and striving to understand it,
may allow us to become acquainted with the prophets and to make use
of their superior perceptiveness, spirituality and nearness to Allah.
Everyone who reads this book must therefore reflect upon it
carefully. They must consider the wisdom of the prophets Ya’qub (as)
and Yusuf (as) and work out how to make that wisdom part of their
daily lives. If a person abandons hope in the face of the troubles and
woes that befall him, or if he says, "This is going to be very difficult to
put right, there is nothing we can do," when he sees the plight of
Muslims, then we should know that this is terrible heedlessness. We
should remember the patience, determination and firm, unshakeable
faith in Allah of Prophet Yusuf (as), who was thrown down a well,
then sold cheaply as a slave, slandered, imprisoned for no crime and
abandoned there for years. That is how to rid oneself of defeatism and
despair. We must remember that in spite of the calamitous events that
befell Prophet Yusuf (as) that seemed to be so great on the surface, he
was freed from them in a moment by the generosity and mercy of
Allah, and secured a great blessing.
Never forget that in the present day, just like in the time of
Prophet Yusuf (as), there is a flawless Divine plan operating in every
single event, and that Allah creates everything that happens under His

110

Conclusion

good auspices and wisdom. Do not forget that Allah has power over
all things, and that He always helps those who have faith and are sin-
cerely devoted to Him, who devoutly seek to serve Him and follow
His Messenger (saas). He gives believers blessings at times when they
are least expected, and helps them in unforeseen ways. A human
being’s sole duty is to worship Allah on the basis of these truths, and
to live his life accordingly.

Every detail in this universe points to a superior creation.
By contrast, materialism, which seeks to deny the fact of creation in
the universe, is nothing but an unscientific fallacy.
Once materialism is invalidated, all other theories based on
this philosophy are rendered baseless. Foremost of them is
Darwinism, that is, the theory of evolution. This theory, which argues
that life originated from inanimate matter through coincidences, has
been demolished with the recognition that the universe was created
by Allah. American astrophysicist Hugh Ross explains this as follows:
Atheism, Darwinism, and virtually all the "isms" emanating from
the eighteenth to the twentieth century philosophies are built
upon the assumption, the incorrect assumption, that the universe
is infinite. The singularity has brought us face to face with the
cause — or causer — beyond/behind/before the universe and all that
it contains, including life itself.1
It is Allah Who created the universe and Who designed it
down to its smallest detail. Therefore, it is impossible for the theory
of evolution, which holds that living beings are not created by Allah,


but are products of coincidences, to be
true.
Unsurprisingly, when we look
at the theory of evolution, we see that
this theory is denounced by scientific
findings. The design in life is extremely
complex and striking. In the inanimate
world, for instance, we can explore how
sensitive are the balances which atoms
rest upon, and further, in the animate
Charles Darwin
world, we can observe in what complex
designs these atoms were brought together, and how extraordinary
are the mechanisms and structures such as proteins, enzymes, and
cells, which are manufactured with them.
This extraordinary design in life invalidated Darwinism at
the end of the twentieth century.
We have dealt with this subject in great detail in some of
our other studies, and shall continue to do so. However, we think that,
considering its importance, it will be helpful to make a short summary
here as well.

THE SCIENTIFIC COLLAPSE
OF DARWINISM
Although a doctrine going back as far as ancient Greece, the
theory of evolution was advanced extensively in the nineteenth cen-
tury. The most important development that made the theory the top
topic of the world of science was the book by Charles Darwin titled
The Origin of Species published in 1859. In this book, Darwin denied

113

PROPHET YUSUF (AS)

that different living species on the earth were created separately by
Allah. According to Darwin, all living beings had a common ancestor
and they diversified over time through small changes.
Darwin’s theory was not based on any concrete scientific
finding; as he also accepted, it was just an "assumption." Moreover, as
Darwin confessed in the long chapter of his book titled "Difficulties
of the Theory," the theory failed in the face of many critical ques-
tions.
Darwin invested all his hopes in new scientific discoveries,
which he expected to solve the "Difficulties of the Theory." However,
contrary to his expectations, scientific findings expanded the dimen-
sions of these difficulties.
The defeat of Darwinism in the face of science can be re-
viewed under three basic topics:
1) The theory can by no means explain how life originated
on the earth.
2) There is no scientific finding showing that the "evolu-
tionary mechanisms" proposed by the theory have any evolutionary
power at all.
3) The fossil record proves the exact opposite of the sugges-
tions of the theory of evolution.
In this section, we will examine these three basic points in
general outlines:

THE FIRST INSURMOUNTABLE
STEP: THE ORIGIN OF LIFE
The theory of evolution posits that all living species evolved
from a single living cell that emerged on the primitive earth 3.8 bil-

114


lion years ago. How a single cell could generate millions of complex
living species and, if such an evolution really occurred, why traces of it
cannot be observed in the fossil record are some of the questions the
theory cannot answer. However, first and foremost, we need to ask
with regard to the first step in this alleged evolutionary process: How
did this "first cell" originate?
Since the theory of evolution denies creation and does not
accept any kind of supernatural intervention, it maintains that the
"first cell" originated coincidentally within the laws of nature, without
any design, plan or arrangement. According to the theory, inanimate
matter must have produced a living cell as a result of coincidences.
This, however, is a claim inconsistent with the most unassailable rules
of biology.

"LIFE COMES FROM LIFE"
In his book, Darwin never referred to the origin of life. The
primitive understanding of science in his time rested on the assump-
tion that living beings had a very simple structure. Since medieval
times, spontaneous generation, the theory asserting that non-living
materials came together to form living organisms, had been widely ac-
cepted. It was commonly believed that insects came into being from
food leftovers, and mice from wheat. Interesting experiments were
conducted to prove this theory. Some wheat was placed on a dirty
piece of cloth, and it was believed that mice would originate from it
after a while.
Similarly, worms developing in meat was assumed to be ev-
idence of spontaneous generation. However, only some time later was
it understood that worms did not appear on meat spontaneously, but

115

PROPHET YUSUF (AS)

One of the evolutionists' gravest deceptions is the way they imagine that life
could have emerged spontaneously on what they refer to as the primitive earth,
represented in the picture above. They tried to prove these claims with such stud-
ies as the Miller experiment. Yet they again suffered defeat in the face of the sci-
entific facts; the results obtained in the 1970s proved that the atmosphere on
what they describe as the primitive earth was totally unsuited to life.

were carried there by flies in the form of larvae, invisible to the naked
eye.
Even in the period when Darwin wrote The Origin of
Species, the belief that bacteria could come into existence from non-
living matter was widely accepted in the world of science.
However, five years after the publication of Darwin’s book,
Louis Pasteur announced his results after long studies and experi-
ments, which disproved spontaneous generation, a cornerstone of
Darwin’s theory. In his triumphal lecture at the Sorbonne in 1864,
Pasteur said, "Never will the doctrine of spontaneous generation re-
cover from the mortal blow struck by this simple experiment."2
Advocates of the theory of evolution resisted the findings of

116


Pasteur for a long time. However, as the development of science unrav-
eled the complex structure of the cell of a living being, the idea that life
could come into being coincidentally faced an even greater impasse.

INCONCLUSIVE EFFORTS
IN THE TWENTIETH CENTURY
The first evolutionist who took up the subject of the origin
of life in the 20th century was the renowned Russian biologist
Alexander Oparin. With various theses he advanced in the 1930’s, he
tried to prove that a living cell could originate by coincidence. These
studies, however, were doomed to failure, and Oparin had to make the
following confession: "Unfortunately, however, the problem of the
origin of the cell is perhaps the most obscure point in the whole study
of the evolution of organisms."3
Evolutionist followers of Oparin tried to carry out experi-
ments to solve the problem of the origin of life. The best known of
these experiments was carried out by the American chemist Stanley
Miller in 1953. Combining the gases he alleged to have existed in the
primordial earth’s atmosphere in an experiment set-up, and adding
energy to the mixture, Miller synthesized several organic molecules
(amino acids) present in the structure of proteins.
Barely a few years had passed before it was revealed that this
experiment, which was then presented as an important step in the
name of evolution, was invalid, the atmosphere used in the experi-
ment having been very different from real earth conditions.4
After a long silence, Miller confessed that the atmosphere
medium he used was unrealistic.5

117


All the evolutionist efforts throughout the twentieth cen-
tury to explain the origin of life ended with failure. The geochemist
Jeffrey Bada, from the San Diego Scripps Institute accepts this fact in
an article published in Earth Magazine in 1998:
Today as we leave the twentieth century, we still face the biggest
unsolved problem that we had when we entered the twentieth cen-
tury: How did life originate on Earth?6

THE COMPLEX STRUCTURE
OF LIFE
The primary reason why the theory of evolution ended up
in such a great impasse regarding the origin of life is that even the liv-
ing organisms deemed the simplest have incredibly complex struc-
tures. The cell of a living thing is more complex than all of the
technological products produced by man. Today, even in the most
developed laboratories of the world, a living cell cannot be produced
by bringing organic chemicals together.
The conditions required for the formation of a cell are too
great in quantity to be explained away by coincidences. The probabil-
ity of proteins, the building blocks of cell, being synthesized coinci-
dentally, is 1 in 10950 for an average protein made up of 500 amino
acids. In mathematics, a probability smaller than 1 over 1050 is con-
sidered to be impossible in practical terms.
The DNA molecule, which is located in the nucleus of the
cell and which stores genetic information, is an incredible databank. It
is calculated that if the information coded in DNA were written
down, this would make a giant library consisting of 900 volumes of
encyclopaedias of 500 pages each.

119

PROPHET YUSUF (AS)

A very interesting dilemma emerges at this point: the DNA
can only replicate with the help of some specialized proteins (en-
zymes). However, the synthesis of these enzymes can only be realized
by the information coded in DNA. As they both depend on each
other, they have to exist at the same time for replication. This brings
the scenario that life originated by itself to a deadlock. Prof. Leslie
Orgel, an evolutionist of repute from the University of San Diego,
California, confesses this fact in the September 1994 issue of the
Scientific American magazine:
It is extremely improbable that proteins and nucleic acids, both of
which are structurally complex, arose spontaneously in the same
place at the same time. Yet it also seems impossible to have one
without the other. And so, at first glance, one might have to con-
clude that life could never, in fact, have originated by chemical
means. 7
No doubt, if it is impossible for life to have originated from
natural causes, then it has to be accepted that life was "created" in a
supernatural way. This fact explicitly invalidates the theory of evolu-
tion, whose main purpose is to deny creation.

IMAGINARY MECHANISMS
OF EVOLUTION
The second important point that negates Darwin’s theory is
that both concepts put forward by the theory as "evolutionary mecha-
nisms" were understood to have, in reality, no evolutionary power.
Darwin based his evolution allegation entirely on the mech-
anism of "natural selection." The importance he placed on this mech-
anism was evident in the name of his book: The Origin of Species, By

120


Means Of Natural Selection
Natural selection holds that those living things that are
stronger and more suited to the natural conditions of their habitats
will survive in the struggle for life. For example, in a deer herd under
the threat of attack by wild animals, those that can run faster will sur-
vive. Therefore, the deer herd will be comprised of faster and
stronger individuals. However, unquestionably, this mechanism will
not cause deer to evolve and transform themselves into another living
species, for instance, horses.
Therefore, the mechanism of natural selection has no evo-
lutionary power. Darwin was also aware of this fact and had to state
this in his book The Origin of Species:
Natural selection can do nothing until favourable individual differ-
ences or variations occur.8

LAMARCK'S IMPACT
So, how could these "favourable variations" occur? Darwin
tried to answer this question from the standpoint of the primitive un-
derstanding of science in his age. According to the French biologist
Lamarck, who lived before Darwin, living creatures passed on the
traits they acquired during their lifetime to the next generation and
these traits, accumulating from one generation to another, caused
new species to be formed. For instance, according to Lamarck, gi-
raffes evolved from antelopes; as they struggled to eat the leaves of
high trees, their necks were extended from generation to generation.
Darwin also gave similar examples, and in his book The
Origin of Species, for instance, said that some bears going into water
to find food transformed themselves into whales over time.9
However, the laws of inheritance discovered by Mendel and

121

PROPHET YUSUF (AS)

verified by the science of genetics that flourished in the twentieth cen-
tury, utterly demolished the legend that acquired traits were passed
on to subsequent generations. Thus, natural selection fell out of
favour as an evolutionary mechanism.

NEO-DARWINISM
AND MUTATIONS
In order to find a solution, Darwinists advanced the
"Modern Synthetic Theory," or as it is more commonly known, Neo-
Darwinism, at the end of the 1930’s. Neo-Darwinism added muta-
tions, which are distortions formed in the genes of living beings
because of external factors such as radiation or replication errors, as
the "cause of favourable variations" in addition to natural mutation.
Today, the model that stands for evolution in the world is
Neo-Darwinism. The theory maintains that millions of living beings
present on the earth formed as a result of a process whereby numer-
ous complex organs of these organisms such as the ears, eyes, lungs,
and wings, underwent "mutations," that is, genetic disorders. Yet,
there is an outright scientific fact that totally undermines this theory:
Mutations do not cause living beings to develop; on the contrary, they
always cause harm to them.
The reason for this is very simple: the DNA has a very com-
plex structure and random effects can only cause harm to it. The
American geneticist B.G. Ranganathan explains this as follows:
First, genuine mutations are very rare in nature. Secondly, most
mutations are harmful since they are random, rather than orderly
changes in the structure of genes; any random change in a highly
ordered system will be for the worse, not for the better. For exam-

122


ple, if an earthquake were to shake a highly ordered structure such
as a building, there would be a random change in the framework of
the building which, in all probability, would not be an improve-
ment.10
Not surprisingly, no mutation example, which is useful, that
is, which is observed to develop the genetic code, has been observed
so far. All mutations have proved to be harmful. It was understood
that mutation, which is presented as an "evolutionary mechanism," is
actually a genetic occurrence that harms living things, and leaves
them disabled. (The most common effect of mutation on human be-
ings is cancer). No doubt, a destructive mechanism cannot be an "evo-
lutionary mechanism." Natural selection, on the other hand, "can do
nothing by itself" as Darwin also accepted. This fact shows us that
there is no "evolutionary mechanism" in nature. Since no evolution-
ary mechanism exists, neither could any imaginary process called evo-
lution have taken place.

Crippled babies who were born in the aftermath of the Chernobyl disaster. This pic-
ture reveals that mutations, which evolutionists claim have an effect on the origins
of living things, actually have disastrous effects on human beings.

123

PROPHET YUSUF (AS)

THE FOSSIL RECORD: NO SIGN OF
INTERMEDIATE FORMS
The clearest evidence that the scenario suggested by the
theory of evolution did not take place is the fossil record.
According to the theory of evolution, every living species
has sprung from a predecessor. A previously existing species turned
into something else in time and all species have come into being in
this way. According to the theory, this transformation proceeds grad-
ually over millions of years.
Had this been the case, then numerous intermediary species
should have existed and lived within this long transformation period.
For instance, some half-fish/half-reptiles should have lived
in the past which had acquired some reptilian traits in addition to the
fish traits they already had. Or there should have existed some reptile-
birds, which acquired some bird traits in addition to the reptilian
traits they already had. Since these would be in a transitional phase,
they should be disabled, defective, crippled living beings.
Evolutionists refer to these imaginary creatures, which they believe to
have lived in the past, as "transitional forms."
If such animals had really existed, there should be millions
and even billions of them in number and variety. More importantly,
the remains of these strange creatures should be present in the fossil
record. In The Origin of Species, Darwin explained:
If my theory be true, numberless intermediate varieties, linking
most closely all of the species of the same group together must as-
suredly have existed... Consequently, evidence of their former ex-
istence could be found only amongst fossil remains.11

124

LIVING FOSSILS REFUTE EVOLUTION

450-million-
year-old horse-
shoe crab from
the Ordovician
Period.

150-200-mil-
lion-year-old
dragonfly fossil
from the recent
Jurassic Period.

100-150-mil-
lion-year-old
fossil shrimp
from the
L.Cretaceous
Period.

The fossil record is a great barricade in front of the theory of evolution. The
fossil record shows that living species emerged suddenly and fully-formed
without any evolutionary transitional form between them. This fact is evi-
dence that species are created separately.

PROPHET YUSUF (AS)

The theory of evolution claims that living species gradually evolved from one
another. The fossil record, however, explicitly falsifies this claim. For exam-
ple, in the Cambrian Period, some 550 million years ago, tens of totally dis-
tinct living species emerged suddenly. These living beings depicted in the
above picture have very complex structures. This fact, referred to as the
"Cambrian Explosion" in scientific literature is plain evidence of creation.

126


DARWIN'S HOPES SHATTERED
However, although evolutionists have been making strenu-
ous efforts to find fossils since the middle of the nineteenth century all
over the world, no transitional forms have yet been uncovered. All the
fossils unearthed in excavations showed that, contrary to the expecta-
tions of evolutionists, life appeared on earth all of a sudden and fully-
formed.
One famous British paleontologist, Derek V. Ager, admits
this fact, even though he is an evolutionist:
The point emerges that if we examine the fossil record in detail,
whether at the level of orders or of species, we find over and over
again not gradual evolution, but the sudden explosion of one
group at the expense of another.12
This means that in the fossil record, all living species sud-
denly emerge as fully formed, without any intermediate forms in be-
tween. This is just the opposite of Darwin’s assumptions. Also, it is
very strong evidence that living things are created. The only explana-
tion of a living species emerging suddenly and complete in every de-
tail without any evolutionary ancestor can be that this species was
created. This fact is admitted also by the widely known evolutionist
biologist Douglas Futuyma:
Creation and evolution, between them, exhaust the possible expla-
nations for the origin of living things. Organisms either appeared
on the earth fully developed or they did not. If they did not, they
must have developed from pre-existing species by some process of
modification. If they did appear in a fully developed state, they
must indeed have been created by some omnipotent intelligence. 13
Fossils show that living beings emerged fully developed and
in a perfect state on the earth. That means that "the origin of species"

127

PROPHET YUSUF (AS)

is, contrary to Darwin’s supposition, not evolution but creation.

THE TALE OF HUMAN EVOLUTION
The subject most often brought up by the advocates of the
theory of evolution is the subject of the origin of man. The Darwinist
claim holds that the modern men of today evolved from some kind of
ape-like creatures. During this alleged evolutionary process, which is
supposed to have started 4-5 million years ago, it is claimed that there
existed some "transitional forms" between modern man and his an-
cestors. According to this completely imaginary scenario, four basic
"categories" are listed:
1. Australopithecus
2. Homo habilis
3. Homo erectus
4. Homo sapiens
Evolutionists call the so-called first ape-like ancestors of men
"Australopithecus" which means "South African ape." These liv-
ing beings are actually nothing but an old ape species that has be-
come extinct. Extensive research done on various Australopithecus
specimens by two world famous anatomists from England and the
USA, namely, Lord Solly Zuckerman and Prof. Charles Oxnard,
has shown that these belonged to an ordinary ape species that be-
came extinct and bore no resemblance to humans.14
Evolutionists classify the next stage of human evolution as
"homo," that is "man." According to the evolutionist claim, the
living beings in the Homo series are more developed than
Australopithecus. Evolutionists devise a fanciful evolution scheme
by arranging different fossils of these creatures in a particular
order. This scheme is imaginary because it has never been proved

128


The most important element of the propaganda campaign evo-
lutionists conduct by means of the media is the way the utterly
fictitious heroes of their accounts are depicted as ape-like crea-
tures. The aim behind these imaginary representations, that
rest on no scientific basis whatsoever, is to misinform the pub-
lic and lead them to believe in evolution.

that there is an evolutionary relation between these different
classes. Ernst Mayr, one of the most important proponents of the
theory of evolution in the twentieth century, contends in his book
One Long Argument that "particularly historical [puzzles] such as
the origin of life or of Homo sapiens, are extremely difficult and
may even resist a final, satisfying explanation."15
By outlining the link chain as "Australopithecus > Homo habilis >
Homo erectus > Homo sapiens," evolutionists imply that each of
these species is one another’s ancestor. However, recent findings

129

PROPHET YUSUF (AS)

of paleoanthropologists have revealed that Australopithecus,
Homo habilis and Homo erectus lived at different parts of the
world at the same time.16
Moreover, a certain segment of humans classified as Homo erectus

130


have lived up until very modern times. Homo sapiens nean-
darthalensis and Homo sapiens sapiens (modern man) co-existed
in the same region.17
This situation apparently indicates the invalidity of the
claim that they are ancestors of one another. A paleontologist from
Harvard University, Stephen Jay Gould, explains this deadlock of the
theory of evolution although he is an evolutionist himself:
What has become of our ladder if there are three coexisting lin-
eages of hominids (A. africanus, the robust australopithecines, and
H. habilis), none clearly derived from another? Moreover, none of
the three display any evolutionary trends during their tenure on
earth.18
Put briefly, the scenario of human evolution, which is
sought to be upheld with the help of various drawings of some "half
ape, half human" creatures appearing in the media and course books,
that is, frankly, by means of propaganda, is nothing but a tale with no
scientific foundation.
Lord Solly Zuckerman, one of the most famous and re-
spected scientists in the U.K., who carried out research on this subject
for years, and particularly studied Australopithecus fossils for 15
years, finally concluded, despite being an evolutionist himself, that
there is, in fact, no such family tree branching out from ape-like crea-
tures to man.
Zuckerman also made an interesting "spectrum of science."
He formed a spectrum of sciences ranging from those he considered
scientific to those he considered unscientific. According to
Zuckerman’s spectrum, the most "scientific" that is, depending on
concrete data fields of science are chemistry and physics. After them
come the biological sciences and then the social sciences. At the far

131

PROPHET YUSUF (AS)

end of the spectrum, which is the part considered to be most "unsci-
entific," are "extra-sensory perception" concepts such as telepathy
and sixth sense—and finally "human evolution." Zuckerman explains
his reasoning:
We then move right off the register of objective truth into those
fields of presumed biological science, like extrasensory perception
or the interpretation of man’s fossil history, where to the faithful
[evolutionist] anything is possible—and where the ardent believer
[in evolution] is sometimes able to believe several contradictory
things at the same time.19
The tale of human evolution boils down to nothing but the
prejudiced interpretations of some fossils unearthed by certain peo-
ple, who blindly adhere to their theory.

TECHNOLOGY IN THE EYE AND
THE EAR
Another subject that remains unanswered by evolutionary
theory is the excellent quality of perception in the eye and the ear.
Before passing on to the subject of the eye, let us briefly an-
swer the question of "how we see." Light rays coming from an object
fall oppositely on the retina of the eye. Here, these light rays are
transmitted into electric signals by cells and they reach a tiny spot at
the back of the brain called the centre of vision. These electric signals
are perceived in this centre of the brain as an image after a series of
processes. With this technical background, let us do some thinking.
The brain is insulated from light. That means that the in-
side of the brain is completely dark, and light does not reach the loca-
tion where the brain is situated. The place called the centre of vision
is a completely dark place where no light ever reaches; it may even be

132


the darkest place you have ever known. However, you observe a lumi-
nous, bright world in this pitch darkness.
The image formed in the eye is so sharp and distinct that
even the technology of the twentieth century has not been able to at-
tain it. For instance, look at the book you are reading, your hands with
which you are holding it, then lift your head and look around you.
Have you ever seen such a sharp and distinct image as this one at any
other place? Even the most developed television screen produced by
the greatest television producer in the world cannot provide such a
sharp image for you. This is a three-dimensional, coloured, and ex-
tremely sharp image. For more than 100 years, thousands of engi-
neers have been trying to achieve this sharpness. Factories, huge

133

PROPHET YUSUF (AS)

premises were established, much research has been done, plans and
designs have been made for this purpose. Again, look at a TV screen
and the book you hold in your hands. You will see that there is a big
difference in sharpness and distinction. Moreover, the TV screen
shows you a two-dimensional image, whereas with your eyes, you
watch a three-dimensional perspective with depth.
For many years, ten of thousands of engineers have tried to
make a three-dimensional TV, and achieve the vision quality of the
eye. Yes, they have made a three-dimensional television system but it
is not possible to watch it without putting on glasses; moreover, it is
only an artificial three-dimension. The background is more blurred,
the foreground appears like a paper setting. Never has it been possible
to produce a sharp and distinct vision like that of the eye. In both the
camera and the television, there is a loss of image quality.
Evolutionists claim that the mechanism producing this
sharp and distinct image has been formed by chance. Now, if some-
body told you that the television in your room was formed as a result
of chance, that all its atoms just happened to come together and make
up this device that produces an image, what would you think? How
can atoms do what thousands of people cannot?
If a device producing a more primitive image than the eye
could not have been formed by chance, then it is very evident that the
eye and the image seen by the eye could not have been formed by
chance. The same situation applies to the ear. The outer ear picks up
the available sounds by the auricle and directs them to the middle ear;
the middle ear transmits the sound vibrations by intensifying them;
the inner ear sends these vibrations to the brain by translating them
into electric signals. Just as with the eye, the act of hearing finalises in

134


the centre of hearing in the brain.
The situation in the eye is also true for the ear. That is, the
brain is insulated from sound just like it is from light: it does not let
any sound in. Therefore, no matter how noisy is the outside, the in-
side of the brain is completely silent. Nevertheless, the sharpest
sounds are perceived in the brain. In your brain, which is insulated
from sound, you listen to the symphonies of an orchestra, and hear all
the noises in a crowded place. However, if the sound level in your
brain was measured by a precise device at that moment, it would be
seen that a complete silence is prevailing there.
As is the case with imagery, decades of effort have been
spent in trying to generate and reproduce sound that is faithful to the
original. The results of these efforts are sound recorders, high-fidelity
systems, and systems for sensing sound. Despite all this technology
and the thousands of engineers and experts who have been working
on this endeavour, no sound has yet been obtained that has the same
sharpness and clarity as the sound perceived by the ear. Think of the
highest-quality HI-FI systems produced by the biggest company in
the music industry. Even in these devices, when sound is recorded
some of it is lost; or when you turn on a HI-FI you always hear a hiss-
ing sound before the music starts. However, the sounds that are the
products of the technology of the human body are extremely sharp
and clear. A human ear never perceives a sound accompanied by a
hissing sound or with atmospherics as does HI-FI; it perceives sound
exactly as it is, sharp and clear. This is the way it has been since the
creation of man.
So far, no visual or recording apparatus produced by man
has been as sensitive and successful in perceiving sensory data as are

135

PROPHET YUSUF (AS)

the eye and the ear.
However, as far as seeing and hearing are concerned, a far
greater truth lies beyond all this.

TO WHOM DOES
THE CONSCIOUSNESS
THAT SEES AND HEARS
WITHIN THE BRAIN BELONG?
Who is it that watches an alluring world in the brain, listens
to symphonies and the twittering of birds, and smells the rose?
The stimulations coming from the eyes, ears, and nose of a
human being travel to the brain as electro-chemical nervous impulses.
In biology, physiology, and biochemistry books, you can find many
details about how this image forms in the brain. However, you will
never come across the most important fact about this subject: Who is
it that perceives these electro-chemical nervous impulses as images,
sounds, odours and sensory events in the brain? There is a conscious-
ness in the brain that perceives all this without feeling any need for
eye, ear, and nose. To whom does this consciousness belong? There is
no doubt that this consciousness does not belong to the nerves, the fat
layer and neurons comprising the brain. This is why Darwinist-mate-
rialists, who believe that everything is comprised of matter, cannot
give any answer to these questions.
For this consciousness is the spirit created by Allah. The
spirit needs neither the eye to watch the images, nor the ear to hear
the sounds. Furthermore, nor does it need the brain to think.
Everyone who reads this explicit and scientific fact should

136


Someone who looks at a seal perceives it in his brain. Similarly, it is in
his brain that he investigates and examines the features of that creature
he sees in his brain. The things he learns reveal to him the perfection of
Allah's creation and the superiority of His wisdom and knowledge.

ponder on Almighty Allah, should fear Him and seek refuge in Him,
He Who squeezes the entire universe in a pitch-dark place of a few
cubic centimetres in a three-dimensional, coloured, shadowy, and lu-
minous form.

A MATERIALIST FAITH
The information we have presented so far shows us that the
theory of evolution is a claim clearly at variance with scientific find-
ings. The theory’s claim regarding the origin of life is inconsistent

137

PROPHET YUSUF (AS)

with science, the evolutionary mechanisms it proposes have no evolu-
tionary power, and fossils demonstrate that the intermediate forms
required by the theory never existed. So, it certainly follows that the
theory of evolution should be pushed aside as an unscientific idea.
This is how many ideas such as the earth-centered universe model
have been taken out of the agenda of science throughout history.
However, the theory of evolution is pressingly kept on the
agenda of science. Some people even try to represent criticisms di-
rected against the theory as an "attack on science." Why?
The reason is that the theory of evolution is an indispens-
able dogmatic belief for some circles. These circles are blindly de-
voted to materialist philosophy and adopt Darwinism because it is the
only materialist explanation that can be put forward for the workings
of nature.
Interestingly enough, they also confess this fact from time
to time. A well known geneticist and an outspoken evolutionist,
Richard C. Lewontin from Harvard University, confesses that he is
"first and foremost a materialist and then a scientist":
It is not that the methods and institutions of science somehow
compel us accept a material explanation of the phenomenal world,
but, on the contrary, that we are forced by our a priori adherence
to material causes to create an apparatus of investigation and a set
of concepts that produce material explanations, no matter how
counter-intuitive, no matter how mystifying to the uninitiated.
Moreover, that materialism is absolute, so we cannot allow a
Divine Foot in the door.20
These are explicit statements that Darwinism is a dogma
kept alive just for the sake of adherence to the materialist philosophy.
This dogma maintains that there is no being save matter. Therefore,

138


it argues that inanimate, unconscious matter created life. It insists that
millions of different living species; for instance, birds, fish, giraffes,
tigers, insects, trees, flowers, whales and human beings originated as a
result of the interactions between matter such as the pouring rain, the
lightning flash, etc., out of inanimate matter. This is a precept con-
trary both to reason and science. Yet Darwinists continue to defend it
just so as "not to allow a Divine Foot in the door."
Anyone who does not look at the origin of living beings
with a materialist prejudice will see this evident truth: All living be-
ings are works of a Creator, Who is All-Powerful, All-Wise and All-
Knowing. This Creator is Allah, Who created the whole universe
from non-existence, designed it in the most perfect form, and fash-
ioned all living beings.

THE THEORY OF EVOLUTION
IS THE MOST POTENT SPELL
IN THE WORLD
It needs to be made clear that anyone free of prejudice and
the influence of any particular ideology, who uses only his reason and
logic, will clearly understand that belief in the theory of evolution,
which brings to mind the superstitions of societies with no knowledge
of science or civilization, is quite impossible.
As has been explained above, those who believe in the the-
ory of evolution think that a few atoms and molecules thrown into a
huge vat could produce thinking, reasoning professors, university stu-
dents, scientists such as Einstein and Galileo, artists such as
Humphrey Bogart, Frank Sinatra and Pavarotti, as well as antelopes,
lemon trees and carnations. Moreover, the scientists and professors

139

PROPHET YUSUF (AS)

who believe in this nonsense are educated people. That is why it is
quite justifiable to speak of the theory of evolution as "the most po-
tent spell in history." Never before has any other belief or idea so
taken away peoples’powers of reason, refused to allow them to think
intelligently and logically and hidden the truth from them as if they
had been blindfolded. This is an even worse and unbelievable blind-
ness than the Egyptians worshipping the Sun God Ra, totem worship
in some parts of Africa, the people of Saba worshipping the Sun, the
tribe of the Prophet Ibrahim worshipping idols they had made with
their own hands or the people of the Prophet Musa worshipping the
Golden Calf.
In fact, this situation is a lack of reason pointed to by Allah
in the Qur’an. He reveals in many verses that some peoples’minds will
be closed and that they will be powerless to see the truth. Some of
these verses are as follows:

As for those who disbelieve, it makes no differ -
ence to them whether you warn them or do not
warn them, they will not believe. Allah has
sealed up their hearts and hearing and over
their eyes is a blindfold. They will have a terri -
ble punishment. (Surat al-Baqara: 6-7)

… They have hearts they do not understand
with. They have eyes they do not see with. They
have ears they do not hear with. Such people
are like cattle. No, they are even further astray!
They are the unaware. (Surat al-A'raf: 179)

140


Even if We opened up to them a door into
heaven, and they spent the day ascending
through it, they would only say, "Our eyesight
is befuddled! Or rather we have been put
under a spell!" (Surat al-Hijr: 14-15)

Words cannot express just how astonishing it is that this
spell should hold such a wide community in thrall, keep people from
the truth, and not be broken for 150 years. It is understandable that
one or a few people might believe in impossible scenarios and claims
full of stupidity and illogicality. However, "magic" is the only possible
explanation for people from all over the world believing that uncon-
scious and lifeless atoms suddenly decided to come together and form
a universe that functions with a flawless system of organization, disci-
pline, reason and consciousness, the planet Earth with all its features
so perfectly suited to life, and living things full of countless complex
systems.
In fact, Allah reveals in the Qur’an in the incident of the
Prophet Musa and Pharaoh that some people who support atheistic
philosophies actually influence others by magic. When Pharaoh was
told about the true religion, he told the Prophet Musa to meet with
his own magicians. When the Prophet Musa did so, he told them to
demonstrate their abilities first. The verses continue:

He said, "You throw." And when they threw,
they cast a spell on the people's eyes and caused
them to feel great fear of them. They produced an
extremely powerful magic. (Surat al-A'raf: 116)

141

PROPHET YUSUF (AS)

As we have seen, Pharaoh’s magicians were able to deceive
everyone, apart from the Prophet Musa and those who believed in him.
However, the evidence put forward by the Prophet Musa broke that
spell, or "swallowed up what they had forged" as the verse puts it.

We revealed to Musa, "Throw down your
staff." And it immediately swallowed up what
they had forged. So the Truth took place and
what they did was shown to be false. (Surat al-
A'raf: 117-119)

As we can see from that verse, when it was realized that what
these people who had first cast a spell over others had done was just an
illusion, they lost all credibility. In the present day too, unless those
who under the influence of a similar spell believe in these ridiculous
claims under their scientific disguise and spend their lives defending
them abandon them, they too will be humiliated when the full truth
emerges and the spell is broken. In fact, Malcolm Muggeridge, an
atheist philosopher and supporter of evolution admitted he was wor-
ried by just that prospect:
I myself am convinced that the theory of evolution, especially the
extent to which it’s been applied, will be one of the great jokes in
the history books in the future. Posterity will marvel that so very
flimsy and dubious an hypothesis could be accepted with the in-
credible credulity that it has.21
That future is not far off: On the contrary, people will soon
see that "chance" is not a god, and will look back on the theory of evo-
lution as the worst deceit and the most terrible spell in the world.
That spell is already rapidly beginning to be lifted from the shoulders

142


of people all over the world. Many people who see the true face of the
theory of evolution are wondering with amazement how it was that
they were ever taken in by it.

They said "Glory be to You!
We have no knowledge except what
You have taught us. You are
the All-Knowing, the All-Wise."
(Surat al-Baqara: 32)

143

PROPHET YUSUF (AS)

NOTES
1. Hugh Ross, The Fingerprint of God, p. 50
2. Sidney Fox, Klaus Dose, Molecular Evolution and The Origin of Life, W.H. Freeman and
Company, San Francisco, 1972, p. 4
3. Alexander I. Oparin, Origin of Life, Dover Publications, NewYork, 1936, 1953 (reprint), p. 196.
4. "New Evidence on Evolution of Early Atmosphere and Life", Bulletin of the American
Meteorological Society, vol 63, November 1982, pp. 1328-1330
5. Stanley Miller, Molecular Evolution of Life: Current Status of the Prebiotic Synthesis of Small
Molecules, 1986, p. 7
6. Jeffrey Bada, Earth, February 1998, p. 40
7. Leslie E. Orgel, "The Origin of Life on Earth«, Scientific American", vol. 271, October 1994, p.
78
8. Charles Darwin, The Origin of Species by Means of Natural Selection, The Modern Library, New
York, p. 127
9. Charles Darwin, The Origin of Species: A Facsimile of the First Edition, Harvard University Press,
1964, p. 184
10. B. G. Ranganathan, Origins?, Pennsylvania: The Banner Of Truth Trust, 1988, p. 7.
11. Charles Darwin, The Origin of Species: A Facsimile of the First Edition, Harvard University
Press, 1964, p. 179
12. Derek A. Ager, "The Nature of the Fossil Record", Proceedings of the British Geological
Association, vol 87, 1976, p. 133
13. Douglas J. Futuyma, Science on Trial, Pantheon Books, New York, 1983. p. 197
14. Solly Zuckerman, Beyond The Ivory Tower, Toplinger Publications, New York, 1970, pp. 75-94;
Charles E. Oxnard, "The Place of Australopithecines in Human Evolution: Grounds for Doubt",
Nature, vol 258, p. 389
15. "Could science be brought to an end by scientists' belief that they have final answers or by
society's reluctance to pay the bills?" Scientific American, December 1992, p. 20
16. Alan Walker, Science, vol. 207, 7 March 1980, p. 1103; A. J. Kelso, Physical Antropology, 1st ed.,
J. B. Lipincott Co., New York, 1970, p. 221; M. D. Leakey, Olduvai Gorge, vol. 3, Cambridge
University Press, Cambridge, 1971, p. 272
17. Jeffrey Kluger, "Not So Extinct After All: The Primitive Homo Erectus May Have Survived
Long Enough To Coexist With Modern Humans", Time, 23 December 1996
18.- S. J. Gould, Natural History, vol. 85, 1976, p. 30
19. Solly Zuckerman, Beyond The Ivory Tower, p. 19
20. Richard Lewontin, "The Demon-Haunted World", The New York Review of Books, January 9,
1997, p. 28
21. Malcolm Muggeridge, The End of Christendom, Grand Rapids: Eerdmans, 1980, p. 43

Prophet Yusuf

More Related Content

What's hot (15)

Viewers also liked (20)

Similar to Prophet Yusuf (20)

More from Abdullah Baspren (20)

Recently uploaded (20)

Prophet Yusuf