Author: Abdul Hai Lay'yan
The Divine Education Model in the Family of the Prophets (part 68)
Lesson Twelve: Prophet Yusuf (peace be upon him) — A Model for Leaders of Social Reform
During his time in prison, Prophet Yusuf (peace be upon him) was a perfect example of a successful caller to goodness and, in today’s terms, an outstanding social worker.
In his behavior, he was the best example for all prisoners. In cooperation and kindness, he stood beside them: he showed mercy to the distressed, visited the sick, helped the needy, and respected the rights of every human being. [1]
He cared about the conditions of the prisoners and their way of life, and he understood the reasons that had led them to prison. Then he gave hope to the hopeless, made the hardship of prison easier for them, brought light into the darkness of prison life, and revived hope in their hearts.
Ibn Kathir (may Allah have mercy on him) writes that Yusuf (peace be upon him) became well known in prison for his generosity, trustworthiness, truthfulness, good character, frequent worship, skill in interpreting dreams, kindness to prisoners, visiting the sick, and protecting their rights. [2]
These qualities were so clear in him that the prisoners testified to his goodness. The two young men who came to him to ask about their dreams said: “إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ” Translation: “We see that you are among the doers of good.”
Al-Tabari narrates from Qatadah that the meaning of Yusuf’s goodness was that he treated the sick, comforted the sad, and strove for the sake of his Lord. When he entered prison, he met people whose hope was gone and whose suffering was severe. He used to say to them: Rejoice, be patient, you will be rewarded; this suffering is not without reward. [3]
In this way, Yusuf (peace be upon him) became a unique pioneer in social service. Long before the idea of “social care” appeared in human history, he applied its practical model inside prisons. It can be said that he was the first to lay the foundations of social service in prisons and similar institutions.
More important than all of this was the deep spirit of love, compassion, and care that filled his heart toward the prisoners.
When the two young men told him their dreams, and he knew that one of them would soon die, he wanted that person’s death to be joined with faith in one God. For this reason, he did not immediately explain the dreams. First, he explained the truthfulness and honesty of his message, then he called them—and all the prisoners—to Tawhid (belief in one God).
He clearly showed that true religion is the worship of one God, and that anything else is false worship that does not agree with human reason. [4]
Al-Tabari narrates from Qatadah that when Yusuf (peace be upon him) knew that one of them would be killed, he invited him to faith and to preparing for the Hereafter. [5] This is the meaning of the verse: “أَأَرْبَابٌ مُّتَفَرِّقُونَ خَيْرٌ أَمِ اللَّهُ الْوَاحِدُ الْقَهَّارُ” [6] Translation: “Are many different lords better, or Allah, the One, the All-Powerful?”
How great was his love for society!
How deep was his care for people!
How great was his sacrifice in serving others!
Although Yusuf (peace be upon him) lived in the same conditions as other prisoners and had no special resources, he did not focus on himself. Instead, he devoted all his effort to saving the moral and spiritual lives of the prisoners. This is the social and educational spirit that everyone who takes responsibility in social reform must have.
Lesson Thirteen: People with Pure Souls Never Trade Their Honor for Anything
The story of Prophet Yusuf (peace be upon him) contains a great lesson about protecting honor, good reputation, and human dignity—an honor that does not allow false blame to stain a person.
Yusuf (peace be upon him), that oppressed and innocent prophet who spent long years in the darkness of prison without committing any crime, was ordered to be released and invited to meet the king. Yet he did not rush out of prison, nor was he satisfied with the good news. With strength and dignity, he said that he would not leave prison until the truth was made clear and his innocence was proven.
He said to the king’s messenger: I will not come out until the truth about what I was falsely accused of is known.
The Qur’an refers to this moment: “وَقَالَ الْمَلِكُ ائْتُونِي بِهِ فَلَمَّا جَاءَهُ الرَّسُولُ قَالَ ارْجِعْ إِلَى رَبِّكَ فَاسْأَلْهُ مَا بَالُ النِّسْوَةِ الَّاتِي قَطَّعْنَ أَيْدِيَهُنَّ” [7] Translation: “And the king said: Bring him to me. When the messenger came to him, he said: Return to your lord and ask him about the women who cut their hands.”
After the king investigated the matter, the women—including the wife of the minister—confessed their wrongdoing, and Yusuf’s innocence became clear to everyone. Only then did Yusuf (peace be upon him) leave prison—honored, pure, and dignified. He did not want anyone to say that he had been imprisoned for a crime or that his freedom was only a favor from the king.
There is a fine point here in the Qur’an. When the king first learned about Yusuf’s knowledge and skill in interpreting dreams, he said: Bring him to me. But when Yusuf’s purity, honesty, and chastity were proven, the king changed his words and said: Bring him to me so that I may take him as my close adviser. [8]
This change shows that after Yusuf’s innocence was proven, the king recognized his moral greatness, dignity, and self-respect. Yusuf (peace be upon him) refused to leave prison without clearing his name, and this shows the firmness of a noble person in protecting honor.
How good it would be if many people today—who humiliate themselves before rulers while they are innocent and free—would read this story. Those who lower themselves for a look of approval or a word of praise should know that dignity, honor, and independence bring far greater benefit, even in material terms, than flattery and hypocrisy.
If only they would read the Qur’an and understand the story of Yusuf (peace be upon him), they would know that honor, dignity, and self-respect are treasures that must never be sacrificed. [9]
Continues…
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References:
[1]. Muhammad al-Sayyid al-Wakil, Views on the Best of Stories, Vol. 1, p. 392.
[2]. Ibn Kathir, Tafsir al-Qur’an al-Azim, Vol. 2, p. 477.
[3]. Al-Tabari, Jami‘ al-Bayan, Vol. 12, p. 216.
[4]. Muhammad al-Sayyid al-Wakil, Views on the Best of Stories, Vol. 1, p. 394.
[5]. Al-Tabari, Jami‘ al-Bayan, Vol. 12, p. 219.
[6]. Yusuf: 39.
[7]. Yusuf: 50.
[8]. Afif ‘Abd al-Fattah Tabbara, With the Prophets in the Qur’an, p. 193.
[9]. Sayyid Qutb, Fi Zilal al-Qur’an, Vol. 4, pp. 2004–2005.
