The Divine Education Model in the Family of the Prophets (part 67)
Lesson Eight: Hatred and Envy Between Brothers Cause Deception and the Severing of Kinship Ties
The decision of the brothers of Yusuf (PBUH) to plot against him, despite him having committed no sin, was in reality a form of severing the ties of kinship and cutting off family relations. Severing kinship ties causes a person’s deeds not to be accepted. Whoever maintains kinship ties, Allah maintains ties with him; and whoever severs kinship ties, Allah severs ties with him. It is narrated from Abu Hurayrah (RA) that the Messenger of Allah (PBUH) said: “Allah created all creation, and when He finished the creation, the kindness stood up and said: This is the place of one who seeks refuge with You from severing the ties of kinship. Allah said: Are you not pleased that I maintain ties with whoever maintains ties with you and sever ties with whoever severs you? The kindness said: Yes. Allah said: That right is for you.” [1]
From what has preceded, it becomes clear that hatred and envy were the cause of the great sins committed by the brothers of Yusuf (PBUH). Satan whispered to them and diverted them from the path upon which their father had raised them—truthfulness, kindness to parents, and maintaining kinship ties.
Although Ya‘qub (PBUH) had raised his children upon noble character and praiseworthy qualities, the enmity of Satan toward mankind caused them to be led onto an incorrect path.
Nevertheless, it is necessary to pay attention to the point that fathers and mothers must accustom their children from an early age to good morals and keep them away from ugly and reprehensible traits, so that children grow up upon noble character and avoid bad and reprehensible behavior. Therefore, it is necessary that parents themselves be practical role models for their children; because if they advise their children to do things that they themselves do not practice, their words will have no effect or benefit.
Lesson Nine: A Mentor Must Be Alert and Not Immediately Believe Every Cry or Complaint
A person’s crying is not always evidence of his truthfulness, because crying may be artificial and pretended, just as the brothers of Yusuf (PBUH) put on false crying.
This teaches us that a judge, a mentor, or parents should not issue a judgment merely by hearing the words of one side; rather, they must listen to the statements of both sides, because some people possess a strange ability to present truth as falsehood and falsehood as truth. For this reason, Allah the Exalted says: “یا أَیهَا الَّذِینَ آمَنُوا إِن جَاءكُمْ فَاسِقٌ بِنَبَأٍ فَتَبَینُوا أَن تُصِیبُوا قَوْماً بِجَهَالَةٍ فَتُصْبِحُوا عَلَى مَا فَعَلْتُمْ نَادِمِینَ” [2] Translation: “O you who believe! If a wicked person brings you any news, then verify it, lest you harm a people out of ignorance and then become regretful for what you have done.”
Also, in an authentic hadith narrated by al-Bukhari and Muslim (with the wording from Muslim), it is reported from Umm Salamah (RA) that the Messenger of Allah (PBUH) said: “When he heard the clamor of two disputing parties at the door of his chamber, he came out and said: I am only a human being. Litigants come to me, and perhaps some of them are more eloquent and persuasive in presenting their case than others, so I think he is truthful and I rule in his favor. But whoever I judge in his favor at the expense of his Muslim brother, granting him something that is not rightfully his, then I am only cutting for him a piece of Fire. So let him either take it or leave it.” [3]
Lesson Ten: The Legitimacy of Competition and Entertainment for Children and Adults
The divine laws have permitted competition and play for both the young and the old, on the condition that it does not distract a person from the remembrance of Allah and prayer, and that it does not contradict the pure Sharia of Islam.
Ibn al-‘Arabi says: Competition in the Sharia is an established ruling and a good custom, and it is a means of preparation for warfare. The Prophet (PBUH) raced twice with ‘A’ishah (RA)[4] . In the first race, ‘A’ishah (RA) outran the Prophet (PBUH). Later, when she gained some weight and they raced again, the Prophet (PBUH) outran her and said: “This one is for that one.” [5]
Lesson Eleven: The Necessity for Parents and Educators to Benefit from the Story of Prophet Yusuf (PBUH) in Raising Generations upon Chastity and Purity
It is obligatory upon fathers, mothers, educators, and callers to Allah to acquaint both sons and daughters with the meaning of chastity, to firmly root it in their hearts, and to present the story of Prophet Yusuf (PBUH) as the best example of purity and modesty.
They should explain to them how the wife of the ‘Aziz of Egypt invited him to sin, yet despite all the motives for sin being present, he firmly kept away from it and rejected her request.
Among the motives that were present, yet Yusuf (PBUH) still chose chastity, were the following:
• He was young and at the threshold of maturity.
• He was in a land of exile, far from his family.
• He was a servant in the house of the ‘Aziz of Egypt.
• It was the wife of the ‘Aziz who invited him to herself, whereas usually the woman is sought, not the seeker.
• She was a woman of status and beauty.
• The house was secluded, and no one was present except the two of them.
• She locked the doors to ensure complete privacy, increasing the inclination of the human soul.
• She fully displayed her beauty before him.
Despite all these attractions (which resisting them is usually difficult for a human being), Prophet Yusuf (PBUH), at the peak of his youth and at a time of intense desire, while being in the house of that very woman and under her authority; and if he had opposed her he might have been harmed; still clung firmly to chastity.
On the other hand, had he submitted, no one would have known about it, because:
• the wife of the ‘Aziz herself was the one seeking it,
• she had dismissed the attendants,
• she had locked the doors,
• and Yusuf (PBUH) was a servant of the house, so his coming and going was natural.
Nevertheless, Yusuf (PBUH) decisively rejected everything and proclaimed aloud:
«مَعَاذَ اللّهِ» “I seek refuge in Allah.”
This was a principle upon which his father had raised him: an upbringing that warned against Satan, sought refuge in Allah, fled from sin, and drew close to obedience. In addition to chastity, he also demonstrated loyalty when he said: «إِنَّهُ رَبِّی أَحْسَنَ مَثْوَای» Translation: “Indeed, he is my master who has given me good residence; how then could I betray him?”
He then advised the woman to desist from this shameful act and to fear the consequences of wrongdoing, but she did not listen and persisted in her misguidance.
This luminous scene of chastity, loyalty, and the dignified steadfastness of Yusuf (PBUH) in the face of sin should always remain present in the minds of educators and young people: in the minds of educators so that they transmit it to generations, and in the minds of youth so that whenever Satan seeks to adorn indecency for them, they remember Yusuf (PBUH) and restrain themselves.
Today as well, when a young person sees a provocative image in a magazine, watches something on television, or encounters an inappropriate scene, he should recall the example of Yusuf (PBUH). [6]
It should also not be forgotten that all of this chastity and purity was the result of divine vigilance that awareness which restrained Yusuf (PBUH) from sin.
His stance was not limited merely to rejecting the request of the wife of the ‘Aziz. When she allied herself with the women of the city and all of them threatened Yusuf (PBUH) that if he did not submit he would be imprisoned, he again turned away with dignity and said: “My Lord, prison is more beloved to me than that to which they invite me.”
This should be the slogan of every caller to Allah and every Muslim: when one is faced with a choice between worldly comfort accompanied by sin and worldly hardship accompanied by obedience, he must choose the path of Yusuf (PBUH).
Thus, whenever a Muslim faces such a trial, he must immediately choose obedience to Allah and be, in heart and tongue, like Yusuf (PBUH).
