Sections
< All Topics
Print

12. HAZRAT YUSUF ( علیہ السلام ) [Prophet Joseph]

  Hazrat Yusuf ( علیہ السلام)

 

Ahsan-ul-Qasas

 

Allah Ta’aala ne Hazrat Yaqoob ( علیہ السلام) ko Husun-o-Jamal kay paikar, Sabar-o-Subaat kay mujasimay aur Afwu-o-Darguzar kay azeem alambardaar bete Hazrat Yusuf ( علیہ السلام) ataa farmaye aur unhain Mansab-e-Nubuwwat say sarfaraaz kiya.

Allah Ta’aala ne aap ki shaan mein Quran Majeed ki aik poori surat naazil farmayi hai taakeh log us par ghor karain aur us mein jo hikmatain, Naseehatain, Aadab aur masail hain, Unhain samjhain. Irshad-e-Baari Ta’aala hai:

 

الۗرٰ   ۣ تِلْكَ اٰيٰتُ الْكِتٰبِ الْمُبِيْنِ    Ǻ۝ۣاِنَّآ اَنْزَلْنٰهُ قُرْءٰنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُوْنَ  Ą۝نَحْنُ نَقُصُّ عَلَيْكَ اَحْسَنَ الْقَصَصِ بِمَآ اَوْحَيْنَآ اِلَيْكَ ھٰذَا الْقُرْاٰنَ ڰ وَاِنْ كُنْتَ مِنْ قَبْلِهٖ لَمِنَ الْغٰفِلِيْنَ   Ǽ۝

 

“Alif Laam Raa’ Yeh Kitab-e-Roshan ki Ayatain hain. Ham ne is Quran ko arabi mein naazil kiya hai taakeh tum samjh sako. (ae paighambar!) ham is Quran kay zariy’e say jo ham ne tumhari taraf bheja hai, Tumhain aik nihayat acha qissa sunate hain aur tum us say pehle be khAbbar thay.” (Yusuf: 12/1-3)

Quran Majeed, Faseeh-o-Baleegh zubaan, Behtreen qissas aur guzashta ummam kay sahih tareen halaat batane wali azeem Kitab hai jo Nabi Aakhir-ul-Zamaan (صلی اللہ علیہ وسلم ) ko ataa howi. Is maqaam par Allah Ta’aala ne apni azeem Kitab ki tareef farmayi hai keh jo us ne apne muazzaz bande aur Rasool par faseeh arabi Zubaan mein naazil farmayi aur jo itni wazih aur salees hai keh har paak baaz, Zaheen aur aqal mand aadmi usay samjh sakta hai. Woh Aasmaan say naazil hone wali sab say muqaddas Kitab hai jo badi faseeh zuban aur wazih bayan kay sath muqaddas tareen farishtay kay zariy’e say muqaddas tareen insaan par, Muqaddas tareen maqaam par aur muqaddas tareen waqt mein naazil howi.

Agar guzashta aur aaindah zamanay kay waqee’aat hoon to Quran unhain behtreen aur wazih tareen andaaz say bayaan karta hai. Mukhtalif fehi ma’aamilaat mein sahih baat bayaan karta hai aur galat baat ki tardeed kar kay usay galat saabit kar deta hai.

Agar Awamir-o-Nawahi kay masaail hoon to Quran ka pesh kardah qanoon sab say zayada mabni bar insaaf aur wazih usoolun par mushtamil hota hai. Jaisa keh Irshad-e-Baari Ta’aala hai:

 

وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًا وَّعَدْلًا  ۭلَا مُبَدِّلَ لِكَلِمٰتِهٖ

 

“Tere Rabb kay farmaan sachayi aur insaaf mein kaamil aur mukamal hain.” (Al An’am: 5/115)

 

Yaani waqee’aat kay bayaan mein kaamil tareen haqeeqat aur Awamir-o-Nawahi mein kaamil tareen insaaf ka mazhar hain. Is ki wazahat Allah Ta’aala kay is farmaan say hoti hai:

 

نَحْنُ نَقُصُّ عَلَيْكَ اَحْسَنَ الْقَصَصِ بِمَآ اَوْحَيْنَآ اِلَيْكَ ھٰذَا الْقُرْاٰنَ ڰ وَاِنْ كُنْتَ مِنْ قَبْلِهٖ لَمِنَ الْغٰفِلِيْنَ   Ǽ۝

 

“(Ae paighambar!) Ham is Quran kay zariy’e say jo ham ne tumhari taraf  bhaija hai tumhain aik nihayat acha qissa sunate hain aur tum us say pehle be khAbbar.”  (Yusuf: 12/3)

 

Yaani aap ko wahi kay zariy’e say jo kuch bataya gaya hai, Aap is say pehle is say be khAbbar thay, Jaisa keh dosre maqaam par farmaya:

 

وَكَذٰلِكَ اَوْحَيْنَآ اِلَيْكَ رُوْحًا مِّنْ اَمْرِنَا ۭ مَا كُنْتَ تَدْرِيْ مَا الْكِتٰبُ وَلَا الْاِيْمَانُ وَلٰكِنْ جَعَلْنٰهُ نُوْرًا نَّهْدِيْ بِهٖ مَنْ نَّشَاۗءُ مِنْ عِبَادِنَا ۭ وَاِنَّكَ لَـــتَهْدِيْٓ اِلٰى صِرَاطٍ مُّسْتَقِيْمٍ    52؀ۙصِرَاطِ اللّٰهِ الَّذِيْ لَهٗ مَا فِي السَّمٰوٰتِ وَمَا فِي الْاَرْضِ ۭ اَلَآ اِلَى اللّٰهِ تَصِيْرُ الْاُمُوْرُ 53؀ۧ

 

“Aur isi tarah ham ne apne hukum say tumhari taraf  Rooh-ul-Qudus kay zariy’e say wahi bhaiji hai. Tum nah to Kitab ko jante thay aur nah iman ko lekin ham ne us ko noor banaya hai keh us say ham apne bando mein say jis ko chahte hain hidayat karte hain. Aur be shak (ae Mohammad (صلی اللہ علیہ وسلم ) aap seedhay raaste ki taraf rahnumayi karte hain (yaani) Allah ka raasta jo Aasmaanun aur Zameen ki sab cheezon ka malik hai. Dekho! Sab kaam Allah hi ki taraf lotain ge (aur wahi un mein faisla kare ga.”) (Al Shuraa: 42/52-53)

 

Aur mazeed farmaya:

 

كَذٰلِكَ نَقُصُّ عَلَيْكَ مِنْ اَنْۢبَاۗءِ مَا قَدْ سَبَقَ  ۚ وَقَدْ اٰتَيْنٰكَ مِنْ لَّدُنَّا ذِكْرًا 99۝ڻمَنْ اَعْرَضَ عَنْهُ فَاِنَّهٗ يَحْمِلُ يَوْمَ الْقِيٰمَةِ وِزْرًا ١٠٠؀ۙخٰلِدِيْنَ فِيْهِ  ۭ وَسَاۗءَ لَهُمْ يَوْمَ الْقِيٰمَةِ حِمْلًا ١٠١؁ۙ

 

“Isi tarah ham tum say woh halaat bayaan karte hain jo guzar chuke hain aur ham ne tumhain apne paas say nasihat (ki Kitab) ataa farmayi hai. Jo shaks us say mun pheray ga woh qayamat kay din (gunah ka) bojh uthaye ga aur aese log hamesha us (azaab) mein (mubtala) rahain ge aur yeh bojh qayamat kay din un kay liye bura hai.” (Taha: 20/99/102)

 

Yaani jo shaks us Quran say ai’raaz kar kay dosri Kitaboon ki perwi kare ga, Usay yeh saza mile gi.

 

Hazrat Jabir (رضی اللہ عنہ ) say riwayat hai keh Hazrat Umar ( رضی اللہ عنہ) ko Ahl-e-Kitab kay kisi aadmi say aik Kitab mil gayi. Woh usay le kar Rasoolullah ( صلی اللہ علیہ وسلم) ki khidmat mein hazir howe aur padh padh kar Nabi (صلی اللہ علیہ وسلم ) ko sunane lage. Nabi( صلی اللہ علیہ وسلم) jalal mein aa gaye aur farmaya: “Ae khatab kay bete! Kiya tum log bhi is (sharee’at) kay bare mein piragandah zehni ka shikaar ho jaye ge? Qasam hai us zaat ki, Jis kay hath mein meri jaan hai! mein tumhare paas saaf suthri roshan sharee’at le kar aaya hoon. Un (Ahl-e-Kitab) say koi cheez nah pocho. (warna us ka nateeja yeh hoga keh) woh tumhain sahih baat batayain ge, Tum usay tasleem nah karo ge ya woh tumhain galat baat batayain ge aur tum usay tasleem kar lo ge. Qasam hai us zaat ki, Jis kay hath mein meri jaan hai! Agar Moosa (علیہ السلام ) zindah hote to mera itba’a kiye baghair unhain bhi chara nah hota.” (Masnad-e-Ahmad: 3/387, Al Sunnah LIbn-e–e-Abi Aasim, Hadith: 50 ) is kay baad aap kay hukum say us tahreer ka aik aik harf mita diya gaya.

Aik aur sanad kay sath yeh Hadith Hazrat Umar ( رضی اللہ عنہ) say marwi hai. Us mein yeh alfaaz bhi hain keh Rasoolullah (صلی اللہ علیہ وسلم ) ne farmaya: “Qasam hai us zaat ki, Jis kay hath mein meri jaan hai! Agar Moosa (علیہ السلام ) tumhare andar tashreef le aain. Phir tum mujhe chod kar un ki perwi karne lago to tum gumrah ho jao ge, Tum mere hissay ki ummat ho aur mein tumhare hissay ka Nabi hoon.” (Majma-ul-Zawaid: 1/174)

 

Hazrat Yusuf (علیہ السلام ) Ka Khawab

 

Surah Yusuf ki ibtida mein Hazrat Yusuf (علیہ السلام) kay aik khawab ka tazkirah hai jis ki tabeer buhut azeem aur shaandaar sabit hoti hai. Irshad-e-Baari Ta’aala hai:

 

اِذْ قَالَ يُوْسُفُ لِاَبِيْهِ يٰٓاَبَتِ اِنِّىْ رَاَيْتُ اَحَدَ عَشَرَ كَوْكَبًا وَّالشَّمْسَ وَالْقَمَرَ رَاَيْتُهُمْ لِيْ سٰجِدِيْنَ  Ć۝قَالَ يٰبُنَيَّ لَا تَقْصُصْ رُءْيَاكَ عَلٰٓي اِخْوَتِكَ فَيَكِيْدُوْا لَكَ كَيْدًا  ۭ اِنَّ الشَّيْطٰنَ لِلْاِنْسَانِ عَدُوٌّ مُّبِيْنٌ   Ĉ۝وَكَذٰلِكَ يَجْتَبِيْكَ رَبُّكَ وَيُعَلِّمُكَ مِنْ تَاْوِيْلِ الْاَحَادِيْثِ وَيُـــتِمُّ نِعْمَتَهٗ عَلَيْكَ وَعَلٰٓي اٰلِ يَعْقُوْبَ كَمَآ اَتَمَّــهَا عَلٰٓي اَبَوَيْكَ مِنْ قَبْلُ اِبْرٰهِيْمَ وَاِسْحٰقَ  ۭ اِنَّ رَبَّكَ عَلِيْمٌ حَكِيْمٌ      Č۝ۧ

 

“Jab Yusuf ne apne walid say kaha keh abbaa jaan mein ne (khawab mein) giyara sitaroon aur suraj aur chaand ko dekha hai. Dekhta (kiya) hoon keh woh mujhe Sajdah kar rahe hain. Unhon ne kaha keh beta! Apne khawab ka zikr apne bhaiyun say nah karta. Nahi to woh tumhare haq mein koi faraib ki chaal chalain ge. Kuch shak nahi keh shetaan insaan ka khula dushman hai. Aur isi tarah Allah tumhain burgazeeda(-o-Mumtaaz) kare ga aur (khawab ki) baton ki tabeer ka ilm sikhaye ga. Aur jis tarah us ne apni nemat say pehle tumhare dada par dada Ibrahim aur Ishaq par poori ki thi. Isi tarah tum par aur Aulad-e-Yaqoob par poori kare ga. Be shak tumhara parwardigaar (sab kuch) jaan’ne wala (aur) hikmat wala hai.” (Yusuf: 12/4-6)

وَكَذٰلِكَ يَجْتَبِيْكَ رَبُّكَ   yaani jis tarah Allah ne aap ko yeh azeem khawab sikhaya hai. Agar aap usay chupaye ge to aap ko tarah tarah kay altaaf aur rahmatun say nawaze ga. وَيُعَلِّمُكَ مِنْ تَاْوِيْلِ الْاَحَادِيْثِ  aur aap ko kalam ka woh mafhoom aur khawaboon ki woh tabeer sikhaye ga jo dosre nahi samjh sakte وَيُـــتِمُّ نِعْمَتَهٗ عَلَيْكَ aur Allah Ta’aala aap par wahi naazil kar kay apni nemat ki takmeel farma de ga وَعَلٰٓي اٰلِ يَعْقُوْبَ yaani aap ki wajah say Aal-e-Yaqoob ko dunya aur aakhirat ki bhalayi haasil hogi كَمَآ اَتَمَّــهَا عَلٰٓي اَبَوَيْكَ مِنْ قَبْلُ اِبْرٰهِيْمَ وَاِسْحٰقَ   yaani Allah Ta’aala aap par ahsaan farma kar aap ko bhi nubuwwat ki nemat ataa farmaye ga jis tarah aap kay walid Yaqoob, Aap kay dada Ishaq aur aap kay par dada Khaleelullah (علیھم السلام ) ko ataa farmayi thi   اِنَّ رَبَّكَ عَلِيْمٌ حَكِيْمٌ “beshak tumhara parwardigaar sab kuch jaan’ne wala hikmat wala hai.”

Pehle bayaan ho chuka hai keh Yaqoob (علیہ السلام ) kay baara bete thay. Bani Israeel kay tamam qAbbail unhi baara ki taraf mansoob hain jin mein say sab say mu’azzaz  aur sab say afzal aur sab say azeem Hazrat Yusuf (علیہ السلام  ) thay.

Mut’adid Ulamaa ne bayan kiya hai keh un mein say sirf Hazrat Yusuf ( علیہ السلام) nubuwwat kay mansab par faiz howe. Aap kay dosre bhai Nabi nahi thay. Aap kay waqe mein un ka jo kirdaar samne aaya hai, Us say bhi yahi maloom hota hai.

Baaz logon ne Hazrat Yusuf (علیہ السلام ) kay bhaiyun ki nubuwwat par is aayat say istidlaal kiya hai:

 

قُلْ اٰمَنَّا بِاللّٰهِ وَمَآ اُنْزِلَ عَلَيْنَا وَمَآ اُنْزِلَ عَلٰٓى اِبْرٰهِيْمَ وَاِسْمٰعِيْلَ وَاِسْحٰقَ وَيَعْقُوْبَ وَالْاَسْبَاطِ

 

“kaho keh ham Allah par iman laye aur jo Kitab ham par naazil howi aur jo saheefay Ibrahim aur Ismaeel aur Ishaq aur Yaqoob aur un ki aulad par utray (un par bhi ima laye.”) (Sorah Aal-e-Imraan: 3/84)

 

Who kehte hain keh [asbaat] say yahi afraad murad hain. Lekin yeh istidlaal qawi nahi hai kiyu keh asbaat say murad Bani Israeel kay qAbbail hain. Un qAbbail hi mein say woh anbiya peda howe jin par aasmanoo say wahi naazil hoti rahi. (Wallahu A’lam)

 

Hazrat Yusuf (علیہ السلام ) kay bhaiyun kay Nabi nah hone ki taaeed is amar say bhi hoti hai keh Quran-o-Hadith mein aap kay kisi bhai ka naam le kar usay Nabi nahi kaha gaya. Is say bhi hamara muaqaf durust saabit hota hai. Hazrat Ibn-e-Umar (رضی اللہ عنہ ) say marwi is Irshad-e-Nabwi say bhi yahi isharah milta hai: “kareem shakhsiyat kay pad potay, Kareem shakhsiyat kay potay, Kareem shakhsiyat kay bete aur khud bhi kareem, Yusuf bin Yaqoob bin Ishaq bin Ibrahim ( علیھم السلام)  hain.” (Sahih Bukhari, Ahadith-ul-Anbiya, Baab-o-ام کنتم شھداء اذ حضر یعقوب الموت, Hadith: 3382)

Mufassireen farmate hain keh Hazrat Yusuf (علیہ السلام ) ne bachpan mein khawab dekha keh giyaarah sitaray aur suraj aur chaand aap ko Sajdah karte hain. Giyaarah sitaroon say murad aap kay giyaarah bhai thay aur suraj aur chaand say murad aap kay waldain. Hazrat Yusuf (علیہ السلام) ne yeh khuwaab dekh kar khouf mahsoos kiya, Is liye neend say bedaar ho kar apne walid muhtaram ko yeh khawab sunaya. Aap kay walid Hazrat Yaqoob (علیہ السلام ) samajh gaye keh aap ko dunya aur aakhirat mein buland Maqaam-o-Martabbaa haasil hone wala hai, Jis ki waja say aap kay bhai aur waldain bhi aap kay samne jhuk jayain ge. Walid ne aap ko hukum diya keh apne bhaiyun ko khawab nah sunaye taakeh woh log hasad nah karain aur Makar-o-Faraib ke zari’ye say aap ko nuqsaan pohnchaane ki koshish nah karain. Isi liye kisi buzrig ne farmaya hai: “Apni zarooriyaat poori karne mein ikhfa say madad lo kiyu keh har nemat wale say hasad kiya jata hai.”

Ahl-e-Kitab kehte hain keh Hazrat Yusuf (علیہ السلام ) ne khawab walid kay sath bhaiyun ko bhi suna diya tha (dekhiye: Kitab Pedaish, Baab: 37, Fiqra : 10 bible mein poora Fiqra  is tarah hai: “Aur us ne usay apne baap aur bhaiyun dono ko bataya, Tab us kay baap ne usay danta  aur kaha keh yeh khawab kiya hai  jo tu ne dekha hai? Kiya mein aur teri maan aur tere bhai sach much tere aagay zameen par jhuk kar tujhe Sajdah karain ge.?” ) Yeh un (Ahl-e-Kitab) ki galti hai.


Biradaaran-e-Yusuf ka qissa

Hazrat Yaqoob (علیہ السلام ) ko apne chotay bete Yusuf (علیہ السلام ) say be had mohabbat thi. Bhaiyun ko yahi mohabbat bardasht nahi howi to woh hasad ki aag mein jalne lage aur Yusuf (علیہ السلام ) kay khilaaf sazshain karne lage. Allah Ta’aala ne un ka qissa bayan karte howe farmaya:

 

لَقَدْ كَانَ فِيْ يُوْسُفَ وَاِخْوَتِهٖٓ اٰيٰتٌ لِّلسَّاۗىِٕلِيْنَ    Ċ۝ اِذْ قَالُوْا لَيُوْسُفُ وَاَخُوْهُ اَحَبُّ اِلٰٓي اَبِيْنَا مِنَّا وَنَحْنُ عُصْبَةٌ  ۭ اِنَّ اَبَانَا لَفِيْ ضَلٰلٍ مُّبِيْنِۨ    Ď۝ښ اقْــتُلُوْا يُوْسُفَ اَوِ اطْرَحُوْهُ اَرْضًا يَّخْلُ لَكُمْ وَجْهُ اَبِيْكُمْ وَتَكُوْنُوْا مِنْۢ بَعْدِهٖ قَوْمًا صٰلِحِيْنَ    Ḍ؁ قَالَ قَاۗىِٕلٌ مِّنْهُمْ لَا تَـقْتُلُوْا يُوْسُفَ وَاَلْقُوْهُ فِيْ غَيٰبَتِ الْجُبِّ يَلْتَقِطْهُ بَعْضُ السَّـيَّارَةِ اِنْ كُنْتُمْ فٰعِلِيْنَ         10۝

 

“Haan! Yusuf aur un kay bhaiyun (kay qissay) mein pochne waloon kay liye (buhut si) nishaniyaan hain. Jab unhon ne (aapas mein) tazkirah kiya keh Yusuf aur us ka bhai Abbaa jaan ko ham say zayada piyare hain, Halan keh ham jama’at (ki jama’at) hain. Kuch shak nahi keh abbaa jaan sareeh galti par hain, Lihaza  Yusuf ko (yaa to jaan say) maar dalo ya kisi mulk mein phenk aao, Phir abbaa jaan ki tawajjah sirf tumhari taraf ho jaye gi aur us kay baad tum achi halat mein ho jao ge. Un mein say aik kehne wale ne kaha keh Yusuf ko jaan say nah maro aur kisi gehre kunwain mein daal do keh koi raah geer nikaal kar (kisi aur mulk mein) le jaye agar tum ko karna hai (to yun karo).” (Yusuf: 12/7-10)

Allah Ta’aala ne is waqe mein mojood nishaniyun, Hikmatoon, Nasaaeh aur dalail ki taraf tawajjah dilayi hai. Phir Hazrat Yusuf (علیہ السلام ) say un kay bhaiyun kay hasad ka tazkirah farmaya hai. Woh samajhte thay keh un kay walid un sab ki nisbat Hazrat Yusuf (علیہ السلام ) aur un kay sagay bhai Binyaameen say zayada mohabbat rakhte thay. Halankeh woh Baz’am-e-Khuwaish is baat ka zayada haqq rakhte hain keh un say mohabbat ki jaye kiyun keh woh aik badi jama’at hain. Is liye unhon ne kaha: Hamare walid wazih galti par hain keh ham sab ki nisbat un dono ko mohabbat kay maamilay mein tarjeeh dete hain.

Phir unhon ne aapas mein mashora kiya keh Hazrat Yusuf (علیہ السلام ) ko qatal kar dain yaa kisi aesi door daraz jaga pohncha dain jahan say wapis nah aa sakain taakeh walid ki mohabbat unhi kay liye ho kar reh jaye aur unhain zayada mohabbat aur tawajjah haasil ho. Un ka iradah yeh tha keh baad mein tawbah kar lain ge.

Jab unhon ne yeh faisla kar liya aur us par ittifaaq kar liya to قَالَ قَاۗىِٕلٌ مِّنْهُمْ “Un mein say aik ne kaha”   لَا تَـقْتُلُوْا يُوْسُفَ “Yusuf ko qatal nah karo”

Mujahid ( رحمہ اللہ) kehte hain: Yeh kehne wala Shamoon tha. Sudi ( رحمہ اللہ ) kehte hain: Woh Yahooda tha. Qatadah aur Muhammad bin Ishaq ( رحم اللہ علیھما) kehte hain: Woh sab say bada bhai yaani Rubail (Roban) tha. (Bible mein is ka qail Raabin he ko bataya gaya hai. (Pedaish, Baab: 37, Fiqra :21) ) us ne kaha:   اَلْقُوْهُ فِيْ غَيٰبَتِ الْجُبِّ يَلْتَقِطْهُ بَعْضُ السَّـيَّارَةِ “Usay kisi gehre kunwain mein daal do keh koi raah geer nikaal kar (dosre mulk mein) le jaye.” (Tafseer Ibn-e- Kaseer: 4/319, Tafseer surah Yusuf, Ayat: 10)

Yaani koi aane jaane wala Musafir usay le jaye ga.  اِنْ كُنْتُمْ فٰعِلِيْنَ  Yaani agar tumhain zaroor woh kaam karna hai jo keh rahe ho, To jo kuch mein keh raha hoon woh karo kiyu keh yeh kaam usay qatal karne ya kahin door chod kar aane say aasaan hai.

Is raye par ittifaaq ho gaya to unhon ne apni is tadbeer ko amli jama pehnaane ki koshish shuru kar di, Irshad-e-Baari Ta’aala hai:

 

قَالُوْا يٰٓاَبَانَا مَالَكَ لَا تَاْمَنَّا عَلٰي يُوْسُفَ وَاِنَّا لَهٗ لَنٰصِحُوْنَ     11؀ اَرْسِلْهُ مَعَنَا غَدًا يَّرْتَعْ وَيَلْعَبْ وَاِنَّا لَهٗ لَحٰفِظُوْنَ         12 ؀ قَالَ اِنِّىْ لَيَحْزُنُنِيْٓ اَنْ تَذْهَبُوْا بِهٖ وَاَخَافُ اَنْ يَّاْكُلَهُ الذِّئْبُ وَاَنْتُمْ عَنْهُ غٰفِلُوْنَ     13 ؀ قَالُوْا لَىِٕنْ اَكَلَهُ الذِّئْبُ وَنَحْنُ عُصْبَةٌ اِنَّآ اِذًا لَّخٰسِرُوْنَ     14؀

 

“Kehne lage keh abbaa jaan! Kiya sAbbab hai keh aap Yusuf kay bare mein hamara ai’tibaar nahi karte, Halankeh ham us kay khair khuwah hain. Kal usay hamare sath bhaij dijiye keh khoob phal khaye aur khele kooday, Ham us kay negehbaan hain. Unhon ne kaha keh yeh amar mujhe ghamnaak kiye deta hai keh tum usay le jao (yaani woh mujh say juda ho jaye) aur mujhe yeh bhi khouf hai keh tum (khail mein) us say ghaafil ho jao aur usay bhaidiyaa khaa jaye. Woh kehne lage keh agar hamari mojoodgi mein, Jab keh ham aik taqatwar jama’at hain, Usay bhaidiyaa khaa jaye, Tab to ham bade nuqsaan mein pad gaye.” (Yusuf: 12/11-14)

Unhon ne apne walid say mutalAbba kiya keh un kay sath un kay bhai Yusuf ko bhi bhaij dain aur zahir yeh kiya keh woh to sirf yeh chahte hain keh Yusuf bhi un kay sath jaa kar khail kood aayain aur tafreeh kar lain aur jo baat un kay dil mein thi, Woh to sirf Allah hi janta tha. Un kay walid ne farmaya: Beto! Mujh say to us ki judai ghadi bhar bhi bardasht nahi hoti. Is kay ilawah mujhe yeh bhi dar lagta hai keh tum apne khail kood mein mashgool ho kar us say ghaafil ho jao ge aur koi bhaidiyaa aa kar usay khaa jaye ga. Woh to itna chota hai keh tumhare ghaafil hone ki Soorat-e- mein apna bachao bhi nahi kar sake ga. Woh kehne lage keh agar hamari mojoodgi mein jab keh ham aik taqatwar jama’at hain usay bhaidiyaa khaa gaya, Phir to ham bade nuqsaan mein pad gaye. Yaani agar bhaidiyaa us par hamla kar keh usay hamare darmiyaan say utha kar le gaya yaa ham aik jama’at ho kar bhi us say is tarah ghaafil ho gaye keh khuda na khuwasta yeh hadisah ho gaya to ham to kisi kaam kay nah howe. Tab to ham maray barAbbar howe.

Ahl-e-Kitab kehte hain: “Hazrat Yaqoob (علیہ السلام ) ne Yusuf (علیہ السلام) ko bhaiyun kay peechay bhaij diya. Aap raasta bhool gaye. Kisi ne aap ko raasta bataya. Yeh un logon say tarjuma karne mein galti howi hai.Yaqoob (علیہ السلام) to aap ko bhaiyun kay sath bhi bhaijna nahi chahte thay to akelay kese bhaij diya? Irshad-e-Baari Ta’aala hai:

 

فَلَمَّا ذَهَبُوْا بِهٖ وَاَجْمَعُوْٓا اَنْ يَّجْعَلُوْهُ فِيْ غَيٰبَتِ الْجُبِّ  ۚ وَاَوْحَيْنَآ اِلَيْهِ لَتُنَبِّئَنَّهُمْ بِاَمْرِهِمْ ھٰذَا وَهُمْ لَا يَشْعُرُوْنَ       15؀ وَجَاۗءُوْٓا اَبَاهُمْ عِشَاۗءً يَّبْكُوْنَ         16۝ۭ قَالُوْا يٰٓاَبَانَآ اِنَّا ذَهَبْنَا نَسْتَبِقُ وَتَرَكْنَا يُوْسُفَ عِنْدَ مَتَاعِنَا فَاَكَلَهُ الذِّئْبُ ۚ وَمَآ اَنْتَ بِمُؤْمِنٍ لَّنَا وَلَوْ كُنَّا صٰدِقِيْنَ          17؀ وَجَاۗءُوْ عَلٰي قَمِيْصِهٖ بِدَمٍ كَذِبٍ ۭ قَالَ بَلْ سَوَّلَتْ لَكُمْ اَنْفُسُكُمْ اَمْرًا  ۭ فَصَبْرٌ جَمِيْلٌ ۭ وَاللّٰهُ الْمُسْتَعَانُ عَلٰي مَا تَصِفُوْنَ       18؀

 

“Garaz jab woh us ko le gaye aur is baat par ittifaaq kar liya keh us ko gehre kunwain mein daal dain to ham ne Yusuf ki taraf wahi bhaiji keh (aik waqt aisa aaye ga) tum un ko is sulook say aagaah karo ge aur un ko (us wahi ki) kuch khAbbar nah ho gi. (yeh harkat kar kay) woh raat ko baap kay paas rote howe aaye aur kehne lage keh abbaa jaan ham to dodne aur aik dosre say aage nikalne mein masroof ho gaye aur Yusuf ko apne saman kay paas chod gaye to usay bhaidiyaa khaa gaya aur aap hamari baat ko, Khawah ham sach hi kahain ge, Mane ge nahi. Aur woh un kay kurte par jhoot moot ka khoon bhi laga laye. Yaqoob ne kaha: (keh haqeeqat haal yun nahi hai) balkeh tum apne dil say (yeh) baat bana laye ho. Acha! Sabar (keh wahi) khoob (hai) aur jo tum bayan karte ho us kay bare mein Allah he say madad matloob hai.” (Yusuf: 12/15-18)

Woh log apne walid giraami say israar karte rahe hattaa keh unhon ne Yusuf ko sath le jaane ki ijazat de di. Junhi woh log aap ki nazroon say aujhal howe, Unhon ne Yusuf say gaali galoch aur Zuban-o-Amal say eeza rasaani shuru kar di. Unhon ne pukhta iradah kar liya keh aap ko kunwain ki gehrayi mein us kay darmiyaan pade howe us bade pathar par phenk dain ge jisay “Raa’oona” kehte thay. Jab kunwain mein paani kam ho jaata to aik aadmi kunwain mein utar kar us pathar par khada ho jaata aur dol mein khud paani bharta tha, Bahir khada howa dosra aadmi rassi kay zari’ye say dol khench leta tha. (Allama Qazi Suleman Mansoor Poori (رحمہ اللہ ) farmate hain keh [jubb] woh chah jo zayada gehra ho aur us mein paani bhi zayadah ho. (Al Jamaal wal kamaal) )

Jab unhon ne aap ko kunwain mein phenk diya to Allah Ta’aala ne aap ki taraf wahi naazil farmayi keh aap jis musibat mein girftaar ho gaye hain, Us say aap ko zaroor nijat mile gi. Aap us waqt bhaiyun ko un kay kartoot yaad dilayain ge jab aap ko Izzat-o-Iqtdaar haasil hoga yeh log aap kay mohtaaj bhi hoon ge aur aap say khouf zada bhi aur unhain maloom nahi hoga.

لَا يَشْعُرُوْنَ Ki tashreeh do tarah say gayi hai. Mujahid aur Qatadah ( رحم اللہ علیھما ) farmate hain keh is ka matlab yeh hai keh jab Allah Ta’aala ne Yusuf ki taraf yeh wahi ki to bhaiyun ko pata bhi nah chala.

Hazrat Abdullah bin Abbas (رضی اللہ عنہ ) farmate hain keh is ka matlab yeh hai keh jab aap unhain yeh batain batayein ge us waqt woh aap ko pehchan nahi rahe hoon ge. Yeh qoul Ibn-e-Jareer (رحمہ اللہ) ne naqal farmaya hai. ( Tafseer Tabri: 7/210-211)

Jab woh aap ko kunwain mein daal kar chal diye to aap ki qamees le kar usay khoon aalood kar liya aur isha kay waqt jab walid kay paas lotay to apne bhai ki mazoomaah halakat par ro rahe thay. Isi liye aik buzrig ne farmaya hai: “Zulm ki shikayat karne wale kay Naala-o-Shewan say dhoka nah khao. Baaz auqaat zaalim bhi ro kar dikha dete hain. Jaise Yusuf (علیہ السلام  ) kay bhai raat ko apne walid kay paas rote howe aaye thay.” عِشَاۗءً ka matlab yeh hai keh raat ko andhera cha jaane kay baad aaye taakeh un kay dhokay par pardah pad jaye. Aur kehne lage keh abbaa jaan! Ham to dodne aur aik dosre say aagay nikalne mein masroof  ho gaye aur Yusuf ko apne saman kay paas chod gaye. Yaani apne saman kay paas chod kar khud dodte howe door nikal gaye to hamari ghair mojoodgi mein usay bhaidiyaa khaa gaya. Aur sath he kehne lage hamein maloom hai keh aap hamari baat par yaqeen nahi karain ge khuwah ham sach hi kehte hain. Yaani ham aap ki nazar mein Qaabil-e-Ai’tibaar bhi hote tab bhi aap hamari is baat par yaqeen nah karte keh usay bhaidiyaa khaa gaya hai, Ab jab keh ham aap ki nazar mein mashkook hain to aap ham par kaise yaqeen karain ge? Aap ne yeh khatra zahir kiya tha keh usay bhaidiyaa khaa jaye ga aur ham ne aap ko zamanat di thi keh aisa nahi hoga kiyu keh ham buhut zayada afraad us kay ird gird mojood hoon ge. Aap ne tab bhi ham par ai’tibaar nahi kiya tha. Lihaza mojooda Soorat-e–e-Haal mein hamein sacha nah samajhne mein aap waqai mazoor hain. Aur woh apne jhoot par pardah dalne kay liye Yusuf (علیہ السلام) kay kurte par lahu bhi laga laye. Yeh jhoot moot ka khoon tha. Kiyu keh unhon ne aik memna le kar zibah kiya tha aur us ka khoon Yusuf (علیہ السلام) ki qamees par laga kar yeh baawar karaana chaha tha keh Yusuf ko bhaidiye ne khaya hai.

Mufassireen farmate hain: Unhain qamees ko phaadne ka khayal nah aaya. Un par shak ki Allamaht wazih theen is liye walid kay samne un ki baat nah ban saki. Aap jaante thay keh woh Yusuf say adaawat rakhte hain aur is baat par un say hasad rakhte hain keh walid kay dil mein un ki mohabbat zayadah hai kiyu keh un par bachpan he say shaan aur azmat kay aasaar nazar aate thay. Is liye keh Allah Ta’aala unhain Sharf-e-Nubuwwat say nawazna chahta tha. Jab woh behla phusla kar unhain le gaye to foran thekaane lagaane ki koshish ki taakeh unhain walid ki nazroon say hamesha kay liye door kar dain phir, Jhoot moot kay gham ka izhaar karne kay liye rote howe aaye aur yeh un ki muttafiqah saazish thi. Is liye Hazrat Yaqoob (علیہ السلام) ne farmaya:

 

بَلْ سَوَّلَتْ لَكُمْ اَنْفُسُكُمْ اَمْرًا  ۭ فَصَبْرٌ جَمِيْلٌ ۭ وَاللّٰهُ الْمُسْتَعَانُ عَلٰي مَا تَصِفُوْنَ       18؀

 

“(Haqeeqat haal yun nahi hai) balkeh tum apne dil say (yeh) baat bana laye ho. Acha! Sabar (keh wahi) khoob (hai) aur jo tum bayan karte ho us kay bare mein Allah he say madad matloob hai.”

 

Yusuf (علیہ السلام) Sar Zameen-e-Misar Mein

 

Yusuf (علیہ السلام  ) kay bhai apne Zuam-e-Baatil mein un ko maar kar ghar lout gaye. Idhar Allah Ta’aala ne Yusuf (علیہ السلام) ko bazari’a wahi tasalli di aur Ilm-o-Hikmat ataa karne ka wadaa farmaya. Irshad-e-Baari Ta’aala hai:

 

وَجَاۗءَتْ سَيَّارَةٌ فَاَرْسَلُوْا وَارِدَهُمْ فَاَدْلٰى دَلْوَهٗ   ۭ قَالَ يٰبُشْرٰي ھٰذَا غُلٰمٌ   ۭ وَاَسَرُّوْهُ بِضَاعَةً  ۭ وَاللّٰهُ عَلِيْمٌۢ بِمَا يَعْمَلُوْنَ     19۝ وَشَرَوْهُ بِثَمَنٍۢ بَخْسٍ دَرَاهِمَ مَعْدُوْدَةٍ  ۚ وَكَانُوْا فِيْهِ مِنَ الزَّاهِدِيْنَ   20۝ۧ وَقَالَ الَّذِي اشْتَرٰىهُ مِنْ مِّصْرَ لِامْرَاَتِهٖٓ اَكْرِمِيْ مَثْوٰىهُ عَسٰٓى اَنْ يَّنْفَعَنَآ اَوْ نَتَّخِذَهٗ وَلَدًا  ۭ وَكَذٰلِكَ مَكَّنَّا لِيُوْسُفَ فِي الْاَرْضِ ۡ وَلِنُعَلِّمَهٗ مِنْ تَاْوِيْلِ الْاَحَادِيْثِ ۭ وَاللّٰهُ غَالِبٌ عَلٰٓي اَمْرِهٖ وَلٰكِنَّ اَكْثَرَ النَّاسِ لَا يَعْلَمُوْنَ   21 ؀ وَلَمَّا بَلَغَ اَشُدَّهٗٓ اٰتَيْنٰهُ حُكْمًا وَّعِلْمًا  ۭ وَكَذٰلِكَ نَجْزِي الْمُحْسِنِيْنَ      22؀

 

“Aur aik qaaflaa aaya aur unhon ne (paani kay liye) apna saqqa (paani lane wala) bhaija. Us ne kunwain mein dol latkaya (to Yusuf (علیہ السلام) us say latak gaye) woh bola zahe qismat yeh to (nihayat haseen) ladka hai aur us ko qeemti sarmaya samajh kar chupa liya aur jo kuch woh karte thay Allah ko sab maloom tha. Aur unhon ne us ko thodi si qeemat yaani chand dirhamoon kay iwaz baich dala aur unhain un kay bare mein kuch lalach bhi nah tha. Aur Misar mein jis shaks ne us ko khareeda us ne apni biwi say kaha keh is ko Izzat-o-Ikraam kay sath rakho. Baeed nahi keh yeh hamein faida de yaa ham isay beta bana lain. Is tarah ham ne Yusuf ko sar zameen (Misar) mein jaga di aur gharz yeh thi keh ham un ko baton (khuwaoon) ki tabeer sikhaaye. Aur Allah apne kaam par ghalib hai lekin aksar log nahi jante. Aur jab who apni jawani ko pohnche to ham ne un ko daanai aur ilm bakhsha aur neko kaaroon ko ham isi tarah badla diya karte hain.” (Yusuf: 12/19-22)

Is maqaam par Allah Ta’aala bayan farma raha hai keh Yusuf (علیہ السلام  ) ko kunwain mein daal diya gaya to kiya howa? Aap bethay Allah ki madad aur rahmat ka intzaar farma rahe thay keh aik qaafilaa aagaya. Ahl-e-Kitab kehte hain: Qaafile waloon ka Saman-e-Tijarat pista, Sanobar aur batam (pista say milta julta aik phal) par mushtamil tha. (Bible kay mojooda nuskhoon mein un kay Saman-e-Tijarat ko garam masala, Roghan bilisaan aur mur par mushtamil bataya gaya hai. (Kitab Pedaish :25:37) ) unhon ne kunwain say paani laane kay liye aik aadmi bhaija. Jab us ne kunwain mein latkaya to Yusuf (علیہ السلام) us say latak gaye. (is tarah bahir nikal aaye)

Jab us aadmi ne aap ko dekha to bola: Mere liye khush khabri hai keh yeh aik ladka hai. وَاَسَرُّوْهُ بِضَاعَةً   Yaani unhon ne zaahir kiya keh un kay Saman-e-Tijarat mein yeh ghulaam bhi shamil hain وَاللّٰهُ عَلِيْمٌۢ بِمَا يَعْمَلُوْنَ  “ aur jo kuch woh karte thay Allah ko sab maloom tha.”

Yaani Allah Ta’aala ko maloom tha keh aap kay bhaiyun ne kiya saazish ki hai aur woh baat bhi maloom tha jo qaafilay waloon ne yeh keh kar chupaai thi keh Yusuf un kay Saman-e-Tijarat mein shaamil hain. Us kay bawjood Allah Ta’aala ne Soorat-e–e-Haal ko tabdeel nah kiya kiyu keh us mein Allah ki aik azeem hikmat posheedah thi, Jis ka faisla Taqdeer-e-Ilahi ne buhut pehle kar diya tha. Yeh ladka jo Misar mein aik qaidi ghulaam ki tarah daakhil ho raha tha, Us kay zari’ye say Ahl-e-Misar par rahmat naazil hone wali thi. Is kay hath mein un kay tamam mamilaat (aur hukumat) ki baag dor aane wali thi aur us kay zari’ye say un logon ko dunya aur aakhirat kay be Had-o-Hisaab Fawaid-o-Barkaat haasil hone wale thay.

 

Yusuf (علیہ السلام) Aziz-e–e-Misar Kay Ghar Mein

 

Jab Yusuf (علیہ السلام) kay bhaiyun ne mahsoos kiya keh qaafilay wale aap ko le gaye hain, To woh un say jaa mile aur bole: Yeh hamara ghulaam hai jo hamare paas say bhaag gaya tha. Qaafilay waloon ne un say aap ko ma’mooli qeemat kay iwaz khareed liya. (Allamaa Suleman Mansoor Poori (رحمہ اللہ) ne is say ittifaaq nahi kiya keh Yusuf ko bhaiyun ne farokhat kiya tha. Un kay nazdeek rajih qoul yeh hai keh is maqaam par qaafilay waloon ka Yusuf ko bechna muraad hai. Aap ne is ki taaeed mein Hazrat Qatadah ( رحمہ اللہ) ka qoul bhi naqal kiya hai. (tafseel kay liye dekhiye Fatah-ul-Bayan: 5/192, Ibn-e-Kaseer: 5/15)

Allah Ta’aala kay farmaan وَقَالَ الَّذِي اشْتَرٰىهُ مِنْ مِّصْرَ لِامْرَاَتِهٖٓ اَكْرِمِيْ مَثْوٰىهُ عَسٰٓى اَنْ يَّنْفَعَنَآ اَوْ نَتَّخِذَهٗ وَلَدًا    “Aur Misar mein jis shaks ne us ko khareeda us ne apni biwi say kaha keh is ko Izzat-o-Ikraam say rakho, Baeed nahi keh yeh hamein faida de ya ham isay beta bana lain.” Ka mafhoom yeh hai keh aap par Allah kay Lutuf-o-Rahmat ka izhaar aur aap par us ka ahsaan tha. Allah Ta’aala aap ko buland mansab ka Ahl bana kar Dunya-o-Akhirat ki bhalai say sarfaraaz karna chahta tha aur Misar mein aap ko khareedne wala Aziz-e–e-Misar yaani Shah-e-Misar ka wazeer tha, Jo mulk kay khazanoon kay mamilaat ka zimma daar tha. (Ibn-e-Ishaq (رحمہ اللہ ) ne us ka naam “Itfeer” bataya hai. Bible mein “Foteefaar” kaha gaya hai)

Irshad-e-Baari Ta’aala hai وَكَذٰلِكَ مَكَّنَّا لِيُوْسُفَ فِي الْاَرْضِ “Aur isi tarah ham ne Yusuf ko sar zameen (Misar) mein jaga di.” Ka mafhoom yeh hai keh ham ne Aziz-e–e-Misar aur us ki biwi kay dil mein yeh baat daal kar keh aap ki dekh bhaal aur aap say Husun-e-Sulook karain, Aap ko Misar mein aik thikana muhayya kar diya. Aur aap ko batoon ki samajh aur khawaboon ki tabeer ka ilm ataa farma diya. وَاللّٰهُ غَالِبٌ عَلٰٓي اَمْرِهٖ yaani jab who koi faisla kar leta hai to us kay Ruba-e-Amal aane kay aese asbaab peda farma deta hai jinhain log samajh nahi sakte. Is liye farmaya: وَلٰكِنَّ اَكْثَرَ النَّاسِ لَا يَعْلَمُوْنَ “aur lekin aksar log nahi jante.” وَلَمَّا بَلَغَ اَشُدَّهٗٓ اٰتَيْنٰهُ حُكْمًا وَّعِلْمًا  ۭ وَكَذٰلِكَ نَجْزِي الْمُحْسِنِيْنَ “Aur jab woh apni jawani ko pohnche to ham ne un ko danaai aur ilm bakhsha aur neko kaaroon ko ham isi tarah badla diya karte hain.”

Is say maloom hota hai keh tamam waqeaat pukhta kaari aur kaamil Faham-o-Farasat ki umar tak pohnchne say pehle waqe ho chuke thay. Is say muraad chalees saal ki umar hai kiyu keh Allah Ta’aala apne Nabiyun par isi umar mein wahi naazil farmata hai. Un sab par Durood-o-Salam hoon.

 

Yusuf (علیہ السلام) ko wargalaane ki nakaam koshish:

 

Yusuf (علیہ السلام) jawani ki dehleez par pohnche to aap ka Husun-o-Jamaal aur mardaana wajahat apne urooj par thi. Aziz-e-Misar ki biwi aap kay husun par fareefta ho gayi aur aap ko wargalaane ki saee laa haasil karne lagi.

 

Allah Ta’aala ne us kay Maker-o-Faraib ko bayan karte howe farmaya:

 

وَرَاوَدَتْهُ الَّتِيْ هُوَ فِيْ بَيْتِهَا عَنْ نَّفْسِهٖ وَغَلَّقَتِ الْاَبْوَابَ وَقَالَتْ هَيْتَ لَكَ  ۭ قَالَ مَعَاذَ اللّٰهِ اِنَّهٗ رَبِّيْٓ اَحْسَنَ مَثْوَايَ  ۭ اِنَّهٗ لَا يُفْلِحُ الظّٰلِمُوْنَ      23؀ وَلَقَدْ هَمَّتْ بِهٖ  ۚ وَهَمَّ بِهَا لَوْلَآ اَنْ رَّاٰ بُرْهَانَ رَبِّهٖ  ۭ كَذٰلِكَ لِنَصْرِفَ عَنْهُ السُّوْۗءَ وَالْفَحْشَاۗءَ  ۭ اِنَّهٗ مِنْ عِبَادِنَا الْمُخْلَصِيْنَ     24؀ وَاسْتَبَقَا الْبَابَ وَقَدَّتْ قَمِيْصَهٗ مِنْ دُبُرٍ وَّاَلْفَيَا سَيِّدَهَا لَدَا الْبَابِ ۭ قَالَتْ مَا جَزَاۗءُ مَنْ اَرَادَ بِاَهْلِكَ سُوْۗءًا اِلَّآ اَنْ يُّسْجَنَ اَوْ عَذَابٌ اَلِيْمٌ      25؀ قَالَ هِىَ رَاوَدَتْنِيْ عَنْ نَّفْسِيْ وَشَهِدَ شَاهِدٌ مِّنْ اَهْلِهَا ۚ اِنْ كَانَ قَمِيْصُهٗ قُدَّ مِنْ قُبُلٍ فَصَدَقَتْ وَهُوَ مِنَ الْكٰذِبِيْنَ    26؀ وَاِنْ كَانَ قَمِيْصُهٗ قُدَّ مِنْ دُبُرٍ فَكَذَبَتْ وَهُوَ مِنَ الصّٰدِقِيْنَ   27؀ فَلَمَّا رَاٰ قَمِيْصَهٗ قُدَّ مِنْ دُبُرٍ قَالَ اِنَّهٗ مِنْ كَيْدِكُنَّ  ۭ اِنَّ كَيْدَكُنَّ عَظِيْمٌ     28؀ يُوْسُفُ اَعْرِضْ عَنْ ھٰذَا        ۫وَاسْتَغْفِرِيْ لِذَنْۢبِكِ ښ اِنَّكِ كُنْتِ مِنَ الْخٰطِــِٕيْنَ    29؀ۧ

 

“To jis aurat kay ghar mein woh rehte thay us ne un ko apni taraf mail karna chaha aur darwaze band kar kay kehne lagi (Yusuf) jaldi aao! Unhon ne kaha keh Allah panah mein rakhe, Woh yaani tumhare miyaan to mere aaqa hain. Unhon ne mujhe achi tarah say rakha hai (mein aisa zulum nahi kar sakta) beshak zaalim log falaah nahi payain ge. Aur us aurat ne un ka qasad kiya aur woh bhi qasad kar lete agar woh apne parwardigaar ki nishaani nah dekhte. Yun is liye (kiya gaya) keh ham un say burai aur behayai ko rok dain. Beshak woh hamare khalis bandon mein say thay. Aur dono darwaze ki taraf bhage aur aurat ne un ka kurta  peechay say (pakad kar jo khencha to) phaad dala. Aur dono ko darwaze kay paas aurat ka khawand mil gaya. To aurat boli keh jo shaks tumhari biwi kay sath bura irada kare us ki us kay siwa kiya saza hai keh yaa to qaid mein rakha jaye ya dukh ka azaab diya jaye. Yusuf (علیہ السلام) ne kaha: Is ne mujh ko mail karna chaha tha. Aur us kay qabeele mein say aik faisla karne wale ne yeh faisla kiya keh agar us ka kurta aagay say phata ho to yeh sachi aur Yusuf jhoota aur agar kurta peechay say phata ho to yeh jhooti aur woh sacha. Jab us ka kurta dekha to peechay say phata tha (tab us ne Zulekha say) kaha keh yeh tumhara faraib hai aur yaqeenan tum auratoon kay faraib bade (bhaari) hote hain. Yusuf! Is baat ka khayal nah kar aur (Zulekha!) tu apne gunah ki bakhshish maang, Beshak khata teri he hai.”(Yusuf: 12/23-29)

In Aayaat-e-Mubarakah mein Allah Ta’aala ne Aziz-e-Misar ki biwi ka woh waqea bayan kiya hai keh jab us ne Yusuf (علیہ السلام) say woh nazeeba mutalAbba kiya, Jo aap kay Maqaam-o-MartAbba kay laiq nahi tha. Woh Maal-o-Jamaal mein be misaal thi, Shahaana Jaah-o-Jalaal aur bharpoor shAbbaab haasil tha. Us ne aap ko akele paa kar sab darwaze band kar liye aur poori tarah banao singhaar kar kay behtreen fakhiraana libaas pehn kar usay burai ki dawat di aur us say badh kar yeh keh woh koi aam aurat nahi thi balkeh wazeer ki biwi thi. Aur Ibn-e-Ishaq (رحمہ اللہ ) ki riwayat kay mutabiq Shah-e-Misar Rayaan bin Waleed ki bhaanji thi.

Idhar Yusuf (علیہ السلام) bhi jawan aur Pekar-e-Husun-o-Jamaal thay lekin us kay sath sath woh nabiyun ki aal thay. Is liye aap ko aap kay Rabb ne gunah say bacha liya aur auratoon kay makar say mahfooz farma liya. Kiyu keh woh Sardaar-e-Atqiya thay, Jo saya arsh say musharaf hone wale saat qisam kay auliyaa mein say aik qisam mein shaamil thay, Jin kay bare mein farmaan Khaatim-ul-Anbiya ( صلی اللہ علیہ وسلم ) hai:

“Saat qisam kay aadmiyun ko Allah Ta’aala us din apne saye mein jaga de ga, Jis din us kay saye kay siwa koi saya nahi hoga: Insaaf karne wala hukmuran, Tanhaai mein Allah ko yaad kar kay ashk baar ho jaane wala insaan, Woh aadmi jo masjid say nikalta hai to wapsi tak us ka dil wahin atka rehta hai, Allah kay liye mohabbat rakhne wale dost jo isi bunyaad par milte hain aur isi halat mein aik dosre say rukhsat hote hain, Woh aadmi jo sadqa deta hai is qadar posheeda rakhta hai keh dayain kay diye ka bayain hath ko pata nahi chalta, Woh jawan jo Allah ki ibadat mein jawaani guzarta hai aur woh mard jisay kisi Sahib-e-Hesiyat aur Sahib-e-Jamaal aurat ne Dawat-e-Gunah di to us ne keh diya: Mein to Allah say darta hoon.” (Sahih bukhari, Al Azaan, Baab-o-Man jalas fil Masjid…….., Hadith: 660, Sahih Muslim: Al Zakat, Baab-o-Fazal-e-Ikhfa-e-Al Sadaqah, Hadith: 1031)

Al gharz us ne aap ko gunah ki dawat di aur aap ko aamaada karne ki poori koshish ki. Lekin aap ne farmaya: مَعَاذَ اللّٰهِ اِنَّهٗ رَبِّيْٓ “Allah ki panah! Woh mera malik hai.” Yaani ghar ka malik aur tera khawand mera aaqa hai. (Allamah Mansoor Poori ( رحمہ اللہ) ne Yusuf ( علیہ السلام) kay is farman ki jo tasreeh ki hai, Us ka khulasa yeh hai: “Mein Allah ki panah mein aata hoon, Who (Allah) mera malik hai, Jis ne mera maqaam paak aur buland banaya hai.” Tafseel kay liye dekhiye: Al Jamaal wal Kamaal ka mutaliqa maqaam.). اَحْسَنَ مَثْوَايَ “Mujhe us ne buhut achi tarah rakha hai.” Yaani mujh par ahsaan kiya aur Izzat-o-Ahtiraam say rakha hai اِنَّهٗ لَا يُفْلِحُ الظّٰلِمُوْنَ “be insaafi karne waloon ka bhala nahi hota.”

Farman-e-Ilahi: وَلَقَدْ هَمَّتْ بِهٖ  ۚ وَهَمَّ بِهَا لَوْلَآ اَنْ رَّاٰ بُرْهَانَ رَبِّهٖ    ki wazahat ham ne apni tafseer mein kaafi tafseel say kar di hai. Is mozu par zayada tar aqwaal Ahl-e-Kitab say makhooz hain, Un ka zikr nah karna hi behtar hai. (aam tor par bayan kiya jata hai keh aurat ne apne but kay chehre par kapda dala to Yusuf (علیہ السلام) ne farmaya: Mera Rabb to har haal mein dekhta hai .Allamah Mansoor Poori (رحمہ اللہ) ne Imam Raazi (رحمہ اللہ) ka qoul naqal kiya hai keh لَوْلَآ   ka jawab is say pehle هَمَّ بِهَا   hai. Is Soorat-e- mein Aayat-e-Mubarika ka tarjuma yun hoga: “Woh bhi us aurat ka qasad kar lete, Agar unhon ne apne Rabb ki burhaan nah dekhi hoti.” is kay baad apni raye yeh zaahir farmayi hai keh هَمَّتْ بِهٖ    mein zameer ka marja us aurat ka kalaam هَيْتَ لَكَ hai. Aur هَمَّ بِهَا   mein zameer ka marja Yusuf (علیہ السلام) kay teen Irshadaat mein: مَعَاذَ اللّٰهِ اِنَّهٗ رَبِّيْٓ اَحْسَنَ مَثْوَايَ  ۭ اِنَّهٗ لَا يُفْلِحُ الظّٰلِمُوْنَ Is Soorat-e- mein aayat ka matlab yeh hoga: “Woh aurat apni baat par israar karti rahi aur Yusuf apne jawAbbaat par israar karte rahe.” Lughat aur nahaw kay mshhoor Imam Ahmad bin Yahya Taghalub ne هَمَّتْ   kay maani yun farmaye hain: [وَ کَانَت مُصِرَّۃ] “Woh israar karti rahi.”(dekhiye Al Jamaal wal Kamaal Al qaazi Suleman Mansoor Poori رحمہ اللہ) ) hamein jo aqeedah rakhna zaroori hai woh yeh hai keh Allah Ta’aala ne Yusuf (علیہ السلام  ) ko mahfooz rakha aur be hayai ke irtikaab say bacha liya. Isi liye Allah Ta’aala ne farmaya: كَذٰلِكَ لِنَصْرِفَ عَنْهُ السُّوْۗءَ وَالْفَحْشَاۗءَ  ۭ اِنَّهٗ مِنْ عِبَادِنَا الْمُخْلَصِيْنَ  “Yunhi howa, Is waste keh ham us say burai aur be hayai ko door karain, Beshak woh hamare chune howe bandoon mein say tha.” (Yusuf: 12/24)

وَاسْتَبَقَا الْبَابَ  “dono darwaze ki taraf doday.”ka matlab yeh hai keh aap is say bachne kay liye baahir nikalne kay iradah say darwaze ki taraf doday aur us ne aap ka ta’aqub kiya. وَّاَلْفَيَا سَيِّدَهَا لَدَا الْبَابِ  “Aur darwaze kay paas he aurat ka shohar dono ko mil gaya.” Us ne baat karne mein pehil ki aur usay aap kay khilaaf bhadkaane ki koshish ki. Kehne lagi مَا جَزَاۗءُ مَنْ اَرَادَ بِاَهْلِكَ سُوْۗءًا اِلَّآ اَنْ يُّسْجَنَ اَوْ عَذَابٌ اَلِيْمٌ  “Jo shaks teri biwi kay sath bura iradah kare, Bas us ki saza yahi hai keh usay qaid mein daal diya jaye yaa koi aur dardnaak saza di jaye .” (Yusuf: 12/25) us ne aap par ilzaam laga diya, Halankeh qusoor khud us ka tha. Is tarah us ne apne aap ko be gunah saabit karne ki koshish ki. Yusuf (علیہ السلام) ne farmaya: هِىَ رَاوَدَتْنِيْ عَنْ نَّفْسِيْ  “Yeh aurat hi mujhe phisla rahi thi.”

Aurat kay qabeele kay aik shaks ne gawahi di keh waqae Yusuf (علیہ السلام  ) ka koi qusoor nahi. Aik qoul kay mutabiq gawahi dene wala chota bacha tha, Jo abhi gehware mein tha. (Allamah Albaani ne in riwayaat ko zaeef qarar diya hai, Jin mein Yusuf kay gawah ko gehware mein moujzana tor par bolne wale bachon mein shamaar kiya gaya hai. (Silsilt-ul-Ahadith-e-Al Zaeefa, 2/272, Hadith: 880) Allamah Mansoor Poori  farmate hain: Us gawah ne (jis ka zikr aayat mein hai) jaanib daari say kaam liya tha kiyu keh us qisam kay muqadme mein usooli tor par aurat ka muaeena hona chahiye tha. Taakeh tashaddud ka saboot talsh kiya jaye lekin us ne Soorat-e- maamila ko badal kar Yusuf kay muaeena kay liye kaha. Yeh dosri baat hai keh Allah ne us ki tadbeer nakaam bana di aur qusoor phir bhi aurat he ka saabit howa. Lihaza  khawand ko Yusuf (علیہ السلام) say kehna pada keh ab is baat ko jane do.)

Aik qoul yeh hai keh woh us kay khawand Qatfeer ka rishtedaar tha. Aik qoul kay mutabiq khud us aurat ka rishtadaar tha, Us ne kaha: اِنْ كَانَ قَمِيْصُهٗ قُدَّ مِنْ قُبُلٍ فَصَدَقَتْ وَهُوَ مِنَ الْكٰذِبِيْنَ    “Agar us ka kurta aagay say phata howa ho to aurat sachi hai aur Yusuf jhoot bolne waloon mein say hai.” Kiyu keh aisa ho sakta hai keh Yusuf ne us say chaid chaad ki ho aur us ne unhain peechay hatane ki koshish ki ho jis kay nateejay mein kurta aagay say phat gaya ho. وَاِنْ كَانَ قَمِيْصُهٗ قُدَّ مِنْ دُبُرٍ فَكَذَبَتْ وَهُوَ مِنَ الصّٰدِقِيْنَ     “Aur agar us ka kurta peechay ki jaanib say phaada gaya hai to aurat jhooti hai aur Yusuf Sacha.” Kiyu keh ho sakta hai keh woh us say bachne kay liye bhaage hoon aur us ne peecha kar kay pakad liya ho jis ki wajah say kurta phat gaya ho aur waqe’atan howa bhi aese he tha. Khawand ne jo dekha keh Yusuf ka kurta peeth ki jaanib say phaada gaya hai to saaf keh diya: اِنَّهٗ مِنْ كَيْدِكُنَّ  ۭ اِنَّ كَيْدَكُنَّ عَظِيْمٌ     “Yeh tum auratoon ki chaal baazi hai. Beshak tumhari chaal baazi buhut badi hai.” (Yusuf: 12/28) Yaani yeh jo waqea pesh aaya hai yeh tum auratoon ki chaal baazi hai. Tu ne khud he usay wargalaane ki koshish ki hai aur khud he us par jhoota ilzaam laga diya.

Phir us kay khawand ne is baat ko nazar andaaz kar diya aur kaha:يُوْسُفُ اَعْرِضْ عَنْ ھٰذَا    “Yusuf! Ab baat ko jane do.” Yaani kisi say is ka zikr nah karna kiyu keh aese maamilaat ko chupana hi munasib aur behtar hota hai aur aurat ko hukum diya keh us say jo gunah sarzad ho gaya hai, Us par istighfaar kare aur apne Rabb kay aagay tawbah kare kiyu keh banda jab Allah kay aagay tawbah karta hai to Allah us ki tawbah qubool farma leta hai.

Misar kay log agarchah butoon ki pooja karte thay lekin woh yeh bhi jante thay keh gunahoon ko maaf karne wala aur un ki saza dene wala akela Allah hi hai. Is mein us ka koi shareek nahi. Is liye us kay khawand ne us say yeh baat kahi aur usay baaz lihaaz say mazoor samjha kiyu keh woh aese khush shakal insaan ki mojoodgi mein apne jazbaat par qaabu nahi rakh saki thi. Lekin Yusuf (علیہ السلام) paak daman tha. Aap ne apni izzat ko daag daar hone say mahfooz rakha. Chunancha us ne kaha: وَاسْتَغْفِرِيْ لِذَنْۢبِكِ ښ اِنَّكِ كُنْتِ مِنَ الْخٰطِــِٕيْنَ “(Ae aurat!) tu apne gunah say tawbah kar, Beshak tu gunah garoon mein say hai.”

 

Aziz-e- Misar Ki Biwi Ka Shehar Mein Charcha Aur Zanaan-e-Misar Ki Ziyaafat

 

Aziz-e-Misar ki biwi ka ishq shehar mein mashoor howa to deegar ruosa ki auratoon ne usay laan taan karna shuru kar diya aur usay aar dilayi keh woh apne ghulaam par fareeftaa ho gayi. Allah Ta’aala ne un kay maamilay ko bayan karte howe farmaya:

 

وَقَالَ نِسْوَةٌ فِي الْمَدِيْنَةِ امْرَاَتُ الْعَزِيْزِ تُرَاوِدُ فَتٰىهَا عَنْ نَّفْسِهٖ ۚ قَدْ شَغَفَهَا حُبًّا  ۭ اِنَّا لَنَرٰىهَا فِيْ ضَلٰلٍ مُّبِيْنٍ    30؀ فَلَمَّا سَمِعَتْ بِمَكْرِهِنَّ اَرْسَلَتْ اِلَيْهِنَّ وَاَعْتَدَتْ لَهُنَّ مُتَّكَاً وَّاٰتَتْ كُلَّ وَاحِدَةٍ مِّنْهُنَّ سِكِّيْنًا وَّقَالَتِ اخْرُجْ عَلَيْهِنَّ  ۚ فَلَمَّا رَاَيْنَهٗٓ اَكْبَرْنَهٗ وَقَطَّعْنَ اَيْدِيَهُنَّ  ۡ وَقُلْنَ حَاشَ لِلّٰهِ مَا ھٰذَا بَشَرًا  ۭ اِنْ ھٰذَآ اِلَّا مَلَكٌ كَرِيْمٌ     31؀ قَالَتْ فَذٰلِكُنَّ الَّذِيْ لُمْتُنَّنِيْ فِيْهِ ۭ وَلَقَدْ رَاوَدْتُّهٗ عَنْ نَّفْسِهٖ فَاسْتَعْصَمَ ۭ وَلَىِٕنْ لَّمْ يَفْعَلْ مَآ اٰمُرُهٗ لَيُسْجَنَنَّ وَلَيَكُوْنًا مِّنَ الصّٰغِرِيْنَ        32؀ قَالَ رَبِّ السِّجْنُ اَحَبُّ اِلَيَّ مِمَّا يَدْعُوْنَنِيْٓ اِلَيْهِ ۚ وَاِلَّا تَصْرِفْ عَنِّيْ كَيْدَهُنَّ اَصْبُ اِلَيْهِنَّ وَاَكُنْ مِّنَ الْجٰهِلِيْنَ    33؀ فَاسْتَجَابَ لَهٗ رَبُّهٗ فَصَرَفَ عَنْهُ كَيْدَهُنَّ  ۭ اِنَّهٗ هُوَ السَّمِيْعُ الْعَلِيْمُ    34؀

 

“Aur shehar mein auratain guftagoo karne lagi keh Aziz-e- Misar ki biwi apne ghulaam ko apni taraf mail karna chahti hai aur us ki mohabbat us kay dil mein ghar kar gayi hai, Hamein lagta hai keh woh sareeh gumrahi mein hai. Jab us (Aziz ki biwi) ne un auratoon ki (guftagoo jo haqeeqat mein Deedar-e-Yusuf kay liye aik) chaal (thi) suni to un kay paas (dawat ka) paigham bheja aur un kay liye aik mehfil murattab ki aur (phal tarashne kay liye) har aik ko aik aik churi di aur (Yusuf (علیہ السلام) say) kaha keh un kay samne baahir aao. To un ka roab (Husun) un par (aisa) cha gaya keh (phal tarashte tarshte) apne hath kaat liye aur besakhta bol uthen keh Subhan Allah (yeh Husun!) yeh aadmi nahi, Koi buzrug farishta hai. Tab us ne kaha keh yeh wahi hai jis kay bare mein tum mujhe taane deti theen aur be shak mein ne us ko apni taraf mail karna chaha magar yeh bacha raha aur agar yeh woh kaam nah kare ga jo mein kehti hoon to qaid kar diya jaye ga aur zaleel hoga. Yusuf ne dua ki keh parwardigaar! Jis kaam ki taraf yeh mujhe bulati hain us ki nisbat mujhe qaid pasand hai aur agar tu mujh say un kay faraib ko nah hataye ga to mein un ki taraf mail ho jaaon ga aur nadaanu mein dakhil ho jaaon ga. So Allah ne un ki dua qubool kar li aur un say auratoon ka makar dafa kar diya, Be shak woh sun’ne wala (aur) jaan’ne wala hai.” (Yusuf: 12/30-34)

In aayaat mein Allah Ta’ala ne shehr ki auratoon yaani darbaariyun ki biwiyun aur betiyun kay Tarz-e-Amal ka zikr farmaya hai. Unhon ne Aziz-e-Misar ki biwi ko is liye Taan-o-tashnee ka nishana banaya keh us ne apne ghulaam ko warghalaane aur us say shadeed mohabbat ka izhaar kiya, Halankeh woh ghulaam hone ki wajah say us laiq nah tha keh us ki taraf is qadar meelaan zaahir kiya jata, Is liye un auratoon ne kaha: اِنَّا لَنَرٰىهَا فِيْ ضَلٰلٍ مُّبِيْنٍ “Hamare khayal mein woh sareeh gumrahi mein hai.” Kiyu keh us ne aik cheez (mohabbat kay jazbaat) ko galat maqaam par rakh diya hai.

Aziz-e-Misar ki biwi ne jab un ki pur faraib geebat ka haal suna aur logon kay Taan-o-Tashnee ki khabrain us tak pohnchi to us ne chaha keh un kay samne apna uzar pesh kare aur wazih kar de keh yeh jawan wesa nahi, Jaisa woh samajhti hain aur un kay ghulaamu jaisa nahi. Is liye unhain bula bheja aur unhain ghar mein jama kar liya aur un kay liye un kay laiq ziyaafat ka bandobast kiya. Us mein aesi cheezain bhi pesh ki jo chaaqu churi say kaat kar khayi jaati hain. Is liye har aurat ko churi di. Us ne Hazrat Yusuf (علیہ السلام) ko behtreen libaas pehna kar tayyar kiya howa tha aur aap ki jawani ka Husun pooray joban par tha. Us ne aap ko hukum diya keh auratoon kay samne aayain. Aap aaye to chodhween kay chaand ka Husun aap kay samne maand tha. Un auratoon ne jab aap ko dekha to buhut bada jana, Yaani aap ki Azmat-o-Jalal say maroob ho gayi. Woh soch nahi sakti theen keh insaanu mein aisa haseen bhi ho sakta hai. Woh aap kay Husun-o-Jamaal say is qadar mabhoot howien keh unhain apne aap ka hosh nah raha. Unhon ne un churiyun say apne hath kaat liye aur unhain zakhmoon ka ahsaas hi nah howa. Aur un ki zuban say nikal gaya: حَاشَ لِلّٰهِ مَا ھٰذَا بَشَرًا  ۭ اِنْ ھٰذَآ اِلَّا مَلَكٌ كَرِيْمٌ  “ Hasha Lillahi (Allah ki panah)! Yeh insaan hargiz nahi, Yeh yaqeenan koi buhuthe buzrug farishta hai.” (Musannif (رحمہ اللہ  ) ne aagay jaa kar likha hai keh un sab auratoon ne Yusuf (علیہ السلام ) ko talaqeen ki thi keh apni malika ki farman bardaari karain. Is liye baaz Ulamaa ki raye hai keh unhon ne aap kay Husun say mabhoot ho kar hath nahi kate thay. Woh koi ba haya muashrah to nah tha keh Imraat-ul-Aziz ki saheliyun ne aap (علیہ السلام ) ko kabhi nah dekha ho, Aakhir aap kai saal say us ghar mein reh rahe thay. Woh auratain aksar aati jaati hoon gi. Asal baat yeh hai keh unhon ne yak zubaan ho kar Yusuf ko gunah ka raasta ikhtiyaar karne ka mashorah diya. Aap kay saaf inkar par unhon ne khud kushi ki dhamki di. Jab aap us say hi mutasir nah howe to hath zakhmi kar liye keh yeh khaali dhamki nahi. Jis tarah ham ne hath kate hain, Tumhare mazeed inkar ki Soorat-e- mein khud kushi bhi kar sakti hain aur hamara khoon aap kay sar hoga. Jab is marhale par bhi Yusuf (علیہ السلام) saabit qadam rahe to unhon ne kaha keh Yusuf (علیہ السلام ) insaan nahi, Agar insaan hota to hamare aik ishare par is taraf chala aata jis tarah loha maqnatees ki taraf khinchta hai. Yaqeenan yeh insaani shakal mein farishta hai jo insaani Jazbaat-o-Khuwahishaat say mubbara hai. (Wallahu A’lam) Hazrat Anas (رضی اللہ عنہ ) say marwi mairaaj ki Hadith mein mazkoor hai keh Rasoolullah (صلی اللہ علیہ وسلم ) ne faramaya: “Mein Hazrat Yusuf (علیہ السلام ) kay paas say guzra to dekha keh unhain aadha Husun diya gaya hai.” (Sahih Muslim, Al Iman, Baab-ul-Isra BiRasoolullah (صلی اللہ علیہ وسلم) ilaal samaawaat wa Farz-e-Al Salwaat, Hadith: 162)

Imam Suhaili (رحمہ اللہ )aur deegar Ulamaa ne us ka yeh matlab bayan kiya hai keh Hazrat Yusuf (علیہ السلام ) ko Hazrat Adam (علیہ السلام ) say aadha Husun diya gaya tha. Kiyu keh Hazrat Adam (علیہ السلام ) ko Allah Ta’aala ne apne Dast-e-Mubarak say peda farmaya aur aap mein apni khaas rooh daali. Lihaza aap insaani Husun-o-Jamaal ka a’laa tareen namoona thay. Is liye jannati jab jannat mein dakhil hoon ge to unhain Hazrat Adam (علیہ السلام ) ka sa Qad-o-Qaamat aur Husun haasil hoga. Hazrat Yusuf (علیہ السلام ) ka Husun Hazrat Adam (علیہ السلام ) say nisf tha aur un dono hastiyun kay darmiyaan un dono say zayada haseen koi insaan peda nahi howa. Isi tarah Hazrat Hawa( علیھا السلام) kay baad koi aurat un say is qadar mushAbbah nahi thi jis qadar Hazrat Ibrahim (علیہ السلام ) ki zaoja mohtarma Hazrat Sara ( علیھا السلام) un say mushAbbah theen.

Us waqt Aziz-e-Misar ki biwi ne kaha:  فَذٰلِكُنَّ الَّذِيْ لُمْتُنَّنِيْ فِيْهِ  “Yahi hain jin kay bare mein tum mujhe taane de rahi theen.” Phir us ne aap ki Kaamil-o-Akmal paak damni ki tareef karte howe kaha:  وَلَقَدْ رَاوَدْتُّهٗ عَنْ نَّفْسِهٖ فَاسْتَعْصَمَ ۭ وَلَىِٕنْ لَّمْ يَفْعَلْ مَآ اٰمُرُهٗ لَيُسْجَنَنَّ وَلَيَكُوْنًا مِّنَ الصّٰغِرِيْنَ  “Mein ne har chand us say apna matlab haasil karna chaha, Lekin yeh baal baal bacha raha. Aur jo kuch mein us say keh rahi hoon, Agar yeh nah kare ga to yaqeenan qaid kar diya jaye ga aur be shak yeh buhut he be izzat hoga.”

Un sab auratoon ne aap ko apni maalika ki farmaan bardaari karne ki talqeen ki thi, Lekin aap ne sakhti say inkaar kar diya kiyu keh aap Anbiyaae Kiraam (علیھم السلام ) ki aal mein say thay. Us waqt aap ne Rabb-ul-Aalmeen say dua ki aur farmaya:

 رَبِّ السِّجْنُ اَحَبُّ اِلَيَّ مِمَّا يَدْعُوْنَنِيْٓ اِلَيْهِ ۚ وَاِلَّا تَصْرِفْ عَنِّيْ كَيْدَهُنَّ اَصْبُ اِلَيْهِنَّ وَاَكُنْ مِّنَ الْجٰهِلِيْنَ  “Ae mere parwardigaar! Jis baat ki taraf yeh auratain mujhe bula rahi hain, Is say to mujhe jail khaana buhut pasand hai. Agar tu ne un ka faraib mujh say door nah kiya to mein un ki taraf mail ho jaaon ga aur bilkul nadanoon say jaa miloon ga.” Yaani agar tu ne mujhe meri zaat kay supard kar diya (aur apni hifazat uthaa li) To meri zaat to kamzor hai, Mein to apni jaan kay liye bhi kisi nafe nuqsaan ka malik nahi, Magar jo Allah ki marzi ho. Mein kamzor hoon illaa yeh keh tu mujhe quwat bakhshay aur meri hifazat farmaye aur teri tufeeq mere shamil haal ho. Is liye Allah Ta’aala ne farmaya فَاسْتَجَابَ لَهٗ رَبُّهٗ فَصَرَفَ عَنْهُ كَيْدَهُنَّ  ۭ اِنَّهٗ هُوَ السَّمِيْعُ الْعَلِيْمُ   “Us kay Rabb ne us ki dua qubool kar li aur un aurtoon kay dao paich us say phair de, Yaqeenan woh sun’ne wala jaan’ne wala hai.”

 

Hazrat Yusuf (علیہ السلام ) Qaid Khane Mein

 

Aziz-e-Misar ne Yusuf (علیہ السلام ) ki be gunahi saabit ho jane kay bawjood aap ko qaid khane mein daal diya taakeh apne khandaan kay aeb ko chupa sake aur log is qisse ko faramosh kar dain. Lekin Allah Ta’aala ne us qaid ko Yusuf (علیہ السلام ) kay liye Baais-e-Khair-o-Barkat banane ka faisla kiya howa tha, Irshad-e- Baari Ta’aala hai:

 

ثُمَّ بَدَا لَهُمْ مِّنْۢ بَعْدِ مَا رَاَوُا الْاٰيٰتِ لَيَسْجُنُنَّهٗ حَتّٰي حِيْنٍ   35؀ۧوَدَخَلَ مَعَهُ السِّجْنَ فَتَيٰنِ ۭ قَالَ اَحَدُهُمَآ اِنِّىْٓ اَرٰىنِيْٓ اَعْصِرُ خَمْرًا  ۚ وَقَالَ الْاٰخَرُ اِنِّىْٓ اَرٰىنِيْٓ اَحْمِلُ فَوْقَ رَاْسِيْ خُبْزًا تَاْكُلُ الطَّيْرُ مِنْهُ  ۭ نَبِّئْنَا بِتَاْوِيْـلِهٖ ۚ اِنَّا نَرٰىكَ مِنَ الْمُحْسِنِيْنَ    36؀قَالَ لَا يَاْتِيْكُمَا طَعَامٌ تُرْزَقٰنِهٖٓ اِلَّا نَبَّاْتُكُمَا بِتَاْوِيْـلِهٖ قَبْلَ اَنْ يَّاْتِيَكُمَا  ۭ ذٰلِكُمَا مِمَّا عَلَّمَنِيْ رَبِّيْ  ۭ اِنِّىْ تَرَكْتُ مِلَّةَ قَوْمٍ لَّا يُؤْمِنُوْنَ بِاللّٰهِ وَهُمْ بِالْاٰخِرَةِ هُمْ كٰفِرُوْنَ     37؀وَاتَّبَعْتُ مِلَّةَ اٰبَاۗءِيْٓ اِبْرٰهِيْمَ وَاِسْحٰقَ وَيَعْقُوْبَ  ۭ مَا كَانَ لَنَآ اَنْ نُّشْرِكَ بِاللّٰهِ مِنْ شَيْءٍ ۭ ذٰلِكَ مِنْ فَضْلِ اللّٰهِ عَلَيْنَا وَعَلَي النَّاسِ وَلٰكِنَّ اَكْثَرَ النَّاسِ لَا يَشْكُرُوْنَ        38؀يٰصَاحِبَيِ السِّجْنِ ءَاَرْبَابٌ مُّتَفَرِّقُوْنَ خَيْرٌ اَمِ اللّٰهُ الْوَاحِدُ الْقَهَّارُ        39؀ۭمَا تَعْبُدُوْنَ مِنْ دُوْنِهٖٓ اِلَّآ اَسْمَاۗءً سَمَّيْتُمُوْهَآ اَنْتُمْ وَاٰبَاۗؤُكُمْ مَّآ اَنْزَلَ اللّٰهُ بِهَا مِنْ سُلْطٰنٍ   ۭ اِنِ الْحُكْمُ اِلَّا لِلّٰهِ  ۭ اَمَرَ اَلَّا تَعْبُدُوْٓا اِلَّآ اِيَّاهُ  ۭ ذٰلِكَ الدِّيْنُ الْقَيِّمُ وَلٰكِنَّ اَكْثَرَ النَّاسِ لَا يَعْلَمُوْنَ        40؀يٰصَاحِبَيِ السِّجْنِ اَمَّآ اَحَدُكُمَا فَيَسْقِيْ رَبَّهٗ خَمْرًا  ۚ وَاَمَّا الْاٰخَرُ فَيُصْلَبُ فَتَاْكُلُ الطَّيْرُ مِنْ رَّاْسِهٖ  ۭ قُضِيَ الْاَمْرُ الَّذِيْ فِيْهِ تَسْتَفْتِيٰنِ         41؀ۭ

 

“Phir bawjood us kay keh woh log nishaan dekh chuke thay un ki raye yahi thehri keh kuch arsay kay liye un (Yusuf) ko qaid hi kar dain. Aur un kay sath do aur jawaan bhi Dakhil-e-Zindaan (jail) howe. Un mein say aik ne kaha keh (mein khawab) mein dekhta hoon keh sharab (kay liye angoor) nichod raha hoon. Dosre ne kaha keh (mein ne bhi khawab dekha hai ) mein yeh dekhta hoon keh apne sar par rotiyaan uthaaye howe hoon aur parinday un mein say khaa rahe hain(lihaza) hamein un ki tabeer bata dijiye keh ham tumhain neko kaar samjhte hain. Yusuf ne kaha jo khana tum ko milne wala hai woh aane nahi paye ga keh mein us say pehle tum ko un ki tabeer bata doon ga. Yeh un (batoon) mein say hai jo mere parwardigaar ne mujhe sikhaayi hain. Jo log Allah par iman nahi latay aur Roz-e-Aakhirat ka inkar karte hain mein un ka mazhab chode howe hoon aur apne Baab dada Ibrahim aur Ishaq aur Yaqoob kay mazhab par chalta hoon. Hamein laiq nahi keh kisi cheez ko Allah kay sath shareek karain. Yeh Allah ka fazal hai, Ham par bhi aur dosre logon par bhi, Lekin aksar log shukar nahi karte. Mere jail khaane kay sathiyun! Bhala kai juda juda aaqa achay ya (aik) Allah Yakta-o-Ghaalib. Jin cheezoon ki tum Allah kay siwa parsatish karte ho woh sirf naam hi naam hain jo tum ne aur tumhare baap daad ne rakh liye hain, Allah ne un ki koi sanad naazil nahi ki (sun rakho keh) Allah kay siwa kisi ki hukumat nahi hai. Us ne hukum diya keh us kay siwa kisi ki ibadat nah karo yahi seedha deen hai, Lekin aksar log nahi jaante. Mere jail khaane kay rafeeqo! Tum mein say aik to apne aaqa ko sharab pilaya kare ga aur jo dosra hai woh sooli diya jaye ga aur parinday us ka sar noch khayain ge. Jo amar tum mujh say poochte thay us ka faisla ho chuka hai.” (Yusuf: 12/35-41)

In aayaat mein Allah Ta’ala ne bayan farmaya hai keh Aziz-e-Misar aur us ki biwi ko yaqeeni tor maloom hogaya tha keh Hazrat Yusuf (علیہ السلام ) be qusoor hain. Is kay bawjood unhain yahi munasib maloom howa keh aap ko kuch arsa kay liye qaid kar diya jaye taakeh logon ki che maigoiyaan khatam ho jayain aur yeh maamila dab jaye. Yeh maqsad bhi tha keh awaam yeh khayal karain keh Hazrat Yusuf (علیہ السلام ) ne chaid chaad mein pehil ki hogi, Is liye unhain qaid ki saza di gayi hai. Behr haal aap ko jail mein bhejna un ka zulum tha, Taham us mein Allah ki hikmat thi keh is tarah aap auratoon kay sath mail jol rakhne say bach gaye aur un ki shararatoon say mahfooz hogaye.

Pehle bayan ho chuka hai keh un kay sath hi do aur jawaan bhi jail khaane mein dakhil howe thay. Kehte hain un mein say aik baadshaah ka saaqi tha, Us ka naam Banwaa bataya jata hai, Aur dosra baadshaah ka bawarchi tha. Us ka naam Majlas bataya jata hai. Woh kisi jurum kay silsilay mein mashkook thay is liye baadshaah ne unhain qaid kar diya tha. Jab jail mein un ki mulaqaat Hazrat Yusuf (علیہ السلام) say howi to woh aap kay Akhlaq-o-Kirdaar, Aadaat-o-Atwaar, Aqwaal-o-Af’aal, Kasrat-e-Ibadat aur Makhlooq-e-Khuda par shafqat say buhut mutassir howe. Un mein say har aik ko aik khawab aaya, Jo us kay Shab-o-Roz kay mashaghil say munasibat rakhta tha.

Mufassireen farmate hain: Un dono ne aik hi raat mein khawab dekha. Saaqi ne khawab mein dekha keh angoor ki bail ki teen shakhain hain, Un mein pate ugg aaye aur anguroon kay ghachay lag kar pak gaye. Us ne unhain le kar baadshaah kay piyale mein nichoda aur usay woh mashroob piladiya. Rotiyaan pakane wale bawarchi ne dekha keh us kay sar par rotiyun ki teen tokriyaan hain aur parinday sab say upar ki tokri say khaa rahe hain.

Dono ne Yusuf (علیہ السلام ) ko apna apna khawab sunaya aur tabeer ki darkhuwast ki. Dono ne kaha اِنَّا نَرٰىكَ مِنَ الْمُحْسِنِيْنَ “Hamein to aap khoobiyun wale shaks dikhaayi dete hain.” Aap ne unhain bataya keh woh khawaboon ki tabeer kay ilm say bakhoobi waqif  hain. Aur kaha   لَا يَاْتِيْكُمَا طَعَامٌ تُرْزَقٰنِهٖٓ اِلَّا نَبَّاْتُكُمَا بِتَاْوِيْـلِهٖ قَبْلَ اَنْ يَّاْتِيَكُمَا    “Tumhain jo khana diya jata hai us kay tumhare paas pohnchne say pehle he mein tumhain is ki tabeer bata doon ga.”

Is ki tashreeh is tarah bhi ki gayi hai keh tumhain jo khawab bhi nazar aaye, Mein us ki tabeer kay waqe hone say pehle tabeer bata doon ga. Phir jaise mein ne bataya hoga, Usi tarah waqe hoga. Aur aik matlab yeh bhi bayan kiya gaya hai keh tumhare paas khana aane say pehle mein bata sakta hoon keh woh khana kesa hoga, Meetha ya khatta? Jaise Isa (علیہ السلام) ne farmaya tha وَاُنَبِّئُكُمْ بِمَا تَاْكُلُوْنَ وَمَا تَدَّخِرُوْنَ ۙفِيْ بُيُوْتِكُمْ  “Aur jo kuch tum khaao aur jo apne gharoon mein zakheera karo, Mein tumhain bata deta hoon.” (Al Imran: 3/49) aap ne farmaya: Yeh sab kuch mujhe Allah ne sikhaya hai kiyu keh mein us par iman rakhta hoon, Us ki tuheed par kaar band hoon aur apne muazzaz ajdaad Ibrahim Khaleel-ul-Rahman, Ishaq, Yaqoob ( علیھم السلام) kay Mazhab-o-Millat ka mut’be hoon. Hamein hargiz yeh sazawaar nahi keh ham Allah Ta’ala kay sath kisi ko bhi shareek karain. Yeh ham par Allah ka khaas fazal hai keh us ne hamein is ki hidayat bakhshi aur tamam logon par bhi keh us ne hamein hukum diya keh ham unhain us ki taraf bulayain aur un ki is taraf rahnumai karain. Yeh (aqeedah tuheed) un ki fitrat mein paiwast hai aur un ki jibillat mein shamil hai, Lekin aksar log naa shukri karte hain.”

 

Qaid Khaane Mein Dawat-e-Tuheed:

 

Phir aap ne unhain tuheed ki dawat di aur ghairullah ki ibadat ki muzammat farmayi, Maboodaan-e-Batilah ki tahqeer aur zu’uf ko wazih farmaya aur kaha:

 

يٰصَاحِبَيِ السِّجْنِ ءَاَرْبَابٌ مُّتَفَرِّقُوْنَ خَيْرٌ اَمِ اللّٰهُ الْوَاحِدُ الْقَهَّارُ    39؀ۭمَا تَعْبُدُوْنَ مِنْ دُوْنِهٖٓ اِلَّآ اَسْمَاۗءً سَمَّيْتُمُوْهَآ اَنْتُمْ وَاٰبَاۗؤُكُمْ مَّآ اَنْزَلَ اللّٰهُ بِهَا مِنْ سُلْطٰنٍ   ۭ اِنِ الْحُكْمُ اِلَّا لِلّٰهِ  ۭ اَمَرَ اَلَّا تَعْبُدُوْٓا اِلَّآ اِيَّاهُ  ۭ ذٰلِكَ الدِّيْنُ الْقَيِّمُ وَلٰكِنَّ اَكْثَرَ النَّاسِ لَا يَعْلَمُوْنَ    40؀

 

 “Ae mere qaid khaane kay sathiyu! Kiya kai aik mutafariq parwardigaar behtar hain ya aik Allah zAbbardast taqatwar? Us kay siwa tum jin ki pooja paat kar rahe ho woh sirf naam hi naam hain, Jo tum ne aur tumhare baap dada ne khud hi ghad liye hain, Allah Ta’ala ne un ki koi daleel naazil nahi farmayi, Farman rawayi sirf Allah Ta’ala ki hai.” (Yusuf: 12/39-40)

Yaani wahi apni makhlooq mein tasarruf karta hai aur jo chahta hai kar leta hai. Jisay chahta hai hidayat deta hai aur jisay chahta hai gumraah rehne deta hai. Us ka farmaan hai:  اَلَّا تَعْبُدُوْٓا اِلَّآ اِيَّاهُ “Tum sab siwaye us kay kisi ki ibadat nah karo.” Yaani woh akela hai, Us ka koi shareek nahi,  ذٰلِكَ الدِّيْنُ الْقَيِّمُ “Yahi deen durust hai.” Yaani seedha aur sahi raasta hai. وَلٰكِنَّ اَكْثَرَ النَّاسِ لَا يَعْلَمُوْنَ “Lekin aksar log nahi jaante.” Aur woh us kay wazih hone kay bawjood us tak nahi pohnch sakte. Hazrat Yusuf (علیہ السلام) ka is moqe par unhain tableegh karna intihaai Hikmat-o-Kamaal ka mazhar hai kiyu keh un kay diloon mein aap ki azmat jaa gazeen ho chuki thi, Lihaza woh aap ki baat sun’ne aur tasleem karne par aamaadah thay. Is liye munasib tha keh unhon ne jo kuch daryaafit kiya unhain us say zayada aehm aur zayada mufeed amar ki taraf tawajjah dilaai jaati.

Phir jab aap tableegh ka farz adaa kar chuke aur un ki rahnumaai farma chuke to farmaya: يٰصَاحِبَيِ السِّجْنِ اَمَّآ اَحَدُكُمَا فَيَسْقِيْ رَبَّهٗ خَمْرًا    “Ae mere qaid khaane kay rafeeqo! Tum dono mein say aik to apne baadshaah ko sharab pilane par muqarrar ho jaye ga.” Ulamaa farmate hain is say muraad saaqi hai. وَاَمَّا الْاٰخَرُ فَيُصْلَبُ فَتَاْكُلُ الطَّيْرُ مِنْ رَّاْسِهٖ   “Lekin dosra saleeb diya jaye ga aur parinde us ka sar noch khayain ge.” Kehte hain is say muraad bawarchi hai.  “Tum dono jis kay bare mein istifsaar kar rahe thay, Us kaam ka faisla ho chuka hai,” Yaani yeh laziman ho kar rahe ga. Isi liye Hadith mein aaya hai keh Rasoolullah ( صلی اللہ علیہ وسلم ) ne farmaya: “Jab tak khawab ki tabeer nah ki jaaye, Woh parindoon kay paaon par hai. (us ka waqe hona aur nah hona dono mumkin hain, Jaise parinde kay pair mein pakdi howi cheez ka girna aur nah girna dono mumkin hain) jab tabeer kar di jaaye to woh waqe ho jati hai.” (Sunan Abi Dawood, Al Adab, Baab Fil Ru’ya, Hadith: 5020)

 

Irshad-e-Baari Ta’ala hai:

 

وَقَالَ لِلَّذِيْ ظَنَّ اَنَّهٗ نَاجٍ مِّنْهُمَا اذْكُرْنِيْ عِنْدَ رَبِّكَ   ۡ فَاَنْسٰىهُ الشَّيْطٰنُ ذِكْرَ رَبِّهٖ فَلَبِثَ فِي السِّجْنِ بِضْعَ سِنِيْنَ    42؀ۧ
 

“Aur dono shaksoon mein say jis ki nisbat (Yusuf ne) khayal kiya keh woh rihaai paa jaye ga, Us ne kaha keh apne aaqa say mera zikr bhi karna lekin shetan ne un ka apne aaqa say zikr karna bhula diya aur Yusuf  kai baras jail khaane he mein rahe.” (Yusuf: 12/42)

 

Allah Ta’ala bayan farmata hai keh Hazrat Yusuf (علیہ السلام) ne us shaks say kaha jo un kay khayal mein nijaat pane wala tha, Yaani saaqi say kaha: اذْكُرْنِيْ عِنْدَ رَبِّكَ    “Apne baadshaah say mera zikr bhi kar dena.” Yaani baadshaah ko mera maamila batana aur mera bagair jurum kay qaid hona zikr karna. Is say saabit hota hai keh asbaab ko ikhtiyaar kar kay koshish karna jaiz hai aur yeh Allah Rabb-ul-Aalmeen par tawalkul kay manaafi nahi, فَاَنْسٰىهُ الشَّيْطٰنُ ذِكْرَ رَبِّهٖ  “Phir usay shetaan ne apne baadshaah say zikr karna bhula diya.” Yaani shetaan ne choot jaane wale qaidi ko bhula diya keh Hazrat Yusuf (علیہ السلام) ne usay jo takeed ki thi, Us ka zikr baadshaah say karta. Hazrat Mujahid, Muhmmad bin Ishaq (رحم اللہ علیھما ) aur dosre mutaddid Ulamaaye Kiraam ne yahi farmaya hai aur yahi durust hai. Ahl-e-Kitab kay haan bhi (Bible mein) yahi likha howa hai. Quran Majeed mein Irshad-e-Baari Ta’ala hai:  فَلَبِثَ فِي السِّجْنِ بِضْعَ سِنِيْنَ “Aur us (Yusuf) ne kai saal qaid khaane he mein kaate.”[بِضْعَ] ka lafz teen say no tak bola jata hai. (Allamah Mansoor Poori ( رحمہ اللہ) bayan karte hain keh aksar Mufassireen ka ittifaq is baat par hai keh Yusuf Siddeeq (علیہ السلام) zindaan mein saat saal tak rahe thay. (Al Jamaal wal Kamaal)

Jin hazraat ne فَاَنْسٰىهُ الشَّيْطٰنُ ذِكْرَ رَبِّهٖ ka yeh matlab bayan kiya hai keh “Shetaan ne Hazrat Yusuf (علیہ السلام) ko apne Rabb ki yaad bhula di.” Un ka mouaqaf durust nahi.

 

Baadshaah Ka Khuwaab Aur Us Ki Tabeer

 

Hazrat Yusuf ( علیہ السلام ) ka qaidi riha hone par baadshaah kay samne aap ka tazkirah karna bhool gaya, Phir jab baadshaah ko khuwaab aaya aur aam darbaari us ki tabeer say aajiz aa gaye to usay Hazrat Yusuf ( علیہ السلام) yaad aaye keh aap khawaboon ki behtreen tabeer jaante hain. Lihaza woh baadshaah ki ijazat say aap kay paas tabeer pochne kay liye haazir howa. Irshad-e-Baari Ta’aala hai:

 

وَقَالَ الْمَلِكُ اِنِّىْٓ اَرٰي سَبْعَ بَقَرٰتٍ سِمَانٍ يَّاْكُلُهُنَّ سَبْعٌ عِجَافٌ وَّسَبْعَ سُنْۢبُلٰتٍ خُضْرٍ وَّاُخَرَ يٰبِسٰتٍ  ۭ يٰٓاَيُّهَا الْمَلَاُ اَفْتُوْنِيْ فِيْ رُءْيَايَ اِنْ كُنْتُمْ لِلرُّءْيَا تَعْبُرُوْنَ     43؀ قَالُوْٓا اَضْغَاثُ اَحْلَامٍ  ۚ وَمَا نَحْنُ بِتَاْوِيْلِ الْاَحْلَامِ بِعٰلِمِيْنَ        44؀ وَقَالَ الَّذِيْ نَجَا مِنْهُمَا وَادَّكَرَ بَعْدَ اُمَّةٍ اَنَا اُنَبِّئُكُمْ بِتَاْوِيْـلِهٖ فَاَرْسِلُوْنِ    45؀ يُوْسُفُ اَيُّهَا الصِّدِّيْقُ اَفْتِنَا فِيْ سَبْعِ بَقَرٰتٍ سِمَانٍ يَّاْكُلُهُنَّ سَبْعٌ عِجَافٌ وَّسَبْعِ سُنْۢبُلٰتٍ خُضْرٍ وَّاُخَرَ يٰبِسٰتٍ ۙ لَّعَلِّيْٓ اَرْجِعُ اِلَى النَّاسِ لَعَلَّهُمْ يَعْلَمُوْنَ   46؀ قَالَ تَزْرَعُوْنَ سَبْعَ سِنِيْنَ دَاَبًا  ۚ فَمَا حَصَدْتُّمْ فَذَرُوْهُ فِيْ سُنْۢبُلِهٖٓ اِلَّا قَلِيْلًا مِّمَّا تَاْكُلُوْنَ  47؀ ثُمَّ يَاْتِيْ مِنْۢ بَعْدِ ذٰلِكَ سَبْعٌ شِدَادٌ يَّاْكُلْنَ مَا قَدَّمْتُمْ لَهُنَّ اِلَّا قَلِيْلًا مِّمَّا تُحْصِنُوْنَ    48؀ ثُمَّ يَاْتِيْ مِنْۢ بَعْدِ ذٰلِكَ عَامٌ فِيْهِ يُغَاثُ النَّاسُ وَفِيْهِ يَعْصِرُوْنَ    49؀ۧ

 

“Aur baadshaah ne kaha keh mein (ne khawab dekha hai) dekhta hoon keh saat moti gayain hain jin ko saat dubli putli gayain khaa rahi hain aur saat khoushay sabz hain aur (saat) khushk. Ae sardaro! Agar tum khawaboon ki tabeer bata sakte ho to mujhe mere khawab ki tabeer batao? Unhon ne kaha yeh to pareshan say khawab hain aur hamein aese khawaboon ki tabeer nahi aati. Ab woh shaks jo dono qaidiyun mein say rihaai paa gaya tha aur jisay muddat kay baad woh baat yaad aa gayi, Bol utha keh mein aap ko is ki tabeer (laa kar) batla deta hoon. Mujhe (jail khane) jaane ki ijazat dijiye. (Gharz woh Yusuf kay paas aaya aur kehne laga) ae Yusuf! Ae bade sachay (Yusuf) hamein (is khawab ki tabeer) bataiye  keh saat moti gayun ko saat dubli gayain khaa rahi hain aur saat khoushay sabz hain aur saat sookhay, Taakeh mein logon kay paas wapis jaa kar tabeer bataoon, Taakeh woh jaan lain. Unhon ne kaha keh tum log saat saal mutwatur khaiti karte raho ge so jo (galla) kato, To thode say gallay kay siwa jo khaane mein aaye, Usay khoushoon hi mein rehne do. Phir us kay baad (khushk saali kay) saat sakht saal aayain ge keh jo (galla) tum ne jama kar kay rakha hoga woh us sab ko khaa jayain ge. Sirf wahi thoda saa galla reh jaaye ga jo tum ikhtiyaar say rakh chodo ge. Phir us kay baad aik saal aisa aaye ga keh khoob meena barse ga aur log us mein rass nichodain ge.” (Yusuf: 12/43-49)

Yeh bhi un asbaab mein say aik sAbbab hai jin ki bina par Hazrat Yusuf (علیہ السلام ) ko bade Aizaaz-o-Ikraam kay sath jail say bahir laya gaya. Waqea yun howa keh Misar kay baadshaah ko aik khawab aaya. Ahl-e-Kitab kehte hain keh us ne khawab mein dekha goya woh aik darya kay kinare par hai. Darya say saat moti taazi gayain nikleen aur wahan murgzaar mein charne lageen. Phir isi darya say saat gayain nikleen aur un kay sath charne lageen. Phir woh dubli gayain un moti gayun ko khaa gayeen. Baadshaah ghabra kar baidaar hogaya. Jab dobara soya to us ne dekha keh gandum kay aik poday mein saat sar sabz baliyaan hain, Achanak saat patli patli khushk baliyun ne unhain khaa liya. Woh phir ghabra kar baidaar hogaya (Bible, Kitab-e-Pedaish, Baab: 41)

Jab us ne apne darbaariyun aur dosre afraad ko yeh khawab sunaya to koi us ki tabeer nah bata saka balkeh unhon ne kaha: اَضْغَاثُ اَحْلَامٍ  “Yeh to pareshan khawab hain” Is qisam kay khawaboon ki koi tabeer nahi hoti aur phir yeh baat bhi hai keh hamein is ilm mein koi maharat haasil nahi. Is liye unhon ne kaha:وَمَا نَحْنُ بِتَاْوِيْلِ الْاَحْلَامِ بِعٰلِمِيْنَ       “Aur ham khawaboon ki tabeer nahi jante.”

Us waqt qaid say nijaat pane wale (saaqi) ko Yusuf ki baat yaad aayi jo unhon ne farmaya tha keh baadshaah kay paas un ka zikr karna lekin usay ab tak yeh baat bhooli rahi thi. Yeh Allah ki taqdeer thi jis mein Allah ki khaas hikmat posheeda thi. Us ne jab baadshaah ka khawab suna aur logon ko us ki tabeer say aajiz dekha to usay Hazrat Yusuf ( علیہ السلام) ki baat cheet aur nasihat yaad aagayi.

Irshad-e-Baari Ta’ala hai: الَّذِيْ نَجَا مِنْهُمَا وَادَّكَرَ بَعْدَ اُمَّةٍ  “Un do qaidiyun mein say jo riha howa tha, Usay muddat kay baad yaad aa gaya.” Yaani kai saal baad usay yaad aa gaya to us ne apni qoum say aur baadshaah say kaha: اَنَا اُنَبِّئُكُمْ بِتَاْوِيْـلِهٖ فَاَرْسِلُوْنِ  “Mein tumhain is ki tabeer batlaa doon ga, Mujhe jaane ki ijazat dijiye.” Yaani mujhe Yusuf ( علیہ السلام) kay paas jaane ki ijazat dejiye, Chunancha woh aap ki khidmat mein haazir howa aur kaha: يُوْسُفُ اَيُّهَا الصِّدِّيْقُ اَفْتِنَا فِيْ سَبْعِ بَقَرٰتٍ سِمَانٍ يَّاْكُلُهُنَّ سَبْعٌ عِجَافٌ وَّسَبْعِ سُنْۢبُلٰتٍ خُضْرٍ وَّاُخَرَ يٰبِسٰتٍ ۙ لَّعَلِّيْٓ اَرْجِعُ اِلَى النَّاسِ لَعَلَّهُمْ يَعْلَمُوْنَ       46؀ “Yusuf! Ae buhut bade sachay Yusuf! Aap hamein is khawab ki tabeer batlaiye keh saat moti taazi gayain hain, Jinhain saat dubli patli gayain khaa rahi hain aur saat bilkul sabz khoushay hain aur (saat hi) dosre bilkul khushk hain, Taakeh mein wapis jaa kar un logon say kahoon, Taakeh woh sab jaan lain.”

Hazrat Yusuf (علیہ السلام) ne koi shart lagaye bagair aur jald rihaai ka mutaliba kiye bagair bila takheer unhain apne ilm say mustafeed farma diya aur baadshaah kay khawab ki tabeer bayan kar di keh “Pehle saat saal qaihit pade ga aur us kay baad jo saal aaye ga, Us mein logon par khoob barish barsayi jaaye gi jis say zarkhaizi aur khush haali aaye gi aur us mein khoob rass nichodain ge.” Yaani anguroon ka rass, Zaitoon aur tiloon waghairah ka tail jaise pehle haasil kiya karte thay, Phir haasil karne lagain ge.

Aap ne unhain tabeer bhi batai aur achi tadbeer bhi sujhaai aur dono halation yaani zarkhaizi aur qahat kay ayaam kay bare mein un ki rahnumayi farmayi keh ibtidaayi saloon yaani zarkhaizi kay dour mein galla khoushoon mein rakhain, Sirf khane ki zarooart kay mutabiq daane nikale aur qahat saali kay dour mein beej kam bouyain kiyu keh zayada imkaan yahi hai keh khait say beej kay barAbbar bhi pedawaar nah hogi. Is say aap kay ilm aur fahm donon kay kamaal ka pata chalta hai.

 

Hazrat Yusuf ( علیہ السلام) Be Qusoor Saabit Hote Hain:

 

Khawab ki tabeer maloom hone par baadshaah bada khush howa aur Hazrat Yusuf ( علیہ السلام) ko haazir karne ka hukum diya taakeh unhain apne khaas wuzra mein shamil kare magar Hazrat Yusuf ( علیہ السلام) ne apni be gunahi ka izhar kiye bagair jail say bahir aane say inkar kar diya. Allah Ta’aala ne yeh qissa bayan karte howe farmaya:

 

وَقَالَ الْمَلِكُ ائْتُوْنِيْ بِهٖ  ۚ فَلَمَّا جَاۗءَهُ الرَّسُوْلُ قَالَ ارْجِعْ اِلٰي رَبِّكَ فَسْـــَٔـلْهُ مَا بَالُ النِّسْوَةِ الّٰتِيْ قَطَّعْنَ اَيْدِيَهُنَّ  ۭ اِنَّ رَبِّيْ بِكَيْدِهِنَّ عَلِيْمٌ      50؀ قَالَ مَا خَطْبُكُنَّ اِذْ رَاوَدْتُّنَّ يُوْسُفَ عَنْ نَّفْسِهٖ  ۭ قُلْنَ حَاشَ لِلّٰهِ مَا عَلِمْنَا عَلَيْهِ مِنْ سُوْۗءٍ  ۭ قَالَتِ امْرَاَتُ الْعَزِيْزِ الْــٰٔنَ حَصْحَصَ الْحَقُّ ۡ اَنَا رَاوَدْتُّهٗ عَنْ نَّفْسِهٖ وَاِنَّهٗ لَمِنَ الصّٰدِقِيْنَ   51؀ ذٰلِكَ لِيَعْلَمَ اَنِّىْ لَمْ اَخُنْهُ بِالْغَيْبِ وَاَنَّ اللّٰهَ لَايَهْدِيْ كَيْدَ الْخَاۗىِٕنِيْنَ     52۝ وَمَآ اُبَرِّئُ نَفْسِيْ ۚ اِنَّ النَّفْسَ لَاَمَّارَةٌۢ بِالسُّوْۗءِ اِلَّا مَارَحِمَ رَبِّيْ  ۭ اِنَّ رَبِّيْ غَفُوْرٌ رَّحِيْمٌ      53؀

 

“Baadshaah ne hukum diya keh Yusuf ko mere paas le aao. Jab qaasid un kay paas gaya to unhon ne kaha keh apne aaqa kay paas lout jaa aur us say poch keh un auratoon ka kiya haal hai jinho ne apne hath kaat dale thay, Beshak mera parwardigaar un kay makar say khoob waqif hai. Baadshaah ne (auratoon say) poocha bhala us waqt kiya howa tha, Jab tum ne Yusuf ko apni taraf mail karna chaha. Sab bol utheen ke حَاشَ لِلّٰهِ ham ne us mein koi burayi maloom nahi ki. Aziz ki aurat ne kaha: Ab sachi baat to zahir ho he gayi hai (asal yeh hai keh) mein ne us ko apni taraf mail karna chaha tha aur woh beshak sacha tha. (Yusuf ne kaha keh mein ne) yeh baat is liye ( poochi hai) keh Aziz ko yaqeen ho jaye keh mein ne us ki peeth peechay us ki (amanat mein) khayanat nahi ki aur Allah khayanat karne waloon kay makar ko raah nahi deta. Aur mein apne aap ko paak saaf nahi kehti kiyu keh Nafs-e-Ammarah (insaane ko) burayi hi sikhata rehta hai magar yeh keh mera Rabb parwardigaar rahm kare. Beshak mera parwardigaar bakhshne wala mehrbaan hai.” (Yusuf: 12/50-53)

Jab baadshaah ko achi tarah maloom ho gaya keh Hazrat Yusuf ( علیہ السلام) Ilm-e-Wafir, Aqal-e-Kaamil, Raye sayeb, Aur Fahm-e-Saaqib say muttasif hain to us ne hukum diya keh aap ko us kay darbaar mein haazir kiya jaye taakeh aap ko khassaan darbaar mein shamil kiya jaye. Jab shah ka farstada aap kay paas yeh paigham laya to aap ne chaha keh har aik ko maloom ho jaye keh aap ko qaid kiya jana mahaz Zulm-o-Udwaan tha aur jo gunah aap ki taraf mansoob kiya gaya woh sareeh buhtaan tha. Tab aap ne us say farmaya: ارْجِعْ اِلٰي رَبِّكَ فَسْـــَٔـلْهُ مَا بَالُ النِّسْوَةِ الّٰتِيْ قَطَّعْنَ اَيْدِيَهُنَّ  ۭ اِنَّ رَبِّيْ بِكَيْدِهِنَّ عَلِيْمٌ    “Apne malik yaani baadshaah kay paas wapis jaa aur us say pooch keh un auratoon ka haqeeqi waqea kiya hai jinho ne apne hath kaat liye thay? Mera Rabb un kay heelay say waqif hai.”

رَبِّيْ  “Mera malik, Aaqa” say aik qoul kay mutabiq Aziz murad hai, Yaani usay to maloom hai keh mein us ilzaam say bari hoon, Lihaza baadshaah say kaho keh woh un auratoon say bhi poochay keh jab unhon ne mujhe behkana chaha to mein ne un ki baat maan’ne say kis qadar sakhti say inkar kiya tha? Jab auratoon say daryaaft kiya gaya to unhon ne asal waqea ka ai’tiraaf kar liya aur yeh tasleem kiya keh Hazrat Yusuf ( علیہ السلام) ka kirdaar be daagh tha.unhon ne kaha: حَاشَ لِلّٰهِ مَا عَلِمْنَا عَلَيْهِ مِنْ سُوْۗءٍ   “Ma’az Allah! Ham ne Yusuf mein koi burayi nahi paayi.”

Us waqt “Aziz ki biwi” Zulekha bhi bol uthi keh ab to sachi baat nathar aayi, Yaani haqq wazih ho gaya hai aur haqq hi ki perwi honi chahiye, Us ne kaha: اَنَا رَاوَدْتُّهٗ عَنْ نَّفْسِهٖ وَاِنَّهٗ لَمِنَ الصّٰدِقِيْنَ  “Mein ne hi usay us kay jee say wargilaya tha, Aur woh yaqeenan sachoon mein say hai.” Yaani us ki yeh baat bilkul sach hai keh woh be gunah hai, Us ne mujhe gunah ki dawat nahi di balkeh usay jhoot aur buhtaan ki bunyaad par Zulm-o-Udwaan say qaid kiya gaya tha.

Ayat-e-Mubarika   ذٰلِكَ لِيَعْلَمَ اَنِّىْ لَمْ اَخُنْهُ بِالْغَيْبِ وَاَنَّ اللّٰهَ لَايَهْدِيْ كَيْدَ الْخَاۗىِٕنِيْنَ  ko baaz Ulamaa ne Yusuf ( علیہ السلام) ka kalaam qarar diya hai. Is Soorat-e- mein yeh matlab hoga keh mein ne yeh tahqeeq is liye karayi hai taakeh Aziz ko maloom ho jaye keh mein ne us ki ghair mojoodgi mein, Us ki khayanat nahi ki thi (yaani Zulekha say na jaiz taluq qaim nahi kiya tha) aur baaz dosre Ulamaa usay Zulekha ka kalaam qarar dete hain. Matlab yeh hai keh mein ne ai’tiraaf kar liya hai taakeh mere khawand ko ilm ho jaye keh mein ne apne khawand ki amlan khayanat nahi ki thi. Sirf mail karne ki koshish howi thi, Bad kaari ka amal sar zad nahi howa. Mutakhereen Ulamaa mein say buhut say hazraat us (dosre) qoul ki taeed karte hain. Albatta Ibn-e-Jareer (رحمہ اللہ) aur Ibn-e-Abi Hatim ( رحمہ اللہ) ne sirf pehla qoul naqal kiya hai.

وَمَآ اُبَرِّئُ نَفْسِيْ ۚ اِنَّ النَّفْسَ لَاَمَّارَةٌۢ بِالسُّوْۗءِ اِلَّا مَارَحِمَ رَبِّيْ  ۭ اِنَّ رَبِّيْ غَفُوْرٌ رَّحِيْمٌ   “Aur mein apne nafs ki pakeezgi bayan nahi karti, Beshak nafs to burayi par ubharne wala hi hai, Magar yeh keh mera parwardigaar hi apna rahm kare. Yaqeenana mera paalne wala badi bakhshish karne wala aur buhut mehrbaani farmane wala hai.”

Pehli Ayat kay bare mein ikhtilaaf ki bunyad par is Ayat ko bhi baaz Ulamaa ne Hazrat Yusuf (علیہ السلام) ka qoul qarar diya hai aur baaz ne Zulekha ka. Zayada munaasib aur zayada qawi yahi maloom hota hai keh yeh bhi Zulekha ka kalaam hai. (Wallahu A’lam)

 

Hazrat Yusuf ( علیہ السلام) Mansab-e-Hukumat Par

 

Irshad-e-Baari Ta’aala hai:

 

وَقَالَ الْمَلِكُ ائْتُوْنِيْ بِهٖٓ اَسْتَخْلِصْهُ لِنَفْسِيْ ۚ فَلَمَّا كَلَّمَهٗ قَالَ اِنَّكَ الْيَوْمَ لَدَيْنَا مَكِيْنٌ اَمِيْنٌ   54؀ قَالَ اجْعَلْنِيْ عَلٰي خَزَاۗىِٕنِ الْاَرْضِ ۚ اِنِّىْ حَفِيْظٌ عَلِيْمٌ     55؀ وَكَذٰلِكَ مَكَّنَّا لِيُوْسُفَ فِي الْاَرْضِ ۚ يَتَبَوَّاُ مِنْهَا حَيْثُ يَشَاۗءُ  ۭ نُصِيْبُ بِرَحْمَتِنَا مَنْ نَّشَاۗءُ وَلَا نُضِيْعُ اَجْرَ الْمُحْسِـنِيْنَ         56؀ وَلَاَجْرُ الْاٰخِرَةِ خَيْرٌ لِّلَّذِيْنَ اٰمَنُوْا وَكَانُوْا يَتَّقُوْنَ   57؀ۧ

 

“Baadshaah ne hukum diya keh usay mere paas le aao, Mein usay apna Masahib-e-Khas banao ga. Phir jab un say guftagu ki to kaha keh aaj say tum hamare haan Sahib-e-Manzilat aur Sahib-e-Ai’tibaar ho (Yusuf (علیہ السلام) ne) kaha mujhe us mulk kay khazanoo par muqarrar kar dijiye kiyu keh mein hifazat bhi kar sakta hoon aur us kaam say waqif bhi hoon. Is tarah ham ne Yusuf ( علیہ السلام) ko mulk (Misar) mein jaga di aur woh us mulk mein jahan chahte thay rehte thay. Ham apni rahmat jis par chahte hain naazil karte hain aur nekokaaroon kay ajar ko za’ye nahi karte. Aur jo log iman laye aur darte rahe un kay liye aakhirat ka ajar buhut behtar hai.” (Yusuf: 12/54-57)

Jab baadshaah kay samne Hazrat Yusuf (علیہ السلام) ki be gunahi saabit ho gayi aur usay ilm ho gaya keh aap par lagaya jaane wala ilzaam sara sar be bunyad thi. To us ne kaha: ائْتُوْنِيْ بِهٖٓ اَسْتَخْلِصْهُ لِنَفْسِيْ “Usay mere paas le aao, Mein usay apne khaas kamoon kay liye muqarrar kar loon.” Phir jab us say baat cheet ki aur aap ki baat cheet sun kar aap ki salahiyatain khoob maloom ho gayi to kehne laga: اِنَّكَ الْيَوْمَ لَدَيْنَا مَكِيْنٌ اَمِيْنٌ ۭ “Zap hamare haan aaj say zi izzat aur amanatdaar hain.” (Yusuf علیہ السلام ne) kaha: اجْعَلْنِيْ عَلٰي خَزَاۗىِٕنِ الْاَرْضِ ۚ اِنِّىْ حَفِيْظٌ عَلِيْمٌ    “Aap mujhe mulk kay khazanoon par muqarrar kar dijiye, Mein hifazat karne wala aur baa khAbbar hoon.” Aap ne baadshaah say kaha keh woh aap ko galla kay sarkaari godaamoon ki nigraani ka mansab sounp de, Kiyu keh shadaabi kay saat saal guzarne kay baad halaat kharab hone ka khadsha tha us mansab par faiz hone ki Soorat-e- mein aap us waqt awaam kay liye mufeed aur muhtaat policy ikhtiyaar kar sakte thay. Aap ne baadshaah ko bataya keh aap “hifazat karne wale” hain, Yaani aap diyanat daari kay sath un ki hifazat karne ki taqat rakhte hain aur “baa khAbbar”  hain, Yaani aap ko maloom hai keh Ashya ko kese mahfooz rakha jaa sakta hai aur godaam kis tarah behtar halat mein reh sakte hain.

Is say saabit hota hai keh jo shaks apne bare mein janta ho keh woh kisi uhday ki aehliyat rakhta hai aur diyanat daari say muttasif hai, Us kay liye hukumati uhda talab karna jaiz hai.

Ahl-e-Kitab kehte hain: Firon (yaani us waqt kay shah Misar) ne Hazrat Yusuf (علیہ السلام ) ki bahad izzat afzaayi ki aur aap ko pooray Misar ka hakim bana diya. Us ne aap ko apni shahi anghuthi pehnayi, Resham ka libaas pehnaya, ( Bible mein “Bareek kataan” ka libaas kaha gaya hai, [Pedaish: 41-42] bahrhaal maqsood libaas fakhirah hai ) sone ka haar pehnaya aur aap ko apne dosre rath mein sawaar kara kar aap kay aagay yeh manadi karayi keh tu malik aur mukhtar hai aur apne bare mein kaha: Faqat takht ka malik hone kay sAbbab say mein buzrug tar hoon ga.

Irshad-e-Baari Ta’aala: وَكَذٰلِكَ مَكَّنَّا لِيُوْسُفَ فِي الْاَرْضِ ۚ يَتَبَوَّاُ مِنْهَا حَيْثُ يَشَاۗءُ    “Isi tarah ham ne Yusuf ko mulk ka qabza de diya woh jahan kahin chahe rahe sahe.” Ka matlab yeh hai keh qaid aur tangi ki zindagi guzarne kay baad pooray Misar mein khud mukhtaar hogaya. Jahan chahe Izzat-o-Ikraam say rahe sahe. Is kay baad Allah Ta’aala ne farmaya: نُصِيْبُ بِرَحْمَتِنَا مَنْ نَّشَاۗءُ وَلَا نُضِيْعُ اَجْرَ الْمُحْسِـنِيْنَ    “Ham jisay chahain apni rahmat pohncha dete hain aur ham nekokaroon ka sawab zaya nahi karte.” Yeh sab us jaza aur sawab ka aik hissa hai jo Allah Ta’aala momin ko diya karta hai aur jis kay sath aakhirat mein azeem nematain aur behtreen sawab mahfooz hota hai. Isi liye farmaya:  “Yaqeenan iman daroon aur parhaiz garoon ka aukhruwi ajar buhut hi behtar hai.”

Mujahid ( رحمہ اللہ) say manqool hai keh Misar ka baadshaah Rayyan bin Waleed Yusuf (علیہ السلام) kay hath par Islam le aaya tha.  (Tafseer Ibn-e-Kaseer: 4/339, Tafseer surah Yusuf, Ayat: 57)  (Wallahu A’lam)

 

Biradiraan-e-Yusuf(علیہ السلام ) Misar Mein

 

Allah Ta’ala ne Hazrat Yusuf (علیہ السلام ) ko taweel aazmaishoon kay baad Takht-e-Misar say nawaza jab keh aap kay haasid bhai qahat saali ka shikaar ho kar aap kay paas gallay kay husool kay liye aate hain. Irshad-e-Baari Ta’ala hai:

 

وَجَاۗءَ اِخْوَةُ يُوْسُفَ فَدَخَلُوْا عَلَيْهِ فَعَرَفَهُمْ وَهُمْ لَهٗ مُنْكِرُوْنَ    58؀ وَلَمَّا جَهَّزَهُمْ بِجَهَازِهِمْ قَالَ ائْتُوْنِيْ بِاَخٍ لَّكُمْ مِّنْ اَبِيْكُمْ ۚ اَلَا تَرَوْنَ اَنِّىْٓ اُوْفِي الْكَيْلَ وَاَنَا خَيْرُ الْمُنْزِلِيْنَ 59؀ فَاِنْ لَّمْ تَاْتُوْنِيْ بِهٖ فَلَا كَيْلَ لَكُمْ عِنْدِيْ وَلَا تَقْرَبُوْنِ    60؀ قَالُوْا سَنُرَاوِدُ عَنْهُ اَبَاهُ وَاِنَّا لَفٰعِلُوْنَ 61؀ وَقَالَ لِفِتْيٰنِهِ اجْعَلُوْا بِضَاعَتَهُمْ فِيْ رِحَالِهِمْ لَعَلَّهُمْ يَعْرِفُوْنَهَآ اِذَا انْقَلَبُوْٓا اِلٰٓى اَهْلِهِمْ لَعَلَّهُمْ يَرْجِعُوْنَ    62؀

 

“Aur Yusuf kay bhai (kinaan say Misar mein galla khareedne kay liye) aaye to Yusuf kay paas gaye. Yusuf ne un ko pehchan liya aur woh us ko nah pehchan sake. Jab Yusuf ne un kay liye un ka saman tayyar kar diya to kaha keh (phir aana to) baap ki taraf say jo tumhara aik aur bhai hai usay bhi mere paas lete aana. Kiya tum nahi dekhte keh mein maap bhi poora poora deta hoon aur mehman nawazi bhi khoob karta hoon? Aur agar tum usay mere paas nah laao ge to nah tumhain mere haan say galla mile ga aur nah tum mere paas aa sako ge. Unhon ne kaha keh ham us kay bare mein us kay walid say tazkirah karain ge aur ham (yeh kaam) kar kay rahain ge. Aur (Yusuf ne) apne khadimoon say kaha keh un ka sarmaya (yaani gallay ki qeemat) un kay buroon mein rakh do, Taakeh jab yeh apne Ahl-o-Ayaal mein jayain to usay pehchan lain (aur) baeed nahi keh yeh phir yahan aayain.” (Yusuf: 12/58-62)

In ayaat mein Hazrat Yusuf (علیہ السلام ) kay bhaiyun kay galla lene kay liye Misar mein aane ka zikr hai. Us waqt qahat kay saal shuru ho chuke thay aur tamam ilaqay qahat say mutassir thay. Us waqt Misar par Hazrat Yusuf (علیہ السلام ) ki hukumat qaim thi. Chunancha jab woh log aap ki khidmat mein haazir howe to aap ne unhain pehchan liya, Lekin unhon ne aap ko nah pehchana kiyu keh woh yeh soch bhi nahi sakte thay keh Hazrat Yusuf (علیہ السلام ) is Maqaam-o-MartAbbay par faiz ho sakte hain. Isi liye aap ne unhain pehchan liya lekin woh aap ko nah pehchan sake.

Bible mein likha hai: Jab woh log aap ki khidmat mein haazir howe to aap ko Sajdah kiya. Aap ne unhain pehchan liya aur chaha keh woh aap ko nah pehchane. Is liye un say sakht lehjay mein baat ki aur farmaya: “Tum jasoos ho, Tum hamare mulk ki achi cheezain lena chahte ho!” Bhaiyun ne kaha: “Allah ki panah! Ham to qahat aur bhook ki wajah say anaaj lene aaye hain. Ham kinaan kay rehne wale hain aur aik hi baap kay bara (12) bete hain, Jin mein say aik ghum ho gaya hai aur chota bhai hamare walid kay paas hai.” Aap ne farmaya: “Mein tumhare maamilat ki tahqeeq karoon ga.” Aap ne unhain teen din tak nazar band rakha, Phir chod diya. Aap ne Shamoon ko apne paas rok liya taakeh dosre bhai Binyaameen ko le kar aayain. ( dekhiye Kitab Pedaish, Baab:42) in tafseelaat mein baaz batain galat bhi hain.

Guzashta ayaat ki tafseer: Irshad-e-Rabbani hai: وَلَمَّا جَهَّزَهُمْ بِجَهَازِهِمْ “Aur jab unhain un ka saman muhaya farma diya.” Yaani Hasb-e-Mamool har shaks ko aik uonth kay bojh kay mutaiq galla de diya, To kaha: ائْتُوْنِيْ بِاَخٍ لَّكُمْ مِّنْ اَبِيْكُمْ   “Tum mere paas apne us bhai ko bhi lana, Jo tumhare baap say hai.” Aap ne un say un kay halaat poch liye thay aur poocha keh woh kitne afraad hain? Unhon ne kaha: Ham bara(12) bhai thay. Aik ghum ho gaya aur us ka saga bhai hamare baap kay paas hai. Aap ne farmaya: Agle saal aao ge to usay bhi sath lete aana. اَلَا تَرَوْنَ اَنِّىْٓ اُوْفِي الْكَيْلَ وَاَنَا خَيْرُ الْمُنْزِلِيْنَ “Kiya tum nahi dekhte keh mein poora naap kar deta hoon aur mein behtreen mezbaani karne waloon mein say hoon.” Yaani mein ne tumhari mezbaani behtreen tareeqe say ki hai. Aap ne yeh batain unhain targheeb dene kay liye farmayi, Taakeh woh us bhai ko le kar aayain, Phir unhain dhamki bhi di aur farmaya: فَاِنْ لَّمْ تَاْتُوْنِيْ بِهٖ فَلَا كَيْلَ لَكُمْ عِنْدِيْ وَلَا تَقْرَبُوْنِ   “Pas agar tum mere paas usay le kar nah aaye to meri taraf say tumhain koi maap (galla) nah mile ga balkeh tum mere qareeb bhi nah phatakna.” Yaani phir mein tumhain galla nahi doon ga aur tumhari mehmaani bilkul nahi karoon ga yaani pehli baat kay baraks maamla hoga. Is tarah aap ne Targheeb-o-Tarheeb kay zari’ye say poori koshish ki keh woh log Binyaameen ko bhi sath le aayain taakeh aap apne bhai say mulaqaat kay ishtiyaaq ki taskeen kar sakain. Unhon ne kaha: سَنُرَاوِدُ عَنْهُ اَبَاهُ وَاِنَّا لَفٰعِلُوْنَ “(Acha!) ham us kay baap ko us ki bAbbat targheeb dain ge aur poori koshish karain ge.” Yaani ham usay laane kay liye har mumkin koshish karain ge aur ham zaroor usay sath laa kar rahain ge.

Phir aap ne apne nokroon ko hukum diya keh woh log galla khareedne kay liye jo kuch laaye hain, Woh un ki laa ilmi mein un kay saman mein rakh diya jaye. لَعَلَّهُمْ يَعْرِفُوْنَهَآ اِذَا انْقَلَبُوْٓا اِلٰٓى اَهْلِهِمْ لَعَلَّهُمْ يَرْجِعُوْنَ “Taakeh jab lot kar apne Ahl-o-Ayaal mein jayain aur poonjiyun ko pehchan lain, To buhut mumkin hai keh yeh phir lot kar aayain.” Us ki aik wajah yeh bayan ki gayi hai keh jab woh watan pohnch kar gallae mein poonji payain ge to wapis karne zaroor aayain ge. Ya yeh wajah hai keh aap ko khatrah tha keh shayd un kay paas mazeed raqam nah ho, Jisay le kar woh dobara galla lene kay liye aa sakain, Ya yeh wajah hai keh aap ko galla kay iwaz un say raqam lena acha maloom nah howa.

 

Binyaameen Ki Hazrat Yusuf (علیہ السلام ) Say Mulaqaat

 

Bhaiyun ne Hasb-e-Wada Binyaameen ko sath le jaane ki darkhuwast ki to Hazrat Yaqoob (علیہ السلام ) ne sakhti say rad kar di, Phir beto ki minnat samajat aur pukhta wadoon kay baad sath bhaij diya. Is tarah Binyaameen apne sagay bhai Hazrat Yusuf (علیہ السلام ) kay paas pohnch jate hain, Irshad-e-Rabbani hai:

 

فَلَمَّا رَجَعُوْٓا اِلٰٓى اَبِيْهِمْ قَالُوْا يٰٓاَبَانَا مُنِعَ مِنَّا الْكَيْلُ فَاَرْسِلْ مَعَنَآ اَخَانَا نَكْتَلْ وَاِنَّا لَهٗ لَحٰفِظُوْنَ     63؀ قَالَ هَلْ اٰمَنُكُمْ عَلَيْهِ اِلَّا كَمَآ اَمِنْتُكُمْ عَلٰٓي اَخِيْهِ مِنْ قَبْلُ  ۭ فَاللّٰهُ خَيْرٌ حٰفِظًا  ۠ وَّهُوَ اَرْحَمُ الرّٰحِمِيْنَ 64؀ وَلَمَّا فَتَحُوْا مَتَاعَهُمْ وَجَدُوْا بِضَاعَتَهُمْ رُدَّتْ اِلَيْهِمْ ۭ قَالُوْا يٰٓاَبَانَا مَا نَبْغِيْ  ۭهٰذِهٖ بِضَاعَتُنَا رُدَّتْ اِلَيْنَا  ۚ وَنَمِيْرُ اَهْلَنَا وَنَحْفَظُ اَخَانَا وَنَزْدَادُ كَيْلَ بَعِيْرٍ  ۭ ذٰلِكَ كَيْلٌ يَّسِيْرٌ 65؀ قَالَ لَنْ اُرْسِلَهٗ مَعَكُمْ حَتّٰى تُؤْتُوْنِ مَوْثِقًا مِّنَ اللّٰهِ لَتَاْتُنَّنِيْ بِهٖٓ اِلَّآ اَنْ يُّحَاطَ بِكُمْ ۚ فَلَمَّآ اٰتَوْهُ مَوْثِقَهُمْ قَالَ اللّٰهُ عَلٰي مَا نَقُوْلُ وَكِيْلٌ 66؀ وَقَالَ يٰبَنِيَّ لَا تَدْخُلُوْا مِنْۢ بَابٍ وَّاحِدٍ وَّادْخُلُوْا مِنْ اَبْوَابٍ مُّتَفَرِّقَةٍ  ۭ وَمَآ اُغْنِيْ عَنْكُمْ مِّنَ اللّٰهِ مِنْ شَيْءٍ  ۭ اِنِ الْحُكْمُ اِلَّا لِلّٰهِ  ۭعَلَيْهِ تَوَكَّلْتُ  ۚ وَعَلَيْهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُوْنَ 67؀ وَلَمَّا دَخَلُوْا مِنْ حَيْثُ اَمَرَهُمْ اَبُوْهُمْ ۭ مَا كَانَ يُغْنِيْ عَنْهُمْ مِّنَ اللّٰهِ مِنْ شَيْءٍ اِلَّا حَاجَةً فِيْ نَفْسِ يَعْقُوْبَ قَضٰىهَا   ۭ وَاِنَّهٗ لَذُوْ عِلْمٍ لِّمَا عَلَّمْنٰهُ وَلٰكِنَّ اَكْثَرَ النَّاسِ لَا يَعْلَمُوْنَ     68؀ۧ

 

“Jab woh apne baap kay paas gaye to kehne lage keh Abba jaan (jab tak ham Binyaameen ko sath nah le jayain) hamare liye galle ki bandish kar di gayi hai, So aap hamare sath hamare bhai ko bhaij dijiye taakeh ham phir galla layain aur ham us kay negehbaan hain. Yaqoob ne kaha keh mein us kay bare mein tumhara ai’tibaar nahi karta magar wesa he jaisa us kay bhai kay bare mein kiya tha, Lihaza Allah hi behtar negehbaan hai aur woh sab say zayada rehm karne wala hai. Aur jab unhon ne apna saman khola to dekha keh un ka sarmaya un ko wapis kar diya gaya hai. Kehne lage keh Abba Jaan! Hamein (aur) kiya chahiye (dekhiye) yeh hamari poonji bhi hamein wapis kar di gayi hai. Ab ham apne  Ahl-o-Ayaal kay liye phir galla layain ge aur apne bhai ki negehbaani karain ge aur aik baar shatar zayada layain ge (jo ham layain hain) thoda hai. Yaqoob ne kaha keh jab tak tum Allah ka ahad nah do keh us ko mere paas (sahih salamat) le aao ge, Mein usay hargiz tumhare sath nahi bhaijoon ga, Magar yeh keh tum ghair liye jao (yaani be bas ho jao to majboori hai) jab unhon ne un say ahad kar liya to (Yaqoob ne) kaha keh jo Qoul-o-Qarar ham kar rahe hain us ka Allah zamin hai aur hidayat ki keh ae beta! Aik hi darwaze say dakhil nah hona aur mein Allah ki taqdeer to tum say rok nahi sakta, Beshak hukum usi ka hai. Mein usi par bharosa rakhta hoon aur Ahl-e-Tawakkul ko usi par bharosa rakhna chahiye. Aur jab woh un un maqamaat say dakhil howe jahan jahan say (dakhil hone kay liye) baap ne un say kaha tha to woh tadbeer, Allah kay hukum ko zara bhi taal nahi sakti thi. Haan woh Yaqoob kay dil ki khuwahish thi jo unhon ne poori ki thi aur beshak woh Sahib-e-Ilm thay kiyu keh ham ne un ko ilm sikhaya tha lekin aksar log nahi jante.” (Yusuf: 12/63-68)

In aayaat mein Allah Ta’aala ne bayan farmaya hai keh jab woh log apne walid kay paas wapis pohnche, Tab kiya waqeaat paish aaye. Unhon ne kaha مُنِعَ مِنَّا الْكَيْلُ   “Ham say (gallay ka) maap rok liya gaya tha.” Yaani agar aap ne hamare bhai ko hamare sath nah bhaija to is saal kay baad galla nahi mile ga. Lekin agar aap usay hamare sath bhaij dain ge to hamein galla mil jaye ga.  وَلَمَّا فَتَحُوْا مَتَاعَهُمْ وَجَدُوْا بِضَاعَتَهُمْ رُدَّتْ اِلَيْهِمْ ۭ قَالُوْا يٰٓاَبَانَا مَا نَبْغِيْ    “Jab unhon ne apna saman khola to unhon ne apna sarmaya mojood paya, Jo un ki janib lota diya gaya tha. Kehne lage: Abba Jaan! Hamein aur kiya chahiye?” Ab to hamein apna sarmaya bhi wapis mil chuka hai. Is liye  نَمِيْرُ اَهْلَنَا “Ham apne khandan ko rasad laa dain ge.” وَنَحْفَظُ اَخَانَا وَنَزْدَادُ كَيْلَ بَعِيْرٍ  ۭ ذٰلِكَ كَيْلٌ يَّسِيْرٌ ۭ  “Aur apne bhai ki nigraani rakhain ge aur us ki wajah say aik aur uonth ka baar zayada layain ge. Yeh baar to buhut aasan hai.”  (Aayat kay is hissay ka tarjuma is tarah bhi ho sakta hai keh “Yeh maap thoda hai.” (Yaani jitna anaaj mila hai, Woh thoda hai. hamari zaroorat poori nahi kar sakta.)

Hazrat Yaqoob (علیہ السلام ) apne bete Binyaameen ko apne paas rakhne ki shadeed khuwahish rakhte thay kiyu keh us mein unhain Yusuf ki khushboo mahsoos hoti thi. Unhain yeh itminaan hota tha keh Yusuf ki ghair mojoodgi mein un ka bhai mojood hai. Isi liye unhon ne farmaya:   لَنْ اُرْسِلَهٗ مَعَكُمْ حَتّٰى تُؤْتُوْنِ مَوْثِقًا مِّنَ اللّٰهِ لَتَاْتُنَّنِيْ بِهٖٓ اِلَّآ اَنْ يُّحَاطَ بِكُمْ  “Mein to usay hargiz tumhare sath nah bhaijoon ga, Jab tak keh tum Allah ko beech mein rakh kar mujhe Qoul-o-Qaraar nah do keh tum usay mere paas wapis laao ge, Siwaye aik Soorat-e- kay keh tum sab maghloob ho jao.” Yaani aesi Soorat-e–e-Haal peda ho jaye keh Binyaameen ko bahifazat wapis lana tumhare bas say bahir ho jaye, Tab tum be qusoor ho ge. Jab unhon ne paka Qoul-o-Qaraar de diya to unhon ne kaha: اللّٰهُ عَلٰي مَا نَقُوْلُ وَكِيْلٌ “Ham jo kuch kehte hain Allah us par negehbaan hai.”

Hazrat Yaqoob (علیہ السلام ) ne buhut pukhta Ahad-o-Pemaan liye aur apne bete kay bare mein zayada say zayada ahtiyaat ka muzahara farmaya lekin taqdeer kay aagay tadbeer nahi chalti. Agar aap ko aur aap kay kunbe ko khuraak ki shadeed ahtiyaaj nah hoti to aap apne piyare bete ko kabhi nazroon say aujhal nah karte. Lekin taqdeer kay apne tareeqe hote hain aur Allah Ta’ala jo chahta hai faisle farma deta hai, Wahi kaamil hikmat wala, Mukammal ilm wala hai.

Phir aap ne unhain hukum diya keh shehr mein aik darwaze say dakhil nah hoon, Balkeh alag alag darwazoon say dakhil hoon. Baaz hazraat ka qoul hai keh aap ne unhain yeh hukum is liye diya tha keh unhain nazar nah lag jaye kiyu keh woh sab khoobSoorat-e- aur khush shakal thay. Baaz hazraat farmate hain keh maqsad yeh tha keh alag alag dakhil hone say shayd kisi ko Yusuf ka suragh mil jaye. Pehla qoul zayada sahih maloom hota hai is liye farmaya: وَمَآ اُغْنِيْ عَنْكُمْ مِّنَ اللّٰهِ مِنْ شَيْءٍ   “Mein Allah ki taraf say aane wali kisi cheez ko tum say taal nahi sakta.”  (Allamah Mansoor Poori (رحمہ اللہ ) ne aik tujeeh yeh bhi farmayi hai keh “Mumkin hai Yaqoob (علیہ السلام ) ne اِلَّآ اَنْ يُّحَاطَ بِكُمْ   ki wusa’at par gour farmaya ho aur phir samjha ho keh agar ihata howa to sab hi ghaire mein aa jayain ge…..is liye behtar hai keh koi aesi Soorat-e-Haal bhi nikal di jaye keh kisi musibat kay padne par sab kay sab Giriftaar-e-Bala nah ho jayain.) [A Jamaal wal Kamaal]

Is kay baad Allah Ta’aala ne farmaya: وَلَمَّا دَخَلُوْا مِنْ حَيْثُ اَمَرَهُمْ اَبُوْهُمْ ۭ مَا كَانَ يُغْنِيْ عَنْهُمْ مِّنَ اللّٰهِ مِنْ شَيْءٍ اِلَّا حَاجَةً فِيْ نَفْسِ يَعْقُوْبَ قَضٰىهَا   ۭ وَاِنَّهٗ لَذُوْ عِلْمٍ لِّمَا عَلَّمْنٰهُ وَلٰكِنَّ اَكْثَرَ النَّاسِ لَا يَعْلَمُوْنَ 68؀ۧ

Aur jab who unhi raastoon (darwazoon) say gaye jin ka hukum un kay walid ne unhain diya tha, Kuch nah tha keh Allah ne jo baat muqarrar kar di hai, Woh us say unhain zara bhi bacha lain, Magar Yaqoob kay dil mein aik khayal peda howa jisay unhon ne poora kara liya. Bila shuba woh hamare sikhlaye howe ilm kay aalam thay lekin aksar log nahi jante.”

Bible mein hai keh Hazrat Yaqoob (علیہ السلام ) ne un kay hath Aziz-e-Misar kay liye tuhfa kay tor par pista, Badam, Sanobar kay beej, Shehd aur murr waghaira bhaija. Bhaiyun ne pehle dirham bhi le liye aur kuch aur Ashya bhi galla khareedne kay liye sath le lain. (dekhiye Kitab Pedaish: Baab: 43, Fiqra: 11-12)

 

Hazrat Yusuf (علیہ السلام ) ki aik tadbeer:

 

Hazrat Yusuf (علیہ السلام ) bilawaja apne bhai ko apne paas rakh nahi sakte thay, Lihaza unhon ne bhai ko rokne ki aik tadbeer ki, Irshad-e-Baari Ta’ala hai:

 

وَلَمَّا دَخَلُوْا عَلٰي يُوْسُفَ اٰوٰٓى اِلَيْهِ اَخَاهُ قَالَ اِنِّىْٓ اَنَا اَخُوْكَ فَلَا تَبْتَىِٕسْ بِمَا كَانُوْا يَعْمَلُوْنَ 69؀ فَلَمَّا جَهَّزَهُمْ بِجَهَازِهِمْ جَعَلَ السِّقَايَةَ فِيْ رَحْلِ اَخِيْهِ ثُمَّ اَذَّنَ مُؤَذِّنٌ اَيَّــتُهَا الْعِيْرُ اِنَّكُمْ لَسٰرِقُوْنَ 70؀ قَالُوْا وَاَقْبَلُوْا عَلَيْهِمْ مَّاذَا تَفْقِدُوْنَ 71؀ قَالُوْا نَفْقِدُ صُوَاعَ الْمَلِكِ وَلِمَنْ جَاۗءَ بِهٖ حِمْلُ بَعِيْرٍ وَّاَنَا بِهٖ زَعِيْمٌ  72؀ قَالُوْا تَاللّٰهِ لَقَدْ عَلِمْتُمْ مَّا جِئْنَا لِنُفْسِدَ فِي الْاَرْضِ وَمَا كُنَّا سٰرِقِيْنَ 73؀ قَالُوْا فَمَا جَزَاۗؤُهٗٓ اِنْ كُنْتُمْ كٰذِبِيْنَ 74؀ قَالُوْا جَزَاۗؤُهٗ مَنْ وُّجِدَ فِيْ رَحْلِهٖ فَهُوَ جَزَاۗؤُهٗ  ۭ كَذٰلِكَ نَجْزِي الظّٰلِمِيْنَ 75؀ فَبَدَاَ بِاَوْعِيَتِهِمْ قَبْلَ وِعَاۗءِ اَخِيْهِ ثُمَّ اسْتَخْرَجَهَا مِنْ وِّعَاۗءِ اَخِيْهِ  ۭ كَذٰلِكَ كِدْنَا لِيُوْسُفَ  ۭ مَا كَانَ لِيَاْخُذَ اَخَاهُ فِيْ دِيْنِ الْمَلِكِ اِلَّآ اَنْ يَّشَاۗءَ اللّٰهُ  ۭ نَرْفَعُ دَرَجٰتٍ مَّنْ نَّشَاۗءُ  ۭ وَفَوْقَ كُلِّ ذِيْ عِلْمٍ عَلِيْمٌ  76؀ قَالُوْٓا اِنْ يَّسْرِقْ فَقَدْ سَرَقَ اَخٌ  لَّهٗ مِنْ قَبْلُ ۚ فَاَسَرَّهَا يُوْسُفُ فِيْ نَفْسِهٖ وَلَمْ يُبْدِهَا لَهُمْ  ۚ قَالَ اَنْتُمْ شَرٌّ مَّكَانًا  ۚ وَاللّٰهُ اَعْلَمُ بِمَا تَصِفُوْنَ   77؀ قَالُوْا يٰٓاَيُّهَا الْعَزِيْزُ اِنَّ  لَهٗٓ اَبًا شَيْخًا كَبِيْرًا فَخُذْ اَحَدَنَا مَكَانَهٗ  ۚ اِنَّا نَرٰىكَ مِنَ الْمُحْسِنِيْنَ   78؀ قَالَ مَعَاذَ اللّٰهِ اَنْ نَّاْخُذَ اِلَّا مَنْ وَّجَدْنَا مَتَاعَنَا عِنْدَهٗٓ  ۙ اِنَّآ اِذًا لَّظٰلِمُوْنَ 79؀ۧ

 

“Aur jab woh log Yusuf  kay paas pohnche to Yusuf ne apne haqeeqi bhai ko apne paas jaga di aur kaha keh mein tera bhai hoon, So jo sulook yeh (hamare sath) karte rahe hain us par afsos nah karna. Jab Yusuf ne un ka saman tayyar kar diya to apne bhai kay kajaway mein pani pene ka piyala rakh diya phir (jab woh aabadi say bahir nikal gaye to) aik pukarne wale ne aawaz di keh ae qaafile walo! Tum to chor ho. Woh un ki taraf mutawajjah ho kar kehne lage keh tumhari kon si cheez kho gayi hai? Woh bole keh baadshaah (kay paani pene) ka piyala kho gaya hai aur jo shaks us ko le aaye us kay liye aik baar shatar (aik uonth ka saman) hai aur mein us ka zamin hoon. Woh kehne lage keh Allah ki qasam! Tum ko maloom hai keh ham (is) mulk mein is liye nahi aaye keh kharabi karain aur nah ham chori kiya karte hain. Woh bole keh agar tum jhoote nikle (yaani chori sabit ho gayi) to us ki saza kiya hai? Unhon ne kaha keh us ki saza yeh hai keh jis kay saman mein woh dastiyaab ho wahi us ka badal qaraar diya jaye, Ham zalimoon ko yahi saza diya karte hain. Tab Yusuf ne apne bhai kay saman say qabal un kay samano ko dekhna shuru kiya, Phir apne bhai kay saman mein say us (piyale) ko nikal liya. Is tarah ham ne Yusuf kay liye tadbeer ki (warna) baadshaah kay qanoon kay mutabiq woh Masiyat-e-Ilahi kay siwa apne bhai ko nah le sakte thay. Ham jis kay chahte hain darje buland kar dete hain aur har ilm wale say dosra ilm wala badh kar hai. (Biradiraan-e-Yusuf ne) kaha keh agar us ne chori ki ho to (kuch ajab nahi kiyu keh) us kay aik bhai ne bhi pehle chori ki thi. Yusuf ne us baat ko apne dil mein makhfi rakha aur un par zahir nah hone diya (aur) kaha keh tum bade badqumash ho aur jo tum bayan karte ho Allah usay khoob janta hai. Woh kehne lage keh ae Aziz! Is kay walid buhut bodhe hain (aur is say mohabbat bhi rakhte hain) so (is ko chod dijiye aur) is ki jagah ham mein say kisi ko rakh lijiye. Ham dekhte hain keh aap ahsaan karne wale hain. Yusuf ne kaha keh Allah panah mein rakhe keh jis shaks kay paas ham ne apni cheez payi is kay siwa kisi aur ko pakad lain. Aisa karain to ham bade be insaaf hain.” (Yusuf: 12/69-79)

In aayat mein bayan kiya gaya hai keh jab woh log apne bhai Binyaameen ko le kar us kay sagay bhai Hazrat Yusuf (علیہ السلام ) kay paas pohnche to aap ne usay apne qareeb jaga di aur posheeda tor par bataya keh aap us kay bhai hain aur usay hukum diya keh abhi yeh baat bhaiyun ko nah batayain. (galiban Binyaameen say apna ta’ruf karwane say Hazrat Yusuf (علیہ السلام ) ka maqsad yeh hoga keh wapis jaa kar walid ko bataye to un ka gham door ho jaye, Taham baad mein halaat ne jo rukh ikhtiyaar kiya, Us ki waja say Binyaameen ko apne paas rokna pada aur Yaqoob (علیہ السلام ) kay ibtila ki muddat mazeed taweel ho gayi.) Ilawa azeen un ki bad sulooki par usay tasalli di.

Phir aap ne aik tadbeer ki taakeh Binyaameen ko dosre bhaiyun say alag kar kay apne paas rakh lain. Chunancha aap ne apne nokroon ko hukum diya keh aap ka piyala un ko ilm howe baghair us kay booray mein rakh dain. (Allamah Mansoor Poori ( رحمہ اللہ) ki raye hai keh piyale ko boori mein rakhne ka kaam Yusuf (علیہ السلام ) ne kiya tha. Jis ka ilm Binyaameen kay ilawa kisi ko nah tha. Bhaiyun kay rawana hone kay baad jab nokroon ko maloom howa keh piyala mojood nahi to qudrati tor par unhi logon par shak howa jo abhi yahan say gaye thay, Lihaza un ka ta’aaqub kar kay unhain jaa liya.[ Al Jamaal wal Kamaal]) Aap usi piyale mein paani pete thay aur usi say maap kar logon ko galla dete thay. Jab woh rawana howe to un kay pechay chand afraad bhaij diye gaye. Unhon ne jaa kar kaha: Tum log baadshah ka pemana chura laye ho. Agar tum wapis kar do ge to aik uonth galla mazeed diya jaye ga.

Ailaan karne wale ne is wade kay poora hone ki zimma daari qubool ki. Unhon ne is ilzaam ki sehat say inkar kiya aur ilzaam lagane waloon par narazi ka izhar kiya aur unhon ne kaha: تَاللّٰهِ لَقَدْ عَلِمْتُمْ مَّا جِئْنَا لِنُفْسِدَ فِي الْاَرْضِ وَمَا كُنَّا سٰرِقِيْنَ  “Allah ki qasam! Tum ko khoob ilm hai keh ham mulk mein fasad phelaane kay liye nahi aaye aur nah ham chor hain.” Yaani tumhain maloom hai keh yahan hamara Izzat-o-Ahtiraam say istiqbaal kiya gaya tha aur ham kisi bure irade say nahi aaye.

Tab ilzam lagane waloon ne kaha: فَمَا جَزَاۗؤُهٗٓ اِنْ كُنْتُمْ كٰذِبِيْنَ قَالُوْا جَزَاۗؤُهٗ مَنْ وُّجِدَ فِيْ رَحْلِهٖ فَهُوَ جَزَاۗؤُهٗ  ۭ كَذٰلِكَ نَجْزِي الظّٰلِمِيْنَ “Acha! Chor ki saza kiya hai, Agar tum jhoote howe? Unhon ne kaha: Us ki saza yahi hai keh jis kay saman mein say paya jaye, Wahi us ka badla hai. Ham to (aese) zalimo ko yahi saza diya karte hain.” Un ki shareeat mein yeh hukum tha keh chor ko us kay hawale kar diya jaye jis ki chori howi hai, Isi liye unhon ne yeh baat kahi.

Allah Ta’ala farmata hai: فَبَدَاَ بِاَوْعِيَتِهِمْ قَبْلَ وِعَاۗءِ اَخِيْهِ ثُمَّ اسْتَخْرَجَهَا مِنْ وِّعَاۗءِ اَخِيْهِ    “Pas Yusuf ne apne bhai kay saman ki talashi say pehle, Un kay saman ki talashi shuru ki, Phir us pemane ko apne bhai kay saman say nikala.” Is ka maqsad yeh tha keh Yusuf par koi ilzam nah aaye aur tadbeer zayada kaar gaar ho. Phir Allah Ta’ala ne farmaya: كَذٰلِكَ كِدْنَا لِيُوْسُفَ  ۭ مَا كَانَ لِيَاْخُذَ اَخَاهُ فِيْ دِيْنِ الْمَلِكِ  “ Ham ne Yusuf kay liye isi tarah yeh tadbeer ki.”  (Mumkin hai keh Yusuf (علیہ السلام) ne yeh piyala bhai ko tuhfe kay tor par diya ho. Lekin jab ailaan karne wale ne un kay saman ki talashi le kar Binyaameen kay saman mein say piyala bar aamad kar liya [Mansoor Poori ( رحمہ اللہ) ne aayat ka tarjuma yahi kiya hai] to Yusuf (علیہ السلام ) ne khamoshi ikhtiyaar kar li. Kiyu keh un kay liye bhai ko apne paas rakhne ka jawaz peda hogaya tha jaise keh Allah Ta’aala ne farmaya: كَذٰلِكَ كِدْنَا لِيُوْسُفَ  “Ham ne isi tarah Yusuf kay liye tadbeer ki.” ) Is baadshah kay qanoon kay ru say woh apne bhai ko nah le sakte thay.” ) us baad shah kay qanoon kay ru say woh apne bhai ko nah le sakte thay.” Yaani agar bhai yeh e’tiraf nah karte keh jis kay saman say pemana nikle, Usi ko rakh liya jaye to Yusuf (علیہ السلام ) Misar kay qanoon kay mutabiq Binyaameen ko apne paas nahi rakh sakte thay. Phir Allah Ta’aala ne farmaya: اِلَّآ اَنْ يَّشَاۗءَ اللّٰهُ  ۭ نَرْفَعُ دَرَجٰتٍ مَّنْ نَّشَاۗءُ  ۭ وَفَوْقَ كُلِّ ذِيْ عِلْمٍ عَلِيْمٌ “Magar yeh keh Allah ko manzoor ho, Ham jis kay chahain, (ilm mein) darje buland karte hain. Har zi ilm par foqiyat rakhne wala dosra zi ilm mojood hai.”

Hazrat Yusuf (علیہ السلام ) un say zayada ilm, Aqal, Azam-o-Hazam say behra war thay. Aap ne Allah kay hukum say yeh kaam kiya kiyu keh us kay nateeje mein aik bada faida hasil hone wala tha. Yaani aap kay walid aur khandan kay afrad un kay paas pohnchne wale thay. Jab bhaiyun ne dekha keh pemana Binyaameen kay saman say nikla hai to unhon ne kaha: اِنْ يَّسْرِقْ فَقَدْ سَرَقَ اَخٌ  لَّهٗ مِنْ قَبْلُ “Agar is ne chori ki (to ta’jub ki koi baat nahi) is ka bhai bhi pehle chori kar chuka hai.” Yaani unhon ne Hazrat Yusuf (علیہ السلام ) ko chor kaha. Baaz Mufassireen ne farmaya hai keh jis chori ki taraf woh ishara kar rahe thay woh yeh thi keh Hazrat Yusuf (علیہ السلام ) ne bachpan mein apne nana ka but chura kar tod diya tha.

Baaz kehte hain keh aap ki phophi ko aap say buhut mohabbat thi. Unhon ne Hazrat Ishaq (علیہ السلام) ka aik kamar band un kay kapdun mein chupa diya. Phir talash kiya gaya to un kay paas say nikla. Unhain to maloom nahi keh yeh kiyu kiya jaa raha hai. Phophi mohabbat ki wajah say chahti theen keh aap us kay paas rahain, Is liye yeh tadbeer ki.

Baaz hazraat ka kehna hai keh aap ghar say khana chura kar ghareeboon ko khila diya karte thay. Is kay ilawa bhi aqwaal hain. (Yusuf (علیہ السلام ) kay bhaiyun ka Yusuf (علیہ السلام ) par chori ka ilzam lagana bhi isi tarah ki narwa harkat hai, Jis tarah guzashta bad aamaliyun maslan: Walid say bad gumani, Jhoot, Dhoka, Bhai par zulm aur unhain kunwain mein girana. Un kay muqabilay mein Yusuf (علیہ السلام ) ko chor keh dena mahaz makhfi bughuz ka aik mamooli saa izhar hai. Un logon kay jhoot ko sach sabit karne ki koshish mein be Sar-o-Paa hikayaat bayan karne ka koi faida nahi.)

Is liye bhaiyun ne kaha: Agar is ne chori ki hai to is ka bhai bhi pehle chori kar chuka hai.” Yusuf (علیہ السلام ) ne is baat ko apne dil mein rakh liya aur un kay samne zahir nah kiya. Jo baat zahir nah ki gayi thi woh aap kay agle alfaz hain keh اَنْتُمْ شَرٌّ مَّكَانًا  ۚ وَاللّٰهُ اَعْلَمُ بِمَا تَصِفُوْنَ “Tum bade bad qumash ho aur jo tum bayan karte ho, Allah hi khoob janta hai.”

Aap ne Hilm-o-Darguzar say kaam lete howe yeh baat aahista kahi, Unchi aawaz say nah kahi, Tab woh aap ki mannat samajat karne lage aur bole: قَالُوْا يٰٓاَيُّهَا الْعَزِيْزُ اِنَّ  لَهٗٓ اَبًا شَيْخًا كَبِيْرًا فَخُذْ اَحَدَنَا مَكَانَهٗ  ۚ اِنَّا نَرٰىكَ مِنَ الْمُحْسِنِيْنَ   78؀ قَالَ مَعَاذَ اللّٰهِ اَنْ نَّاْخُذَ اِلَّا مَنْ وَّجَدْنَا مَتَاعَنَا عِنْدَهٗٓ  ۙ اِنَّآ اِذًا لَّظٰلِمُوْنَ     79؀ۧ  “Ae Aziz-e-Misar! Is kay walid badi umar kay bilkul bodhe shaks hain, Aap is kay badle mein ham mein say kisi ko le lijiye. Ham dekhte hain keh aap bade naik nafs hain. Yusuf (علیہ السلام ) ne farmaya: Ham ne jis kay paas apni cheez payi hai, Us kay siwa dosre ki girftaari karne say Allah ki panah chahte hain, Aisa karne say to ham yaqeenan naa insaafi karne wale ho jayain ge.” Yaani agar ham ne mulzim ko chod diya aur be gunah ko girftaar kar liya to yeh zulm hoga. Ham nah khud zulm kar sakte hain nah kisi ko zulm ki ijazat de sakte hain. Ham to usi ko pakdain ge jis say hamein apna saman mila.

 

Bhaiyun Ka Bahimi Salah Mushwarah:

 

Irshad-e-Baari Ta’aala hai:

 

فَلَمَّا اسْتَيْـــَٔـسُوْا مِنْهُ خَلَصُوْا نَجِيًّا  ۭ قَالَ كَبِيْرُهُمْ اَلَمْ تَعْلَمُوْٓا اَنَّ اَبَاكُمْ قَدْ اَخَذَ عَلَيْكُمْ مَّوْثِقًا مِّنَ اللّٰهِ وَمِنْ قَبْلُ مَا فَرَّطْتُّمْ فِيْ يُوْسُفَ  ۚ فَلَنْ اَبْرَحَ الْاَرْضَ حَتّٰى يَاْذَنَ لِيْٓ اَبِيْٓ اَوْ يَحْكُمَ اللّٰهُ لِيْ  ۚ  وَهُوَ خَيْرُ الْحٰكِمِيْنَ 80؀ اِرْجِعُوْٓا اِلٰٓى اَبِيْكُمْ فَقُوْلُوْا يٰٓاَبَانَآ اِنَّ ابْنَكَ سَرَقَ  ۚ وَمَا شَهِدْنَآ اِلَّا بِمَا عَلِمْنَا وَمَا كُنَّا لِلْغَيْبِ حٰفِظِيْنَ 81 ؀ وَسْـــَٔـلِ الْقَرْيَةَ الَّتِيْ كُنَّا فِيْهَا وَالْعِيْرَ الَّتِيْٓ اَقْبَلْنَا فِيْهَا  ۭ وَاِنَّا لَصٰدِقُوْنَ   82؀ قَالَ بَلْ سَوَّلَتْ لَكُمْ اَنْفُسُكُمْ اَمْرًا  ۭ فَصَبْرٌ جَمِيْلٌ  ۭ عَسَى اللّٰهُ اَنْ يَّاْتِيَنِيْ بِهِمْ جَمِيْعًا  ۭ اِنَّهٗ هُوَ الْعَلِيْمُ الْحَكِيْمُ   83؀ وَتَوَلّٰى عَنْهُمْ وَقَالَ يٰٓاَسَفٰى عَلٰي يُوْسُفَ وَابْيَضَّتْ عَيْنٰهُ مِنَ الْحُزْنِ فَهُوَ كَظِيْمٌ 84؀ قَالُوْا تَاللّٰهِ تَفْتَؤُا تَذْكُرُ يُوْسُفَ حَتّٰى تَكُوْنَ حَرَضًا اَوْ تَكُوْنَ مِنَ الْهٰلِكِيْنَ 85؀ قَالَ اِنَّمَآ اَشْكُوْا بَثِّيْ وَحُزْنِيْٓ اِلَى اللّٰهِ وَاَعْلَمُ مِنَ اللّٰهِ مَا لَا تَعْلَمُوْنَ 86؀ يٰبَنِيَّ اذْهَبُوْا فَتَحَسَّسُوْا مِنْ يُّوْسُفَ وَاَخِيْهِ وَلَا تَايْـــــَٔـسُوْا مِنْ رَّوْحِ اللّٰهِ ۭ اِنَّهٗ لَا يَايْـــــَٔـسُ مِنْ رَّوْحِ اللّٰهِ اِلَّا الْقَوْمُ الْكٰفِرُوْنَ 87؀

 

“Jab woh is say  na umeed ho gaye to alag ho kar Salah karne lagey. Sab say bade ne kaha: Kya tum nahi jantay keh tumhare waalid ne tum say Allah ka ahad liya hai aur is say pehlay bhi tum Yusuf kay baray mein qasoor kar chuke ho. So jab tak waalid sahib mujhe hukum nah den mein to is jagah say hiloon ga nahi ya Allah mere liye koi aur tadbeer kere aur woh sab say behtar faisla karne wala hai. Tum sab waalid sahib kay paas jao aur kaho keh abba jaan! Aap kay sahib zade ne (wahan ja kar) chori ki aur ham ne to apni Danist ke mutabiq aap say (is ko le anay ka) ahad kya tha magar ham ghaib  ki baton) kay (jan-nay aur) yaad rakhne wale to nahi thay. Aur jis bastii mein ham (thehray) thay wahan say (yani Ahl-e-Misar say) aur jis qaafley mein ham aaye hain us say daryaft kar lijiye. Aur ham (is bayan mein) bilkul sachay hain. (Jab unhonn ne aakar yeh baat Yaqoob say kahi to) unhonn ne kaha: (keh haqeeqat yun nahi hai) balkeh yeh baat tum ne apne dil say bana li hai, Pas sabar hi behtar hai. Ho sakta hai keh Allah un sab ko mere paas le aaye. Be shak woh Dana (aur) hikmat wala hai. Phir un kay  paas say chalay gaye aur kehnay lagey: Haye afsos! Yusuf (haye afsos) aur Ranj-o-Alam mein (is qader roye keh) un ki ankhen safaid ho gayeen aur un ka dil gham say bhar raha tha. Betay kehnay lagey keh wallah! Agar aap Yusuf ko isi tarhan yaad karte rahen ge to ya to bemaar ho jayen ge ya jaan hi de den ge. Unhonn ne kaha keh mein to apne Gham-o-Andooh ka izhaar Allah say karta hoon aur Allah ki taraf say woh baatein jaanta hoon jo tum nahi jantay. Beta (yun karo keh aik dafaa phir) jao aur Yusuf aur us kay bhai ko talash karo aur Allah ki rahmat say na umeed nah hona. Bila shuba Allah ki rahmat say be imaan log na umeed howa karte hain. (Yusuf: 12/80-87)

Jab woh log Binyaameen ko Hazrat Yusuf ( علیہ السلام) say chudanay mein nakaam ho gaye to tanhai mein baith kar mahswara karne lagey. sab say bade bhai Robail (Robin) ne kaha : اَلَمْ تَعْلَمُوْٓا اَنَّ اَبَاكُمْ قَدْ اَخَذَ عَلَيْكُمْ مَّوْثِقًا مِّنَ اللّٰهِ  “Kya tumhe maloom nahi keh tumhare waalid ne tum say Allah ki qasam le kar pukhta iqraar liya hai?” Yani yeh wada liya hai keh wapsi mein Binyaameen ko zaroor sath lao ge. Ab tum ahad shikni kay murtakib ho chuke ho aur jis tarhan tum ne pehlay Yusuf (علیہ السلام ) kay baray mein kotaahi ka irtikaab kya tha, Ab is kay baray mein kotahi kay murtakib ho rahay ho. فَلَنْ اَبْرَحَ الْاَرْضَ حَتّٰى يَاْذَنَ لِيْٓ اَبِيْٓ اَوْ يَحْكُمَ اللّٰهُ لِيْ  ۚ  وَهُوَ خَيْرُ الْحٰكِمِيْنَ “Pas mein to is sar zameen say nah jaoon ga balkeh yahin thehra rahon ga hatta keh waalid sahib khud mujhe wapas anay ki ijazat de dain ya Allah Ta’ala  mere is muamlay ka faisla kar day (keh  mein  kisi tarhan apne bhai ko apne waalid ke paas le ja sakoo. Wahi behtareen faisla karne wala hai.”  اِرْجِعُوْٓا اِلٰٓى اَبِيْكُمْ فَقُوْلُوْا يٰٓاَبَانَآ اِنَّ ابْنَكَ سَرَقَ   “Tum sab waalid sahib ki khidmat mein wapis jao aur kaho keh abba ji! Aap kay sahib zaade ne chori ki.” Yaani unhain woh baat batao jo zahiri tor par tumhare mushahiday mein aayi hai aur kaho:  وَسْـــَٔـلِ الْقَرْيَةَ الَّتِيْ كُنَّا فِيْهَا وَالْعِيْرَ الَّتِيْٓ اَقْبَلْنَا فِيْهَا   “ Aap us shehr kay logon se daryaft farma lain jahan ham thay aur us qafilay say bhi poch lain jis kay sath ham aaye hain.” Yaani ham ne aap ko bhai say chori ki galati sar zad hone ki jo khabar sunai hai,Woh Misar mein mashoor ho chuki hai, Woh un qafilay waloon ko bhi maloom hai jo us waqt wahan mojood thay. وَاِنَّا لَصٰدِقُوْنَ “aur yaqeenan ham bilkul sachay hain.”

 

Hazrat Yaqoob (علیہ السلام ) ka Ranj-o-Alam:

 

Jab bete Hazrat Yaqoob (علیہ السلام ) kay paas pohnche aur Binyaameen ki dastaan sunai to Hazrat Yaqoob (علیہ السلام ) kay purane zakham bhi taza ho gaye aur Musalsal rone ki waja say aap ki binaaee jaati rahi, Lekin aap ne sabar ka daman thame rakha aur apne Rabb say pur umeed rehte howe farmaya: بَلْ سَوَّلَتْ لَكُمْ اَنْفُسُكُمْ اَمْرًا  ۭ فَصَبْرٌ جَمِيْلٌ “(aisa howa nahi) balkeh tum ne apni taraf say baat bana li, Pas ab sabar he behtar hai.” Yaani tumhara bayan galat hai. Binyaameen say chori ka jurum sar zad nahi howa. Yeh us ki aadat nahi, Balkeh tum ne apni taraf say aik baat bana li hai.

Ibn-e-Ishaq (علیہ السلام ) aur baaz dosre Ulamaa ne farmaya: “Binyaameen kay bare mein un ki kotaahi, Yusuf (علیہ السلام) say bad sulooki ka nateeja thi. ( فَهُوَ كَظِيْمٌ “Woh gham ko dabaye howe thay” kay alfaz say ishara milta hai keh Yaqoob علیہ السلام  ne rone say ijtinaab kiya tha. Jo shaks ro leta hai us ka Ranj-o-Gham halka ho jata hai aur jo shaks gham mein andar hi andar ghulta rahe to Shiddat-e-Gham ki waja say aansu khushk ho jate hain. Yeh gham ki intihaai shadeed kefiyat hai) isi liye Yaqoob ( علیہ السلام) ne yeh baat farmayi. Kisi buzrug ka qoul hai: “Gunah ki saza baaz auqaat is tarah bhi milti hai keh aik aur gunah sar zad ho jaye.”

Phir Hazrat Yaqoob (علیہ السلام ) ne farmaya: عَسَى اللّٰهُ اَنْ يَّاْتِيَنِيْ بِهِمْ جَمِيْعًا  ۚ “ Qareeb hai keh Allah Ta’ala un sab ko mere paas pohncha de.” Yaani Yusuf, Binyaameen aur Robail (Robin) ko mere paas wapis le aaye. اِنَّهٗ هُوَ الْعَلِيْمُ الْحَكِيْمُ  “Wahi Ilm-o-Hikmat wala hai.” Yaani piyare beto ki judai mein mera jo haal hai, Allah usay khoob janta hai aur Allah jo kuch karta hai aur jo faisle farmata hai woh hikmat par mabni hote hain. Phir unhon ne apne beto say mun phair liya aur kaha: يٰٓاَسَفٰى عَلٰي يُوْسُفَ “Haye Yusuf!” Naye gham ki waja say purana gham bhi taza ho gaya aur Ranj-o-Alam kay jo jazbaat dil mein mojood thay, Un mein shiddat peda ho gayi.

Allah Ta’aala ne farmaya: وَابْيَضَّتْ عَيْنٰهُ مِنَ الْحُزْنِ  “Un ki aankhain Ranj-o-Gham kay bais safaid ho chuki theen.” Yaani buhut zayada rone ki waja say aisa howa. فَهُوَ كَظِيْمٌ “Aur woh gham ko dabaye howe thay.” Yaani gham ki shiddat aur Hazrat Yusuf ( علیہ السلام) say milne ki shadeed khuwahish ki waja say un ka dil gham say labraiz hogaya.” (Tafseer Ibn-e-Kaseer: 4/347, Tafseer Surah Yusuf, Aayat: 83-84)

Jab aap kay beto ne aap ko judai kay Ranj-o-Alam mein is tarah Galtaan-o-Pechan dekha to aap par taras khate howe kaha: تَاللّٰهِ تَفْتَؤُا تَذْكُرُ يُوْسُفَ حَتّٰى تَكُوْنَ حَرَضًا اَوْ تَكُوْنَ مِنَ الْهٰلِكِيْنَ “Wallahi! Aap hamesha Yusuf ki yaad he mein lage rahain ge yahan tak keh ghul jayain ya khatam hi ho jayain.” Yaani agar aap isi tarah Yusuf ko yaad karte rahe to aap ka jism laghar ho jaye ga aur quwwat khatam ho jaye gi. Is liye aap kay liye yahi behtar hai keh kuch hosla karain. Aap ne farmaya: اِنَّمَآ اَشْكُوْا بَثِّيْ وَحُزْنِيْٓ اِلَى اللّٰهِ وَاَعْلَمُ مِنَ اللّٰهِ مَا لَا تَعْلَمُوْنَ “Mein to apni pareshaniyun aur ranj ki faryaad Allah hi say karta hoon. Mujhe Allah ki taraf say woh batain maloom hain jo tum nahi jante.” Aap ne beto say farmaya: Mein apni musibat ki shikayat tum say to nahi kar raha nah kisi aur insaan say shikayat kar raha hoon. Mein to Allah azz wa jal say shikayat karta hoon aur mujhe yaqeen hai keh Allah meri mushkilaat aur gham khatam farma de ga. Mujhe yaqeen hai keh Yusuf ka khawab sacha ho kar rahe ga aur us kay mutabiq mein aur tum sab usay zaroor Sajdah karain ge. Isi liye farmaya: وَاَعْلَمُ مِنَ اللّٰهِ مَا لَا تَعْلَمُوْنَ “Mujhe Allah ki taraf say woh batain maloom hain jo tum nahi jante.”

Phir aap ne unhain Yusuf aur Binyaameen ki talash ki targheeb dilate howe farmaya: يٰبَنِيَّ اذْهَبُوْا فَتَحَسَّسُوْا مِنْ يُّوْسُفَ وَاَخِيْهِ وَلَا تَايْـــــَٔـسُوْا مِنْ رَّوْحِ اللّٰهِ ۭ اِنَّهٗ لَا يَايْـــــَٔـسُ مِنْ رَّوْحِ اللّٰهِ اِلَّا الْقَوْمُ الْكٰفِرُوْنَ “Mere piyare bacho! Tum jao aur Yusuf aur us kay bhai ko poori tarah talash karo aur Allah ki rahmat say na umeed nah hona. Yaqeenan Allah ki rahmat say na umeed wahi hote hain jo Kafir hote hain.” yaani musibat kay baad rahat kay husool kay liye mayus nah hoon. Allah ki rahmat say aur mushkilaat say nijaat muqarrar hone say mayusi to kafiroon ka kaam hai.

 

Bhaai Hazrat Yusuf  ( علیہ السلام) Ko Apni Bipta Sunate Hain:

 

Hazrat Yusuf ( علیہ السلام) kay bhaai aik baar phir qahat saali say tang aa kar aap kay paas gallay kay husool kay liye haazir hote hain. Is baar Hazrat Yusuf ( علیہ السلام) un ko haqeeqat say ashna karte hain aur tamam Ahl-o-Ayaal ko Misar laane ka mutaliba karte hain, Allah Ta’aala ne is waqe ko bayan karte howe farmaya:

 

فَلَمَّا دَخَلُوْا عَلَيْهِ قَالُوْا يٰٓاَيُّهَا الْعَزِيْزُ مَسَّنَا وَاَهْلَنَا الضُّرُّ وَجِئْنَا بِبِضَاعَةٍ مُّزْجٰىةٍ فَاَوْفِ لَنَا الْكَيْلَ وَتَصَدَّقْ عَلَيْنَا  ۭ اِنَّ اللّٰهَ يَجْزِي الْمُتَصَدِّقِيْنَ  88؀ قَالَ هَلْ عَلِمْتُمْ مَّا فَعَلْتُمْ بِيُوْسُفَ وَاَخِيْهِ اِذْ اَنْتُمْ جٰهِلُوْنَ 89؀ قَالُوْٓا ءَاِنَّكَ لَاَنْتَ يُوْسُفُ  ۭ قَالَ اَنَا يُوْسُفُ وَهٰذَآ اَخِيْ ۡ قَدْ مَنَّ اللّٰهُ عَلَيْنَا  ۭ اِنَّهٗ مَنْ يَّتَّقِ وَيَصْبِرْ فَاِنَّ اللّٰهَ لَا يُضِيْعُ اَجْرَ الْمُحْسِنِيْنَ 90؀ قَالُوْا تَاللّٰهِ لَقَدْ اٰثَرَكَ اللّٰهُ عَلَيْنَا وَاِنْ كُنَّا لَخٰطِــــِٕيْنَ  91؀ قَالَ لَا تَثْرِيْبَ عَلَيْكُمُ الْيَوْمَ  ۭ يَغْفِرُ اللّٰهُ لَكُمْ ۡ وَهُوَ اَرْحَمُ الرّٰحِمِيْنَ  92؁ اِذْهَبُوْا بِقَمِيْصِيْ هٰذَا فَاَلْقُوْهُ عَلٰي وَجْهِ اَبِيْ يَاْتِ بَصِيْرًا ۚ وَاْتُوْنِيْ بِاَهْلِكُمْ اَجْمَعِيْنَ    93؀ۧ

 

“Jab woh Yusuf kay paas gaye to kehne lage keh ae Aziz! Hamein aur hamare Ahl-o-Ayaal ko buhut mushkil ka samna hai aur ham thoda sa sarmaya laye hain. Aap hamein (is kay iwaz) poora galla dijiye aur khairaat kijiye keh Allah khairaat karne waloon ko sawab deta hai (Yusuf ne) kaha: Tumhain maloom hai keh jab tum nadaani mein phasay howe thay to tum ne Yusuf aur us kay bhaai kay sath kya kiya tha? Woh bole: Kiya tum hi Yusuf ho? Unhon ne kaha: Haan mein hi Yusuf hoon aur (Binyaameen ki taraf ishara kar kay kehne lage) yeh mera bhaai hai. Allah ne ham par bada ahsaan kiya hai. Bila shuba jo shaks Allah say darta hai aur sabar karta hai to Allah neko kaaron ka ajar zaya nahi karta. Woh bole: Allah ki qasam! Allah ne tum ko ham par fazeelat bakhshi hai aur beshak ham khata kaar thay. (Yusuf ne) kaha keh aaj kay din (say) tum par kuch itaab (aur malaamat) nahi hai. Allah tum ko maaf kare aur woh buhut rahm karne wala hai. Yeh mera kurta le jao aur usay waalid sahib kay mun par daal do. Woh beena ho jayain ge aur apne tamam Ahl-o-Ayaal ko mere paas le aao!” (Yusuf: 12/88-93)

In aayaat mein Allah Ta’ala ne Yusuf ( علیہ السلام) kay bhaaiyun kay dobara un kay paas aa kar galla maangne ka aur Binyaameen ko dobara un kay hawale karne ki darkhuwast ka zikr farmaya hai. Jab yeh log Hazrat Yusuf (علیہ السلام) kay paas pohnche to kehne lage: يٰٓاَيُّهَا الْعَزِيْزُ مَسَّنَا وَاَهْلَنَا الضُّرُّ   “Ae Aziz! Ham ko aur hamare khandaan ko dukh pohncha hai.” Yaani Zair-e-Kifaalat afraad zayada hain aur us kay sath sath qaat saali aur tang dasti ka samna hai. وَجِئْنَا بِبِضَاعَةٍ مُّزْجٰىةٍ “Aur ham haqeer poonji laye hain.” Yaani aesi cheez laye hain jo aam tor par qubool nahi ki jaati, Yaani khotay ya thode say dirham ya sanobar ya batam kay beej waghairah thay.

Aik qoul kay mutabiq purani boriyaan aur rasiyaan waghairah le kar aaye thay. Chunancha unhon ne kaha: فَاَوْفِ لَنَا الْكَيْلَ وَتَصَدَّقْ عَلَيْنَا  ۭ اِنَّ اللّٰهَ يَجْزِي الْمُتَصَدِّقِيْنَ “Pas aap hamein galle ka poora maap dijiye aur ham par khairaat kijiye. Allah Ta’aala khairaat karne waloon ko badla deta hai.” Khairaat aur sadqa say muraad yeh hai keh hamari nikammi cheezain hi qubool kar lijiye. Ya yeh matlab hai keh hamara bhaai hamein wapis de dijiye.

Jab aap ne un ki yeh kefiyat dekhi keh un kay paas sirf nakara ashya reh gayi hain, To aap ko un par taras aa gaya. Chunancha aap ne peshani say kapda hata diya. (pehli do mulaqatoon mein bhaai Yusuf ( علیہ السلام) ko nahi pehchan sake. Us ki yeh waja Qareen-e-Qiyaas nahi keh aap chehra chupa kar rakhte hain. Balkeh us ki kuch dosri wujoohaat bhi ho sakti hain. Maslan: Hazrat Yusuf ( علیہ السلام) say judai howi to aap satra (17) saal kay ladke thay aur is waqe kay waqt chalees (40) saal ki umar kay pukhta kaar mard ban chuke thay. Umar kay is faraq kay sath kisi bhi insaan ki Shakal-o-shabahat mein tabdeeli shanakht ko mushkil kar deti hai. Bhaaiyun ko to yeh bhi tawaqah nahi hogi keh Yusuf ( علیہ السلام) kahin zindah mojood hain. Un kay khayal mein agar zindah hone ka koi imkaan howa to kahin ghulaami ki sakhtiyaan she rahe hoonge. Aap kay Takht-e-Hukoomat par mutamakin hone ka to unhain khayal bhi nahi aa sakta tha. Unhain jis cheez ne Yusuf ( علیہ السلام) ki shanakht karaai thi woh yeh thi keh kisi ajnabi shaks ko Yusuf ( علیہ السلام) kay sath ruba sadi guzre howe waqiaat ka ilm kese ho sakta hai)  aur unhain apni pehchan karate howe Allah kay hukum say farmaya: هَلْ عَلِمْتُمْ مَّا فَعَلْتُمْ بِيُوْسُفَ وَاَخِيْهِ اِذْ اَنْتُمْ جٰهِلُوْنَ “ Jante bhi ho keh tum ne Yusuf aur us kay bhaai kay sath apni nadaani mein kya kiya?” Un ki herat ki intiha nah rahi. Woh kai baar aap ki khidmat mein hazir howe thay lekin aap ko pehchan nah sake thay is herat kay aalam mein unhon ne kaha: ءَاِنَّكَ لَاَنْتَ يُوْسُفُ “ Waqae tu hi Yusuf hai?” Jawab diya: اَنَا يُوْسُفُ وَهٰذَآ اَخِيْ “ Haan mein Yusuf hoon aur yeh mera bhaai hai” Yaani mein wahi Yusuf hoon jis kay sath tum ne kya kuch bad sulooki nahi ki aur jis kay bare mein tum say kiya kiya taqseer sar zad nahi howi? Aap ka yeh kehna  وَهٰذَآ اَخِيْ “Aur yeh mera bhaai hai” Is mein pehli baat ki Takeed-o-Taeed hai. Aur un kay diloon mein posheeda hasad aur un kay guzashta faraib ki taraf ishara hai. Isi liye farmaya:قَدْ مَنَّ اللّٰهُ عَلَيْنَا   “Allah ne ham par Fazal-o-Karam kiya.” Yaani Allah ka ham par yeh Fazal-o-Ahsaan hai keh us ne hamein acha thikana muhayya farmaya, Hamari izzat kay asbaab muhayya farmaye kiyu keh ham ne apne Rabb ki farman bardaari ki thi, Tumhari bad sulooki par sabar kiya tha, Apne waalid ki itaa’at aur un say Husun-e-Sulook kiya tha. Yeh bhi Allah ka ahsaan hai keh waalid giraami ko ham say shadeed mohabbat thi. Baat yeh hai keh مَنْ يَّتَّقِ وَيَصْبِرْ فَاِنَّ اللّٰهَ لَا يُضِيْعُ اَجْرَ الْمُحْسِنِيْنَ “Jo bhi parhaiz  gaazri aur sabar kare to Allah Ta’aala kisi nekaar ka ajar zaya nahi karta.”

Unhon ne kaha: تَاللّٰهِ لَقَدْ اٰثَرَكَ اللّٰهُ عَلَيْنَا  “Allah ki qasam! Allah Ta’aala ne aap ko ham par bartari di hai.” Yaani aap par fazal karte howe aap ko woh kuch ataa farmaya hai jo hamein nahi diya. وَاِنْ كُنَّا لَخٰطِــــِٕيْنَ “Aur yeh bhi bilkul sach hai keh ham khata kaar thay.” Ab ham is ai’tiraaf kay sath aap kay samne haazir hain. Lekin Yusuf (علیہ السلام) aik paak baaz dil rakhte thay jis mein intiqaam ki koi khuwahish mojood nah thi. Aap ne un kay jaraim ka aik uzar bhi khud hi pesh kar diya keh yeh nadaani kay waqt ki batain theen. Is liye لَا تَثْرِيْبَ عَلَيْكُمُ الْيَوْمَ  ۖ “Aaj tum par koi malamat nahi.” Phir inhain dua dete howe farmaya: يَغْفِرُ اللّٰهُ لَكُمْ ۡ وَهُوَ اَرْحَمُ الرّٰحِمِيْنَ “Allah tumhain bakhshe, Woh sab mehrbaano say bada mehrbaan hai.”

 

Hazrat Yusuf ( علیہ السلام) ki khushboo Kinaan mein:

 

Phir aap ne unhain apni qamees dete howe farmaya keh isay le jaa kar waalid sahib ki aankhoon par rakhain. Un ki basarat jo khatam ho chuki hai, Allah kay hukum say unhain dobara mil jaye gi. Yeh Kharq-e-aadat hai aur aap ka aik azeem mojza hai jo aap ki nubuwwat ki daleel hai.

Phir aap ne unhain farmaya keh tamam Ahl-o-Ayaal samait Misar chale aayain aur sab Aaram-o-Sukoon say zindagi guzarain. Is tarah Allah Ta’aala ne is khandaan kay bichde howe afraad ko mila diya aur Izzat-o-Rahat say nawaza. (Phir unhon ne yeh bhi socha hoga keh Aakhir Binyaameen ko Misar bulane ki is qadar khuwahish kiyu rakhta tha keh yahan tak dhamki de di keh is kay bagair tumhara galla nahi mile ga. Unhon ne socha hoga keh Binyaameen kay saman say baadshah ka piyala milna bhi mahaz itifaaq nahi tha. Is qisam kay muta’adid umoor thay jin ki waja say bhaaiyun ko yaqeen ho gaya keh yeh takht nasheen siwaye Yusuf kay aur koi nahi ho sakta) Irshad-e-Baari Ta’aala hai:

 

وَلَمَّا فَصَلَتِ الْعِيْرُ قَالَ اَبُوْهُمْ اِنِّىْ لَاَجِدُ رِيْحَ يُوْسُفَ لَوْلَآ اَنْ تُفَنِّدُوْنِ 94؀ قَالُوْا تَاللّٰهِ اِنَّكَ لَفِيْ ضَلٰلِكَ الْقَدِيْمِ 95؀ فَلَمَّآ اَنْ جَاۗءَ الْبَشِيْرُ اَلْقٰىهُ عَلٰي وَجْهِهٖ فَارْتَدَّ بَصِيْرًا  ۚ قَالَ اَلَمْ اَقُلْ لَّكُمْ ڌ اِنِّىْٓ اَعْلَمُ مِنَ اللّٰهِ مَا لَا تَعْلَمُوْنَ     96؀ قَالُوْا يٰٓاَبَانَا اسْـتَغْفِرْ لَنَا ذُنُوْبَنَآ اِنَّا كُنَّا خٰطِـــِٕـيْنَ 97؀ قَالَ سَوْفَ اَسْتَغْفِرُ لَكُمْ رَبِّيْ  ۭ اِنَّهٗ هُوَ الْغَفُوْرُ الرَّحِيْمُ 98؀

 

“Aur jab qafila (Misar) say rawana howa to un kay waalid kehne lage keh agar mujh ko yeh nah kaho keh (boodha )behek gaya hai to mujhe to Yusuf ki khushboo aarahi hai. Woh bole keh wallahi aap usi qadeem galati mein (mubtila) hain. Jab khushkhabri dene wala aa pohncha to us ne kurta Yaqoob kay mun par daal diya aur woh beena ho gaye (aur beto say) kehne lage: Kiya mein ne tum say nahi kaha tha keh mein Allah ki taraf say woh batain janta hoon jo tum nahi jaante. Beto ne kaha keh abba jaan! Hamare liye hamare gunahoon ki maghfirat maangiye, Beshak ham khata kaar thay. Unhon ne kaha keh mein apne parwardigaar say tumhare liye bakhshish maangoo ga. Beshak woh buhut bakhshine wala, Nihayat meherbaan hai.” (Yusuf: 12/94-98)

Hazrat Abdullah bin Abbas ( رضی اللہ عنہ) bayan karte hain keh jab qafila rawana howa to aik hawa chali jis say Yusuf (علیہ السلام ) ki qamees ki khushboo Hazrat Yaqoob (علیہ السلام ) tak pohnch gayi. Tab aap ne farmaya: اِنِّىْ لَاَجِدُ رِيْحَ يُوْسُفَ “Mujhe to Yusuf ki khushboo aarahi hai” Aap ko teen din kay faslay say yeh khushboo mahsoos ho gayi thi. لَوْلَآ اَنْ تُفَنِّدُوْنِ  “Agar tum mujhe sathiyaya howa qarar nah do.” Yaani ho sakta hai keh tum samjho keh budhape ki wajah say meri aqal mein faraq aa gaya hai. Lekin haqeeqat yahi hai jo mein keh raha hoon. Woh kehne lage تَاللّٰهِ اِنَّكَ لَفِيْ ضَلٰلِكَ الْقَدِيْمِ “Wallahi! Aap apne usi purane khubt mein mubtila hain.” (yeh kehne wale Yaqoob (علیہ السلام ) kay potay thay kiyu keh bete to us waqt Misar mein thay) Qatadah aur Sudi (رحم اللہ علیھما ) farmate hain: “Unhon ne sakht narwa lafz istemaal kiya.” (Tafseer Ibn-e-Kaseer: 4/350-351, Tafseer Surah Yusuf, Ayat: 94-95)

Irsha-e-Baari Ta’ala hai فَلَمَّآ اَنْ جَاۗءَ الْبَشِيْرُ اَلْقٰىهُ عَلٰي وَجْهِهٖ فَارْتَدَّ بَصِيْرًا   “Jab khushkhabri dene wale ne pohnch kar un kay mun par woh kurta dala, Usi waqt woh phir say beena ho gaye.” Yaani us ne aate hi Yaqoob (علیہ السلام ) kay chehre Mubarak par qamees daal di. Aap ki aankhain foran roshan ho gayi, Us waqt aap ne beto say farmaya: اَلَمْ اَقُلْ لَّكُمْ ڌ اِنِّىْٓ اَعْلَمُ مِنَ اللّٰهِ مَا لَا تَعْلَمُوْنَ “Kiya mein tum say nah kaha karta tha keh mein Allah ki taraf say woh batain jaanta hoon jo tum nahi jaante.” Yaani mujhe maloom tha keh Allah Ta’aala mujhe Yusuf say zaroor milaye ga aur mujhe aankhoo ki thandak zaroor naseeb hogi aur us kay aese halaat dekhoon ga jin say mujhe khushi haasil hogi.

Us waqt unhon ne kaha :  يٰٓاَبَانَا اسْـتَغْفِرْ لَنَا ذُنُوْبَنَآ اِنَّا كُنَّا خٰطِـــِٕـيْنَ   “Abba ji! Aap hamare liye gunaho ki bakhshis talab kijiye, Beshak ham qusoor waar hain.” Unhon ne darkhuwast ki keh unhon ne aap say aur aap kay bete (Yusuf) say jo bad sulooki ki thi aur jo un ka bura iradah tha, Allah say un gunaho ki maafi ki dua karain. Chunkeh yeh galati karne say pehle un ka iradah yeh tha keh tubah kar lain ge to Allah ne unhain baad mein tubah ki tufeeq bhi bakhsh di. Un kay waalid mohtaram ne un ki darkhuwast qubool karte howe farmaya: سَوْفَ اَسْتَغْفِرُ لَكُمْ رَبِّيْ  ۭ اِنَّهٗ هُوَ الْغَفُوْرُ الرَّحِيْمُ   “Acha! Mein jald hi tumhare liye apne parwardigaar say bakhshish maangu ga, Woh bada bakhshne wala aur nihayat mehrbaani karne wala hai.”

 

Hazrat Yusuf (علیہ السلام ) Ka Khawab Aur Inaamaat-e-Rabbani Par Izhaar-e-Tashakkur

 

Jab Hazrat Yaqoob (علیہ السلام ) maa Ahl-o-Ayaal Misar pohnche aur Hazrat Yusuf (علیہ السلام ) ki mulaqaat kay waqt sab ne unhain Sajdah kiya to Yusuf (علیہ السلام ) kay dareena khawab ki tabeer sach saabit howi. Irshad-e-Baari Ta’aala hai:

 

فَلَمَّا دَخَلُوْا عَلٰي يُوْسُفَ اٰوٰٓى اِلَيْهِ اَبَوَيْهِ وَقَالَ ادْخُلُوْا مِصْرَ اِنْ شَاۗءَ اللّٰهُ اٰمِنِيْنَ  99؀ۭ وَرَفَعَ اَبَوَيْهِ عَلَي الْعَرْشِ وَخَرُّوْا  لَهٗ سُجَّدًا  ۚ وَقَالَ يٰٓاَبَتِ هٰذَا تَاْوِيْلُ رُءْيَايَ مِنْ قَبْلُ ۡ قَدْ جَعَلَهَا رَبِّيْ حَقًّا  ۭ وَقَدْ اَحْسَنَ بِيْٓ اِذْ اَخْرَجَنِيْ مِنَ السِّجْنِ وَجَاۗءَ بِكُمْ مِّنَ الْبَدْوِ مِنْۢ بَعْدِ اَنْ نَّزَغَ الشَّيْطٰنُ بَيْنِيْ وَبَيْنَ اِخْوَتِيْ  ۭ اِنَّ رَبِّيْ لَطِيْفٌ لِّمَا يَشَاۗءُ  ۭ اِنَّهٗ هُوَ الْعَلِيْمُ الْحَكِيْمُ  ١٠٠؁ رَبِّ قَدْ اٰتَيْتَنِيْ مِنَ الْمُلْكِ وَعَلَّمْتَنِيْ مِنْ تَاْوِيْلِ الْاَحَادِيْثِ ۚ فَاطِرَ السَّمٰوٰتِ وَالْاَرْضِ  ۣ اَنْتَ وَلِيّٖ فِي الدُّنْيَا وَالْاٰخِرَةِ ۚ تَوَفَّنِيْ مُسْلِمًا وَّاَلْحِقْنِيْ بِالصّٰلِحِيْنَ ١٠١؁

 

“Jab (yeh log) Yusuf kay paas pohnche to Yusuf ne apne waldain ko paas bithaya aur kaha Misar mein dakhil ho jaaiye. Allah ne chaha to khatir jama say rahiye ga. Aur unhon ne apne waldain ko takht par bithaya aur sab Yusuf kay aagay sajday mein gir pade. (Us waqt) Yusuf ne kaha abba jaan! Yeh mere us khawab ki tabeer hai jo mein ne (bachpan mein) dekha tha. Mere parwardigaar ne usay sach kar diya. Aur us ne mujh par (buhut say) ahsaan kiye hain keh mujh ko jail say nikala aur us kay baad keh shetan ne mujh mein aur mere bhaaiyun mein fasaad daal diya tha, Aap ko gaaon say yahan laya. Beshak mera parwardigaar jo chahta hai tadbeer karta hai, Bila shuba woh bada dana aur nihayat hikmat wala hai. (Phir Yusuf ne Allah say dua ki keh) Ae mere parwardigaar! Tu ne mujhe hukoomat di aur khawaboo ki tabeer ka ilm bakhsha. Ae aasmaano aur zameen kay peda karne wale! Tu hi dunya aur aakhirat mein mera kaar saaz hai. Tu mujhe (dunya say) apni itaa’at (ki halat) mein uthana aur (aakhirat mein ) apne naik bando mein dakhil karna.” (Yusuf: 12/99/102)

In aayat mein  taweel judai kay baad piyare waldain aur tamam aulad kay ikattha hone ka bayan hai. Allah Ta’aala farmata hai:  فَلَمَّا دَخَلُوْا عَلٰي يُوْسُفَ اٰوٰٓى اِلَيْهِ اَبَوَيْهِ  “Jab yeh sara gharana Yusuf kay paas pohnch gaya to Yusuf ne apne maan baap ko apne paas jaga di.” Aur un kay sath alag say khusoosi mulaqaat ki, Jis mein bhaai shamil nah thay, Aur kaha: ادْخُلُوْا مِصْرَ اِنْ شَاۗءَ اللّٰهُ اٰمِنِيْنَ    “Allah ko manzoor hai to aap sab Aman-o-Amaan kay sath Misar mein dakhil ho jayain.”

Aik qoul kay mutabiq yeh mulaqaat Misar say bahir khaimo mein howi. Phir jab woh shehr kay darwaze par pohnche to aap ne yeh baat farmayi. Taham ادْخُلُوْا   ka matlab “Rihaish ikhtiyaar kar lain” kiya jaye to woh bhi durust hai.

 وَرَفَعَ اَبَوَيْهِ عَلَي الْعَرْشِ   “Aur apne takht par apne maan baap ko auncha bithaya” toraat kay bayan kay mutabiq un ki waalida fot ho chuki theen. Is liye baaz Mufassireen ne is raye ka izhaar kiya hai keh Allah Ta’aala ne Yusuf ki waalida ko dobara zindah farma diya. Jab keh deegar hazraat farmate hain keh waalida say muraad un ki khala aur sotaili maa “Layya” hain jo keh waalida kay barabar hoti hai.

Imam Ibn-e-Jareer (رحمہ اللہ) aur deegar Ulamaa farmate hain: “Quran kay alfaaz say yahi mafhoom zahir hota hai keh aap ki waalida us waqt tak zindah theen, Lihaza is kay khilaaf Ahl-e-Kitaab kay aqwaal par e’timaad nahi kiya jaa sakta. Yeh raye qawi hai. (wallahu A’lam)

Aap ne waldain ko apne sath takht par bithaya. وَخَرُّوْا  لَهٗ سُجَّدًا    “Aur sab us kay samne sajde mein gir gaye.” Yaani aap kay waalid, Waalidah aur giyarah bhaaiyun ne aap ko Sajdah kiya. Is say aap ki Tazeem-o-Takreem maqsood thi. Yeh Sajdah un ki sharee’at mein jaiz tha aur tamam sharee’aton mein is par amal hota raha hata keh hamari sharee’at mein usay Haram kar diya gaya. Tab kaha: يٰٓاَبَتِ هٰذَا تَاْوِيْلُ رُءْيَايَ مِنْ قَبْلُ “Abba ji! Yeh mere pehle khawab ki tabeer hai.” Yaani mein ne aap ko jo khawab sunaya tha keh mujhe giyarah sitaroon ne aur sooraj aur chaand ne sajdah kiya hai aur aap ne mujhe usay posheeda rakhne ka hukum diya tha, Us ki tabeer zahir ho gayi hai. Aur قَدْ جَعَلَهَا رَبِّيْ حَقًّا  ۭ وَقَدْ اَحْسَنَ بِيْٓ اِذْ اَخْرَجَنِيْ مِنَ السِّجْنِ  “Mere Rabb ne usay sacha kar dikhaya, Us ne mere sath bada ahsaan kiya jab mujhe jail khane say nikala.” Yaani mein wahan tangi aur tafaqquraat mein tha, Allah ne mujhe wahan say nikal kar Misar ka baa ikhtiyaar haakim bana diya. وَجَاۗءَ بِكُمْ مِّنَ الْبَدْوِ “Aur aap logon ko sahra say le aaya” Yaani aap log door sahra mein reh rahe thay, Ab Allah kay fazal say mere paas aagaye. بَعْدِ اَنْ نَّزَغَ الشَّيْطٰنُ بَيْنِيْ وَبَيْنَ اِخْوَتِيْ    “Us ikhtilaaf kay baad, Jo shetan ne mujh mein aur mere bhaaiyun mein daal diya tha.” Yaani woh waqeaat pesh aaye jin ka zikr pehle ho chuka hai. Phir farmaya: اِنَّ رَبِّيْ لَطِيْفٌ لِّمَا يَشَاۗءُ   “Mera Rabb jo chahe, Us kay liye behtreen tadbeer karne wala hai” Yaani woh jab kisi cheez ka iradah farmata hai to us kay asbaab bhi muhayya kar deta hai aur usay aese tareeqe say aasan farma deta hai keh bando ko us ki khabar bhi nahi hoti balkeh woh behtreen tareeqe say apni azeem qudrat kay zari’ye say usay maqdoor farma deta hai.اِنَّهٗ هُوَ الْعَلِيْمُ الْحَكِيْمُ     “Beshak woh buhut Ilm-o-Hikmat wala hai.” Yaani woh tamam maamilaat say baa khabar hai aur us ki takhleeq, Tashreeh aur taqdeer sab hikmat par mabni hain.

 

Hazrat Yusuf ( علیہ السلام) Ka Inaamaat-e-Rabbani Par Izhar Tashkkur:

 

Hazrat Yusuf ( علیہ السلام) ne dekha keh aap par Allah ki nemat ki takmeel ho gayi hai aur woh waldain kay sath aur ghar kay tamam afraad kay sath mil gaye hain. Unhain maloom tha keh is dunya mein kisi ko dawam haasil nahi aur us jahan ki har shay faani hai aur takmeel kay baad he howa karti hai. Is liye aap ne Allah Ta’aala ki Hamd-o-Sana farmayi, Jaise us ki shaan kay laiq hai. Us kay azeem Fazal-o-Ahsaan ka ai’tiraaf farmaya aur apne parwardigaar say darkhuwast ki keh jab un ki wafaat ka waqt aaye to woh Islam ki halat mein fot hoon aur Allah kay naik bandoon mein shaamil hoon, Yeh aese hi hai jaise ham dua karte howe keh dete hain: “Ya Allah! Hamein Islam par zindah rakh aur Islam par moat de.”  Yaani jab bhi ham fot hoon to Islam par qaim hoon.” (Yahi toujeeh durst hai)

Mumkin hai aap ne yeh dua apni wafaat kay moqe par farmayi ho. Jaise Rasoolullah (صلی اللہ علیہ وسلم) ne dunya say rukhsat howe farmaya tha: [اللھم فی الرفیق الاعلی] yaani aap ki rooh Mubarak ko Mala-e-Aala aur Anbiya-o-Mursaleen jaise azeem sathiyun say mila diya jaye. Us kay baad Nabi Kareem (علیہ السلام) ki rooh parwaz kar gayi. (Musnad-e-Ahmad: 6/200, Sahih Bukhari, Al Maghazi, Baab-o-Aakhir-e-Ma Yatakallamu bihi-e-Al Nabi (صلی اللہ علیہ وسلم ), Hadith: 4437)

Yeh bhi ho sakta hai keh Yusuf (علیہ السلام) ne Sehat-o-Tandrusti ki halat mein dua farmayi ho keh Allah unhain usi waqt wafaat de de kiyu keh ho sakta hai keh un ki sharee’at mein aesi tamanna karna jaiz ho jaise keh Hazrat Abdullah bin Abbas ( رضی اللہ عنہ) ka aik qoul riwayat kiya jata hai: “Yusuf ( علیہ السلام) say pehle kisi Nabi ne moat ki tamanna nahi ki thi.”

Hamari sharee’at mein moat ki dua karna mana hai, Albatta fitnoo kay waqt jaiz hai jaise keh Hazrat Ibn-e-Abbas (رضی اللہ عنہ) ki Hadith mein hai: [ اذا اردت بعبادتک فتنۃ فاقبضنی الیک غیر مفتون ] “Ya Allah! Jab tu logon ko fitnoo mein dalna chahe to hamein fitne mein mubtila kiye baghair fot kar lena.” (Jami Tirmizi, Tafseer-ul-Quran, Baab Wamin surah Saad, Hadith: 3233, Musnad-e-Ahmad: 1/368)

 

Aur Hazrat Maryam (علیھا السلام) ne farmaya tha:

 

يٰلَيْتَنِيْ مِتُّ قَبْلَ ھٰذَا وَكُنْتُ نَسْيًا مَّنْسِيًّا 

 

“Kash! Mein is say pehle hi mar gayi hoti aur (logon ki yaad say bhi) bhooli basri ho jaati.” (Maryam: 19/23)

 

Hazrat Ali (رضی اللہ عنہ ) ne bhi us waqt moat ki tamanna ki thi jab maamilaat ghambheer ho gaye, Fitna buhut badh gaya, Jang-o-Jadal mein shiddat peda ho gayi aur tarah tarah kay ikhtilaafaat peda ho gaye. Imam Bukhari ( رحمہ اللہ) ne bhi us waqt moat ki tamanna ki thi jab halaat digar goon ho gaye aur aap ko mukhalifeen ki taraf say buhut zayada takaleef pesh aayain.

Ache halaat mein moat ki tamanna karna mana hai kiyu keh Hazrat Anas (رضی اللہ عنہ ) say riwayat hai keh Rasoolullah (صلی اللہ علیہ وسلم  ) ne farmaya: “Koi shaks musibat nazil hone par moat ki tamana hargiz nah kare. Agar woh neki karne wala hai to shayad mazeed nekiyaan kar le aur agar gunah gaar hai to mumkin hai keh (aainda zindagi mein) baaz aajaye. Balkeh usay yun kehna chahiye: [اَللّٰهُمَّ أَحْیِنِیْ مَا كَانَتِ الْحَیَاةُ خَیْرًا لِیْ وَتَوَفَّنِیْ اِذَا كَانَتِ الْوَفَاةُ خَیْرًا لِیْ ]

“Ae Allah! Mujhe us waqt tak zinda rakh, Jab tak zindagi mere liye behtar ho aur mujhe us waqt fot kar jab wafaat mere liye behtar ho.” (Sahih Bukhari ,Al marza, Baab-o-Tamann-e-Al Maoti Al Mareeza, Hadith: 5671, Musnad-e-Ahmad: 2/263) is Hadith mein musibat say muraad badni takleef maslan beemari wagairah ha, Deeni musibat muraad nahi.

Yusuf ( علیہ السلام) ne mazkoorah bala dua ya to wafaat kay waqt ki thi ya is dua ka yeh matlab tha keh jab bhi moat aaye to is andaz say aaye (keh mein Islam par qaim hoon)

 

Hazrat Yaqoob (علیہ السلام) Ki Beto Ko Wasiyat Aur Hazrat Yaqoob Aur Yusuf (علیھما السلام) Ki Wafaat

 

Irshad-e-Baari Ta’aala hai:

 

اَمْ كُنْتُمْ شُهَدَاۗءَ اِذْ حَضَرَ يَعْقُوْبَ الْمَوْتُ ۙ اِذْ قَالَ لِبَنِيْهِ مَا تَعْبُدُوْنَ مِنْۢ بَعْدِيْ ۭ قَالُوْا نَعْبُدُ اِلٰهَكَ وَاِلٰهَ اٰبَاۗىِٕكَ اِبْرٰھٖمَ وَاِسْمٰعِيْلَ وَاِسْحٰقَ اِلٰــهًا وَّاحِدًا ښ وَّنَحْنُ لَهٗ مُسْلِمُوْنَ  ١٣٣؁

 

“Bhala jis waqt Yaqoob wafaat pane lage to tum us waqt mojood thay? Jab unhon ne apne beto say pocha keh mere baad tum kis ki ibadat karo ge to unhon ne kaha keh aap kay mabood aur aap kay baap dada Ibrahim aur Ismaeel aur Ishaq kay mabood ki ibadat karain ge jo Mabood-e-Yakta hai aur ham usi kay hukum bardaar hain.”  (Al Baqarah: 2/133)

Yaani Hazrat Yaqoob ( علیہ السلام) ne apne beto ko ikhlas ki wasiyat ki. Ikhlas say muraad woh khalis deen islam hai jisay Anbiya-e-Kiraam (علیھم السلام) Allah ki taraf say le kar maboos  howe.

Ahl-e-Kitab kehte hain: Jab Hazrat Yaqoob (علیہ السلام) fot howe to Misar kay bashindoon ne satar (70) din aap ka soag manaya. Hazrat Yusuf (علیہ السلام) kay hukum say atba ne Yaqoob ( علیہ السلام) ki mayyat ko aik khas khushboo lagayi  us mein chalees (40) din tak taza rahe gaye. (Ahl-e-Kitab ki yeh baat Mahall-e-Nazar hai) Phir Hazrat Yusuf (علیہ السلام) ne Shah-e-Misar say ijazat talab ki keh apne walid ki mayyat ko le jaa kar khandan kay dosre afraad kay sath dafan karain. Us ne ijazat de di. Aap kay sath Misar kay sardaar aur buzrug bhi rawana howe.

Unhon ne Hibroon pohnch kar aap ko us gaar mein dafan kiya jo Hazrat Ibrahim (علیہ السلام) ne Ifroon bin Sakhar Haisi say khareeda tha. Phir wapis aagaye. Yusuf ( علیہ السلام) kay bhaiyun ne Yusuf say walid ki wafaat par ta’ziyat ki aur gham ka izhar kiya. Aap ne un ki izzat afzaai ki aur unhain Aizaaz-o-Ikraam say apne sath laye. Chunancha woh Misar hi mein muqeem rahe.

Phir Hazrat Yusuf (علیہ السلام) ki wafaat ka waqt aaya to aap ne wasiyat ki keh jab who log Misar say niklain to un ki mayyat ko sath le jaa kar Aabay-e-Kiraam kay sath dafan karain, Chunancha unhon ne aap ki mayyat ko hanoot kar kay taboot mein rakh liya. Baad mein jab Moosa (علیہ السلام) Bani Israeel kay sath Misar say nikle to aap ki mayyat ko sath le gaye aur aap ko aap kay Aabay-e-Kiraam kay qareeb dafan kiya, Jaise keh aindah bayan hoga.

Ahl-e-Kitab kay qoul kay mutabiq Yusuf (علیہ السلام) aik so das (110) saal ki umar mein fot howe.


Nataij-o-Fawaid……….Ibratain-o-Hikmatain


 

Iman Billah Kay Samraat-o-Fawaid:

 

Hazrat Yusuf ( علیہ السلام) kay Mubarak qissay say hamein Iman billah kay mut’adid Fawaid-o-Samraat milte hain. Agar bande ka iman Allah Ta’ala par Kamil-o-Mustahkam ho aur usay Yaqeen-e-Kamil ho keh ganj bakhsh wahi Zaat-e-Ilahi hai, Masaib-o-Mushkilat mein Dastagheer-o-Mushkil kusha bhi wahi hai aur Ranj-o-Alam ko door karne wala Gous-e-Azam bhi wahi hai, Nafa-o-Nuqsan ka data aur Rizq-o-Aulad mein Barkat-o-Kami ka Malik-o-Mukhtar bhi wahi hai, To bande ko us Mustaqeem-o-Muhkam iman ki badolat do azeem nematain naseeb hoti hain. Ranj-o-Gham aur masaib par Sabar-e-Jameel ki toufeeq naseeb hoti hai jab keh nematoon kay husool par Shukar-e-Jazeel ki tufeeq milti hai. Yeh dono cheezain Hazrat Yusuf-o-Yaqoob (علیھم السلام) ki zindagi mein har waqt aur har mawaqe par wazih nazar aati hain. Hazrat Yaqoob ( علیہ السلام) ka iman billah hamare liye behtreen uswa hai. Aap ka ladla, Chaheeta aur mahboob beta Yusuf juda hota hai to jaza faza karne ki bajye Sabar-o-Shukar ki aala misal ban jate hain. Dhoke baaz beto ko jawab dete howe farmate hain:

 

فَصَبْرٌ جَمِيْلٌ ۭ وَاللّٰهُ الْمُسْتَعَانُ عَلٰي مَا تَصِفُوْنَ  

 

“Pas sabar hi behtar hai aur tumhari banai howi batoon par Allah he say madad ki talab hai.” (Yusuf: 12/18)

 

Isi Sabar-o-Shukar ki nemat ka zikr karte howe Rahmat-e-do Aalam (صلی اللہ علیہ وسلم) farmate hain: “Momin kay mamile par ta’jub hai. Us ka sara mamala hi khair hai. Momin kay siwa kisi shaks ko yeh sa’adat hasil nahi. Agar usay khushi naseeb ho to shukr karta hai aur yeh us kay liye behtar hota hai. Agar usay musibat pohnche to sabar karta hai aur yeh us kay liye behtar hota hai.”  (Sahih Muslim, Al Zuhud, Baab Al Momin Amruho Kulluho Khair, Hadith: 2999)

 

Anbiya-e-Kiraam ki dawat ka markazi nukta’ Tuheed-e-Ilahi:

 

Hazrat Yusuf ( علیہ السلام) kay qissay say yeh haqeeqat aashkara ho jati hai keh tuheed hi tamam Anbiya-o-Rusul ki Dawat-o-Tableegh ka bunyadi aur markazi nukta tha. Isi haqeeqat ko bani nu insaani tak pohnchane aur unhain samjhane kay liye Anbiya-e-Kiraam ki jama’at tashreef layi. Tuheed-e-Ilahi kay Iqrar-o-Iman say insaan ko yaksoi aur Itiminaan-e-Qalab hasil hota hai aur dar badar ki thokroon say nijat milti hai jab keh muta’adid mabood un ki pooja insaan ko tarah tarah ki Rusoomaat-o-Khurafaat mein uljha deti hai kiyu keh har mabood kay mutaliq aitiqadaat aur us ki pooja kay tareeqe mukhtalif hote hain. Insaano ne khud hi un kay bare mein be shamar Auhaam-o-Aitiqadaat ghade howe hain jin say insaani Aqal-o-Shuoor Heran-o-Sargardaan ho jata hai.

 

Hazrat Yusuf ( علیہ السلام) ne Isi haqeeqat ko bayan karte howe farmaya hai:

 

وَاتَّبَعْتُ مِلَّةَ اٰبَاۗءِيْٓ اِبْرٰهِيْمَ وَاِسْحٰقَ وَيَعْقُوْبَ  ۭ مَا كَانَ لَنَآ اَنْ نُّشْرِكَ بِاللّٰهِ مِنْ شَيْءٍ ۭ ذٰلِكَ مِنْ فَضْلِ اللّٰهِ عَلَيْنَا وَعَلَي النَّاسِ وَلٰكِنَّ اَكْثَرَ النَّاسِ لَا يَشْكُرُوْنَ    38؀ يٰصَاحِبَيِ السِّجْنِ ءَاَرْبَابٌ مُّتَفَرِّقُوْنَ خَيْرٌ اَمِ اللّٰهُ الْوَاحِدُ الْقَهَّارُ    39؀ۭ مَا تَعْبُدُوْنَ مِنْ دُوْنِهٖٓ اِلَّآ اَسْمَاۗءً سَمَّيْتُمُوْهَآ اَنْتُمْ وَاٰبَاۗؤُكُمْ مَّآ اَنْزَلَ اللّٰهُ بِهَا مِنْ سُلْطٰنٍ   ۭ اِنِ الْحُكْمُ اِلَّا لِلّٰهِ  ۭ اَمَرَ اَلَّا تَعْبُدُوْٓا اِلَّآ اِيَّاهُ  ۭ ذٰلِكَ الدِّيْنُ الْقَيِّمُ وَلٰكِنَّ اَكْثَرَ النَّاسِ لَا يَعْلَمُوْنَ    40؀

 

“Mein apne baap daadoon kay deen ka paband hoon, Yaani Ibrahim, Ishaq aur Yaqoob kay deen ka. Hamein hargiz yeh sazawaar nahi keh ham Allah Ta’ala kay sath kisi ko bhi shareek karain. Ham par aur tamam logon par Allah Ta’ala ka yeh khas Fazal hai lekin aksar log nashukri karte hain. Ae mere qaid khaane kay sathiyu! Kiya Kai aik mutafariq parwardigaar behtar hain ya aik Allah zabardast taqatwar? Us kay ilawa tum jin ki pooja paat kar rahe ho woh sab naam hi naam hain jo tum ne aur tumhare baap daadoon ne khud he ghad liye hain. Allah Ta’ala ne un ki koi daleel naazil nahi ki. Farman rawai sirf Allah Ta’aala ki hai aur us ka farman hai keh tum sab siwaye us kay kisi aur ki ibadat nah karo, Yahi deen durust hai lekin aksar log nahi jante?” (Yusuf: 12/38-40)

 

Hakeem-ul-Ummat Allamah Mohammad Iqbal Tuheed-e-Ilahi ki ahmiyat bayan karte howe farmate hain.

 

Yeh aik sajdah jisy tu giran samjhta hai,                Hazaar sajde say deta hai aadmi ko nijat!

 

 Mard-o-Zann kay ikhtilaat kay mafaasid:

 

Hazrat Yusuf (علیہ السلام) kay qissay say yeh dars bhi milta hai keh Mard-o-Zann ka aazadaana ikhtilaat hamesha say mafaasid ka bais banta raha hai. Aurat, Nazuk, Kamzor aur zaeef makhlooq hai magar apne fitri Husun-o-Jamaal aur fitne kay bais mard kay liye Ibtila-o-Imtihaan ka bais ban jaati hai aur mard ki Aqal-o-Danish par ghalib aa jaati hai. Rasool-e-Akram (صلی الله علیہ وسلم) ne aurat kay is wasaf ko bayan karte howe farmaya:

“Mein ne naqis aqal aur naqis deen waliyun say zayada, Aqal mand shaks ki aqal ko khone wala kisi ko nahi dekha” (Musnad-e-Ahmad: 2/66-67)

Aziz-e-Misar ki biwi Hazrat Yusuf (علیہ السلام) kay aazadaana mail jol ki wajah say aap kay ishq mein mubtla ho gayi aur bil Aakhir gunah kay irtikaab par musir hogayi. Lekin Allah Ta’ala ne apne Nabi ki Ismat-o-Iffat ko Mahfooz-o-Mamoon rakha. Is waqe say mojoodah dour kay naam nihaad danishwaroon ko ibrat haasil karni chahiye jo aurat ko ghar ki chaar dewaari say nikaal kar Dafatar-o-Dukaan ki zeenat banana par tule howe hain aur be hooda dalail say aurat ki naam nihaad aazaadi ka naara laga kar apni lazzat aashnayi ka bandobast karna chahte hain.

Aurat ki kam aqali aur jald gumrah ho jane ki wajah say Islam ne usay khawand aur mahram ki pabandi say jakad diya hai. Lihaza momin aurat ghar ki chaar deewaari say baghair khawand aur mahram kay nahi nikal sakti aur nah ghar ki chaar deewaari mein un kay ilawa kisi mard kay sath khulwat ikhtiaar kar sakti hai. Risalat-e-Maab (صلی اللہ علیہ وسلم) ne is fitne ka Sad-e-Baab karte howe farmaya: “Tum mein say koi shaks mahram kay baghair ajnabi aurat kay sath khulwat mein nah jaye.” (Sahih Bukhari, Al Nikah, Hadith: 5233, Sahih Muslim, Al Hajj, Hadith: 2999)

Neez farmaya: “Jab bhi koi shaks ajnabi aurat say khulwat ikhtiyaar karta hai to un kay sath teesra shaitan hota hai.” (Musnad-e-Ahmad: 1/26)

 

Iffat-o-Asmat kay imam Hazrat Yusuf (علیہ السلام):

 

Tareekh-e-Insaani gawah hai keh bade namawar baadshah, Azeem qaid aur taqatwar lashkari jinho ne apni talwar aur guftaar say aik dunya fatah ki thi, Aurat kay Husn-o-Jamaal aur fitri fitne kay samne dhair ho gaye. Jinhain koi fatah nah kar saka unhain aik kamzor natwaan aurat ne apne Husun-o-Jamaal kay teer say baa aasani shikaar kar liya.

Nihayat Husun-o-Jamaal ki malik, Bharpoor jawani say muzayyan, Sultaani Rob-o-Dabdaba ki malik, Aziz-e-Misar ki biwi ghar kay darwaze band kar kay Jawan-e-Raana Hazrat Yusuf (علیہ السلام) ko gunah par aamada karne ki koshish karti hai. Kabhi Targheeb-o-Lalach de kar to kabhi rob aur daraway say. Magar Iffat-o-Ismat kay imam is qadar nazuk aur khatarnaak moqe par nihayat Istiqamat-o-Istaqlaal kay sath yeh jawab de kar Aziz-e-Misar ki biwi ko Nakaam-o-Na muraad aur hamesha kay liye Hasrat-o-Alam ki tasweer bana lete hain. Irshad-e- Baari Ta’ala hai:

 

قَالَ مَعَاذَ اللّٰهِ اِنَّهٗ رَبِّيْٓ اَحْسَنَ مَثْوَايَ

 

“Yusuf ne kaha: Allah ki panah! Woh mera Rabb hai, Mujhe us ne buhut achi tarah rakha hai.” (Yusuf: 12/23)

 

Aese moqe par kamyaab rehne waloon kay liye Roz-e-Qayamat khusoosi Sharf-o-Manzillat ka ahtimaam hoga. Rasool-e-Akram (صلی اللہ علیہ وسلم) farmate hain: “Saat khushnaseeb aese hain jinhain us roz Arsh-e-Ilahi ka saya naseeb hoga jis roz koi saya nah hoga. Un mein say aik woh jawan mard hai jisay Hasb-o-Nasb wali khobsurat jawan aurat gunah ki taraf bulati hai to woh kehta hai: Mein Allah say darta hoon.” (Sahih Muslim, Al Zakah, Baab-o-Fazal-e-Ikhfa-e-Al Sadqah, Hadith: 1031)

 

Sabar-e-Jameel Ki Aali Shan Jaza:

 

Sabar-o-Raza aik Azeem-ul-Shan khaslat hai jo nah sirf buraiyun say bachao kay liye behtreen dhaal hai balkeh momin kay liye Mushkilaat-o-Masaib kay waqt behtreen Raah-e-Amal bhi hai. Insaan ko zindagi kay beshamar marahil par is khaslat ki ashad zaroorat padti hai. Dunya mein rehte howe Khawahishat-e-Nafsaani kay samne band bandhne kay liye, Ahibba ki judai aur firaaq ko bardasht karne kay liye aur maali aur jaani nuqsaanaat ka samna karne kay liye Sabar-o-Raza momin ka kamyaab hathyaar hai.

Hazrat Yusuf (علیہ السلام) kay qissay say hamein Sabar-o-Raza ka aala tareen dars milta hai. Aap ko Sabar-o-Raza ka kamaal haasil tha, Aap kay Sabar-o-Raza ka shandaar muzahara mandarja zail mawaqe par bakhoobi kiya jaa sakta hai:

 

1: Bhaiyun ki eeza rasaniyun ko khunda peshani say bardasht karna.

2: Kunwain mein dale jaane aur aazaad hone kay bawajood ghulaam bana kar baichy jaane par Sabar-o-Raza ka kaamil izhar.

3: Mushfiq aur raham dil waldain ki judai aur un kay saya shafqat say mahroomi par sabar.

4: Aziz-e-Misar ki biwi aur misri aurtoon kay Makar-o-Faraib aur shetani targhebaat par sabar.

5: Be gunah aur mazloom hone kay bawjood Qaid-o-Band ki sa’oobatoon par sabar.

In tamam marahil mein apne Rabb ki rahmat kay husool ki umeed par Sabar-o-Raza kay kaamil izhar par Allah Ta’ala ne aap ko aali shan jaza ataa farmayi, Misar ki baadshahat aur zindagi ki har nemat aap ko ataa kar di gayi. Zulm karne wale bhai Nadim-o-Sharmindah aap kay samne Sajdah raiz ho gaye aur taweel firaaq kay baad waldain ki Mohabbat-o-Mawaddat dobara naseeb ho gayi. Us par aap ne barmala Izhar-e-Shukr Farmaya:

 

اِنَّهٗ مَنْ يَّتَّقِ وَيَصْبِرْ فَاِنَّ اللّٰهَ لَا يُضِيْعُ اَجْرَ الْمُحْسِنِيْنَ

 

“Baat yeh hai keh jo bhi parhaizgaari aur sabar kare to Allah Ta’aala kisi nekokaar ka ajar zaya nahi karta.” (Yusuf: 12/90)

 

Izzat Nafs aur sharf insaani ki hifazat:

 

Hazrat Yusuf (علیہ السلام ) kay qissay say hamein Izzat-o-Namoos ki hifazat ka dars milta hai. Hazrat Yusuf (علیہ السلام) ki Izzat-e-Nafs ka yeh aalam tha keh barson mazloomana Qaid-o-Band ki sa’oobatain bardasht keen lekin jab badshah ne khawab ki tabeer kay liye jail say aap ko bulaya to aap ne rihaai kay us hukum par Musrrat-o-Shadmaani ka izhar nahi kiya balkeh us waqt tak jail say riha hone say inkar kar diya jab tak badshah un kay maamlay ki Tahqeeq-o-Tafteesh kara kay unhain be gunah aur mazloom qarar nah de detaa keh aap ki Izzat-o-Sharf aur Iffat-o-Asmat ka izhar ho aur misri auratoon kay Makar-o-Faraib ka awaam ko pata chal sake. Lihaza jab badshah ne tahqeeq karne kay baad aap ki bara’at aur be gunahi ka ailaan kiya, Neez aap kay Ilm-o-Fazal aur paakdamni ki badolat aap ko apna Wazeer-e-Khas banana ka ailaan kiya to aap nihayat Farhat-o-Suroor kay sath, Nihayat Izzat-o-Iftikhaar kay sath jail say bahir tashreef laye.

 

Hasad-o-Bugz ka ibrat angaiz anjaam:

 

Hasad-o-Bugz aesi akhlaqi bimariyaan hain jo haasid aur bugz karne wale kay liye nihayat muzir hain. Agarcha baaz auqaat mahsood ko bhi kuch dunyawi nuqsaan ho jata hai magar haasid Dunya-o-Akhirat kay khasaray say dochar ho jata hai. Hazrat Yusuf (علیہ السلام) kay bhai hasad ki aag mein jhal bhun gaye. Waldain ki Hazrat Yusuf (علیہ السلام) say fitri mohabbat un kay dil mein kanta band kar chubh gayi. Hasad ki is bimari ne unhain Yusuf (علیہ السلام) ko tarah tarah ki azee’atain dene par aamadah kar kiya. Lekin un ki tamam tadabeer kaargar hone kay bawjood bil aakhir woh Zillat-o-Ruswai say dochar howe aur Yusuf (علیہ السلام) agarcha dukhi aur pareshan howe magar dunyawi aur ukhrawi Kamyaabi-o-Kamraani un ka muqaddar bani. Dukh dene wale haasid bhai bil aakhir Naadim-o-Sharmindah ho kar aap kay darbar mein Iqrar-e-Jurm kar kay maafi kay talabgaar hote hain:

 

قَالُوْا تَاللّٰهِ لَقَدْ اٰثَرَكَ اللّٰهُ عَلَيْنَا وَاِنْ كُنَّا لَخٰطِــــِٕيْنَ  91؀

 

“Unhon ne kaha Allah ki qasam! Allah Ta’ala ne tujhe ham par bartari di hai aur yeh bhi bilkul sach hai keh ham khatakaar thay.” (Yusuf: 12/91)

 

Hasad ki tabah kaariyun say bachne kay liye Rasool-e-Akram (صلی اللہ علیہ وسلم) ne talqeen karte howe farmaya:

 

“Pehli ummatoon ki bimariyun mein say aik bimari tumhare andar sarayat kar gayi hai, Aur woh hasad aur bugz ki bimari hai (aur) yeh moond kar rakh dene wali hai, Mein yeh nahi kehta keh baal mondti hai balkeh yeh deen ka safaya kar deti hai….. Al Hadith .” (Jami Tirmizi, Al Zuhd, Baab Fi Fazl-e-Al Mukhalati Maa-al-Sabar ……, Hadith: 2510)

 

Pakeeza fitrat par pakeeza mahol ka asar:

 

Agar kisi shaks ki zaati sarshat umdah aur pakeeza ho aur us ka mahol bhi Pakeeza-o-Muqaddas ho to aese shaks ki zindagi aur Kirdaar-o-Amal bhi nihayat pakeezah aur numayaan sifaat ka haamil ban jata hai. Hazrat Yusuf (علیہ السلام) ki Muqaddas-o-Mutahhar zindagi us ki behtreen misaal hai. Rasool-e-Akram (صلی اللہ علیہ وسلم) ne Hazrat Yusuf (علیہ السلام) kay pakeezah nasab ko yun bayan kiya hai:

“Nihayat muazzaz shaks, Badi izzat wale kay bete, Bade izzat daar kay pote, Intihaai muazzaz kay pad pote Yusuf bin Yaqoob bin Ishaq bin Ibrahim (علیھم السلام) hain.” (Sahih Bukhari, Ahadith-ul-Anbiya, Hadith: 3382)

Hazrat Yusuf ( علیہ السلام) ki zaati naik nihaadi aur pakeezah fitrat ne jab Lateef-o-Muqaddas mahol ko paya to tamam Kamalat-o-Ausaaf-e-Hameedah chamak uthay.

Is kay baraks agar kisi shaks ki sarshat hi naa paak ho ya usay mahol hi puragandah aur aalodah mile to phir us shaks ki zindagi jaraim pesha aur us ka kirdaar ghinawna ban jata hai.

Jisay Allah Rakhay!

Hazrat Yusuf ( علیہ السلام) kay qissay say yeh haqeeqat bhi khoob roshan ho jaati hai keh jisay Allah rakhay usay koi nuqsan nahi pohncha sakta. Jisay Allah izzat de usay koi be tuqeer nahi kar sakta. Jisay Allah bachana chahe usay koi maar nahi sakta. Jisay Allah Buland-o-Bala karna chahe usay koi gira nahi sakta .Allah jo chahta hai woh ho jata hai khuwah saari dunya woh nah chahe. Aur jo kaam Allah nah chahe woh nahi hota khuwah saari dunya woh kaam karna chahe.

Hazrat Yusuf (علیہ السلام) kay bhai aap ko kunwain mein phenk kar aap say khulasi paa gaye thay magar dar haqeeqat woh aap ko Baam-e-Urooj ki pehli seedhi par khada kar gaye thay. Aziz-e-Misar ki biwi ne apni shetani chaal ki nakami par aap ko jail mein band karwa diya magar fil waqe us ne aap ko Takht-e-Sulemani tak pohnchne ka rasta faraham kar diya tha. Irshad-e-Baari Ta’ala hai:

 

قُلِ اللّٰهُمَّ مٰلِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَنْ تَشَاۗءُ وَتَنْزِعُ الْمُلْكَ مِمَّنْ تَشَاۗءُ   ۡ وَتُعِزُّ مَنْ تَشَاۗءُ وَتُذِلُّ مَنْ تَشَاۗءُ  ۭبِيَدِكَ الْخَيْرُ  ۭ اِنَّكَ عَلٰي كُلِّ شَيْءٍ قَدِيْرٌ   26؀

 

“Aap keh dijiye ae mere ma’bood! Ae tamam jahano kay malik! Tu jisay chahe badshahi de aur jis say chahe saltanat cheen le’aur tu jisay chahe izzat de aur jisay chahe zillat de. Tere hi hath mein sab bhalaiyaan hain, Beshak tu har cheez par qaadir hai.” (Al Imran: 3/26)

Rahmat-e-Do Aalam (صلی اللہ علیہ وسلم) ne Hazrat Ibn-e-Abbas (رضی اللہ عنھما) ko nasihat karte howe isi haqeeqat say roshnaas karaya tha. Aap ne farmaya: “Khoob jaan lo! Agar poori ummat tumhain faida dene kay liye jama ho jaye to tumhain koi nafa nahi de sakti siwaye is nafe kay jo Allah Ta’ala ne tumhare liye muqaddar kar diya hai. Aur agar sare log tumhain nuqsaan pohnchane kay liye muttahid ho jayain to tumhain tumhare muqaddar mein likhe howe nuqsaan kay siwa kuch nuqsaan nahi pohncha sakte.” (Jami Tirmizi, Sifat-ul-Qiyamah, Hadith: 2516, Musnad-e-Ahmad: 1/293)

 

Aulad kay darmiyaan Adal-o-Insaaf:

 

Hazrat Yusuf (علیہ السلام ) kay qissay say hamein aulad kay maamlay mein Adal-o-Insaaf ka dars milta hai. Aulad kay darmiyaan jahan maadi Wasail-o-Munafi aur Hajaat-o-Zarooriyaat ki farahimi mein adal zaroori hai wahan Mohabbat-o-Shafqat mein adal karna bhi lazmi hai. Kiyu keh chota bacha nihayat hasas, Gayyor aur haasid hota hai. Waldain ki kisi aik bachay ko zara si zayada ahmiyat, Ya zara saa zayadah Piyar-o-Mohabbat ka bartao dosre bachoon kay Dil-o-Dimag mein manfi asar chod jata hai aur woh apne hi bhai kay haasid aur dushman ban jate hain, Jaisa keh Hazrat Yusuf (علیہ السلام) kay sath pesh aaya. Hazrat Yaqoob (علیہ السلام) ne un mein Aasar-e-Nubuwwat dekhte howe unhain zara si foqiyat di to deegar bhai yeh Ahmiyat-o-Qadar bardasht nah kar sake, Aur aage chal kar yahi jazbah hasad aur dushmani ka bais ban gaya.

Nabi Aakhir-ul-Zaman (صلی اللہ علیہ وسلم) ne apni ummat ko aulad kay darmiyaan Adal-o-Insaaf karne ka khusoosi hukum diya hai. Hazrat Noman bin Basheer (رضی اللہ عنہ) farmate hain keh mere walid ne mujhe kuch maal ataa kiya, Phir meri walidah ki khuwahish par Nabi (علیہ السلام) ki khidmat mein haazir howe taakeh aap (صلی اللہ علیہ وسلم) ko us par gawah banayain. Aap ne daryaaft kiya: “Kiya sare beto ko aisa hi maal diya hai?” Unhon ne jawab diya: Nahi. To aap ne farmaya: “Allah say daro aur apni aulad kay darmiyaan adal karo.” (Sahih Muslim, Al Hibaat, Baab-o-Karahiyat-e-Tafzeel-e-Baaz-e-Al Aulaadi Fil Hibati, Hadith: 1623)

Lihaza Hazrat Noman kay walid ne woh maal wapis le liya.

 

Kamyaab Zindagi, Baa maqsad Zindagi : 

 

Hazrat Yusuf (علیہ السلام) kay waqe say hamein yeh sabaq milta hai keh kamyaab zindagi wahi hai jo ba maqsad ho. Allah Ta’ala ne Jnin-o-Ins ko apni ibadat kay liye peda kiya hai. Irshad-e-Baari Ta’ala hai:

 

وَمَا خَلَقْتُ الْجِنَّ وَالْاِنْسَ اِلَّا لِيَعْبُدُوْنِ  56؀

 

“Mein ne Jinn-o-Ins ko sirf apni ibadat kay liye peda kiya hai.” (Al Zariyat: 51/56)

 

Lihaza jab insaan is Maqsad-e-Hayat ko bakhoobi samajh leta hai aur Allah Ta’ala ki tuheed aur us ki mohabbat us kay Dil-o-Dimag mein asar pazeer ho jaati hai to phir woh Qaid-o-Band ki sa’oobatoon aur zindagi ki Mushkilat-o-Masaib ko khatir mein nahi lata balkeh har waqt aur har jaga Allah Ta’ala ki wahdaniyat ki Dawat-o-Tableeg mein masroof rehta hai, Jaisa keh Hazrat Yusuf (علیہ السلام) jail mein bhi sathiyun ko aik Allah ki ibadat ki dawat dete hain aur apni mushkilat ko is raah mein hail nahi hone dete.

Aesi ba maqsad zindagi guzarne wala shaks sadaqat, Diyanat, Amanat, Sharafat, Sabar-o-Tahamul, Shukr-o-Raza aur Afoo-o-Darguzar jaisi aali sifaat say muttasif hota hai. Jab keh is Maqsad-e-Hayat ko Pass-e-Pusht daal kar jeene wala shaks, Jhoot, Khayanat, Jaza-o-Faza, Na shukri, Hasad-o-Bugz, Aur Adawat-o-Dushmani jaisi manfi sifat ko apna kar na Kaam-o-Na muraad ho jata hai. Aese shaks ki zindagi janwaroon say bhi badtar hoti hai. Jaisa keh Irshad-e-Baari Ta’ala hai:

 

وَلَقَدْ ذَرَاْنَا لِجَهَنَّمَ كَثِيْرًا مِّنَ الْجِنِّ وَالْاِنْسِ ڮ لَهُمْ قُلُوْبٌ لَّا يَفْقَهُوْنَ بِهَا ۡ وَلَهُمْ اَعْيُنٌ لَّا يُبْصِرُوْنَ بِهَا  ۡ وَلَهُمْ اٰذَانٌ لَّا يَسْمَعُوْنَ بِهَا  ۭاُولٰۗىِٕكَ كَالْاَنْعَامِ بَلْ هُمْ اَضَلُّ  اُولٰۗىِٕكَ هُمُ الْغٰفِلُوْنَ ١٧٩؁

 

“Aur ham aese buhut say jin aur insaan dozakh kay liye peda kiye hain jin kay dil aese hain keh un say woh samjhte nahi, Aur jin ki aankhain aesi hain jin say dekhte nahi aur jin kay kaan aese hain jin say sunte nahi, Yeh log chopayun ki tarah hain balkeh yeh un say bhi zayada gumrah hain, Yahi log ghafil hain.” (Al A’raf: 7/179)

 

Rooh-e-Tazkirah’ لَا تَثْرِيبَ عَلَيْكُمُ ٱلْيَوْمَ:

 

Hazrat Yusuf (علیہ السلام) kay waqe say hamein Afoo-o-Darguzar aur Ahsaan-o-Ikraam ka aala tareen dars milta hai. Bad tareen dushman ko baghair kisi saza kay maaf kar dena aur us say badla nah lena, Mohsineen, Siddeeqeen aur kareemeen ki hamesha say sifat rahi hai. Hazrat Yusuf (علیہ السلام) kay bhai aap kay darbaar mein Ahsaas-e-Jurum say maghloob, Naadim-o-Sharmindah, Gardane jhukaye, Aap kay faisle kay muntazir thay. Aap ko Allah Ta’ala ne Saltanat-o-Hukmurani ataa farmayi thi. Aap ka aik hukum zindagi bhar kay dukhoon ka badla chukane kay liye kaafi tha. Magar aap ne jo faisla farmaya woh taa qayamat aane wale logon kay liye Mashal-e-Raah hai. Aap ne farmaya:

 

لَا تَثْرِيْبَ عَلَيْكُمُ الْيَوْمَ  ۭ يَغْفِرُ اللّٰهُ لَكُمْ ۡ وَهُوَ اَرْحَمُ الرّٰحِمِيْنَ  92؁

 

“Aaj tum par koi malamat nahi hai. Allah tumhain bakhshe, Woh sab mehrbaano say bada mehrbaan hai.” (Yusuf: 12/92)

 

Isi tarah fatah Makkah kay roz quraish, Nabi-e-Kareem (صلی اللہ علیہ وسلم) kay samne shikast khordah, Sarnagoon khade thay aur aap un say barsoo kay Zulm-o-Sitam ka badla lene par poori tarah qaadir thay. Aap ne unhain mukhatab kar kay farmaya: “Tumhara kiya khayal hai mein tumhare sath kesa sulook karne wala hoon?” Unhon ne bayak zuban arz kiya: Aap kareem bhai hain aur kareem bhai kay sahazady hain. Aap ne farmaya: “To mein tum mein say wahi baat keh raha hoon jo Hazrat Yusuf (علیہ السلام) ne apne bhaiyun say kahi thi: لَا تَثْرِيْبَ عَلَيْكُمُ الْيَوْمَ   “Aaj tum par koi sarzanish nahi, Jao tum sab aazad ho.” ( Al Raheeq-ul-Makhtoom, Saad: 653)

 

Khawaboon ki tabeer:

 

Hazrat Yusuf (علیہ السلام) kay qissay say Tabeer-e-Ru’ya ki Ahmiyat-o-Ifaadiyat samne aati hai. Neez yeh keh Anbiya-e-Kiraam kay khawab sachay hote hain. Yeh bhi maloom hota hai keh khawaboon ki tabeer aik azeem aur aala ilm hai jo Allah Ta’ala ne Yusuf (علیہ السلام) ko Bator-e-Khaas ataa farmaya tha, Lihaza aap ne jin khawaboon ki tabeer bayan ki woh wese hi waqu pazeer howe. Khawab aur un ki tabeer kay mutalliq chand islami aadab darj zail hain:

Rasool-e-Akram (صلی اللہ علیہ وسلم) ka Irshad-e-Giirami hai: “Jab tum mein say koi shaks acha khawab dekhe to woh Allah Ta’ala ki taraf say hai, Us par Allah Ta’ala ka shukar ada kare aur usay bayan kare, Aur agar koi na pasandeedah khawab dekhe to woh shetan ki taraf say hai, Lihaza us kay shar say panah maange aur kisi say bayan nah kare kiyu keh woh usay nuqsaan nahi de ga.” (Sahih Bukhari, Tabeer-ul-Ru’ya Baab Ru’ya Min-e-Allah, Hadith: 6985, Sahih Muslim, Al Ru’ya, Hadith: 2261)

Lihaza acha khawab nazar aaye to us kay teen aadab hain: Allah Ta’ala ka shukr ada kare, Us say Farhat-o-Suroor mahsoos kare, Apne khair khuwah aur mahboob shaks ko bata de.

Bure aur na pasandeedah khawab kay saat aadab hain: Bure khawab say Allah ki panah talab kare. Shetan kay shar say Allah ki panah maange. Agar baidaar ho jaye to bayain taraf teen baar thookay, Bure khawab kisi ko nah bataye, Namaz nafal ada kare, Jis karwat par leta howa usay tabdeel kar le, Aayat-ul-Kursi ki tilawat kare.

 

Khawab ki tabeer kay mutaliq aadab:

 

Tabeer kisi Aalim-e-Deen, Aqal mand aur zaheen shaks say poochi jaye ya dost aur khair andesh shaks say poochi jaye, Na pasandeedah shaksiyat, Haasid ya makrooh shaks ko hargiz khawab nah bataye aur nah us say tabeer poochay. Tabeer karne wala Hasb-e-Istita’at musbat aur achay umoor kay sath tabeer kare. (Mazeed tafseel kay liye dekhain: Fatah-ul-Baari, Kitab Tabeer-ul-Ru’ya)

 

Uhday aur mansab ki talab:

 

Kisi shaks ka uhday aur mansab ka talab karna sharan na pasandeedah hai. Balkeh Imarat-o-Riyasat say bachne ki targheeb dilayi gayi hai. Nabi-e-Akram (صلی اللہ علیہ وسلم) ne Hazrat Abu Zar (رضی اللہ عنہ) ko nasihat karte howe farmaya: “Ae Abu Zar! Tum kamzor ho. Imarat aik amanat hai. Aur beshak qayamat kay roz (buhut say logon kay liye) Bais-e-Ruswayi aur nidamat hogi. Siwaye us shaks kay jis ne ahliyat ki bina par usay haasil kiya aur phir us kay huqooq poori tarah ada kiye.” (Sahih Muslim, Al Imarah, Baab-o-Karahat-e-Al Imaarati Bigair-e-Zaroratin, Hadith: 1825)

Lekin agar koi shaks apni qabliyat, Zahanat aur ahliyat ki bunyad par samjhta hai keh koi khas mansab us kay Shayan-e-Shan hai aur woh Mulk-o-Qoum ki Falah-o-Bahbood kay liye dosroon ki nisbat behtar aur umdah nataij haasil kar sakta hai to woh apni khidmaat Haakim-e-Waqt ko pesh kar sakta hai. Ya jab kisi ahl shaks ko Haakim-e-Waqt kisi uhday ki pesh kash kare to woh apni Ahliyat-o-Qabiliyat kay mutabiq Maidan-e-Amal ka intikhaab kar sakta hai.

Hazrat Yusuf (علیہ السلام ) kay Johar-e-Haq-o-Sadaqat aur Mulk-o-Qoum ki khair khuwahi kay jazbaat ka Aziz-e-Misar ko ilm howa to us ne aap par lagaye gaye tamam ilzamat ki tardeed kay baad aap ki Iffat-o-Paak damni ka izhar kiya. Neez aap ko apna khusoosi wazeer banane ki khuwahish ka izhar kiya. Us par Hazrat Yusuf (علیہ السلام ) ne apni Amanat-o-Diyanat aur khusoosi Ahliyat-o-Qabiliyat  kay Pesh-e-Nazar aik makhsoos muhakme ki sarbarahi talab ki jo aap ko de di gayi. Aane wale waqt ne aap kay intikhaab aur ahliyat ko sabit kar diya.

 

Mayusi gunah hai:

 

Hazrat Yusuf (علیہ السلام ) kay qissay say hamein yeh dars bhi milta hai keh mayusi gunah hai. Halaat kese hi na sazgaar aur na muwafiq kiyu nah hoon insaan ko Allah Ta’ala ki rahmat say  na umeed nahi hona chahiye. Balkeh mushkil waqt mein Sabar-o-Raza ka muzahara karna chahiye aur Parwardigaar-e-Aalam ki Nusrat-o-Taeed ka sawal karna chahiye.

Hazrat Yaqoob (علیہ السلام ) ne yake baad deegray Hazrat Yusuf (علیہ السلام ) aur Binyaameen ki judai aur firaaq ka zakham khaya. Dono beton kay shadeed gham mein bhi Rahmat-e-Rabbani say aas nahi todi balkeh beton ko umeed ka daman thaamne ka hukum dete howe farmaya:

 

يٰبَنِيَّ اذْهَبُوْا فَتَحَسَّسُوْا مِنْ يُّوْسُفَ وَاَخِيْهِ وَلَا تَايْـــــَٔـسُوْا مِنْ رَّوْحِ اللّٰهِ ۭ اِنَّهٗ لَا يَايْـــــَٔـسُ مِنْ رَّوْحِ اللّٰهِ اِلَّا الْقَوْمُ الْكٰفِرُوْنَ 87؀

 

“Mere piyare bacho! Tum jao aur Yusuf ki aur us kay bhai ki poori tarah talash karo aur Allah ki rahmat say na umeed nah hona, Yaqeenan Allah ki rahmat say na umeed wahi hote hain jo Kafir hote hain.” (Yusuf: 12/87)

 

Hazrat Yaqoob (علیہ السلام ) kay Uswa-e-Hasna mein un logon kay liye Dars-e-Ibrat hai jo beton ki judai ya aulad kay na hone par Allah Ta’ala ki rahmat say na umeed aur mayus ho jate hain aur Deen-o-Iman kay luteroon, Kale ilm, Ilm-e-Jaffar aur lota ghamane wale shu’bda bazoon say umeedain wabista kar lete hain. Qabar Qabar, Mazaar Mazaar thokrain khate, Deen-o-Dunya say mahroom hote dikhayi dete hain.

 

REFERENCE:
Book: “Stories Of the Prophets”
By  Al-Imam Ibn Katheer.

 

 

Prophet Yusuf (Joseph)

Introduction to Joseph’s Story

 This is the most detailed and fascinating story in the Quran, involving both human weaknesses such as jealousy, hatred, pride, passion, deception, intrigue, cruelty, and terror as well as noble qualities such as patience, loyalty, bravery, nobility, and compassion.

It is related that among the reasons for its revelation is that the Jews asked the Prophet Muhammad (pbuh) to tell them about Joseph (pbuh) who was one of their old prophets. His story had been distorted in parts and marred in others with interpolation and exclusions. Therefore it was revealed in the Book of Allah (Quran), complete in its minute and careful details.

 Allah the Almighty declared:

“We relate unto you (Muhammad) the best of stories through Our Revelations unto you, of this Quran. And before this (ie. before the coming of Divine Inspiration to you), you were among those who knew nothing about it (the Quran). (Ch 12:3 Quran)

Almighty Allah also decreed:

“Thus We relate to you (O Muhammad) some information of what happened before. And indeed We have give you from Us a Reminder (this Quran), Whoever turns away from it (this Quran–i.e. does not believe in it, nor acts on its orders), verily they will bear a heavy burden (of sins) on the Day of Resurrection. They will abide in that (state in the Fire of Hell), and evil indeed will it be that load for them on the Day of Resurrection (Ch 20:99-101)

The story of Joseph (pbuh) moves in a stream from beginning to end; its substance and form are equally coherent. It inspires you with a feeling for the depth of Allah’s power and supremacy and the execution of His rulings despite the challenge of human intervention.

 “And Allah has full power and control over His Affairs, but most of men know not. (Ch 12:21) This is what the story of Joseph (pbuh), confirms categorically, for it ends with comfort and marvels.

Summary of Joseph’s Story

 Joseph lived all his life confronting schemes made by the people closest to him. His brothers plotted to kill him, but they amended it to exiling him. This happened to him while he was a boy. He was sold into the slave market in Egypt, where he was bought for a nominal sum. Then he fell victim to the attempted seduction by a great man’s wife who, when her wish was foiled, sent him to prison, where he remained for some time. In spite of all of this, he at length approached close to the Egyptian throne and became the king’s chief minister. He then began his call to Allah from the position of the ruling authority.

Allah’s plans were carried out, and the matter ended. This is the substance (theme) of the story. As for the form (style) in which it is presented, it is a landmark of wonder.

The Story’s Presentation

The story is presented in a sequence of episodes. It gives you scene after scene and the transition is inspiring, informative, and stirring to the imagination. There are also artistic loopholes, which leave it to the imagination of the reader to complete the sense, as well as the depth of the picture. the like of which no human artist can bring forth.

Joseph’s Childhood

The story begins with a dream and ends with its interpretation. As the sun appeared over the horizon, bathing the earth in its moming glory, Joseph (pbuh), son of the Prophet Jacob (pbuh) awoke from his sleep, delighted by a pleasant dream he had had. Filled with excitement he ran to his father and related it.

“O my father! Verily, I saw (in a dream) eleven stars and the sun and the moon. I saw them prostrating themselves to me. (Ch 12:4)

His father’s face lit up. He foresaw that Joseph would be one through whom the prophecy of his grandfather, Prophet Abraham (pbuh), would be fulfilled, in that his offspring would keep the light of Abraham’s house alive and spread Allah’s message to mankind.

Therefore, it was narrated that Allah’s Messenger Muhammad (pbuh) was asked: “Who is the most honorable amongst the people?” He replied: “The most God-fearing.” The people said: “We do not want to ask you about this.” He said: “The most honorable person is Joseph Allah’s prophet, the son of Allah’s prophet, the son of the faithful friend of Allah (Abraham).” (Sahih Al-Bukhari) However, the father was well aware of the jealousy of Joseph’s brothers, so he warned him against telling his dream to his brothers.

“O my son! Relate not your vision to your brothers, lest they arrange a plot against you. Verily! Satan is to man an open enemy! Thus will your Lord choose you and teach you the interpretation of dreams (an other things) and perfect His Favor on you and on the offspring of Jacob, as He perfected it on your fathers, Abraham, and Isaac aforetime! Verily! your Lord is All-Knowing All-Wise.” (Ch 12:5-6)

Joseph heeded his father’s warning. He did not tell his brothers what he had seen. It is well known that they hated him so much that it was difficult for him to feel secure telling them what was in his heart and in his dreams.

Description of Joseph

Joseph was eighteen years old, very handsome and robust, with a gentle temperament. He was respectful, kind and considerate. His brother Benjamin was equally pleasant. Both were from one mother, Rachel. Because of their refined qualities, the father loved the two more than his other children, and would not let them out of his sight. To protect them, he kept them busy with work in the house garden.

The Evil Plot of Joseph’s Brothers

The scene of Jacob and his son closes. Another opens on Joseph’s brothers plotting against him.

 “Truly, Joseph and his brother (Benjamin) are loved more by our father than we, but we are Usbah (a strong group). Really our father is in a plain error. Kill Joseph or cast him out to some other land, so that the favor of your father may be give to you alone, and after that you will be righteous folk (by intending repentance before committing the sin).

One from among them said: “Kill not Joseph, but if you must do something, throw him down to the bottom of a well, he will be picked up by some caravan of travelers.” (Ch 12:8-10)

The pages of the Old Testament say that Joseph told them his dream, whereas the Quran does not say that happened. Had it been so, the brothers would have said so themselves. The Old Testament claims they had lost their own rights by him, and so they would kill him. Indeed Joseph kept his father’s order and did not tell his brothers about his vision.

In spite of this, his brothers sat down to conspire against him. One of them asked: “Why does our father love Joseph more than us?”

Another answered: “Perhaps because of his beauty.”

A third said: “Joseph and his brother occupied our father’s heart.”

The first complained: “Our father has gone all astray.”

One of them suggested a solution to the matter kill Joseph.

“Where should we kill him?”

 “We should banish him away from these grounds.”

“We will send him to a distant land.”

“Why should we not kill him and have rest so that the favor of your father may be give to you alone?”

However, Judah (Yahudh), the eldest and most intelligent among them, said: “There is no need to kill him when all you want is to get rid of him. Look here, let us throw him into a well and he will be picked up by a passing caravan. They will take him with them to a distant land. He will disappear from your father’s sight and our purpose will be served with his exile. Then after that we shall repent for our crime and become good people once again.”

The discussion continued on the idea of dropping Joseph into a well, as it was seen as the safest solution. The plan to kill him was defeated; kidnap into a distant land was approved. It was the cleverest of ideas.

The Brothers Approach Jacob

Their next movement opened the scene between them and their father Jacob (pbuh):

They said: “O our father! Why do you not trust us with Joseph, when we are indeed his well wishers? Send him with us tomorrow to enjoy himself and play, and verily we will take care of him.”

He (Jacob) said: “Truly, it saddens me that you should take him away. I fear lest a wolf should devour him, while you are careless of him.”

They said: “If a wolf devours him, while we are Usbah (a strong group) (to guard him), then surely we are the losers.” (Ch 12:11-14)

Jacob suggested a point, which had not occurred to them in their discussion: he feared that desert wolves would eat him! ithe wolves within them, or did he mean the wild wolves? No one but Allah knows. They coaxed their father to send Joseph with them; he agreed under their pressure.

Joseph Thrown into the Well

They were excited that they could now get rid of Joseph for after this they could stand a better chance of receiving their father’s affection. On leaving home, they went directly to the well, as they had planned, on the pretext of drinking water. One of them put his arms around Joseph and held him tightly. Startled by this unusual behavior, Joseph struggled to free himself. More brothers rushed to hold him. One of them removed his shirt. Some more joined in to lift Joseph up and cast him into the deep well. Joseph’s piteous pleas made no difference to their cruel hearts.

 Then Allah revealed to Joseph that he was safe and should not fear, for he would meet them again some day to remind them of what they had done.

There was water in the well, which buoyed Joseph’s body, so he was not harmed. He sat lonely in the water, then clung to a rock ledge overheard and climbed on top of it. his brothers left him in this desolate place.

Then they killed a sheep and soaked Joseph’s shirt in its blood. One brother said that they should swear to keep their deed a close secret. All of them took the oath.

The Brothers Lie to Jacob

“And they came to their father in the early part of the night weeping.” (Ch 12:16)

The scene here is dark night, broken by the crying of ten men. The father is sitting in his house when the sons enter, the darkness of night covering the darkness of their hearts and the darkness of their lies struggling to come out. Jacob wondered aloud: “Why this weeping? Has anything happened to our flock?” They answered crying: “O our father! We went racing with one another. and left Joseph by our belongings and a wolf devoured him; but you will never believe us even when we speak the truth. (Ch 12:17)

 “We were surprised after returning from the race that Joseph was in the belly of the wolf.”

 “We did not see him!”

“You will not believe us even though we are truthful! We are telling you what happened!”

 “The wolf has eaten Joseph!”

“This is Joseph’s shirt. We foiled it soiled with blood, and did not find Joseph!”

They brought his shirt stained with false blood. (Ch 12:18)

Deep down in the heart Jacob knew that his beloved son was still alive and that his other sons were lying. He held the blood stained in his hands, spread it out and remarked: “What a merciful wolf! he ate up my beloved son without tearing his shirt!” Their faces tumed red when he demanded more information, but each swore by Allah that he was telling the truth. The brokenhearted father burst into tears:

 “Nay! But your ownselves have made up a tale. So for me patience is more fitting. It is Allah Alone whose Help can be sought against that which you assert.” (Ch 12:18)

The father acted wisely by praying for mighty patience, which is free of doubt, and by trusting in Allah for help against what they had plotted against him and his son. This scene dims, and the scene opens in the well with which Joseph had been thrown.

 Joseph Finds Comfort in Allah

In the dark well Joseph managed to find a stone ledge to hold onto. Around him was total darkness and an eerie silence. Fearful thoughts entered his mind: what would happen to him? Where would he find food? Why had his own brothers turned against him? Would his father know of his plight? His father’s smile flashed before him recalling the love and affection he had always shown him. Joseph began to pray earnestly, pleading to Allah for salvation. Gradually his fear began to subside. His Creator was testing the young man with a great misfortune in order to infuse in him a spirit of patience and courage. Joseph, surrended himself to the will of his Lord.

Joseph From the Well to Slavery

 The next scene shows the wide desert. At the horizon is a long line of camels, horses, and men; a caravan on its way to Egypt. The caravan of merchants halted at this famous well for water. A man lowered in his bucket. Joseph was startled by the bucket hurtling down and grabbed hold of it before it could land in the water. As the man began to haul he felt the load unusually heavy, so he peeped into the well. What he saw shocked him; a man was clinging to the rope! He held the rope tightly and shouted to his friends: “Better give me a hand fellows! Looks like I found real treasure in the well!”

 His companions rushed to the well and helped him to pull out the stranger holding onto the rope. Standing before them was a healthy, handsome youth, beaming with an angelic smile. They saw in him a handsome prize, for money was all that mattered to them. Immediately, they clapped iron shackles on his feet and took him along to Egypt, far away from his beloved homeland of Canaan. All over the Egyptian city the news spread that an unusually handsome, robust young slave was on sale. People gathered by the hundreds at the slave market. some were spectators, others were bidders the elite and the rich, each one craning his neck to view the handsome specimen. the auctioneer had a field day as the bidding went wild, each buyer trying to outbid the other. Eventually, the Aziz, the chief minister of Egypt, outbid all the others and took Joseph to his mansion.

The Quran describes this scene as follows:

“And there came a caravan of travelers; they sent their water drawer, and he let down his bucket into the well. He said: “What a good news! Here is a boy.” So they hid him as merchandise (a slave). And Allah was the All Knower of what they did.

They sold him for a low price, for a few Dhirhams (for a few silver coins). They were of those who regarded him insignificant.

 He (the man) from Egypt who bought him said to his wife: “Make his stay comfortable, may be he will profit us or we shall adoft him as a son.” Thus did We establish Joseph in the land, that We might teach him the interpretation of events. (Ch 12:19-21)

See how Allah the Almighty reveals the substance of this long story from its beginning: And Allah has full power and control over His Affairs, but most of men know not. (Ch 12:21)

 The chains of slavery have closed on Joseph. He was cast into the well, deprived of his father, picked from the well, made a slave, sold at the market, and made the property of this man, the Aziz, the chief minister. The hazards followed in quick succession, leaving Joseph helpless.

Joseph’s Master

What we see as hazards and slander is the first step of the ladder on Joseph’s way to greatness. Allah is decisive in His action. His plan is carried out despite the plans of others and while theirs are still being made. So He spoils their plan, and Allah’s promise is realized. Allah has promise Joseph prophethood. Love for Joseph was thrust into the heart of the man who bought him, and he was a man of no mean position. He was an important personage, one of the ruling class of Egypt.

Therefore, Joseph was pleasantly surprised when the chief minister of Egypt ordered his men to remove the heavy shackles from his swollen feet. He was also surprised when he told Joseph not to betray his trust; he would not be ill-treated if he he behaved himself. Joseph smiled at his benefactor, thanked him, and promised to be loyal.

Joseph felt at ease, for at last he was sheltered and would be well cared for. He thanked Allah over and over and wondered at the mysterious of life. Not so long ago he had been cast into a deep, dark well with no hope of ever coming out alive. Next he was rescued, then enslaved in iron shackles, and now he was moving freely in a luxurious mansion with enough food to enjoy. However, his heart ached with longing for his parents and brother Benjamin, and he shed tears daily.

Joseph was made the personal attendant of the chief minister’s wife. He was obedient and ever-obliging. With his pleasant manners and charming behavior, he won everybody’s heart. Joseph’s handsomeness became the talk of the town. People referred to him as the most attractive man they had ever seen and wrote poetry about him. His face carried immaculate beauty. The purity of his inner soul and his heart showed in his face, increasing his beauty. People from afar came to the city to have a glimpse of him. The prettiest of maidens and the richest of ladiesnursthe to possess him, but not once did he show haughtiness or conceit. he was always humble and polite.

Joseph’s Qualities

The days passed and Joseph grew. Almighty Allah said:

“And when he (Joseph) attained his full manhood, We gave him wisdom and knowledge (the Prophethood), thus We reward the doers of good. (Ch 12:22)

 He was given wisdom in affairs and knowledge of life and its conditions. He as given the art of conversation, captivating those who heard him. He was given nobility and selfrestraint, which made him an irresistible personality. His master soon knew that Allah had graced him with Joseph. He understood that Joseph was the most honest, straightforward and noble person he had met in his life. Therefore, he put Joseph in charge of his household, honored him, and treated him as a son.

Zulaikha’s Feelings for Joseph

The wife of the chief minister, Zulaikha, watched Joseph from day to day. She at with him, talked with him, listened to him, and her wonder increased over the passion of time.

Joseph was soon confronted (with his second trial). The chief minister’s wife, Zulaikha could not resist the handsome Joseph, and her obsession with him caused her sleepless nights. She fell in love with him, and it was painful for her to be so close to a man, yet be unable to hold him. Yet, she was not a wayward woman, for in her position she could get any man she desired. By all accounts, she must have been a very pretty and intelligent lady, or why would the chief minister have chosen her of all the pretty women in the kingdom? Although she bore him no child, he would not take another wife, as he loved her passionately. The Quran raises the curtain on the scene of this fierce and devouring love on the part of the lady. Allah the Almighty told us:

 “And she, in whose house he was, sought to seduce him (to do an evil act), she closed the doors and said: “come on, O you.” He said: “I seek refuge in Allah (or Allah forbid)! Truly he (your husband) is my master! He made my stay agreeable! (So I will never betray him). Verily, the Zalimun (wrong, evildoers) will never be successful.” Indeed she did desire him and he would have inclined to her desire had he not seen the evidence of his Lord. Thus it was, that We might turn away from evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves. (Ch 12:23-24)

 Joseph’s Feelings for Zulaikha

Commentators are unanimous about her intention of disobedience but disagree about his own intention. There are those who say that she tempted him and he tempted her to sin, although he did not follow through with his intent. Others say that she merely wanted him to kiss her, and he attempted to strike her. Yet others say that this anxiety had been there before this incident. There was a psychological disturbance in Joseph when he reached adolescence, which Almighty Allah rid him of

The safest commentary for us is that there is temptation and resistance in the verse, for He Most High stated:

“And indeed she did desire him and he would have inclined to her desire… (Ch 12:24)

 Abu Ubaidah said that this is a temptation and resistance meaning that she had tried to seduce him; had he not seen the proof of Allah, he would have been seduced. This is in keeping with the infallibility of prophets, as it suits the words, which immediately follow.

 “Thus it was that We might turn away from him evil and illegal sexual intercourse, surely, he was one of Our chosen, guided slaves. (Ch 12:24)

This verse proves that Joseph was an upright worshipper of Allah; it also testifies to his rescue from the authority of Satan. The Almighty said to the devil (Iblis) on the Day of Creation:

“Certainly, you shall no authority over My slaves, except those who follow you of the Ghawin (Mushrikeen, and those who go astray, criminals, polytheists, and evildoers, etc) “(Ch 15:42)

 Zulaikha’s False Accusation

Joseph’s refusal only heightened her passion. As he moved to the door to escape, she ran after him and caught hold of his shirt, like a drowning person clinging to the boat. In her tugging she tore his shirt and held the tom piece in her hand. They reached the door together. It opened suddenly, there stood her husband and a relative of hers. Almighty Allah said.

 “So they raced with one another to the door, and she tore his shirt from the back. They both found her lord (her husband) at the door. (Ch 12:25)

As he opened the door, he saw her husband standing in front of him. The sly woman immediately changed her tone to anger, and, showing the tom piece of the shirt in her hand, asked her husband:

“What is the recompense (punishment) for him who intended an evil design against your wife, except that he be put in prison or a painful torment?” (Ch 12:25)

 She was now accusing Joseph of molesting her, to give the impression that she was innocent and a victim of Joseph’s sexual desire. Though bewildered Joseph denied it:

“It was she that sought to seduce me.” (Ch 12:26)

The shirt was passed from hand to hand, while she watched. The witness (her cousin) looked at it and found that it was torn at the back. The evidence showed that she was guilty. The disappointed husband remarked to his wife: “Surely, it is a plot of you women! Certainly mighty is you plot!” (Ch 12:28)

The wise and just Aziz apologized to Joseph for his wife’s indecency. He also instructed her to beg Joseph’s forgiveness for accusing him falsely. Allah the Almighty narrated this incident thus: He (Joseph) said:

“It was she that sought to seduce me,” and a witness of her household bore witness saying: “If it be that his shirt is torn from the front, then her tale is true, and he is a liar! but if it be that his shirt is torn from the back, then she has told a lie and he is speaking the truth!”

 So when he (the husband) saw his (Joseph’s) shirt was torn at the back: (her husband) said: “Surely, it is a plot of you women! certainly mighty is your plot! O Joseph! turn away from this! (O woman)! Ask forgiveness for your sin. Verily, you were of the sinful.”(Ch 12:26-29 Quran).

 Zulaikha is Ridiculed by the People

An incident like this cannot remain a secret in a house filled with servants, and the story spread. Women began to see her behavior as scandalous. They remarked:

“The wife of Al-Aziz is seeking to seduce her (slave) young man, indeed she loves him violently: verily, we see her in plain error.” (Ch 12:30)

Zulaikha’s Plan to Regain Her Reputation

 Naturally their gossip distressed Zulaikha. She honestly believed that it was not easy for any women to resist a man as handsome as Joseph. To prove her helplessness, she planned to subject the women to the same temptation she faced. She invited them to a lavish banquet. No one so invited would want to miss the honor of dining with the chief minister’s wife; besides, they secreth harbored the desire to meet the handsome Joseph face to face. Some of her close friends jokingly said they would come only if she introduced them to Joseph.

The invitation was restricted to ladies. The banquet began, laughter and mirth abounded. Etiquette dictated that the ladies not mention the topic of Joseph. They were shocked, therefore, when Zulaikha opened the topic. “I have heard of those who say I have fallen in love with the young Hebrew man, Joseph.” Silence fell upon the banquet. At once all the guests hands stopped, and all eyes fell on the chief minister’s wife. She said, while giving orders for the fruit to be served: “I admit that he is charming fellow. I do not deny that I love him. I have loved him for a long time.”

 The Women’s Reaction to Joseph

The confession of the chief minister’s wife removed the tension among the ladies. After finishing their dinner, the guests began cutting their fruit. At that very moment she summoned Joseph to make his appearance. He entered the hall gracefully, his gaze lowered. Zulaikha called him by his name and he raised his head. The guests were astonished and dumbfounded. His face was shining and full of man angelic beauty. It reflected complete innocence, so much so that one could feel the peace of mind in the depth of his soul.

They exclaimed in astonishment while continuing to cut the fruit. All their eyes were on Joseph. So it was that the women began to cut their palms absent mindly without feeling that they had cut them.

The presence of Joseph at the scene of drama was so effective that blflowedwithouttheir feeling pain. One of the ladies gasped: “Good gracious!” Another whispered: “This is not a mortal being!” Another stammered, patting her hair. “This is but a noble angel.”

Then the chief minister’s wife stood up and announced: “This is the one for whom I have been blamed. I do not deny that I tempted him. You have been enchanted by Joseph, and see what has happened to your hands. I have tempted him, and if he does not do what I want of him he shall be imprisoned.”

The Women’s Reaction – Quranic

Almighty Allah related the scene of the banquet in His words:

“So when she heard of their accusation,

 she sent for them and prepared a banquet for them; she gave each one of them a knife (to cut the foodstuff with), and she said (to Joseph): “Come out before them.” Then, when they saw him, they exalted him (at his beauty) and (in their astonishment) cut their hands. They said: “how perfect is Allah (or Allah forbid)! No man is this! This is none other than a noble angel!”

She said: “This is he (the young man) about whom you did blame me (for his love) and I did seek to seduce him, but he refused. And now if he refuses to obey my order, he shall certainly be cast into prison, and will be one of those who are disgraced.”

He said: “O my Lord! Prison is more to my liking than that to which they invite me. Unless You turn away their plot from me, I will feel inclined towards them and be one of those who commit sin and deserve blame or those who do deeds of the ignorants.”

So his Lord answered his inovocation and turned away from him their plot. Verily he is the All Hearer, the All Knower.” (Ch 12:31-34)

That evening, Zulaikha convinced her husband that the only way to save her honor was to put Joseph in prison; otherwise she would not be able to control herself or to safeguard his prestige. The chief minister knew Joseph was absolutely innocent, that he was a young man of honor, a loyal servant, and he loved him for these reasons. It was not an easy decision for him to put an innocent man behind bars. However, he was left with no choice. He reasoned that Joseph’s honor would also be safeguarded if he was kept out of Zulaikha’s sight. That night, with a heavy heart. the chief minister sent Joseph to prison.

Joseph’s Time in Prison

Prison was Joseph’s third test. During this period Allah blessed him with an extraordinary gift; the ability to interpret dreams. At about the same time two other men landed in the prison. One was the cupbearer of the king: the other was the king’s cook. The two men sensed that Joseph was not a common criminal, for an aura of piety glowed on his face. Both men had vivid dreams, and they were anxious to have them explained. The king’s cook dreamed that he stood in a place with bread on his head, and two birds were eating the bread. The cupbearer dreamed that he was serving the king wine. The two went to Joseph and told him their dreams, asking him to give them their meaning.

First, Joseph called them to Allah. Then he said that the cook would be crucified until he died and that the cupbearer would return to the service of the king. Joseph told the cupbearer to remember him to the king and to say that there was a wronged soul called Joseph in prison. What Joseph predicted did happen; the cook was crucified and the cupbearer returned to the palace.

After the cupbearer returned to service, Satan made him forget to mention Joseph’s name to the king. Therefore, Joseph remained in prison for a few years, but he made patience his own, praying to Allah.

Joseph’s Time in Prison – Quranic

Almighty Allah narrated:

“And there entered with him two young men in the prison. One of them said: “Verily, I saw myself (in a dream) pressing wine.” The other said: “Verily, I saw myself (in a dream) carrying bread on my head and birds were eating thereof.” They said: Inform us of the interpretation of this. Verily, we think you are one of those Muhsineen (doers of good).”

He said: “No food will come to you (in wakefulness or in dream) as your provision but I will inform (in wakefulness) its interpretation before it (the food) comes. This is of that which my Lord has taught me. Verily, I have abandoned the religion of a people that believe not in Allah and are disbeliveers in the Hereafter. And I have followed the religion of my fathers, – Abraham, Isaac, and Jacob and never could we attribute any partners whatsoever to Allah. This is from the Grace of Allah to us and to mankind, but most men think not (ie. they neither believe in Allah nor worship Him).

“O two companions of the prison! Are many different lords (gods) better or Allah, the One, the Irresistible? You do not worship besides Him but only names which you have named (forged). you and your fathers, for which Allah has sent down no authority. The command (or the judgment) is for none but Allah. He has commanded (His Monotheism), that is the true, straight religion, but most men know not.

“O two companions of the prison! As for one of you, he (as a servant) will pour out wine for his lord (King or master) to drink; and as for the other, he will be crucified and birds will eat from his head. Thus is the case judged concerning which you both did inquire.”

 And he said to the one whom he knew to be saved: “Mention me to your lord (your King, so to get me out of the prison).” But Satan made him forget to mention it to his lord (or Satan made Joseph to forget the remembrance of his Lord (Allah) as to ask for His Help, instead of others). So Joseph stayed in prison a few more years. (Ch 12:36-42).

The King’s Dream

The scene in the prison closes; a new scene opens in the bedchamber of the king. The king is asleep. He sees himself on the banks of the Nile river. The water is receding before him, becoming mere mud. The fish begin to skip and jump in the mud. Seven fat cows come out of the river followed by seven lean cows. The seven lean ones devour the seven fat ones. The king is terrified. The seven ears of green grain grow on the riverbanks and disappear in the mud. One the same spot grow seven dray ears of grain.

The king awoke frightened, shocked, and depressed, not knowing what all this meant. He sent for the sorcerers, priests and ministers, and told them his dream.

The sorcerers said: “This is a mixed up dream. How can any of that be? It is a nightmare.” The priests said: “Perhaps his majesty had a heavy supper.”

The chief minister said: “Could it be that his majesty was exposed and did not draw the blanket up at night?”

The king’s jester said, jokingly: “His majesty is beginning to grow old, and so his dreams are confused.”

They reached an unanimous conclusion that it was only a nightmare.

 The news reached the cupbearer. He recollected the dream he had in prison and compared it to the king’s dream, and, therefore Joseph came to mind. He ran to the king to tell him about Joseph, who was the only one capable to interpreting the dream. The cupbearer said: “He had asked me to remember him to you, but I forgot.” The king sent the cupbearer to ask Joseph about the dream.

Joseph’s Interpretation of the Dream

Joseph interpreted it to him: “There will be seven years of abundance. If the land is properly cultivated, there will be an excess of good harvest, more than the people will need. This should be stored. Thereafter, seven years of famine will follow, during which time the excess grain could be used.”

He also advised that during the famine they should save some grain to be used for seed for the next harvest. Joseph then added; “After seven years of drought, there will be a year during which water will be plentiful. If the water is properly used, grapevines and olive trees will grow in abundance, providing plenty of grapes and olive oil.”

The cupbearer hurried back with the good news. The king was fascinated by Joseph’s interpretation.

The Dream and Interpretation – Quranic

Almighty Allah narrated this incident thus:

“And the king of Egypt said: “Verily, I saw in a dream seven fat cows, whom seven lean cows were devouring, and seven green ears of corn and seven others dry. O notables! Explain to me my dream if it be that you can interpret dreams.”

They said: “Mixed up false dreams and we are not skilled in the interpretation of dreams.” Then the man who was released (one of the two who were in prison), now at length remembered and said: “I will tell you its interpretation, so send me forth.”

(He said): “O Joseph, the man of truth! Explain to us (the dream) of seven fat cows whom seven lean ones were devouring, and of seven green ears of corn and seven others dry, that I may return to the people, and that they may know.” Joseph said: “For seven consecutive years, you shall sow as usual and that the harvest which you reap you shall leave in ears, all –except a little of it which you may eat. Then will come after that seven hard years, which will devour what you have laid by in advance for them, all except a little of that which you have guarded (stored). Then thereafter will come a year in which people will have abundant rain and in which they will press wine and oil.” (Ch 12:43-49)

 Joseph’s Innocence Proved

 The king was greatly astonished. Who could this person be? He commanded that Joseph be set free from prison and presented to him at once. The king’s envoy went to fetch him immediately. but Joseph refused to leave the prison unless his innocence was proven. Perhaps they accused him of cutting the ladies hands, or trying to rape them. Perhaps any other false accusation was made. We do not know exactly what was said to the people to justify Joseph’s sentence to prison. The envoy returned to the king. The king asked him: “Where is Joseph? Did I not command you to fetch him?”

 The envoy replied: “He refused to leave until his innocence is established regarding the ladies who cut their hands.”

The king ordered: “Bring the wives of the ministers and the wife of the chief minister at once.” The king felt that Joseph had been harmed unfairly but he did not know exactly how. The wife of the chief minister came with the other ministers’ wives. The king asked: “What is the story of Joseph? What do you know about him? Is it true that…?”

One of the ladies interrupted the king exclaiming: “Allah forbid!”

A second said: “We know of no evil he has done.”

 A third said: “He enjoys the innocence of angels.”

The eyes of everyone turned to the wife of the chief minister. She now wore a wrinkled face and had lost weight. She had been overwhelmed by sorrow over Joseph while he was in prison. She boldly confessed that she had lied and he had told the truth.

“I tempted him; but he refused.” She confirmed what she said, not out of fear of the king or the other ladies, but for Joseph to know that she had never betrayed him during his absence, for he was still in her mind and soul. Of all creation he was the only one she cared for, so she confirmed his innocence before all.

Joseph’s Innocence Proved – Quranic

Almighty Allah said: And the king said: “Bring him to me.” But, when the messenger came to him (Joseph) said: “Return to your lord, and ask him, ‘what happened to the women who cut their hands? Surely, my Lord (Allah) is Well Aware of their plot.”

 (The king) said (to the women): “What was your affair when you did seek to seduce Joseph?” The women said: “Allah forbid! No evil know we against him!” The wife of Al Aziz said: “Now the truth is manifest to all, it was I who sought to seduce him and he is surely one of the truthful.” (Then Joseph said: “I asked for this inquiry) in order that he (Al-Aziz) may know that I betrayed him not in secret.

And, verily! Allah guides not the plot of the betrayers. And I free not myself (from the blame). Verily, the human self is inclined to evil, except when my Lord bestows His Mercy (upon whom He wills). Verily, my Lord is Oft-Forgiving, most Merciful.” (Ch 12:50-53).

Zulaikha’s Life Afterwards

Reflecting on these verses suggests that she had turned to Joseph’s religion, monotheism. His imprisonment was a great turning point in her life. After this, the Quranic style neglects the story of the chief minister’s wife completely. We do not know what happened to her after she gave her clear evidence. Yet still, there are legends about her. It has been said that after her husband died she married Joseph, and, behold she was a virgin. She confessed that her husband had been old and had never touched women. Other legends said that she lost her sight, weeping for Joseph. She abandoned her palace and wandered in the streets of the city.

However, the lady disappeared from the Quranic narrative at the suitable stage, at the climax of her trouble. Perhaps she lingers in memory longer than if we had known the ending.

Joseph’s High Position

The king informed Joseph that his innocence was established and ordered him to come to the palace for an interview. The king recognized his noble qualities. When Joseph came, the king spoke to him in his tongue. Joseph’s replies astonished the king with his cultural refinement and wide knowledge.

Then the conversation turned to the dream. Joseph advised the king to start planning for years of famine ahead. He informed him that the famine would affect not only Egypt but the neighboring countries as well. The king offered him a high position. Joseph asked to be made controller of the granaries, so that he could guard the nation’s harvest and thereby safeguard it during the anticipated drought. By this Joseph did not mean to seize an opportunity or personal gain; he merely wanted to rescue hungry nations for a personal gain; he merely wanted to rescue hungry nations for a period of seven years. It was a sheer nobleness on his part in that he wanted to ensure that many people would not die as a result.

Joseph’s High Position – Quranic

Almighty Allah said:

 “And the king said: “Bring him to me that I may attach him to my person.” Then, when he spoke to him, he said: “Verily, this day, you are with us high in rank and full trusted” Joseph said: “Set me over the store houses of the land; I will indeed guard them with full knowledge.” (as a minister of finance in Egypt, in place of Al-Aziz who was dead at that time). Thus did We give full authority to Joseph in the land, to take possession therein, as when or where he likes. We bestow of Our Mercy on whom We please, and We make not to be lost the reward of Al Muhsineen (the good-doers). (Ch 12:54-57).

Joseph Meets His Brothers

The wheels of time turned. During the seven good years, Joseph had full control over the cultivation, harvesting, and storage of crops. During the following seven years, drought followed and famine spread throughout the region, including Canaan, the homeland of Joseph. Joseph advised the king that as his kingdom was blessed with reserved grain, he should sell his grain to the needy nations at a fair price. The king agreed, and the good news spread all over the region.

Jacob sent ten of his sons, all except Benjamin, to Egypt to purchase provisions. Joseph heard of the ten brothers who had come from afar and who could not speak the language of the Egyptians. When they called on him to purchase their needs, Joseph immediately recognized his brothers, but they did not know him. How could they? To them Joseph no longer existed; he had been thrown into the deep, dark well many years ago!

Joseph received them warmly. After supplying them with provisions, he asked where they had come from. They explained: “We are eleven brothers, the children of a noble prophet. The youngest is at home tending to the needs of our aging father.”

On hearing this, Joseph’s eyes filled with tears; his longing for home swelled up in his heart, as well as his longing for his beloved parents and his loving brother Benjamin. “Are you truthful people?” Joseph asked them.

Perturbed they replied, “What reason should we have to state an untruth?”

“If what you say is true then bring your brother as proof and I will reward you with double rations. But if you do not bring him to me, it would be better if you do not return,” Joseph warned them.

They assured him that they would gladly fulfill his command but that they would have to get their father’s permission. As an inducement to return with their brother, Joseph ordered his servant to secretly place the purse, with the money they had paid, into one of their grain sacks.

Joseph Meets His Brothers – Quranic

Allah the Almighty said: “And Joseph’s brethren came and they entered unto him, and he recognized them, but they recognized him not. And when he had furnished them forth with provisions (according to their need), he said: “Bring me a brother of yours from your father: (he meant Benjamin). See you not that I give full measure, and that I am the best of the hosts? But if you bring him onto me, there shall be no measure of corn for you with me, nor shall you come near me.”

They said: “We shall try to get permission for him from his father, and verily, we shall do it.” And (Joseph) told his servants to put their money (with which they had bought the corn) into their bags, so that they might know it when they go back to their people, in order that they might come back. (Ch 12:58-62)

The Brothers Return to Canaan

The scene dims in Egypt and lights in Canaan. The brothers returned to their father. Before they could unload the camels, they greeted him, then reproved him: “We were denied some supplies because you did not let your son go with us. They would not give us food for absentees. Why would you not entrust him with us? Please, send him with us, and we shall take care of him.” Jacob became sad and told them “I will not permit Benjamin to travel with you. I will not part with him, for I entrusted Joseph to you and you failed me.”

Later, when they opened their grain sacks, they were surprised to find the money purse returned intact. They rushed to their father; “Look, father! The noble official has returned our money, this is surely proof that he would not harm our brother and it can only benefit us.” But Jacob refused to send Benjamin with them.

After some time, when they had no more grain, Jacob asked them to travel to Egypt for more. They reminded him of the warning the Egyptian official had given them. They could not return without Benjamin. Jacob agreed, but not before he extracted a pledge from them. “I will not send him with you unless you give me a pledge in Allah’s name that you shall bring him back to me as safely as you take him.” They gave their solemn pledge. He reminded them: “Allah is witness to your pledge.” He then advised them to enter the city through several different gates.

The Brothers Return to Canaan – Quranic

Almighty Allah narrated:

“So when they returned to their father, they said: “O our father! No more measure of grein shall we get (unless we take our brother). So send our brother with us, and we shall get our measure and truly we will guard him”

He said: “Can I entrust him to you except as I entrust his brother (Joseph) to you aforetime? But Allah is the best to guard, and He is the Most Merciful of those Who show mercy.”

And when thopened their bags, they found their money had been returned to them. They raid: “O our father! What more can we desire? This, our money has been returned to us, so we shall get more food for our family, and we shall guard our brother and add one more measure of a camel’s load. This quamity is easy (for the king to give).”

He (Jacob) said: “I will not send him with you until you swear a solemn oath to me in Allah’s Name, that you will bring him back to me unless you are yourselves surrounded (by enemies, etc). And when they had sworn their solemn oath, he said: “Allak is the Witness over what we have said.”

And he said: “O my sons! Do not enter by one gate, but by different gates, and I cannot avail you against Allah at all. Verily! The decision rests only with Allah. In Him, I put my trust and let all those that trust, put their trust in Him.” (Ch 12:63-67 Quran).

Jacob blessed them on their departure and prayed to Allah for their protection. The brothers undertook the long journey to Egypt, taking good care of Benjamin.

Joseph and Benjamin Meet

Joseph welcomed them heartily, although, with difficulty, he suppressed the desire to embrace Benjamin that arose within him. He prepared a feast for them and seated them in pairs. Joseph arranged to sit next to his beloved brother Benjamin, who began to weep. Joseph asked him why he was crying. He replied: “If my brother Joseph had beer here, I would have sat next to him.” That night, when Joseph and Benjamin were alone in a room. Joseph asked whether he would have him for a brother. Benjamin respectfully answered that he regarded his host as a wonderful person, but he could never take the place of his brother. Joseph broke down, and amidst flowing tears said: “My loving brother. I am the brother who was lost and whose name you are constantly repeating. Fate has brought us together after many years of separation. This is Allah’s favor. But let it be a secret between us for the time being.” Benjamin flung his arms around Joseph and both brothers shed tears of joy.

 A Thief Among the Brothers

The next day, while their bags were being filled with grains to load onto the camels, Joseph ordered one of his attendants to place the king’s gold cup which was used for measuring the grain into Benjamin’s saddlebag. When the brothers were ready to set out, the gates were locked, and the court crier shouted: “O you travelers, you are thieves!” The accusation was most unusual, and the people gathered around Joseph’s brothers.

“What have you lost?” his brothers inquired.

A soklier said: “The king’s golden cup. Whoever can trace it we will give a beast load of grain.”

Joseph’s brothers said with all innocence: “We have not come here to corrupt the land and steal.”

Joseph’s officers said (as he had instructed them): What punishment should you choose for the thief?”

The brothers answered: “According to our law, whoever steals becomes a slave to the owner of the property.”

The officers agreed: “We shall apply your law instead of the Egyptian law, which provides for imprisonment”

The chief officer ordered his soldiers to start searching the caravan. Joseph was watching the incident from high upon his throne. He had given instructions for Benjamin’s bag to be the last to be searched. When they did not find the cup in the bags of the ter older brothers, the brothers sighed in relief.

Benjamin is Accused

There remained only the bag of their youngest brather. Joseph said, intervening for the first time, that there was no need to search his saddle as he did not look like a thief. His brothers affirmed: “We will not move an inch unless his sadde is searched as well. We are the sons of a noble man, not thieves.”

The soldiers reached in their hands and pulled out the king’s cup. The brothers exclaimed: “If he steals now, a brother of his has stolen before.” They strayed from the present issue in order to blame a particular group of the children of Jacob.

 Joseph heard their resentment with his own ears and was filled with regret. Yet, he swallowed his own resentment, keeping it within. He said to himself, “you went further and fared worse, it shall go bad with you and worse hereafter, and Allah knows your intention.”

 Silence fell upon them after these remarks by the brothers. Then they forgot their secret satisfaction and thought of Jacob, they had taken an oath with him that they would not betray his son. They began to beg Joseph for mercy. “Joseph, O minister! Take one of us instead. He is the son of a good man, and we can see you are a good man.”

 Joseph answered calmly: “How can you want to set free the man who has stolen the king’s cup? It would be sinful.”

The brothers went on pleading for merey. However, the guards said that the king had spoke and told the others: “We promised our father in the name of Allah not to fail him. I will, therefore, stay behind and will only return if my father permits me to do so.”

Joseph Meets Benjamin and the Accusation – Quranic

Regarding this scene, Almighty Allah said:

“And when they entered according to their father’s advice, it did not avail them in the least against (the Will of) Allah, it was but a need of Jacob’s inner self which he discharged. And verily, he was endowed with knowledge because We had taught him, but most men know not. And when they went in before Joseph, he betook his brother (Benjamin) to himself and said: “Verily! I am your brother, so grieve not for what they used to do.”

So when he had furnished them forth with their provisions, he put the golden bowl in his brother’s bag. Then a crier cried: “O you in the caravan! Surely, you are thieves!” They, turning towards them said: “What is that you have missed?”

They said: “We have missed the golden bowl of the king and for him who produces it is the reward of a camel load: I will be bound by it.”

They said: “By Allah! Indeed you know that we came not to make mischief in the land, and we are no thieves!”

They (Joseph’s brothers) said: “The penalty should be that he, in whose bag it is found, should be held for the punishment of the crime. Thus we punish the Zalimeen (wrongdoers, etc)!”

So he (Joseph) began the search in their bags before the bag of his brother. Then he brought it out of his brother’s bag. Thus did We plan for Joseph. He could not take his brother by the law of the king (as a slave), except that Allah willed it. So Allah made the brothers to bind themselves with their way of ‘punishment, i.e. enslaving of a thief. We raise to degrees whom We please, but over all those endowed with knowledge is the All-Knowing (Allah).

They (Joseph’s brothers) said: “If he steals, there was a brother of his (Joseph) who did steal before him.” But these things did Joseph keep in himself, revealing not the secrets to them. He said (within himself): “You are in the worst case, and Allah knows best the truth of what you assert!”

They said: “O ruler of the land! Verily, he has an old father who will grieve for him, so take one of us in his place. Indeed we think that you are one of the good doers.”

He said: “Allah forbid! That we should take anyone but him with whom we found our property. Indeed if we did so, we shall be Zalimun (wrongdoers).”

So, when they despaired of him, they held a conference in private. The eldest among them said: “Know you not that your father did take an oath from you in Allah’s name, and before this did fail in your duty with Joseph? Therefore, I will not leave this land until my father permits me, or Allah decides my case (by releasing Benjamin) and He is the Best of the judges.” (Ch 12:68-80 Quran).

 Joseph’s Plan

The brothers left enough provisions behind for Judah, who stayed at a tavern awaiting the fate of Benjamin. In the meantime, Joseph kept Benjamin in his house as his personal guest and told him how he had devised the plot to put the king’s cup in his bag, in order to keep him behind, so as to protect him. He was also glad that Judah had stayed behind, as he was a good hearted brother. Joseph secretly arranged to watch over Judah’s well being.

Joseph’s plan in sending the others back was to test their sincerity, to see if they would come back for the two brothers they had left behind.

The Brothers Confront Jacob

When they arrived home, they entered upon their father calling: “O our father! Your son has stolen!”

He was puzzled, scarcely believing the news. He was overwhelmed with sorrow and his eyes wept tears. “Patience be with me; perhaps Allah will return all of them to me. He is Most Knowing, Most Wise.” A pal of lonesomeness closed over him, yet he found consolation in patience and trusted in Allah.

The Brothers Confront Jacob – Quranic

Allah revealed to us what happened at their meeting with their father.

“Return to your father and say: ‘O our father! Verily, your son (Benjamin) has stolen, and we testify not except according to what we know, and we could not known the unseen! And ask the people of the town where we have been, and the caravan in which we returned and indeed we are telling the truth.”

He (Jacob) said: “Nay, but your ownselves have beguiled you into something. So patience is most fitting for me. Maybe Allah will bring them back all to me. Truly He! Only He is All-Knowing, All-Wise.”

And he turned away from them and said: “Alas, my grief for Joseph!” And he lost his sight because of the sorrow that he was suppressing. (Ch 12:81-84)

Jacob’s Request to Find Joseph

He (Jacob) said: “Nay, but your ownselves have beguiled you into something. So patience is most fitting for me. Maybe Allah will bring them back all to me. Truly He! Only He is All-Knowing, All-Wise.”

 And he turned away from them and said: “Alas, my grief for Joseph!” And he lost his sight because of the sorrow that he was suppressing. (Ch 12:81-84)

Jacob’s Request to Find Joseph

The father was deeply hurt. Only prayer could comfort him and strengthen his faith and patience. Weeping all those years for his beloved son Joseph – and now one more of his best sons had been snatched from him – Jacob almost lost his sight.

The other sons pleaded with him: “O father, you are a noble prophet and a great messenger of Allah. Unto you descended revelation and people received guidance and faith from you. Why are you destroying yourself in this way?”

The other sons pleaded with him: “O father, you are a noble prophet and a great messenger of Allah. Unto you descended revelation and people received guidance and faith from you. Why are you destroying yourself in this way?”

Jacob replied: “Rebuking me will not lessen my grief. Only the return of my sons will comfort me. My sons, go in search of Joseph and his brother; do not despair of Allah’s mercy.”

Jacob’s Request to Find Joseph – Quranic

Allah, the Almighty told us:

“They said. “By Allah! You will never cease remembering Joseph until you become weak with old age, or until you be of the dead.”

 He said: “I only complain of my grief and sorrow to Allah, and I know from Allah that which you know not. O my sons! Go you and inquire about Joseph and his brother and never give up hope of Allah’s Mercy. Certainly no one despairs of Allah’s Mercy, except the people who disbelieve.” (Ch 12:85-87 Quran).

 Joseph Reveals Himself

The caravan set out for Egypt. The brothers on their way to see the chief minister (Joseph) – were poor and depressed.

On reaching Egypt they collected Judah and called on Joseph, to whom they pleaded:

 “O ruler of the land! A hard time has hit us and our family, and we have brought but poor capital, so pay us full measure and be charitable to us. Truly. Allah does reward the charitable,” (Ch 12:88),

 At the end, they begged Joseph. They asked alms of him, appealing to his heart, reminding him that Allah rewards alms givers. At this moment, in the midst of their plight, Joseph spoke to them me weak with old in their native tongue saying:

“Do you know what you did with Joseph and his brother when you were ignorant?” They said: “Are you indeed Joseph?”

 He said: “I am Joseph, and his is my brother (Benjamin). Allah has indeed been Gracious to us. Verily, he who fears Allah with obedience to Him (by abstaining from sins and evil deeds, and by performing righteous good deeds), and is patient, then surely, Allah makes not the reward of the good doers to be lost.”

 They said: “By Allah! Indeed Allah has preferred you above us, and we certainly have been sinners.”

(Ch 12:89-91)

The brothers began to tremble with fear, but Joseph comforted them:

 “No reproach on you this day, may Allah forgive you, and He is the Most Merciful of those who show mercy!” (Ch 12:92)

Jacob Learns About Joseph

Joseph embraced them, and together they wept with joy. It was not possible for Joseph to leave his responsible office without proper replacement, so he advised his brothers:

“Go with this shirt of mine, and cast it over the face of my father, he will become clear-sighted, and bring to me all your family: “(ch 12:93)

And so the caravan headed back for Palestine. We lave the scene in Egypt and return to Palestine and the house of Jacob. The old man is sitting in his room; tears have been flowing down his cheeks. He stands up all of a sudden, dresses and goes out to his son’s wives. Then he lifts up his face to Heaven and sniff’s the air.

The wife of the eldest son remarked: “Jacob has come out of his room today.” The women inquired about what was amiss. There was a hint of a smile on his face. The others asked him:

“How do you feel today?”

He answered: “I can smell Joseph in the air.”

 The wives left him alone, saying to one another that there was no hope for the old man, ‘he will die of weeping over Joseph.”

” “Did he talk about Joseph’s shirt?”

 “I do not know. He said he could smell him; perhaps he has gone mad.”

 That day the old man wanted a cup of milk to break his fast, for he had been fasting. At night he changed his clothes. The caravan was traveling in the desert with Joseph’s shirt hidden among the grain. It neared the old man’s estate. He gesticulated in his room, and then he prayed a long time. lifting his hands to heaven and sniffing the air. He was weeping as the shirt was nearing him.

And when the caravan departed, their father said: “I do indeed feel the smell of Joseph, if only you think me not a dotard (a person who has weakness of mind because of old age).” They said: “By Allah! Certainly, you are in your old error.” Then, when the bearer of the glad tidings arrived, he cast the shirt over his face, and he became clear sighted. He said: “Did I not say to you, I know from Allah that which you know not.”” They said: “O our father! Ask Forgiveness from Allah for our sins, indeed we have been sinners.” (Ch 12:94-97)

Jacob and Joseph (PBUT) Meet

 The story began with a dream and it ends with the interpretation of the dream. Almighty Allah narrated:

He said: “I will ask my Lord for forgiveness for you, verily, He! Only He is the Oft-Forgiving, the Most Merciful.”

Then, when they entered unto Joseph, he betook his parents to himself and said: “Enter Egypt, if Allah will, in security.”

 And he raised his parents to the throne and they fell down before him prostrate. And he said: “O my father! This is the interpretation of my dream of old! My Lord has made it come true! He was indeed good to me, when He took me out of prison, and brought you all here out of the Bedouin life, after Satan had sown enmity between me and my brothers. Certainly, my Lord is the Most Courteous and Kind unto whom He will. Truly He! Only He is the All Knowing, the All-Wise.” (Ch 12:98-100)

Eilogue

Consider his feelings now that his dream has come true. He prays to Allah:

 “My Lord! You have indeed bestowed on me of the sovereignty, and taught me the interpretation of my dreams. The only Creator of the heavens and the earth! You are my Wali (Protector, Helper, Supporter, Guardian etc), in this world and in the Hereafter, cause me to die as a Muslim (the one submitting to Your Will), and join me with the righteous.” (Ch 12:101)

Joseph arranged an audience with the king for himself and his family, to ask the king’s permission for them to settle in Egypt. Joseph was an assert to the kingdom, and the king was happy to have him remain with his household. Joseph prostrated to Allah in gratitude.

The Death of Jacob and Joseph (PBUT)

Before he died, Jacob (pbuh) advised his children to adhere to the teachings of Islam, the religion of all of Allah’s prophets. Allah the Almighty revealed:

 “Or were you witnesses when death approached Jacob? When he said unto his sons: “What will you worship after me?” they said: “We shall worship your Ilah (God-Allah) the Ilah (God) of your father. Abraham, Ishmael, Isaac, One Ilah (God), and to Him we submit in Islam.(Ch 12:133 Quran).

 Joseph (pbuh), at the moment of his death, asked his brothers to bury him beside his forefathers if they were to leave Egypt. So when Joseph (pbuh) passed away, he was mummified and placed in a coffin until such a time as he could be taken out of Egypt and buried beside his forefathers, as he had requested. It was said that he died at the age of one hundred ten.

REFERENCE:
Book: “Stories Of the Prophets”
By  Al-Imam Ibn Katheer.

Table of Contents