Yusuf (AS) 1: Amr Khaled

In the Name of Allah (SWT), the Most Compassionate, the Most Merciful. Peace and blessings be upon our master, the most noble Prophet Muhammad (SAWS[1]). We praise Allah (SWT), thank Him, seek His help, guidance and forgiveness. We seek refuge in Allah (SWT) from the evil in our souls and the sinfulness of our deeds, "He whom Allah guides, he is the rightly-guided; but he whom He sends astray, for him you will find no guiding advocate.”

Today, we shall talk about the story of Prophet Yusuf (AS), as related in the Holy Qur’an. However, we should all keep in mind that every word in the Qur’an is meant for us and that the Qur’an is but the cure of our hearts. If you read Surat Yusuf, you will surely find one of the problems you are facing lying there between its lines. Hence, we have to read this Surah with the intention that it is a cure for our souls. Allah (SWT) says what can be translated as, “And We are sending down, of the Qur’an, that which is a cure and a mercy to the believers.” (TMQ, 17:82)[2]. Thus, the Qur’an cures one from his worries, vanity, and hardheartedness.

The word 'cure' was mentioned only twice in the Holy Qur’an; when talking about honey and when talking about the Qur’an. Honey cures body's diseases whereas the Qur’an cures heart's diseases. Thus, it should be clear for all of us that we will not find the cure of our hearts anywhere else except in the Qur’an. Allah (SWT) says what can be translated as, “… And We have been sending down on you the Book as an evident (exposition) of everything, and as a guidance, and a mercy, and as good tidings to Muslims (i.e., those who surrender to Allah).” (TMQ, 16:89). I once visited a man and talked to him about some problems I was facing at that time. When I asked him for a solution, he just stretched his arm, got the Holy Qur’an, and went on skimming through its Ayahs. Then he stopped at a particular Ayah and said, “I think the solution of your problem lies in this Ayah.” Surat Yusuf is definitely one of the best heart-curing Surahs in the Qur'an.

Surat Yusuf was revealed in Makkah, and before it was Surat Hud. It was revealed in ‘the year of sadness’ after the death of Abu-Taleb (RA) and Lady Khadijah and after the Prophet (SAWS) had been exposed to severe harm and conspiracies. It was sent to him as a consoling message; for, like him, Yusuf (AS) had been wronged by his family members, driven away from his country, and eventually blessed by victory from Allah (SWT). Thus, this Surah was revealed to comfort the Prophet (SAWS) and all the believers facing any calamities until the Day of Judgment. Surat Yusuf relieves anyone who is sad. It is really the Surah of the sad and miserable, the lonely, and the wronged ones. It is said that Omar Ibnul-Khattab (RA), out of his great interaction with this particular Surah, used to cry whenever he read it.

Today we shall discuss five Ayahs only, but let us agree together that we shall memorize the whole Surah, so that by the time we finish discussing the story, we will have finished memorizing the Surah and applied all what is mentioned in it. Omar Ibnul-Khattab (RA) spent three years memorizing Surat al-Baqara and in some narrations a whole year. The reason behind this is that he never moved on from one Ayah to the next unless he applied all the teachings given in the first one. Thus, he learnt and applied. Let us agree then on applying what we learn and memorize.

Despite all the afflictions mentioned in Surat Yusuf, it provides relief and content to those who read it and despite knowing how it ends, we never feel bored reading it over and over. Normally, if we watch a movie more than once, we get bored. However, the case differs with Surat Yusuf which we read hundreds of times and never feel bored. This is one of the miracles of the Holy Qur’an. Repetition in songs, movies, and books cause boredom, but the Qur’an does not.

In Surat Yusuf, many incidents do not accord with logic as we, human beings, perceive it. The strong fatherly love that Yusuf (AS) enjoyed caused his brothers’ extreme hatred. He was thrown into the well, which we would consider a bad turn of events. However, this led to his being taken to Egypt. There he was imprisoned; yet, that which we consider a disaster caused him to hold a high position in Egypt. Thus, we have to learn to trust in Allah (SWT). This special meaning will be stressed on as we proceed in the story.

Moreover, Surat Yusuf is full of afflictions and trials like:

1. Being envied by his brothers.
2. Parting with his family.
3. Being thrown into the well and separating from his father.
4. Being enslaved.
5. Being subjected to the lust and temptation of the ladies of the country.
6. Being imprisoned.
7. Being accused of a moral crime.
8. Being afflicted by wealth and welfare.
9. The ordeal of forgiveness.
10. Moving from one ordeal to the other unexpectedly which might cause psychological disturbance to many people (for example the quick transfer from enjoying his father’s love to being thrown into the well).

Later on, we will tackle all the afflictions with which he was stricken in detail, but for now, let us compare between these afflictions and the ones you have faced all through your life. If you were put in the same situation as Prophet Yusuf (AS), you would probably collapse, and might not be able to go on with your life. If you had to face the ordeals he faced, you might be filled with a great desire for vengeance, and even if you were able to go on with your life, you would still suffer from psychological disturbances. Any one of us might be put in the same situation as Yusuf (AS), but how far can we stand it?

Listen to this Hadith; it is narrated on the authority of Hudhaifa, “We were sitting in the company of Omar and he said, "Who amongst you has heard the Messenger of Allah talking about the turmoil?" Some people said, "It is we who heard it." Upon this he remarked, "Perhaps by turmoil you presume the unrest of man in regard to his household or neighbor." They replied, "Yes." He (Omar) observed, "Such (an unrest) would be done away with by prayer, fasting and charity. Who amongst you has heard the Apostle (SAWS) describing that turmoil which would come like the wave of the ocean?" Hudhaifa said, "The people hushed into silence. I replied, 'It is I.'" He (Omar) said, "Ye, well, your father was also very pious." Hudhaifa said, "I heard the Messenger of Allah observing, 'Temptations will be presented to men's hearts as reed mats are woven stick by stick and any heart which is impregnated by them will have a black mark put into it, but any heart which rejects them will have a white mark put in it. The result is that there will be two types of hearts: one white like a white stone which will not be harmed by any turmoil or temptation, so long as the heavens and the earth endure; and the other black and dust-colored like a vessel which is upset, not recognizing what is good or rejecting what is abominable, but being saturated with lust.'" Hudhaifa said, "I narrated to him (Omar), 'There is between you and that (turmoil) a closed door, but there is every likelihood of its being broken.'" Omar said, "Would it be broken? May you be rendered fatherless! Had it been opened, it would have been perhaps closed." I said, "No, it would be broken," and I narrated to him, "Verily that door implies a person who would be killed or die. There is no mistake in this Hadith.” (Sahih Muslim, Book 1, 2067).

This brings us to the importance of patience as manifested in Prophet Yusuf’s story. Actually, there are three kinds of patience:

1. Patience in the face of sins.
2. Patience in Allah's obedience.
3. Patience during hardships and afflictions.

Prophet Yusuf (AS) practiced the three kinds of patience. He was patient in the face of seduction. He was patient in Allah's obedience when he was given money and spent it for the sake of Allah (SWT) and when he forgave his brothers. He was also patient during all the hardships and afflictions he had been through.

Now we come to the question: which kind of patience do you think was preferable to Allah (SWT)? Is it Yusuf’s patience in prison or his patience against the seduction of the Aziz's wife? In other words, which do you think is more preferable to Allah (SWT); patience during afflictions or patience in the face of sins? Actually, patience against sins is better as it is optional. When it comes to afflictions, you are helpless. You can never prevent an ordeal from striking you, thus, you have no other choice but to be patient, whereas in the case of sins, you make the choice yourself; whether to commit them or not. Hence, patience in the face of sins is more preferable to Allah (SWT).

Again, was it Yusuf’s patience in prison or his patience in the well that was more preferable to Allah (SWT)? It is his patience in prison that was more preferable to Allah (SWT) as he said, "He said, “Lord! Prison is more beloved to me than what they call me to.”(TMQ, 12:33). It was he who chose to be put in prison, whereas, being thrown in the well was never his choice.

Another question to pose: was it his patience against seduction or his patience in obedience after he had been given great wealth that was more preferable to Allah (SWT)? In other words, which is better: patience in the face of sins or patience in Allah's obedience? Some scholars believe that patience in the face of sins is far more preferable to Allah (SWT) because resisting your inner self and desires is very arduous, whereas patience in obedience is much easier since the love of worship is instinctive in man and gives him pleasure every time he performs it.

On the other hand, a minority of scholars believes that patience in obedience is more preferable to Allah (SWT). The comparison they draw is between two persons, one who always worships Allah (SWT) patiently, but at the same time commits all kinds of sins, and another who neither worships Allah (SWT) nor commits sins. Certainly, the former is better than the latter, as he has performed the role for which he has been created, whereas he, who neither worships Allah (SWT) nor commits sins, has never known the purpose of his existence. Another example is of a person who worships Allah (SWT) and commits sins equally. In this very case, Allah’s mercy dominates His anger. Allah (SWT) says in a Qudsi Hadith, “My Mercy dominates My Anger.” Therefore, patience in Allah's obedience is more preferable to Allah (SWT) than patience in the face of sins.

Hence, moving from the better to the good, the three kinds of patience will be arranged as follows:

1. Patience in Allah's obedience.

2. Patience in the face of sins.

3. Patience during afflictions.

Moreover, patience is one way of worshipping Allah (SWT). In times of welfare, one worships Allah (SWT) by thanking Him for His grants, whereas in times of afflictions, one worships Him by being patient. Those who are not patient during hardships do not know the wisdom that Allah (SWT) hides deep in the ordeals they are in. As a matter of fact, we worship Allah (SWT) best in times of afflictions. It is the time when one feels very close to Allah (SWT), and tastes the sweetness of worship, which rarely happens in times of welfare. Thus, Yusuf’s story teaches us that the best way to worship Allah (SWT) in times of afflictions is to be patient and to raise your hands and heart up to Him, asking Him for relief.

Now, let us move on to Surat Yusuf in the Qur’an. At the very beginning of the Surah, you will read, “Alif-Lam-Ra.”(TMQ, 12:1) Those letters have been mentioned in many other Surahs. It is as if Allah (SWT) is telling us these are the letters of your language, a language out of which the Qur’an has shone as a miracle until the Day of Judgment.

Listen to this story to feel how miraculous the Qur’an is. In one of America’s greatest universities, a Muslim student got amazed at the huge number of laws of inheritance books his Professor possessed. The student said, "I am amazed! In the Qur’an the laws of inheritance are summarized in only three Ayahs, whereas your laws need this great number of enormous books!" The Professor was greatly surprised and asked the student for a translation of those Ayahs. He took the translation and returned after a week asking the student about the procedures of embracing Islam. Thus, the Qur’an is an everlasting miracle.

Now let us go back to the Ayahs. Allah (SWT) says what can be translated as, “Those are the ayat (Verses, signs) of the Evident Book” (TMQ, 12:1) By ‘Evident Book,’ Allah (SWT) means ‘miraculous.’ However, in what way is the Holy Qur’an miraculous and how is it the miracle of Prophet Muhammad (SAWS)?

The Inimitability of the Qur’an:

1. Rhetorical inimitability: meaning the inimitability of words.

2. Scientific inimitability: the newly set down scientific theories have been mentioned in the Qur’an 1400 years ago.

3. Objective inimitability: whoever follows the teachings of the Qur’an is granted honor and leadership in life. A clear proof for this can be detected in:

· The way the Prophet's companions differed before and after Islam. They used to worship idols. In their journeys, they used to leave their idols behind so that they would not be heavy to carry and they used to fetch some other rocks to make other idols to carry along with them and then throw away as soon as they go back home. Omar Ibnul-Khattab (RA) used to worship an idol made out of dates so that whenever he became hungry he ate it. Those companions, who used to bury newborn girls alive before Islam, became the leaders of the whole world after embracing Islam.

· Again, we ourselves represent a good example for such inimitability. Those of us who are controlled by sins, and pulled away from the path of Allah (SWT) change completely the minute they repent to Allah (SWT) and return back to the teachings of the Qur’an. It is as if they become completely different persons.

Musa’s (AS) (Moses) miracle lied in his stick, while Isa’s (AS) (Jesus) was in bringing back life to the dead ones upon Allah’s will. Nevertheless, however great those miracles were, they died the minute those Prophets breathed their last. The miracle of Prophet Muhammad (SAWS), the last of all Prophets, on the other hand, remains until the Day of Judgment so long as we apply all the teachings of the Qur’an. We have to fear Allah (SWT), so that we become true representatives of the Qur’an and a good proof of its inimitability. The only way to achieve this is to become successful persons and good role models for whoever meets us.

· In the following Ayah, Allah (SWT) says what can be translated as, “Surely We have sent it down as an Arabic Qur’an, that possibly you would consider.” (TMQ, 12:2). Arabic is the language spoken by people in paradise, by Adam (AS), and by the angels too.

Allah (SWT) says what can be translated as, “We, Ever We, narrate to you the fairest of narratives in that We have revealed to you this Qur’an.” (TMQ, 12:3).

This Ayah was revealed when some of the companions asked Prophet Muhammad (SAWS) to tell them some stories. Allah (SWT) then revealed what can be translated as, “We relate unto you (Muhammad) the best of stories through Our Revelations unto you, of this Qur’an.” (TMQ, 12:3). We learn from this that using stories is a very important technique in teaching people and in Da’wa (inviting others to Islam) work in general. We have to invite people to Islam in a nice way, a way that they would like.

This was the first Surah in the Holy Qur’an that relates a complete story. Other stories are cut down into episodes each of which is related in a separate group of Ayahs. These different ways of relating stories are meant to teach us more.

In one of the greatest Arab Universities, a professor of literature and fiction mentioned that he had studied fiction for 30 years; yet, upon reading the Holy Qur’an thoroughly, he was amazed to find in it all the fruits of his 30-year studies. In the Qur’an, he found short stories like the one of Prophet Ibrahim (AS) (Abraham) when about to slaughter his son. The short story also shows in the highly sophisticated dialogue between Musa (AS) and the Pharaoh. He also found in the Qur’an dramatic monologues like the one in which Ibrahim (AS) talks to himself. Allah (SWT) says what can be translated as, “Then, as soon as he (Ibrahim) saw the moon emerging, he said, “This is my Lord.”” (TMQ, 6:77). He went through with his observation until he reached the story of Prophet Yusuf (AS); which has all the elements of a complete story.

Now, why do you think Allah (SWT) has described Prophet Yusuf’s story as “fairest of narratives” (TMQ, 12:3)? Well, this is because:

1. It includes many lessons and pieces of wisdom that benefit all Muslims, in this life and in the hereafter. It is the greatest of all stories. In it, you can read about economics, trade, the science of Ro’yah (vision) interpretation, management, planning, psychoanalysis, as well as values and ethics.

2. It is the only story with a happy ending for all the characters involved. Prophet Yusuf (AS) was very happy at the end; Prophet Yaqub (AS) (Jacob) finally reunited with Yusuf (AS), restored his eyesight, and enjoyed the reconciliation between his sons, the Aziz’s wife confessed to her mistake, the king became happy after his country had been saved, and Yusuf’s brothers reconciled with him. Thus, the story ended up with everyone being happy.

In the following Ayah, Allah (SWT) says what can be translated as, “We, Ever We, narrate to you the fairest of narratives in that We have revealed to you this Qur’an, and decidedly before it you were indeed one of the heedless.” (TMQ, 12:3). This was the first time Prophet Muhammad (SAWS) learned about that story. Were it not for the revelation, Prophet Muhammad (SAWS) would have never known anything about it.

Allah (SWT) says what can be translated as, “As Yu‍suf said to his father, “O my father, surely I saw (i.e., in a dream) eleven planets and the sun and the moon; I saw them prostrating to me.”” (TMQ, 12:4). The story started by relating a vision and ended when that vision came true. Then, Allah (SWT) says what can be translated as, “And he said, “O my father, this is the interpretation of my vision earlier; my Lord has already made it true;” (TMQ, 12:100). This of course is meant to attract the reader’s attention.

Notice that:

The name Yusuf is an Arabic one, derived from the Arabic word Asaf (apology). This signifies how Yusuf (AS) used to repent and apologize to Allah (SWT) a lot. Yusuf (SAWS) is the son of Yaqub (AS), son of Ishaq (AS) (Isaac), son of Ibrahim (AS). Hence, he, his father, and his grandfather are all Prophets. Even his great grandfather was the one whom Allah (SWT) has taken for a friend. However, despite that, he was stricken by many afflictions. When Prophet Muhammad (SAWS) was once asked about the best of people he said that he is the one who fears Allah (SWT) most. When the companions said that they were not asking about that, he said, “It is Yusuf, the Prophet of Allah, son of the Prophet of Allah, son of the Prophet of Allah, son of the friend of Allah." (The complete version of this Hadith is in Sahih Muslim, Book 030, Number 5862).

Once, Omar Ibnul-Khattab (RA) passed by a man telling his friend, “Do you know who my father is? I am the son of so and so…etc” and he went on telling his full lineage. The names he mentioned were either those of hypocrites or disbelievers, yet, rich people. “Do you know Yusuf?” asked Omar (RA). “Yes,” answered the man. “Do you know who his father is?” asked Omar (RA), “He is a Prophet, son of a Prophet, son of a Prophet, and you are an evil man, and so are your ancestors, and in the Day of Judgment, you will all be dipped deep in hell.”

Yaqub (AS) had eleven sons together with Yusuf (AS) and Benyamin (Benjamin) who were from a different mother. “… and the sun and the moon; I saw them prostrating to me.” (TMQ, 12:4) The Qur’anic expression ‘The Moon’ refers to the mother whereas ‘The Sun’ represents the father who gives knowledge. The sun gives out bright light and represents strength and knowledge, whereas the moon, with its tender light beams, fits the mother who is the source of compassion.

“He said, “O my son, do not narrate your vision to your brothers” (TMQ, 12:5). We know from this Ayah that Yaqub (AS) was an expert in vision interpretation. He inherited this God-given gift from his grandfather Ibrahim (AS). Despite knowing the interpretation of that vision, Yaqub (AS) did not tell his son about it. He wanted him to face his fate without being dependant on anyone or anything and without waiting for what was to come. Actually, this is the wisdom of Allah (SWT) that He grants a very few number of people the gift of vision interpretation so that we would not be dependant on the visions we see and stop working to achieve what we want.

Vision interpretation was acknowledged in the days of Prophet Muhammad (SAWS). He himself used to interpret visions and dreams. Of the companions, Abu-Bakr (RA) was the one who did that the most. Khaled Ibnul-Walid once had a vision. He saw himself moving from a very narrow land to a much wider one. Abu-Bakr (RA) interpreted this as Khaled’s conversion from disbelief to Islam. Prophet Muhammad (SAWS) himself had many visions, one of which was about the battle of Uhud. He saw cows slaughtered, his sword’s blade partly broken, and his hands in an impervious armor. He interpreted this as follows: his companions would be killed and one of his family members would be martyred, whereas the impervious armor stood for al-Madinah. This is one of Prophet Muhammad’s famous visions.

Ibn-Sireen is considered the most popular Muslim Scholar in the field of dream interpretations. One day, a man came to him seeking an interpretation for a vision where he had seen himself saying the Adhan (call for prayer). Ibn-Sireen, knowing that this man was a devoted Muslim, interpreted the vision saying that this man would perform Hajj (pilgrimage). However, when a sinner related to him the same vision, Ibn-Sireen interpreted it saying that this man would be publicly shamed. He derived the two interpretations from the Holy Qur’an. In the first one, he depended on the Ayah in which Allah (SWT) says what can be translated as, “And announce to mankind the Pilgrimage;” (TMQ, 22:27), whereas in the second, he depended on the one in which Allah (SWT) says what can be translated as, “Thereafter a crier announced, (Literally: an announcer announced) “O you (of) the caravan, surely you are indeed thieves!" (TMQ, 12:70). As we can see, the science of vision interpretation is based on the Holy Qur’an and the Sunnah, and requires quick-wittedness and sharp intelligence.

“He said, “O my son, do not narrate your vision to your brothers” (TMQ, 12:5). We should note here that there is a difference in Arabic between Ro’yah (vision of the eyes when one is awake) and Ro’ya (vision of the mind or the mental images one sees when one is asleep). Hence, according to this Ayah, you can hide some of the graces that Allah (SWT) blesses you with if you are afraid of being envied. However Allah (SWT) says what can be translated as, “And as for your Lord’s favor, then discourse about it! (i.e., proclaim it).” (TMQ, 93:11). Normally, you are supposed to tell about those graces, but not in detail so that your enemies would not envy you. Thus, everyone can have a vision; whether they are believers or disbelievers (like Khaled’s vision before embracing Islam), young or old.

The Messenger of Allah (SAWS) said, "Nothing is left of the prophethood except al-Mubashirat." They asked, "What are al-Mubashirat?" He replied, "The true good dreams (that conveys glad tidings). (Narrated by Abu-Huraira in Sahih Bukhari Volume 9, Book 87, Number 119). He also said, "A good vision (that comes true) of a righteous man is one of forty-six parts of prophethood." (Narrated by Anas Ibn-Malik in Sahih Bukhari, Volume 9, Book 87, Number 112). The 23 years of Mohammad's prophethood were preceded by a period of six months of true visions. If we divide six months by 23 years, we will find out that they constitute one part of 46 parts. In other words, the period of these six months of true visions constituted an integral part of the forty-six parts of prophethood. In another Hadith, the Messenger of Allah (SAWS) said, “The good vision is one part of the 70 parts of prophethood.” (Narrated on the authority of Nafi' in Sahih Muslim, Book 029, Number 5634). The more pious you become, the more parts of prophethood you acquire.

We should not refuse to acknowledge good visions, as they come true, however, we should never set up a legitimate rule based on the visions we have. Prophet Muhammad (SAWS) saw that his hands were in an impervious armor and interpreted this as a symbol that he should remain in al-Madinah. However, he had to give the upper hand to consultation, being a legitimate rule. He consulted his companions and, following their opinion, went out of al-Madinah. He gave consultation the priority over vision, since no legitimate rule can be set up on the latter.

There was a very famous incident in 1978 in which a group of young men occupied the Holy Haram in Makkah. As a result, prayers were stopped in the Haram and eventually police forces had to kill these men. It was later discovered that they all had the same vision where they saw one of them being the expected Mahdi and that they had to occupy the Holy Ka’ba. That is why we say that visions are not a source of legislation.

What do you think is the difference between a vision, a dream, and a Satan's trick? Prophet Muhammad (SAWS) says, "There are three types of dreams: the reflection of one's thoughts and experiences one has during wakefulness, what is suggested by Satan to frighten the dreamer, or glad tidings from Allah (SWT). If someone has a dream which he dislikes, he should not tell it to others, but get up and offer a prayer." (Sahih Bukhari, Volume 9, Book 87, Number 144). In visions, you might see mind-boggling images; you might for example see yourself falling down and turning into chickens and pigeons; all fantasy. Al-Bukhari said that he used to remain sick for days after having a bad dream until he heard a Hadith narrated by Abu-Qatada in which he said, "I too, used to see a dream which would make me sick until I heard the Prophet (SAWS) saying, "A good dream is from Allah, so if anyone of you saw a dream which he liked, he should not tell it to anybody except to the one whom he loves, and if he saw a dream which he disliked, then he should seek refuge with Allah from its evil and from the evil of Satan, and spit three times (on his left) and should not tell it to anybody, for it will not harm him." (Sahih Bukhari, Volume 9, Book 87, Number 168).

Now, what are you supposed to do when you have a vision?

1. Any Muslim may have a vision; whether he is young or old, a sinner or a devoted practicing person. A vision is more likely to come true as long as it does not contradict any legitimate rule.

2. If you have a good vision, relate it to those whom you love. If, on the other hand, you have a bad dream, you should never relate it to anyone; just spit on your left and turn to the other direction.

3. If you feel that the vision you had needs to be interpreted, search for a devoted Muslim who knows how to interpret dreams and ask him for an interpretation.

One day, a man came to Ibn-Sireen seeking an interpretation for a vision he had. He saw that all his teeth fell out and was told that this was a symbol that all his family members would die soon. Shocked, the man came to Ibn-Sireen seeking another interpretation. Ibn-Sireen interpreted the vision saying that the man would be the last one to die in his family. Hence, vision interpreters can be bearers of good tidings or bringers of bad news.

Once, a boy saw in a vision Satan incarnate telling a big crowd of people that Allah (SWT) has rendered permissible all that was forbidden before. “You are a liar,” the boy shouted, “It can not be true that Allah (SWT) would permit anything forbidden.” “Then, let us race together and whoever wins will be followed by this crowd,” said Satan. They raced and the boy won. Years later, the boy became one of the greatest Muslim scholars. Thus, do not ask about each and everything. Trust in Allah (SWT) and He will settle everything for you. Finally, let us agree on memorizing this part of Surat Yusuf and next time we shall start talking about the plot of Yusuf’s brothers against him.

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[1] Sala-llahu Alaihi Wa-Sallam = All Prayers and Peace of Allah be upon him.

[2] TMQ=Translation of the Meaning of the Qur'an. This translation is for the realized meaning, so far, of the stated (Surah:Ayah) of the Qur'an. Reading the translated meaning of the Qur'an can never replace reading it in Arabic, the language in which it was revealed.

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Management Theories from Islam: Economistan

The management theories of Islam as espoused and practiced by the pioneers of Islam, might be centuries old but they still hold to this day as some of the best ways of managing and leading.

Management Theory Y

The concept of theory Y managers is demonstrated by the Holy Prophet Muhammad’s (peace be upon him) personal way of leading and managing the affairs of the Muslim Ummah (community). Many early Muslims of the time used to come to the Holy Prophet (PBUH) themselves to ask for any service they could render to the newly born Muslim community. Never was force ever used to accomplish any task, rather it was based on volunteer service to the cause. Even at the times of the battles against the pagans of Mecca, many Muslims would come forward to render their services, even young teenagers. And the Holy Prophet (PBUH) would refuse their plea on the premise of them being too young for such a task.

Flat and Lean Organization

The Holy Prophet (PBUH) used the concept of a flat and lean organization and was easily accessible to the Muslim society of the time who would come with a lot of issues and affairs to be resolved by the Prophet (PBUH). The Prophet(PBUH) would always lead from the front and never shied away from doing his personal chores like cooking, stitching and cleaning or helping others despite being the leader of the Muslims.

Participative Style of Management Based on Consultations and Brainstorming

The Prophet (PBUH) used a consultative form of decision making, in which he would listen to the ideas of others and only then a decision would be taken. Brainstorming was extensively used and encouraged. Furthermore, there was no discrimination on the basis of race, creed or color. During one of the battles, the battle of Khandaq where the Muslim army faced a much bigger foe of ten thousand Meccans, a brainstorming session was held on how to ward off the pagans of Mecca. Many ideas were entertained, but the idea that was implemented came from Salman Farsi, a Persian by ethnicity, who had come all the way to Arabia searching for the True Prophet. He gave the idea of digging a big ditch around the entire city, called the “Khandaq”, which was many meters wide and deep. The Khandaq would make it very hard for the invading army to enter the city, as was the norm for battles in Persia. Even at the time of digging the Khandaq, an arduous task, the Prophet led from the front and performed his due share in excavating it. It is also reported that there was a very hard rock at one place of the Khandaq which the companions of the Prophet were having difficulty breaking. The Holy Prophet(PBUH) helped by......

For more on this article, please click on the following link: Management Theories from Islam: Economistan

The Prophet of Islam - His Biography : Islamicity

By: Dr. Muhammad Hamidullah

He was forty years old, and it was the fifth consecutive year since his annual retreats, when one night towards the end of the month of Ramadan, an angel came to visit him, and announced that God had chosen him as His messenger to all mankind. The angel taught him the mode of ablutions, the way of worshipping God and the conduct of prayer. He communicated to him the following Divine message:

With the name of God, the Most Merciful, the All-Merciful.
Read: with the name of thy Lord Who created,
Created man from what clings,
Read: and thy Lord is the Most Bounteous,
Who taught by the pen,
Taught man what he knew not. (Quran 96:1-5)

Deeply affected, he returned home and related to his wife what had happened, expressing his fears that it might have been something diabolic or the action of evil spirits. She consoled him, saying that he had always been a man of charity and generosity, helping the poor, the orphans, the widows and the needy, and assured him that God would protect him against all evil.

Then came a pause in revelation, extending over three years. The Prophet must have felt at first a shock, then a calm, an ardent desire, and after a period of waiting, a growing impatience or nostalgia. The news of the first vision had spread and at the pause the skeptics in the city had begun to mock at him and cut bitter jokes. They went so far as to say that God had forsaken him.

During the three years of waiting. the Prophet had given himself up more and more to prayers and to spiritual practices. The revelations were then resumed and God assured him that He had not at all forsaken him: on the contrary it was He Who had guided him to the right path: therefore he should take care of the orphans and the destitute, and proclaim the bounty of God on him (cf. Q. 93:3-11). This was in reality an order to preach. Another revelation directed him to warn people against evil practices, to exhort them to worship none but the One God, and to abandon everything that would displease God (Q. 74:2-7). Yet another revelation commanded him to warn his own near relatives (Q. 26:214); and: "Proclaim openly that which thou art commanded, and withdraw from the Associators (idolaters). Lo! we defend thee from the scoffers" (15:94-5). According to Ibn Ishaq, the first revelation (n. 17) had come to the Prophet during his sleep, evidently to reduce the shock. Later revelations came in full wakefulness.

The Mission

The Prophet began by preaching his mission secretly first among his intimate friends, then among the members of his own tribe and thereafter publicly in the city and suburbs. He insisted on the belief in One Transcendent God, in Resurrection and the Last Judgment. He invited men to charity and beneficence. He took necessary steps to preserve through writing the revelations he was receiving, and ordered his adherents also to learn them by heart. This continued all through his life, since the Quran was not revealed all at once, but in fragments as occasions arose.

The number of his adherents increased gradually, but with the denunciation of paganism, the opposition also grew intense on the part of those who were firmly attached to their ancestral beliefs. This opposition degenerated in the course of time into physical torture of the Prophet and of those who had embraced his religion. These were stretched on burning sands, cauterized with red hot iron and imprisoned with chains on their feet. Some of them died of the effects of torture, but none would renounce his religion. In despair, the Prophet Muhammad advised his companions to quit their native town and take refuge abroad, in Abyssinia, "where governs a just ruler, in whose realm nobody is oppressed" (Ibn Hisham). Dozens of Muslims profited by his advice, though not all. These secret flights led to further persecution of those who remained behind.

The Prophet Muhammad [was instructed to call this] religion "Islam," i.e. submission to the will of God. Its distinctive features are two:

1. A harmonious equilibrium between the temporal and the spiritual (the body and the soul), permitting a full enjoyment of all the good that God has created, (Quran 7:32), enjoining at the same time on everybody duties towards God, such as worship, fasting, charity, etc. Islam was to be the religion of the masses and not merely of the elect.
2. A universality of the call - all the believers becoming brothers and equals without any distinction of class or race or tongue. The only superiority which it recognizes is a personal one, based on the greater fear of God and greater piety (Quran 49:13).

Social Boycott

When a large number of the Meccan Muslims migrated to Abyssinia, the leaders of paganism sent an ultimatum to the tribe of the Prophet, demanding that he should be excommunicated and outlawed and delivered to the pagans for being put to death. Every member of the tribe, Muslim and non-Muslim rejected the demand. (cf. Ibn Hisham). Thereupon the city decided on a complete boycott of the tribe: Nobody was to talk to them or have commercial or matrimonial relations with them. The group of Arab tribes called Ahabish, inhabiting the suburbs, who were allies of the Meccans, also joined in the boycott, causing stark misery among the innocent victims consisting of children, men and women, the old and the sick and the feeble. Some of them succumbed yet nobody would hand over the Prophet to his persecutors. An uncle of the Prophet, Abu Lahab, however left his tribesmen and participated in the boycott along with the pagans. After three dire years, during which the victims were obliged to devour even crushed hides, four or five non-Muslims, more humane than the rest and belonging to different clans proclaimed publicly their denunciation of the unjust boycott. At the same time, the document promulgating the pact of boycott which had been hung in the temple, was found, as Muhammad had predicted, eaten by white ants, that spared nothing but the words God and Muhammad. The boycott was lifted, yet owing to the privations that were undergone the wife and Abu Talib, the chief of the tribe and uncle of the Prophet died soon after. Another uncle of the Prophet, Abu-Lahab, who was an inveterate enemy of Islam, now succeeded to the headship of the tribe. (cf. lbn Hisham, Sirah).

The Ascension

It was at this time that the Prophet Muhammad was granted the mi'raj (ascension): He saw in a vision that he was received on heaven by God, and was witness of the marvels of the celestial regions. Returning, he brought for his community, as a Divine gift, the [ritual prayer of Islam, the salaat], which constitutes a sort of communion between man and God. It may be recalled that in the last part of Muslim service of worship, the faithful employ as a symbol of their being in the very presence of God, not concrete objects as others do at the time of communion, but the very words of greeting exchanged between the Prophet Muhammad and God on the occasion of the formers mi'raj: "The blessed and pure greetings for God! - Peace be with thee, O Prophet, as well as the mercy and blessing of God! - Peace be with us and with all the [righteous] servants of God!" The Christian term "communion" implies participation in the Divinity. Finding it pretentious, Muslims use the term "ascension" towards God and reception in His presence, God remaining God and man remaining man and no confusion between the twain.

The news of this celestial meeting led to an increase in the hostility of the pagans of Mecca; and the Prophet was obliged to quit his native town in search of an asylum elsewhere. He went to his maternal uncles in Ta'if, but returned immediately to Mecca, as the wicked people of that town chased the Prophet out of their city by pelting stones on him and wounding him.

Migration to Madinah

The annual pilgrimage of the Ka'bah brought to Mecca people from all parts of Arabia. The Prophet Muhammad tried to persuade one tribe after another to afford him shelter and allow him to carry on his mission of reform. The contingents of fifteen tribes, whom he approached in succession, refused to do so more or less brutally, but he did not despair. Finally he met half a dozen inhabitants of Madinah who being neighbor of the Jews and the Christians, had some notion of prophets and Divine messages. They knew also that these "people of the Books" were awaiting the arrival of a prophet - a last comforter. So these Madinans decided not to lose the opportunity of obtaining an advance over others, and forthwith embraced Islam, promising further to provide additional adherents and necessary help from Madinah. The following year a dozen new Madinans took the oath of allegiance to him and requested him to provide with a missionary teacher. The work of the missionary, Mus'ab, proved very successful and he led a contingent of seventy-three new converts to Mecca, at the time of the pilgrimage. These invited the Prophet and his Meccan companions to migrate to their town, and promised to shelter the Prophet and to treat him and his companions as their own kith and kin. Secretly and in small groups, the greater part of the Muslims emigrated to Madinah. Upon this the pagans of Mecca not only confiscated the property of the evacuees, but devised a plot to assassinate the Prophet. It became now impossible for him to remain at home. It is worthy of mention, that in spite of their hostility to his mission, the pagans had unbounded confidence in his probity, so much so that many of them used to deposit their savings with him. The Prophet Muhammad now entrusted all these deposits to 'Ali, a cousin of his, with instructions to return in due course to the rightful owners. He then left the town secretly in the company of his faithful friend, Abu-Bakr. After several adventures, they succeeded in reaching Madinah in safety. This happened in 622, whence starts the Hijrah calendar.

Reorganization of the Community

For the better rehabilitation of the displaced immigrants, the Prophet created a fraternization between them and an equal number of well-to-do Madinans. The families of each pair of the contractual brothers worked together to earn their livelihood, and aided one another in the business of life.

Further he thought that the development of the man as a whole would be better achieved if he coordinated religion and politics as two constituent parts of one whole. To this end he invited the representatives of the Muslims as well as the non-Muslim inhabitants of the region: Arabs, Jews, Christians and others, and suggested the establishment of a City-State in Madinah. With their assent, he endowed the city with a written constitution - the first of its kind in the world - in which he defined the duties and rights both of the citizens and the head of the State - the Prophet Muhammad was unanimously hailed as such - and abolished the customary private justice. The administration of justice became henceforward the concern of the central organization of the community of the citizens. The document laid down principles of defense and foreign policy: it organized a system of social insurance, called ma'aqil, in cases of too heavy obligations. It recognized that the Prophet Muhammad would have the final word in all differences, and that there was no limit to his power of legislation. It recognized also explicitly liberty of religion, particularly for the Jews, to whom the constitutional act afforded equality with Muslims in all that concerned life in this world (cf. infra n. 303).

Muhammad journeyed several times with a view to win the neighboring tribes and to conclude with them treaties of alliance and mutual help. With their help, he decided to bring to bear economic pressure on the Meccan pagans, who had confiscated the property of the Muslim evacuees and also caused innumerable damage. Obstruction in the way of the Meccan caravans and their passage through the Madinan region exasperated the pagans, and a bloody struggle ensued.

In the concern for the material interests of the community, the spiritual aspect was never neglected. Hardly a year had passed after the migration to Madinah, when the most rigorous of spiritual disciplines, the fasting for the whole month of Ramadan every year, was imposed on every adult Muslim, man and woman...

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