INTRODUCTION: WHAT IS THE SCHOOL OF YUSUF?

" ... And he languished in prison for a number of years more." (Surah Yusuf, 42) According to an exegesis of this verse, Joseph (Peace be upon him) is the patron of prisoners, and prison is a sort of School of Joseph. (Madrasa-i Yusufiya)¹

This interpretation was offered by one of the greatest Islamic scholars of the 20th century, Bediuzzaman Said Nursi, who devoted much of his life to the teaching of the morality of the Qur’an, and because of that earned the animosity of certain circles. Ultimately, he spent 30 years of his life in prison and exile.

The reason for Bediuzzaman referring to prison as “the school of Yusuf” and our using this phrase as the title of this book is the following for certain sincere Muslims, who call the people to serve Allah alone, and to be of good character, prisons are places they are confined to from time to time, without any wrongdoing on their part. These places of confinement become for them classrooms (madrasah) by which they learn self-discipline.

The reason for these schools to be referred to as the School of Yusuf, is that, as the Qur’an reveals, Yusuf (as), known for his faith and good character, spent many years of his life in them, despite his innocence. Yusuf (as) was chastised for teaching Allah’s religion. Throughout the period of his confinement, he remained aware that everything that had happened to him was for some ultimate good. Despite this adversity, he continued to teach Islam to fellow prisoners, telling them of the existence of Allah and proper morality. For not having complained at any time during his term, he is a role model for all Muslims.

In addition to Yusuf (as), Imam A‘zam, Imam Ahmad Ibn Hanbal, and more recently Bediuzzaman Said Nursi, Suleyman Hilmi Tunahan and Mehmet Efendi of Gonen, known to be devout Muslims, all who strove to propagate the morality of the Qur’an, were similarly chastised by those who deny Allah and His religion, failing to appreciate the sincerity of these Muslims.

These courageous men were vilified, wrongly accused through fabricated evidence, and punished with imprisonment. These Islamic leaders, like Yusuf (as) before them, knew hardship to be an opportunity to earn rewards in the Hereafter, and therefore faced them in submission. They regarded the difficulties of prison life as a form of education, as well as an opportunity to retreat. In other words, they recognized themselves to be in the School of Yusuf, rather than prison.

Bediuzzaman spent a great part of his life in the School of Yusuf, and this book therefore contains many excerpts from his published reflections. He states, in his “Fruits of Belief,” written while in the Denizli prison, that he regarded prison as the School of Yusuf. He wrote:

"… [A]lthough I could never stand the slightest insult or to be dominated, I swear that the light and strength of belief in the Hereafter afforded me the patience, endurance, solace, and steadfastness; indeed, it filled me with enthusiasm to gain greater reward in the profitable, instructive exertions of this ordeal, for as I said at the beginning of this treatise, I knew myself to be in a good madrasah or school worthy of the title of “Madrasa-i Yusufiya"²

Sincere believers have been consistently assailed by those who deny the true religion, merely for seeking to live by the morality of the Qur’an, and striving to teach others to do the same. Throughout history, among the methods applied to weaken the believers has been slander, according to fabricated evidence, and false witnesses, in order to make them appear guilty in the eyes of the people and the law, and thus to have them imprisoned.

Believers, who are punished with imprisonment, as a result of such actions, are considered by others, who are deficient in their understanding, to be confined. In reality, however, they have an opportunity to concentrate on their spiritual development, to deepen their insight. Ultimately, it is a chance to come closer to Allah. They can also gain strengths in many further aspects, as one spending time to meditate at a retreat, as did the Companions of the Cave, over the passage of so many years. Therefore, those who seek to harm Muslims, and to inhibit their efforts in the service of the faith, in reality, only end up helping the Muslims in the earning of a great reward.

NOTES

1 Bediuzzaman Said Nursi's Books, The Rays 11, The Fruits of Belief

2 The Rays 11, The Fruits of Belief, A Summary of the Eighth Topic

There Are Many Lessons To Be Learned From The Stories Of The Messengers

Allah transmits important lessons in the accounts of the prophets in the Qur’an, and stated, in Surah Yusuf:

We tell you the best of stories in revealing this Qur’an to you, even though you were unaware of it before it came. (Surah Yusuf, 3)

In another verse, Allah outlined the following, with regards to the accounts of the prophets:

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

As Allah revealed in this verse, the purpose of presenting the accounts of the messengers is to learn from them. Many, who lack a proper understanding of the Qur’an’s message, regard the lives of the prophets as mere myths, or legends. They do not consider the manner in which they live their lives, or how impeccable are their characters, as examples to follow. When considering the examples of the prophets, they do not recognize the vigilant effort they made to inform the world of the morality of the Qur’an, dedicating their whole lives to promote it, and fail to take a lesson from their unshakeable faith and devotion to Allah. However, for Muslims, from whatever era, many lessons are to be learned from the lives of the prophets.

For instance, Muslims can educate themselves by reading about Prophet Muhammad’s (saas) struggle against the unbelievers, pagans and hypocrites of his nation; Prophet Ibrahim’s (as) struggle against his people committed to idolatry, and the manner in which he reasoned with them, to convince them not to worship idols; Prophet Musa’s (as) courageous fight against the oppressive and tyrannical Pharaoh, and even against the ignorance of his own nation; Prophet Ayyub’s (as) patience and submission to Allah, Who tried him with illness and distress; and, Prophet Yusuf’s (as) faith in Allah, despite every stratagem conspired against him, from the time of his youth, and on into his later years.

A sincere believer can learn much about good conduct from the prophets’ accounts presented in the Qur’an. For instance, despite being among those who believe, being of sincere, honest, and good character, and of those who invite others to the morality of the Qur’an, he will be faced with other people’s hostility and slander. But, he will never be taken off guard when subjected to such injustice, because of his genuine efforts in the cause of Allah, and will not feel despondent. Because, as he has learned from the Qur’an, throughout history, sincere people, who lived according to the morality of the Qur’an, and invited others to the same, have been subjected to this sort of treatment. Another fact believers learn from the Qur’an is that all sincere believers who have experienced such difficulties and hardship have confronted it with patience, faith and submission.

For instance, when Prophet Muhammad (saas) was forced by the idolaters to leave Mecca with his friend, and sought refuge in the cave, he said: "... Do not be despondent, Allah is with us..." (Surat at-Tawba, 40) thereby showing his faith and devotion. Therefore, when encountering the same kind of difficulties, Muslims must remember to show similar devotion, not forgetting that Allah is with them.

Prophet Shu‘ayb (as) called his people to believe in Allah, and warned them against His punishment. However, out of both arrogance and ignorance, the leaders of his nation responded by threatening him and those who followed him. The discussion that took place between Shu‘ayb (as) and these leaders was revealed in the Qur’an:

The ruling circle of those of his people who were arrogant said, “We will drive you out of our city, Shu‘ayb, you and those who believe along with you, unless you return to our religion.” He said, “What, even though we detest it? We would be inventing lies against Allah if we returned to your religion after Allah has saved us from it. We could never return to it unless Allah our Lord so willed. Our Lord encompasses everything in His knowledge. We have put our trust in Allah. Our Lord, judge between us and our people with truth. You are the best of judges.” (Surat al-A‘raf, 88-89)

Shu‘ayb’s (as) determination, despite the threats and aggression issued against him, is another quality Muslims need to learn from prophets. Shu‘ayb’s (as) nation, on the other hand, was acting like all nations throughout history, who have denied Allah’s religion. Therefore, a Muslim, who has learned these lessons from the Qur’an, will not be taken aback, or saddened by the belligerence, calumny, and threats of the unbelievers.

Prophet Ibrahim (as) too is portrayed in the Qur’an as a role model, by his determination against the unbelievers. In order to convince them not to worship idols, Ibrahim (as) told them about Allah’s existence and unity, and demonstrated to them that the idols they worshipped were powerless objects carved from wood. Ibrahim’s (as) people responded by attempting to burn him in the fire:

They said, “Build a pyre for him and fling him into the blaze!” They tried to outwit him but We made them the lowest. (Surat as-Saffat, 97-98)

Ibrahim (as) responded to this aggression as follows:

He said, “I am going towards my Lord; He will be my guide.” (Surat as-Saffat, 99)

As we can discern from the accounts of the prophets related in the Qur’an, messengers and sincere Muslims were always confronted by their nation’s leaders who refused to believe. Despite the fact that believers merely call people to do good, throughout history, such leaders have shown hostility towards the believers, and especially to messengers, and tried to obstruct their mission. And, despite the passage of years, their methods have not changed. They accused these devout individuals of madness, corruption and greed; sought to discredit them in the eye of the people; and threatened them with imprisonment, exile and even death. Of the verses relating to the stratagems of these conspirators against the devout believers are the following:

They said, “Are we to follow a human being, one of us? Then we would truly be misguided, quite insane! Has the Reminder been given to him of all of us? No indeed! He is an impudent liar.” (Surat al-Qamar, 24-25)

There was a group of nine men in the city causing corruption in the land and not putting things right. They said, “Let us make an oath to one another by Allah that we will fall on him and his family in the night and then say to his protector, ‘We did not witness the destruction of his family and we are telling the truth.’” They hatched a plot and We hatched a plot while they were not aware. (Surat an-Naml, 48-50)

Before them the people of Nuh denied the truth. They denied Our servant, saying, “He is madman,” and he was driven away with jeers. (Surat al-Qamar, 9)

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

The unbelievers have often resorted to imprisoning the messengers and the sincere believers, in order to prevent them from teaching Allah’s religion. The people were duped in assuming their guilt, despite their innocence, through the false accusations assailed against them. The purpose of imprisoning them was to prevent them from having contact with other people, and to suppress their activities. Yusuf (as) was a prophet imprisoned for such reasons. Musa (as) as well was threatened by Pharaoh with imprisonment. Musa (as), however, told him of Allah’s existence and said:

He said, “The Lord of the East and the West and everything between them if you used your intellect.” (Surat ash-Shu‘ara, 28)

Pharaoh responded with the following:

… “If you take any deity other than me, I will certainly throw you into prison.” (Surat ash-Shu‘ara, 29)

The reason Pharaoh threatened Musa (as) with imprisonment was for his faith in Allah, and his rejection of Pharaoh’s divinity, clearly not instances that would justify a prison sentence.

The following pages will demonstrate in detail that there was no crime to justify Yusuf’s (as) imprisonment. He was a victim of false accusations, and even though all recognize his innocence, “they thought that they should nevertheless imprison him for a time.” (Surah Yusuf, 35) Thus he spent many years in prison. For this reason, all the believers who, after Yusuf (as), were slandered and subjected to the unjustified attacks by the unbelievers, and then imprisoned, did not despair, but appreciated its educational opportunities and aspired to “graduate” from the School of Yusuf.

The subject of this book is imprisonment, which has become a form of education for believers, who have been subjected to it through the conspiring of the unbelievers. There, they are educated by our Lord. At first, those imprisoned for pursuing Allah’s path of righteousness, would appear to be punished, while in reality they are receiving an education, and gain insight that is beneficial both worldly and spiritually. It must be clearly remembered that such hardship is a means for attaining the blessings of Paradise.

The Life Of Yusuf (as)

Messengers are noble individuals, who seek Allah in word and deed, every one of them being a model of sincerity, honesty, determination, faith, patience and devotion. Yusuf (as) was one such prophet. In the superior conduct he exhibited in the face of adversity and hardship throughout his life are many lessons for believers.

The Snare Set For Yusuf (as) By The “Alliance Of Evil”

The 12th Surah of the Qur’an is Surah Yusuf, which relates Yusuf’s (as) life, from his childhood onwards. Yusuf (as) had to endure many difficulties, even as a child, through which his patience and faith in Allah was exemplary. The Surah begins with a dream had by Yusuf (as):

When Yusuf told his father, “Father! I saw eleven bright stars, and the sun and moon as well. I saw them all prostrate in front of me.” (Surah Yusuf, 4)

Yusuf’s (as) father, Ya‘qub (as), interpreted his son’s dream, and said:

Accordingly your Lord will pick you out and teach you the true meaning of events and perfectly fulfill His blessing on you as well as on the family of Ya‘qub as He fulfilled it perfectly before upon your forebears, Ibrahim and Ishaq. Most certainly your Lord is Knowing, Wise. (Surah Yusuf, 6)

The Qur’an reveals that his brothers felt a certain animosity towards him. They were envious of him because of his good character, sincerity and faith. Ya‘qub (as) was aware of this, and he warned Yusuf (as) against his brothers in the following way:

He said, “My son, don’t tell your brothers your dream lest they devise some scheme to injure you, Satan is a clear-cut enemy to man.” (Surah Yusuf, 5)

Because of their intense jealousy, Yusuf’s (as) brothers decided to kill him. Out of their attempts to fulfill their plan, there is much to be learned. They regarded themselves as accomplices in the same aim, in other words, formed an alliance. They then carefully considered the details of their plot against Yusuf (as), and proceeded to carry it out. The Qur’an reveals the discussion held amongst them:

In Yusuf and his brothers there are Signs for every one of those who wants to ask. When they declared, “Why! Yusuf and his brother are dearer to our father than we are although we constitute a powerful group. Our father is clearly making a mistake. Kill Yusuf or expel him to some land so that your father will look to you alone and then you can be people who do right.” One of them said, “Do not take Yusuf’s life but throw him to the bottom of the well, so that some travelers may discover him, if this is something that you have to do.” (Surah Yusuf, 7-10)

As stated at the beginning of the verse, there are lessons to be learned from the experience of Yusuf (as) and his brothers. Therefore, when reading these verses, Muslims must learn from them, understand their wisdom, and apply it to their own lives. For instance, Yusuf’s (as) brothers were envious of Ya‘qub’s (as) love for him, to such an extent that they contemplated murdering him. The Prophet Muhammad (saas) also warned believers against envy: Abu Hurairah said that Rasulullah (saas) said: "Beware of envy, for envy devours good (deeds) like fire devours firewood.” (Abu Dawud) It is surprising that Yusuf’s (as) brothers would have formed an “alliance of evil,” and joined forces against a devout believer. The purpose of their conspiracy was to separate Yusuf (as) and Ya‘qub from each other, to then kill Yusuf (as), who they knew to be blessed with superior qualities.

Throughout history, unbelievers have joined forces and cooperated against sincere believers. In every age, the evil formed alliances with the aim of harming the good, to inhibit their efforts, and to exile or even kill them. Allah, on the other hand, in every instance, brought their conspiracies to naught and destroyed their alliances. One such example is in Ya‘qub’s (as) warning and support for Yusuf (as) against the evil conspiracy of his sons.

The False Evidence Fabricated By The Alliance Of Evil

In that which followed these verses, it is revealed that Yusuf’s (as) brothers decided to, as part of their plan, to throw him down into a well, after first, though with some difficulty, obtaining their father’s permission to take Yusuf (as) out to play. Just as they are about to throw Yusuf (as) into the well, Allah sends him the following revelation:

But when, in fact, they did go out with him and gathered all together and agreed to put him at the bottom of the well, We then revealed to him that: “You will inform them of this deed they perpetrate at a time when they are totally unaware.” (Surah Yusuf, 15)

Yusuf’s (as) brothers return home following their misdeed, and give their father the following excuse as to what happened:

[Yusuf’s brothers say], “Father, we went out to run a race and left Yusuf together with our things and then a wolf appeared and ate him up but you are never going to believe us now, not even though we really tell the truth.” They then produced his shirt with false blood on it. He said, “It is merely that your lower selves have suggested something to you which you did; but beauty lies in showing steadfastness. It is Allah alone Who is my Help in face of the event that you describe.” (Surah Yusuf, 17-18)

Allah indicates, in these verses, that Yusuf’s (as) brothers had thought out every detail, and even fabricated false evidence in order to convince their father that they have done no wrong. Hypocrites and unbelievers do not refrain from false accusations and fabricating evidence when they plot against Muslims. And, Yusuf’s (as) brothers had aimed to convince their father of their honesty, but as Ya‘qub’s (as) response suggests, believers will usually suspect the plotting unbelievers, not being duped by their fabricated evidence. It is only other unbelievers who believe the lies of the unbelievers.

Entering the School of Yusuf

After Yusuf (as) had been placed in the well, some travelers found him, and sold him to an Egyptian governer for a small amount of money. Thus, Allah placed Yusuf (as) in Egypt and taught him “the true meaning of events.” And, when he grew up, he was given knowledge and right judgment. (Surah Yusuf, 21-22)

The events that lead to Yusuf’s (as) imprisonment begin with the governer’s wife seeking to seduce him (as). Yusuf (as) responded to her advances in the following way:

The woman whose house it was solicited him. She barred the doors and said, “Come over here!” He said, “Allah is my refuge! He is My lord and has been good to me with where I live. Those who do wrong will surely not succeed.” (Surah Yusuf, 23)

After speaking these words, Yusuf (as) heads for the door, but the woman persists, and the back of his shirt is torn by her in the doorway. Just then, however, her husband arrives. Without the slightest hesitation, she says: “How should a man whose intention was to harm your family be punished for what he did except with prison or painful punishment?” (Surah Yusuf, 25). Thus she slandered Yusuf (as), and sought to have him imprisoned by inciting those around her against him. In response to this allegation, Yusuf (as) expressed his innocence and said:

He said: “It was she who tried to seduce me.” (Surah Yusuf, 26)

Then, a woman close to the governer’s wife suggested the following:

… A witness from her people then declared, “If his shirt is torn in front, she speaks the truth and he has clearly told a shameless lie. If his shirt is torn at the back, then she has lied and he has clearly told the simple truth.”  (Surah Yusuf, 26-27)

Yusuf’s (as) innocence was evident, and the woman’s husband, now recognizing what had actually happened, said:

He saw the shirt torn at the back and said, “The source of this is women’s deviousness. Without a doubt your guile is very great. Yusuf, ignore all this, and you, my wife, should ask forgiveness for your evil act. There is no doubt that you are in the wrong.”(Surah Yusuf, 28-29)

As these verses reveal, Yusuf’s (as) innocence was well confirmed, and even the other women of the city knew of it, and yet, Yusuf (as) was imprisoned for his chastity, and for not acquiescing to their lifestyle. The governer’s wife herself attests to this. Almost the entire city is aware of Yusuf’s (as) innocence and wrongful imprisonment:

She said, “You see! It’s him you blamed me for. I tried seducing him but he refused. If he does not do what I order him, he will be put in prison and humiliated.” (Surah Yusuf, 32)

Another verse announces the following:

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

The verses reveal that all knew of Yusuf’s (as) innocence, but that they decided to imprison him nonetheless. The reason for their punishing Yusuf (as) so was in reality because of his faith in and devotion to Allah. Just as Yusuf (as) suffered from his brothers’ envy and enmity for his faith and morality, he earned the hostility of these for the very same reasons. Yusuf’s (as) exemplary conduct, faith in Allah, and determination, in the face of these unjust accusations, slander and then punishment, is revealed in the Qur’an as follows:

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

Throughout history, believers, who were imprisoned as a consequence of slander, or suffered some other hardship, demonstrated that they would never compromise their morality, thus following the example set by Yusuf (as). Sincere believers submitted to their prison sentences, otherwise considered by the unbelievers as suffering and punishment. All the hardship they encountered in their efforts to earn Allah’s good pleasure served only to increase their determination.

Yusuf’s (as) Days In Prison

Throughout his stay in prison, Yusuf (as) demonstrated his superior character through his patience, submission to Allah, determination and insight. He told the other inmates about the existence of Allah and His unity, and warned them against worshipping others besides Him. He also used his gift for interpreting dreams to explain to his fellow inmate the meaning of his dream, but only after first reminding them of Allah.

Yusuf’s (as) release from prison came under unusual circumstances. News of his wisdom and trustworthiness reached the ears of the ruler through a friend of his, released from the prison some time before. When those who had slandered him admitted to their guilt, his innocence was established, and he was granted the treasury to administer. The verses reveal these events as follows:

The King said, “Bring him to me straight away! So I may draw him very close to me.” When he had spoken with him, he declared, “Today you are trusted, established in our sight.” He said, “Entrust the country's stores to me. In truth I am a knowing guardian.” And thus We established Yusuf in the land so he could live in any place he pleased. We grant Our grace to anyone We will and We do not allow to go to waste the wage of any people who do good. But the wages of the Hereafter are the best for people who believe and fear their Lord. (Surah Yusuf, 54-57)

As these verses demonstrate, Allah rewards believers with a good life, following the hardship, sufferings, and cruelty inflicted on them at the hands of the unbelievers. This good can take the form of authority or wealth here on Earth, as well as the gift of Paradise in the Hereafter. Yusuf (as) found a reward following the hardship he experienced, here on Earth, as he will in the Hereafter. Allah says:

As for those who make Allah their friend, and His Messenger and those who believe: it is the party of Allah who are victorious! (Surat al-Ma’ida, 56)

Allah has written, “I will be victorious, I and and My Messengers.”Allah is Most Strong, Almighty.  (Surat al-Mujadala, 21)

Yusuf’s (as) life is an example proving that Allah’s promise is always true. Yusuf (as) encountered first hardship and suffering, and then betrayal and slander. However, he underwent a process of spiritual education in prison, being a kind of school. In the end, Allah’s promise was realized, when he was cleared of all wrongdoing, established in the land, and strengthened with knowledge and riches.

Wisdom And Good For Believers In The School Of Yusuf

From here on, the term “School of Yusuf” will be used instead of “prison,” because, as we have previously stated, imprisonment, for believers, is not a punishment but a form of education. Prisons are “universities” for spiritual development. Those devoid of faith are unable to understand why believers do not consider prison as punishment. It is still more difficult for them to understand why believers are even at the rewards they are to receive in the Hereafter for their being submitted to such circumstances. Believers obviously do not wish to be imprisoned, or try to be so, but if they were to be, they would be confident of it as an opportunity for spiritual development. They see Allah’s wisdom, goodness and beauty inherent in every event, big or small He creates.

The reason they regard prison as a School of Yusuf, for seeking Allah’s good pleasure, is that they know there to be good in everything Allah ordains. They know that whatever Allah wills for them, it is in their best interest. At first glance, one would easily suppose that there are a series of technical causes for which a believer is imprisoned, though the truth is altogether different, when events are considered in the light of the Qur’an. A Muslim’s imprisonment, the duration of his sentence, and the moment of his release, are all dependent on Allah’s will. Nothing and no one can be the cause of anyone’s imprisonment unless Allah wills it. A person will be confronted with such a situation only if it written for him according to his destiny. If Allah wills for a Muslim to be imprisoned, there will be much benefit and good in the time he spends there. But this is a truth only those few of profound insight and strong faith can comprehend.

Bediuzzaman Said Nursi is one whose life is an example in this regard. Every time he was sent to the School of Yusuf, he reflected on the wisdom and good in his imprisonment, and shared his thoughts with all believers. The letters he wrote to his students while in confinement contained much valuable advice. Ultimately, he conveyed his profound wisdom in his master work, Risale-i Nur, which he also wrote in prison. In everything he wrote, he refers to his circumstances as being beneficial, and reminded others that everything must be considered through faith and submission to Allah. Particularly in his later years, when despite his ailing health, Said Nursi was kept in unheated cells through bitter cold of winter days, where he was often barred from any contact with the outside-world, he continued to believe that everything occurred according to fate, and that everything must be acquiesced to with submission to Allah. As he wrote in one of his letters:

Then at that point, just when in those freezing conditions I was most in need of rest and not catching cold and not thinking of the world, I was overcome with anger and vexation at those who had sent me into this intolerable exile, isolation, imprisonment, and oppression, in a way that spelt out their hatred and ill-intentions. Divine grace came to my assistance, and the following was imparted to my heart: “Divine Determining, which is pure justice, has a large part in the wrongful oppression which these people are inflicting on you. And you have food to eat in this prison; that sustenance of yours called you here. It should be met with contentment and resignation. And dominical wisdom and mercy have a large part, which is to illuminate those in this prison and console them, and to gain you reward. This share should be met with endless thanks and patience”… ³

Those who enter the School of Yusuf, do so because it is written in their fate, and they must therefore accept these circumstances with patience, gratitude and submission. Every sincere Muslim who is tried with prison must, like Bediuzzaman, find and uncover the wisdom and good inherent in his confinement, in order to make the most of such an important period for spiritual development. Bediuzzaman also said that in the garden of the School of Yusuf, there are good people as well as bad ones, and reminded the believers to see the good ones but not the evil ones, and not to occupy their minds unnecessarily with such matters:

Secondly: According to the meaning of “Whoever believes in Divine Determining is saved from grief and sorrow,” and “Look on the good side of things,” and, Those who listen to the Word and follow the best [meaning] in it; those are the ones whom Allah has guided, and those are the ones endued with understanding, (Surat az-Zumar, 19) we should now look on the good side of everything, the aspect that affords ease of mind, so that meaningless, unnecessary, harmful, ugly, distressing, temporary circumstances do not hold our attention and preoccupy our minds. In the Eighth Word, one man entered a garden while another left it. The fortunate man looked at the flowers and beautiful things, and relaxed and enjoyed himself. But the unfortunate one looked only at the dirty, ugly things, although he was unable to clean them up, so he was nauseated and upset instead of resting, and then went on his way. Now, the stages of man’s social life, and especially the School of Joseph, resembles a garden. It contains both ugly and beautiful things, and distressing and happy things. The sensible person is he who busies himself with the beautiful, happiness-inducing things, and ignores the ugly, distressing things, and offers thanks happily instead of complaining querulously. ⁴

As Bediuzzaman said, those who see the beauty and goodness through that which Allah ordains will live with peace of mind, both in this world and in the Hereafter. An evil person cannot harm them, and no evil deed can cause them to despair. For those who do not believe in Allah, the experience is altogether different. They are quick to despair when faced with adversity, are susceptible to anxiety, and therefore are at loss already in this world, and again in the Hereafter. In the Qur’an, Allah reveals the condition of these people:

Among the people there is one who worships Allah right on the edge. If good befalls him, he is content with it, but if a trial befalls him, he reverts to his former ways, losing both this world and the Hereafter. That is indeed sheer loss. (Surat al-Hajj, 11)

The Wisdom in Yusuf’s (as) Prison Term And The Good It Led To

Yusuf’s (as) life was permeated with events demonstrating that Allah ordains all things according to His wisdom for some specific good. Not only his imprisonment, but every conspiracy waged against him, ultimately turned out in his favor.

For instance, his brothers cast him into the well with the intent of killing him. This however, led to his venture into Egypt, and then, to becoming the treasurer of that country. The governer’s wife’s house, in which he had been living, was where he was slandered by that very woman. But, his subsequent imprisonment led only to further good. Imprisonment due to false accusations would be perceived, by those who cannot comprehend the inherent good and benefits of such an occurrence, as “bad luck” or a “misfortune.” But, in the case of Yusuf (as), the entire city came to recognize him for his superior morality, chastity, his strict adherence to Allah’s limits, as well as his faith and honesty. As well, his words of wisdom reached the ear of the ruler, by which he was eventually appointed to administer the treasury of Egypt. Therefore, the best disposition for a Muslim to adopt is to surrender completely to the fate determined for him by Allah, and to await patiently and in submission what Allah will show him. Allah ordains everything according to a sublime plan, down to the minutest detail, of which we cannot know in advance. Yusuf (as) acknowledged this truth in the following way:

He [Yusuf] raised his parents up onto the throne. The others fell prostrate in front of him. He said, “My father, truly this is now the interpretation of the dream I had. My Lord has made it all come true; and He was kind to me by letting me out of prison and brought you from the desert when Satan had caused dissent between me and my brothers. My Lord is kind to anyone He wills. He is indeed All-Knowing and All-Wise.” (Surah Yusuf, 100)

The Wisdom and Good of the School of Yusuf

As we stated at the beginning of the book, Allah confers countless blessings and much in goodness and wisdom in all things, irrespective whether we recognize it or not. However, Muslims are obliged to turn to Allah, when something happens to them, in order to discover and understand the inherent wisdom and good in it. This is true for all believers in the School of Yusuf. In this chapter, we will speak of the fortitude and edification the School of Yusuf confers upon the believers, and the grace from Allah it leads to.

All Are Witness To The Brotherhood, Loyalty, Determination And Sincerity Of The Believers

Believers come to the School of Yusuf, as it was with Yusuf (as) himself, through slander and false accusations on the part of unbelievers, who want to spread immorality and the denial of the true religion among men. They persecute believers in public, and aim to create false impressions of them, by means of fabricated evidence, false witness, and wrongful allegations, which result in their imprisonment. Islamic scholars, like Bediuzzaman Said Nursi, Suleyman Hilmi Tunahan, and Imam-i A’zam, wound up in the School of Yusuf as a result of similar slander and unfounded accusations.

The allegation most frequently used against devout believers is that they seek personal gain. This false accusation was also made in the past, against all the prophets and their devoted followers. Unbelievers are so certain that believers are united because of greed that they maintain,"... Do not spend on those who are with the Messenger of Allah, so that they may go away..." (Surat al-Munafiqun, 7) As the verse reveals, they consider that believers are allied for the purpose of material gain, and if such gain were withheld, they would disperse.

This is a reflection of the ignorance that considers, “expect them to be as you yourself are.” Those who do not believe in Allah would forsake even their parents, or a long-time friend, if their own interest were at stake even in the slightest way. According to them, it is naivety to make friends with those who cannot provide some material gain, or to be loyal at all. The duration of their friendships depend on the size and importance of what is at stake. As this is how those who are irreligious think, they consider believers to do the same. However, they will surely be astounded when they witness the believers’ determination, loyalty, and fortitude in the face of their aggression, slander, unjustified accusations, and obstructions against them. It is then that they realize that their efforts to impede the believers and to wreak their unity will not have produced the desired results.

Sincere believers, irrespective of the prevailing conditions, do not forsake their faith, prayer, morality and loyalty towards one another. In several verses of the Qur’an, Allah relates the superior qualities of the believers. The following are some examples:

The believers are only those who have believed in Allah and His Messenger and then have had no doubt and have strived with their wealth and themselves in the Way of Allah. They are the ones who are true to their word. (Surat al-Hujurat, 15)

Many a Prophet has fought, when there were many thousands with him! They did not give up in the face of what assailed them in the Way of Allah, nor did they weaken, nor did they yield. Allah loves the steadfast. All they said was, “Our Lord, forgive us our wrong actions and any excesses we went to in what we did and make our feet firm and help us against these disbelieving people.” (Surah Al ‘Imran, 146-147)

One of the many benefits resulting from the hardship believers had to endure, like imprisonment, or unjustified aggression, was the reinforcement of their loyalty, and strong bond to one another. These qualities were often witnessed for the first time in their respective societies. Not only those of their own epochs, but also future generations came eventually to recognize the sincere believers’ determination and loyalty to one another, and that they never despair, not even under the most extreme conditions. They knew that, as our Prophet (saas) also said: “Whosoever alleviates a believer's hardship of this world, Allah, the Almighty, would alleviate his hardship and difficulty of the Day of Judgment.” (Muslim) and supported one another in the best way.

In more recent history, the determination shown by Bediuzzaman and his followers, their good spirits and perseverance in the School of Yusuf, were good examples of this. They were role models for believers in their own time, as well as our day. Bediuzzaman, while in the School of Yusuf, wrote the following in his letters to fellow believers:

My Dear, Loyal, Unshakeable Brothers, who do not become dispirited at difficulties and abandon us! … It appears necessary that like in former times the people of reality used to gather together and meet at least once or twice a year, the Risale-i Nur students gather together every few years in the School of Joseph. In keeping with the God-fearing and ascetic way of the Risale-i Nur, and its teaching those most in need, everyone, even those who oppose it, and to allow its collective personality to speak, if it entails a thousand difficulties and tribulations, it is of no importance whatsoever. A few of our weak brothers becoming fed up in our previous prisons and leaving the circle of the Risale-i Nur caused immeasurable loss to them but no harm to the Risale-i Nur. More resolute and sincere students appeared in their stead. Since the trials of this world are transient and pass swiftly, leaving us their fruits and rewards, we should trust in Divine grace and offer thanks in patience. (The Rays 14, Letters)

In yet another letter, Bediuzzaman addressed his loyal friends in the School of Yusuf in the following way:

My Dear, Loyal Brothers! It is my opinion that those who are not shaken by the severe ordeal of these two “Schools of Joseph,” the former and the present, and do not abandon its lessons, and do not give up being its students although their mouths have been burnt by the scalding soup, and whose morale is not broken despite all this aggression, will be applauded by the people of reality and coming generations; just as the angels and spirit beings applaud them. However, since among you are some who are ill, delicate, or poor, the physical distress is excessive. But thinking of the others of you consoling them and being perfect examples in patience and good conduct, and compassionate brothers offering solidarity and kind attention, and intelligent companions in discussing lessons, and mirrors reflecting fine moral qualities, thus reducing the physical hardships to nothing, my concern for you, whom I love more than my own spirit, was allayed.⁵  

In our time, we can look at past events and learn from the experience of sincere believers. That those events constitute examples for believers to follow demonstrates that: the hardship they suffered eventually turned out in their favor. They earned the recognition of their contemporaries, as well as the respect of subsequent generations.

Injustice To Believers Does Not Go Unnoticed By Society And Their Good Morality, Honesty And Trustworthiness Is Revealed

Inevitably, believers will be slandered and vilified, irrespective of the era in which they are in, because the unbelievers find it necessary to find some justification to impede the believers’ efforts, and to win the support of the public against them. In the story of Yusuf (as), the governer’s wife’s accusation was used as an excuse to imprison him, but ultimately to interfere with his mission as messenger.

Effectively, believers will be scrutinized ruthlessly. But, they ought not to worry, unlike others who would become nervous and apprehensive, as they do not live by Allah’s commandments. In fact, many of them harbor a secret or two, which they wish not to have divulged. In other words, they have something to hide, like some corruption they may be guilty for, or fraud, or some other illicit form of activity. Muslims, on the other hand, know that they will be called to account for their every deed, and therefore, live by the morality of the Qur’an, and refrain from any activity for which they will not be able to explain themselves. They do not eye anyone else’s property. They are not unfair towards anyone. They refrain from the prohibited, and they do not pursue personal gain at any expense. Also, they scrupulously avoid fomenting conflict, for which they have been forbidden in the Qur’an, but instead promote dutifulness, and try to set an example of harmonious interaction. For these reasons, they are not afraid to have their lives scrutinized, and enjoy the peace of mind of knowing that, irrespective of how carefully they are investigated, there is nothing corrupt to be found in it. They know that every inquiry will conclude in their favor, and that they will only reveal just how pure, innocent and honest they are.

For instance, Yusuf’s (as) imprisonment resulted ultimately in his superior morality, purity, honesty and his faith in Allah being recognized. When he was called before the presence of the ruler, following the many years he spent in prison, he himself demanded an inquiry, in order to establish his innocence.

It is evident that only an incorrupt and honest person would demand an inquiry with confidence. The ruler assembled the woman who slandered him, as well as the other women privy to the situation, and asked them about Yusuf (as). When the women stated that they had not seen any wrongdoing on the part of Yusuf (as), the governer’s wife admitted her guilt. Thus, Yusuf’s (as) innocence was established by the very people who had originally slandered him. Surah Yusuf recounts this event in the following way:

The King said, “Bring him to me straight away!” but when the envoy came to him, he said, “Go back to your master and enquire of him what happened about the women who cut their hands. My Lord has knowledge of their cunning guile.” He said, “What was this past affair of yours when you solicited Yusuf?” Then they said “Allah forbid! We know no bad of him.” The governer’s wife then said, “The truth has now emerged. Indeed I tried to seduce him then and he has simply told the honest truth.” [Yusuf said,] “In this way he may know at last that I did not dishonor him behind his back and that Allah most surely does not guide the deviousness of the dishonorable.” [Yusuf said,] “I do not say my self was free from blame. The self indeed commands to evil acts—except for those my Lord has mercy on. My Lord, He is Forgiving, Merciful.” (Surah Yusuf, 50-53)

Yusuf (as) assembled those who knew about this affair to have them admit to his innocence. When the accusations against him had first circulated, after which he was imprisoned, it would have been presumed by others that he was guilty. In the end, however, he was recognized as one worthy enough to assume a very important post, being handed over the treasuries of Egypt.

Allah reveals in the Qur’an that He will bring to naught the conspiracies that have been plotted against the believers, and that they will be proven right after having been wrongly accused. With Allah’s help, believers will be exonerated of all guilt. The verses say:

You who believe! Do not be like those who abused Musa. Allah absolved him of what they said and he was highly honored with Allah. (Surat al-Ahzab, 69)

At every opportunity, Bediuzzaman Said Nursi expressed his belief that there was much good in the many investigations carried out into his and his students’ lives. Because, these devout individuals emerged from these inquiries with their innocence proven, both in their actions and in their writings. As a result of these investigations, their integrity and sincerity was confirmed by the authority of the government. Bediuzzaman had the following to say in this respect:

“But it is possible that you dislike a thing which is good for you.” (Surat al-Baqara, 216) Chiefly, while expecting a severely critical report from the Experts Committee in Ankara, they sent a commendatory one. And although they found less than ten errors in five chests of copies of the Risale-i Nur, we proved in court that the points they had shown to be errors were completely correct, and that they themselves had been in error in the matters they said were wrong; we showed between five and ten errors and mistakes in their five pages of report. And while awaiting severe reprisals in the face of the Fruits of Belief and Defences Collection, which we had sent to seven government offices, and the entire Risale-i Nur which had been sent to the Ministry of Justice, and especially in return for the effective, stinging slaps dealt by the confidential treatises, they responded extremely leniently, and like the even consoling letter sent to us by the Prime Minister, they were most conciliatory and did not attack us. This proved decisively that as a miracle of Divine grace, the truths of the Risale-i Nur had defeated them, making them study its treatises like a guide. It made those broad circles into a sort of study circle and saved the belief of numerous hesitating and bewildered people, causing us spiritual joy and profit far exceeding our distress. ⁶

Bediuzzaman’s pearls of wisdom point to yet another benefit; during these proceedings, many were introduced to his Risale-i Nur Collections, in which Allah’s existence and unity were explained. Their reading led many to accept faith, as well enabling them to come to better know the writer.

In his writings, Bediuzzaman compared the hardship and severe trials as a form of distillation, where gold and copper are separated. Just as a touchstone distinguishes gold from copper, difficulties will bring out the believer’s superior qualities, and suppress the evil thoughts of the selfish ego. Such trials demonstrate the power of the believer’s faith and make it known in the rest of the society. The hardship experienced by Bediuzzaman and his students revealed them to be as good as gold. It was demonstrated to all that their work served only to teach people about Allah’s existence, without any ill will or selfish interest. In this way, those who had doubts about their intentions recognized their superior morality, despite the difficulty of their circumstance. Bediuzzaman had the following to say on the subject:

Then this morning the following was imparted to me: for us to be set this rigorous examination, and to be struck on the touchstone numerous times to see clearly whether we are gold or brass, and to be tried unfairly in every respect, and to be passed through ever finer sieves three or four times to see whether our evil-commanding souls take a share or are playing any tricks, is extremely necessary for our service, which should be purely and solely in the name of truth and reality, so that Divine Determining and dominical grace permit it. For by being exhibited in this field of trial and examination confronted by obdurate, unjust enemies and their pretexts, everyone has understood that there is no trickery, no egotism, no malice, no worldly or personal interests, nor those that look to the Hereafter, mixed in with our service, and that it is completely sincere and proceeds from truth and reality. If it had remained concealed, it could have been given numerous meanings. The mass of believers would not have had confidence in it. They would have said: “Perhaps they are deceiving us,” and the elite too would have had their suspicions. Thinking that “perhaps they are acting the same as some of those who sell themselves to acquire spiritual rank for themselves and to win confidence,” they would not feel completely certain about it. Now, following the examination, even the most stubborn and obdurate person is compelled to submit. If your hardship is one, your profits are a thousandfold. Allah willing.⁷

People Come To Know The Believers, And The Better They Know Them, The More They Respect Them

There is much wisdom inherent in a Muslim’s term in the School of Yusuf, one facet of which is that garners public attention. If believers were never imprisoned, they would probably be less well-known, and people would be less knowledgeable of the good they do. With their imprisonment, a great number of people come to know of the believers, and to witness their superior morality.

The condition under which a person’s true character surfaces is one of hardship and affliction. Evidently, one who is wronged, slandered, and abused through much hardship, will be recognized, by those perceiving his situation, for his sincerity, if he has been patient, modest, calm, friendly, forgiving, conciliatory and uncomplaining. In each instance, Bediuzzaman’s imprisonment or exile reflected such good and wisdom. As a result, the writings of Bediuzzaman and his students have become better known, and more and more people have turned to the Risale-i Nur for its insights. Said Nursi relates his thoughts in this respect:

Second Instance of Wisdom and Benefit: The service to belief at this time through the Risale-i Nur has to be through advertising it everywhere and attracting the attention of those in need. Thus, attention is attracted to the Risale-i Nur through our imprisonment; it is like an advertisement. The most stubborn or those in most need find it and save their belief; their obduracy is broken and they are saved from danger, and the Risale-i Nur’s circle of study is widened.⁸ 

Yes, since the Risale-i Nur question is of importance for the Islamic world in general and this country in particular, there should be lively gatherings such as that in order to attract everyone’s attention to its truths. For in its glittering fashion, beyond all our hopes and precautions, and our concealing it, and our enemies belittling it, and outside our wills, the Risale-i Nur teaches its truths openly to friend and foe alike. It unhesitatingly divulges its most private secrets to the most distant stranger. Since the truth is this, we should consider our trifling difficulties to be a bitter medicine like quinine, and offering thanks in patience, say: “This too will pass, Allah willing.”⁹

In The School Of Yusuf, Believers Demonstrate Their Devotion And Support For Each Other, And Find An Opportunity To Purify Of Their Inadequacies

Another positive aspect of the School of Yusuf is the solidarity it reinforces among believers who are inmates. They are together 24 hours a day, in a small building, day or night, knowing each others’ every temperament, but regard each other with compassion, and learn from each others better behavior. They are role models, each in their own way; some by their purity, others with their intellect, relentless effort, knowledge of the Qur’an, devotion, and others yet, modesty. If each were to learn the others’ better qualities, by the end of their prison term, they would have attained a level of heightened spiritual maturity.

Also, while in prison, they come to fully realize the value of friendship and brotherhood. Their bonds of friendship strengthen, and they find the opportunity of reflecting on and appreciating their brothers’ noble morality and tireless efforts in the cause of Allah. While in prison, believers show towards their fellow brothers the best they can, under the circumstances. They prefer their brothers’ safety, comfort, and well-being over their own. These are all examples of the superior qualities possessed by those who have profited from the teachings of the Qur’an. In the following verse, Allah refers to the good character of the believers, their love for one another, and their valuing of others above themselves:

... [Believers] prefer them [immigrants] to themselves even if they themselves are needy. It is the people who are safe-guarded from the avarice of their own selves who are successful. (Surat al-Hashr, 9)

Bediuzzaman considered that one of the benefits of prison life for believers was that it was an opportunity for them to see much more of one another. His brothers which he had the rare opportunity of seeing outside of prison, for one or the other reason, he was able to be with all the time. He could converse with them, and share his reflections. The believers, who were gaining an important education here, became, from the benefit of sharing Bediuzzaman’s knowledge, the leaders of the future. They were able to teach the superiority of the morality of the Qur’an, and the truths they learned from the Risale-i Nur. In one of his many works, Bediuzzaman discussed the benefit of the opportunity of spending much time with his brothers:

Seeing with very little expense true friends more compassionate than brothers, and brothers of the Hereafter like spiritual guides, here in the workless, compounded physical and spiritual winter of this School of Joseph, which is a department of the Madrasatul’-Zahra; and visiting them, profiting from their personal qualities, and receiving strength from their fine characteristics, which like light are diffused through transparent objects, and from their spiritual assistance, joy, and consolation; all changes the form of this calamity, making it a sort of veil to Divine grace. Yes, a subtle facet of this hidden grace is that all the Risale-i Nur students here are called “Hoja;” they are spoken of respectfully as “the hojas... the hojas.” There is a further subtle allusion in this, that just as this prison has turned into a madrasah (religious school), so the Risale-i Nur students have all become teachers, and thanks to these hojas the other prisons will also all become schools, Allah willing.¹⁰

From Bediuzzaman’s reflections, we gather that he could recognize good in even the worst and harshest circumstances, that he could face anything with the most positive attitude, that he was optimistic at all times, never fell into despair or hopelessness, and that he was a person of much fortitude and insight. These are the salient qualities of those who believe in Allah, from the bottom of their hearts, who submit to him, and have patience and fear Him. As reward for Bediuzzaman’s positive attitude, Allah made the prison a locale for which to educate himself, from which both he and his students benefited much, and through which other inmates were able to learn as well.

After the passing of many decades, Muslims still remember Bediuzzaman, who learned from as well as taught others in the School of Yusuf, and benefit, even today, from his pearls of wisdom.

NOTES

3. The Flashes 26, Fifteenth Hope

4. The Rays 14, Letters

5. The Rays 13

6. The Flashes 26

7. The Rays 14, Letters

8. The Flashes 26

9. The Rays 14, Letters

10 The Rays 13