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AUSANAL-QASASCommentary , Surah Yusuf(The 12th Chapter Of h e G'lorious Quran)

SheikhAbdur

SUBULAS S A L PUBLICATIONS

Subulas Salaam 2 1 8

BoltonBL35AQUnited Kingdom


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Preface HadhratAqdas,Sheikhul Mashaikh, Tutorof FounderofMadaaris,LecturerofSahih Bukhari, Hadhrat l a n Sulaiman YusufIbn

SulaimanMotalasahib, A1lah blessuswithhis a n andgranthimlonglife. e n .

Translation SheikhMahmood Chandia


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___________________ 7afs'eer / u a l i u / PREFACE

the Allah the most compassionate the most mercifulThe dearest l a n Abdur Raheem Sahib, lecturer in Hadith in Darul ,

, ( Allah protect requested to provide preface his u t work, exegesis ofSurah Yusuf. This surah comprises l disciplines ofstudy, such as astronomy, geography, mineralogy, sociology,

h e sciences ofthenoble Quran are limitless a n and amanifes tationofthequraruc verse:Say: Iftheocean were ink(to write out) thewordsofmy Lord, then surely, the

a n would dry before the words of Lord finished, even ifWe u g I - t t another similar its aid. (Q. 18: 109)At the beginning ofthe surah the following introductory n f o m a t i o n iscontained.The words al-kitab al-mubln ('the Manifest Book'), provide the oftheBook. The words anzalnahu ('indeed We have revealed it') reveal thesource ofthe Book. The words quran ' (' Quran') tl1e Book. The words, ahsan al-qasas ('the most beautifulofstories') indicate

specific chaptertitle. Likewise the quranic words la ' ('do 110trelate dream') supported the hadith 'do not relate visiol1except to

a n i intelligent person etiquettes oft11e science of d s and their interpretation. The words/ayakidu kayda (' otherwise willconcoct plot against ' ) substantiate the of of esotericknowledge whom n f o m a t i o n is disclosed and future eventllalities unveiled and that the articulation ofsuch knqwledge should not held asimproper. The words wa kadhalikayajtablka rabbuka ('and Lord wiHchoose ' ) indicate the science of disclosures and character j u d g t . Effectively, each word seems to unfold body ofknowledge that the reader oftllis work would acquainted with.1sllpplicate to Allah that establish this work as source ofbenefit

i i i


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: 7 1 h s :7I1-2asas _l 1 1 author, its readersand who assist in the printing and publicationof it.This surah,as1havepreviouslystated, contains n f n t i about situationst11at boththe l of distinction andthe masses c o n : f o n t intheirworldlylives.It exposesthe hiddenj ealousy ofProphetYusuf s brotherstowards andhissubsequent separation his father, Prophet Ya'qub ( him)\;v'ho virtually10st his sightdueto lifetimes 10nging forandremembrance ofhisbelovedson. This raisesthequestion: what impactdidthis separationhave

tl1e mother? Likewisehow didthelateHadrat l a n IslamulHaqq Sahib(ex-Shaykh ul-Hadith ofDarul l m , ) and his wife, who were alsoseparated their son during his infancy whilst residents amongst Hindu

in India, liveout theremainingthirtyfive yearsoftheir lives? TheProphet qub ( him)howeverwas eventuallyrepatriatedwithbls son during the latter part ofhis life whilst the latter was the Govemor ofEgypt. at this point, was also f n d ofthe lengthy sequelofevents,\vhichcharacterised his son's life. Thisincludestheperiodofhis son's infancy,enslavement and ofcourse the extent to which Zulekha and other Egyptianwomenwereinfatuatedwith m . ofwhichisrecordedin greatdetailinthe

.

' infamous infatuation hasproducednumerous invarious mediums. is also Yusufand approximately25 years ago1had to stayil1 Egypt short while. few months ago, 1related to MOlllvi Irshad,

' ofHoward StrcetMosque, Bradford of g t i ZLlleklla 11is dcparturcto Egyptformarital purposcs. The d t is as foJlows:\NI1CI1 I wasjust twcnty-fivc ycars oragc, 1rcsidcd il1 Egypt


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____________________ 7afseer { C5urahYusu{occasion1arrangedtheirco11ective names in verse of poetry and recited it theirpresence. Theywere exceedingly charmed theverseand that it resembled Hariri' sMaqamat. The verse was:

1eulogised (madI1) Muhammad the chosen (al-Mustafa)three regularlyvisited at f1at aftertheAsrprayerandoccasiona11y 1

would them at their residence. instance, Muhammad invited to his house for l after Isha. 1noticed arrival that extra special t t t i had paid to the l . We indulged in v s t i in the presence ofhis parents and othermembersofhis familyinthecourtyardofhis house. At point, and Midhat took to r o inside the house where Muhammad' s sister,Zulekha,was alsopresent. f t shortconversation, Midhat,pointingtowardsZulekha t i g tlle capacity ofher g t , '1marry her to ' . m m t f u r g , f i l i g to gatherthe o r t i t l 1 d ~ w i t l 1 i meto makeanabsolute i s i matterof i m r t , 1 f 1 d myself l I b l to deliver positive s s and s i d r i g j t i oftl1e proposalimpolite,1remained i l t but m i l i g . the [ , botl1 !

their anxiety and the Z u l k l despite 1 1 1 doors t t t d to convince .i.U ~ '011 [ d s i l i g , despondel1t tl1e l i s 1 sl1e \vas fact

s i f i t i oftl1e verse ...= :..; liJ) ' ! i d d slle did desil'e 1 i " . despite v i t ] of t l l i g i i g

- , \vitllOlIt \vitl1cssil1g l c f ( s \\'it11 s l 1 ) i vcrse ~ ~ ) ' ! (iesiHxi [ ' tiiti i s t . 1tiiili g I t11is.

Sl1aykll, < ! l S11aykl1 t l l - H ~ 1 t l i l l 1 i \ ; l t l l ; ! Mtlllal1l111atl Z k i ( I 1 1 l 1 l l 1 1 v I11Cl\:Y l 1 1 1 i l 1 1 ) \ \ ' t l l t l l \ : ' l l l k Illal l1atlill1 i l 1 s l l l s tlS 10 aL)slail1li'Olll \\ii Iltll \ \ ' l t)1'0111CI"S posscssit)[1s l l t l l l 10 L : i I t ) t 1 L ' I ' i l 1 ~ 11bltk v i l l t l l

C\Pl'L'ssioll l ' i l 1 l L ' s l olllCl,\'isL' IlblI t k i ~ c t l l t l L ' l l l ~ l i l 1 L'111Si\L' L'VL'll l l IL'tJ1IL'sl.,.


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~ 7 1 h s ~ [ , , 2 a s a s _

1experienced similarscenario. Zulekhaandher familyextended marriageproposal with the utmost reverence, courtesy and according to the Islamic8uidelines,but 1didnotoblige.As consequence ofleaving Zulekha heartbroken, when 1intended tomarry atthe ageoffifty, twentyfiveyearsafterthe incident,1continuedto hear theechoofher brokenheartin the ofMuhammad and Midhat,vithtwostreamsoftears flowing l hereyes. 1wouldalsofindmyselfllttering with distress: ~ 1 ~ ~ )s . . ; . ; . 4 'Oh [ due to forsaking

' andsupplicating infavour ofZulekha, u h a m a d and i d h a t . occasionthiswould supplementedwiththepetitionofProphet Yaqub (

[ ) .J# ~ J.i .)1;:' :il 'Allah is the whose succour is sought'(Q. 12: 18). Eventua11y a t o n e e n t andcontinuous supplications overwhelmedthebitterness ofZulekha's broken heartand heart's aspirations werefulfilled.At present, the invocationofProphet Yusuf(peace him) remains rnytongue:

.;;, \ ) ' .:.>" \\ ' \ _ ~ _ ~ . : > ~ '9'\ I : ) ~ ~ ... ~ : : i G ' .:Jljl:... jj':;"j~ __ ~ ~ . . . . . . " ~ " . . ,"-,..-"" --'... "-" .. - \'1', C:iJ\ . "1' ..:Ji

,.1': d lf"o).' Lord! Indeed have bestowed sovereignty and taught the

i t r p t t i ofdreams. OhCreatorofthe heavensandtheearth, are Protector in thisworldandtheHereafter.' (Q. 12:101). But it fails to continuevvith the words ~ ~ ! j ~ Jj G ~ a n t death as submittingto ourWill and let amongsttherighteousesdue to the infancyof children, Muhammadand Sulayman.

ardent aspiration remains that Muhammadand Sulaymandevelop intocomplete personificationofProphetYusuf, ProphetYaqubandtheirsuccessorProphetMuhammad ( them and1, in finalmoment, uttervvith ultimate contentment 'Grant [Oh Lord!] death as submitting to

our Wi11 andlet amongsttherighteous.'

(Hadrat l a n ) YusufMotala (Sahib)vi


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Foreword SisterAatika


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__________________ :7afteerO(r5urallYUSirJ(Foreword

SurahYusufis taleof a n contradistinctions andlonging and t i t forbearance in the ofloss. It provides compelling u t ofthe i v i reward endurance. ThisTafseer is powerful antidote to the values of instant gratification thatWestem Muslims inparticular, aspire towards.

lessonofSurah Yusufis inspiring. The l l ofProphetYusufs charactershowsthat lastingcontentmentcomesthroughobedienceto AllaJh..The trialsthat ProphetYusuf \ experienced, were throughhis digni1:yandcompassion.Allahgrantus the strengthto fulfil ourdevotions aspiringto thebeautyofProphetYusuf thelovethathehadforhis family visitthereader inspire withthe greaterloveforAllahandHisMessenger Allah bestow Maulana Abdur Raheem with renewed success in endeavours and reward handsomely for..enriching the reader with hisknowledge.

AatikaBora27/4/02


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___________________ 7 / ( S u r a h Y u . r r ~ f Foreword Author

W J 1 S11eikh, Hadhrat Maulana llsufMotala Sahib ( l l i givehim long and prosperous life) i t i l l requested to write the TafseerofSural1Yusufforourmonthlymagazine, Subulas Salaam, 1wastaken aback in surprise

awe, for1considered mysel fneither quali fied, norworthy fortheundertakjng.However,sinceone's parentsandteachers constantlystressingthe virtuesofrespectingthe wishesof ' s elders,1conceded to the request before andtook to writing the Tafseer.At the inception,the weightofthe responsibilitydawned Having to for lessons throughout the week,as teacherofSahih Muslim andMishkatShareef,1found time to majorrestraintduringthe weekdays. So1settledinto habitofwriting the Tafseer Sundays,afterFajr SaHlh. theGraceofAllahandwiththeduasof Sheikh, Al1ah ~ b e g a n to lightenthetask, 311d gradually the'burden'ofthe responsibility gavewaytothesweetnessof researchandwriting.That iswhy noticethat1was unableto writemuch commentaryinthe g i n i g ofthe Surah,however, inthe latter 1have tried to cover as topics aspossible.IfI was asked as to the reason why Hadhrat chose the Tafseer ofSurahYusufin particular,1would not knowthe answer. However,1 venture say that SurahYusufhas a n aspects, especial1y lessonsregarding (Sabr), 311d thoseregarding dreams311d theirinterpretations. Nowadays, people

very littleattentionto . When person's life is engrossedin sin, is apttoseeanig11tmare t11311 sweetdream. Ifsomeonewatches televisiontillthe latehours ofthe nig11t, then fal1s asleepandneglectshis FajrSalah,how

he expect to see meaningful dream? This is why people have deepneglect of this science. And if someone does relate trlle dream and tlleinterpretation tums out to c O I e c t then people refuse to accept ttLisand simplymake ofsuch people.As thesayinggoes: \.,4>:- LJ ,J"'\..J\'People showhostilitytowardsthatwhichtheydo notknow.'

san _ / ~ ' : L s s


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Hadhrat's isYusuf LiketheProphet Y u s u f ~ ~ l l . ~ h a s blessed with the wisdom of d r e a s andtheirinterpretations. Hadhratveryoftensees dreams, which tum out to as clear as the stroke ofdawn.Recently, justbeforehisdeparture forSouth f r i tovisithis agedmother,his'wife-whilst carryingtheir youngest son in her arms- slipped down flightofstairs. Both were injured with the child having to taken in emergency for

. When1heardoftheincident, 1approached Hadhratto console . smiledandrelated d r e a he sawthenightbefore. said, " h e dunyaof< f r e a s isAjeeb (Amazing). Sometimes the Angelof d r e a s comesandwamsllS of somethingwhichis goingto happen." h e r e a : f t e r , he said,"1saw that thernajlis ofHad11fatSheikh rahmatu11ahi alaihi wastaking place. Hadhratbeckoned

and1was goingtowards . l a n MunawwarHussainSahib greatKha1ifah ofHadhrat) rnet theway and startedtalkingto 1listenedto then1mentionedthatHadhratwas calling so1had to go. obligedandwe parted.1turned aroundto see thathe startedclimbingsomestairs,and1stoodtheremotionless whilehe l i b e d , forhewaselderly and1felthemight d s m assistance. Afterclimbing fewstairs, he tumbled and [ l 1 ftomstepto stepinto hawz(pondforwudhu)thatwasat the end.1rushedtowards andpulledhimout.1thoughtthathemighthave fatally injured. However,he openedhis eyesand said, '1am alright'." he (Hadhrat) saw that the sun was rising in such manner that cross\\'as embedded in it. felt very grieved and related the dream in verydistressedmannersaying, "W hadhoped forthe rising f I s l a , and yet1seetllis?" Then few days later he said, "The dream has constantly i d and1 realizing thatthe crosswasmore like plussignin maths.1feelthatthe sunshouldnot interpretedaccording to its spellingbut accordingtotbie pronunciation,whichwould 'son' .1have feelingthat l l h ~ i s aboutto bless with son and perhaps not just but more owing to the plussi;gn." h e d r e a true. FirstA1lah giftedhimwithMuhammadandthenS\llaiman.

: n he said, "1 sawMaulanaAhmadul1ahSahib a h m a t l l a h i a l ~ i h i , thefonnerStleikhulHadith ofJamiah Hussainiyah. to house at the Darul

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___________________ 'lafseer / r : 5 u r h y u S l l / Uloom and 1was we1coming him." The next day Maulana's grandson, HafizUwais, wasbrought to the Daml-Uloom foradmission.Hadhrat said,"This isthe interpretation. Maulana to intercedeforhis grandson's admission."Hadhratis alsogiftedwith the abilityto interpret dreamsiri wonderful a n n . Maulana YusufMamoon Sahibrelated thathe sawHadhratMaulana -Haq Sahib rahmatullahi alaihi in dream after his death. saw in NeboStreet in verypleasant mood wearingbright white clothes. had tasbeehin his hand. Maulana asked "Hadhrat! Haven't died?" replied. "No 1am alive."Upon hearing the dream, Hadhrat replied,"When person sees someone afterhis death as though he is still l i this means that i l i ~ h a s given him tfterankofashaheed Martyr)." l l ~ s a y s , "They are alive" andAllah givesthis rank to whoever he wills.The Hadith says that the dream of true believer is ofthe forty-sixparts ofNubuwwah. another hadith the Prophet said, "Nothing Nubuwwat is left except for Mubashshiraat." The companions asked, "WhatareMubashshiraat Rasoolullah?" replied, gooddreamwhich u s l i sees or which someone else sees for him."Hadhrat Y u s u f ~ \ saw dream, which tumed out to . interpretedthedreamofthe kingaswellasthedreamsofthe imprisonedones. h e used to have dreams, so much so that Ibrahim \ preparedto sacrificeh.isbeloved son, 1smail \ seeing dream for three consecutive nights. Prophet used to relatehis dreamsandwould interpretthe dreamsasseen the SahabahradhiAllahu n h . The Ulama ofthis Umrnah have followed the Prophet in every field and,consequently, theyalsosee t J dreamsandgiveinterpretations tothem. m g the recent scholarsareHadhratMaulana RashidAhmad Gangohi rahmatul1ahialaihi,HadhratMaulanaQasimNanotwirahmatullahi alaihi.HadhratSheikhulHadithMaulanaMuharnmadZakariyyal1 rahmatullahi l i i

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was alsoan expertin this field. writes in replyto letter, " our dreamofki1ling snakesis gooddream,as itmeans'killing' conternptible, vilehabits.Itwould greatgiftofAllah ~ i f h e killed-off badhamtsaswellasthoseofyoursand friends."

anotherletterhewrites: "Donot so muchattention to . 1fyou see pleasant dream thank i h . And ifyou see disturbing dream then recite

~ ) I c ) u , _ . ~ . : . J \ j - ' L l ' ~ thenspittoyour left. Thisiswhatwehave taughtinHadith. Dozensofpeopleseedreamsregarding thehumblewriter. However,1myselfsee very few dreams. 1don't mention to people that 1saw this

- yourfirst dreamthatsomeoneispreaching andthe f i r a 1 ofRasulullahisplacedthere;is quiteclear.TheJanazahofRasulullahdenotesthe deathoflllsSunnahs. ThatRasulullahisrubbing hishandsoverhis indicates.his grief

anddistress over the situationofthe Muslims. our own grief in the dreamshowsyour feelings overthestateofMuslims, which mostoftenmention. Allah ~ r e v i v e ourdeenand he givesome sukoon(tranquility) to ourProphet In another letter he writes: see oneselfclean shaven in dream depends the religious inclination ofthepersonhavingthedream.Ifhe is religious,

it is gladtidingofforgiveness. 'The dwellersofJannah wi1l hairlessandbeardless ) . ' However, iftheperson is irreligious thenthisisemulating Kuffar. (i.e. theperson have beardin realitybut hemight copying

Kuffar in some otherway). 1))your casethe secondinterpretationcannottaken into account,therefore, the first is definite."

summarise,dreams do have meanings.1f person sees dream which het1links couldhold some meaningthenhe shouldenquire aboutits interpretation.

the grace ofAlmighty Allah, the Tafseer has completed. 1wouldcategoricallyadmit that this humblework does not dojustice to what l l h ' s",,'ords deserve. It would have an impossibility for sinful person likemyselfto write the Paak an:d Pure words ofThe Almighty. 1fsomethinggood has brought forth it is through theGraceof l 1 h , and ifmistakeshave made, then it is dueto inability- l 1 h forgive

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__________________7afseer [ 5 u a l i u . s u / But 1am constant1y reminded ofmy Hadhrat's urgings, for a n time thenotionof notcontinuing hadcrossed mind.But Hadhrat's kindwordsofencouragementkept going. l l . givehim longlife,and hekeephis blessedshadeoverourheadsfor as longas we live.1remember readingthewords ofMufti Mahmood Sahib in letterto his Sheikh, Hadhrat SheikhulHadithrahmatullahi alaihi writes,"1wish1woulddieduringthe lifetimeof Hadhratbecausethen1couldhavesome hopeofdying with n , forthesanctityofmy is alsodue toyourDuas andyour blessed . 1donot know whether 1would able to safeguard after Hadhrat, ifHadhrat were to die before Furthermore,1would alsolike to thankthe groupofstudentswho assisted throughout thediscourses withthetypingandpagemaking. Mostrecently, IrfanSidyot, AbidGhulam Rasul, Molvi Saeed Mulla, Molvi Ishtiaq a w d c ~ MolviYunusRawatandMolviAsimHafiz. Notto forget MolviIsmailGanga1:,Sister Aatika and others who took the trouble of proof reading correctingthe earlydrafts. l l . ~ acceptourhumbleeffortsandmakethem sourceof forgivenessin thehereafter. m e n !
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Introduction


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___________________7afreer 0/ e5urahYusu/Tafseer ofSiirah Yusuf

Authors Note

1 the Tafseer f S r h usufin the of i l i Most Gracious Most Merciful. 1seek His refuge from evils and 1very humbly His help in the hard task ahead ofme.As beginnerwith knowledge and experience ofwriting in English 1havenothing but high hopes assistance from 1have before various Ofthe Holy ' , from a o n g s t which 1give to thetranslation ofPickthall, thereafterTafseer Majidi and then various others. 1

to make the as short as possible, giving references whatever1 v i t e .

BriefAccount ofthe Siirah

Surah Yusufis Makkan Surah i.e. Surah that was revealed in Makkahbefore Hijrah. It consists of111 verses and 12 ruku'.s. It is a e d Surah lisl1fbecause the story f Y u s u f ~ \ is mentioned therein. In the previous SUra.h(Surah Hood), the stories of ofProphets have related, h e r e ~ in Surah Yusufonly Prophet 's story is . Stories ofthe Prophetsare related in different chapters different reasons, but mainly they serve toconsole the Holy Prophet d u r i n g the hardships he was enduring. The story of

Y u s u f ~ ' , is mentioned in chapterbecause it was revealed the requestofpeople. Likewise the story ofAshaabe-Kahfand Zul-Qarnain ismentioned

only chapter as it was revealed request.'

Cause Revelation

a n verses oftheHoly ' connected to certain incidents, which were cause oftheir revelation. The Mufassireen rahimahumullah have written

books regarding these causes, e.g. l l a a Suyuti rahmatullahi alail1i's1 5 1 ' i u ! Q " 5 01' ldrees Khandhalwi

www.islamicbulletin.com

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'Lubabunnuqul Fi s i n Nuzool' Theseincidents quite important becausequiteoftenthemeaningof verse understood withoutknowing the forit'srevelation.In thecaseofSfuah Yusuf,tworeasons mentioned:1. Sa'adIbnAbi a q q a s ~ s a i d , " W h e n A l l a h ~ r e v e a 1 e d t h e H o l y Q u r ' a n and the Prophet had recited it to the Sahabah ~ for period oftime,they requested, "Howwonderful it would ifyou alsoconversedwith

thus A11ah ~ revealedthe verse "A11ah has sentdown the best speech."Then they said, Prophet ofA11ah tell us story!" and A11ah ~ revealedSfuahYusufandtheverse, "We r e l ~ t i n g to verygoodnarration. "22. Dhahaaknarrates :from IbnAbbas ~ "TheJewsquestioned theProphet$ regarding the situationofthe ProphetYaqub \ and his sons, especially

Y u s u f ~ ' . Theyenquiredas towhy andhow they to Egyptwhilst theyv{ere origina11y from a n ' a a n , Syria." Thereupon Allah r e v e a 1 e d Sfuah u s u f MaulanaAbdul MajidDaryabadi writes in ' a f s Majidi', "Thestory ofJosephasgi inthe ' is similarbutnot identical tothe Biblicalstory; theatmosphereis whollydifferent. TheBiblicalstoryis like folktale in which l i t y has l . Its tendency istoexalttheclever, financia11y mindedJewagainst theEgyptian, andto l a i n certain t h n i andtribal peculiarities in lateJewishhistory.Josephis shownasbuying the catt1e andthelandofthepoorEgyptiansfortheStateunderthestressoffamine conditions, andmakingtlleIsraelites rulers overPharaoh's catt1e. TheQur'amc story, theotherhand,ismorethan merenarrative than ahighlyspiritual sennon, explaining theseemingcontradictions of1ife, the enduringnatureofvirtuc in world full off1uxandchangeandthemarvellous working ofAllah ~ s etema1 purposeinHis l a n asunfolded to us thewidecanvasofhistory."4

Introduction

1now briefly mention u s u f ~ \ ' s story the authorityof Suyuti's2 S G u h YusuI' 3 - Khazin'Khalln

4 ' I s MUJi(li 35(,:2xxii

i l i b ll ti


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__________________ ~ u f s e e r / e5urahYusu/.'DurreManthur'. Pleasenotethat someofthe contentsaredebatableandshall

explained duringthedetailed . Jareer and1bnAbi Hatim have related Suddi, that Suddi has said,"Prophet Yaqub ' w a s in Syria andms was forms two sons,Yusuf andms brother Binyamin Their fathersextreme for HadhratYusuf \ causedtheotherbrothersto jealous ofhim. HadhratYusuf'~ \ saw in dream that l stars, the moon and the sun were inprostrationbefore him. infonnedhisfather ofthe dreamandhisfather advised , " son,do notrecount thyvisiontothybrethren, lestthey scheme

plotagainst thee." Whenthenewsofthe dream reached hisbrothers it inflamedtheirjealousyandthey ' , "Surely YusufandhisbrotheraremoredeareI'to our fatherthanwe,whereaswe are band"(theywere tenin number) fatheris in manifest indeed." Theymeantthathe is surelywrongin hisjudgmentofus."SlayYusuforcasthimawaytosomeland, yourfather's solitude:wi11 free for and will thereafter l favoured" he means, .seekrepentance forwhat didwithhim.Then speakerfIomamongstthemsaid(thespeakerwas ahuza) "DonotslayYusufbut cast intothebottomofthe well, some caravanwil1 take if doing." When theyhad decided overit, theyapproached theirfatherandsaidto him our father!Whyisit thatthoudoesnottrustuswithYusuf?" replied, "1willneversendlhim in your a n for1 [ e a ~ lest wolf devourhim, while are neglectofhim. h e y said,'Ifthe wolfdevoured himdespite ofournumbers, weshallsurelybe10st." Thushe sent Y u s u f ~ \ w i t h them.It was when theyhadreachedthe opencountrythattheybroughtto ligh1their enmity.One ofthem begantobeat u s u f ~ \ , so u s u f : \ \ triedto seekhelp fromanotherwhoin tUm tookoverandalsohithim. foundthat were mercifuland theybeat ti11 he was close to death. Hadhrat usuf began screaming and saying, father, Yaqub, if only were to n " what is being done to son his halfbrothers." When the brothers hadnearly killed him ahuzacried(tohisbrothers), "Didn't give anoaththat

wouldnot Yusuf." Theythentookhimto wellandbeganto10wer i in,btlt thesidesobstructedhis descent.They tiedms l l 1 d s al1d pulled offhiss11irt as pleaded, " brot11ers! Giveback shirtso l 1 1 covermyselfwitl1


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itintheweH." Insteadtheytaunted, " theelevenstars, the andthesuntoentertain u . " , "1 didnot seeanything." h e y lowered himhalfway downthewellthenlethim go, thinkingthathe would killed,but therewas waterin theweH andhe landedinsideit without hann. got tolargestoneandbeganto crywhen hisbrothersbeganto him.They thought they should crush him with boulder, but ahuza got and .stoppedthern, he reminded thern, " u havesurelygiven anoaththat u wouldnot him." h e r e a f t e r , ahuzawouldbringfood to . Before returning totheirfather theycaught smallgoat, slaughtered itand spreadingits blood HadhratYusuf shirttheyapproached their fathercrying.Hadhrat aqub ~ \ heardtheirvoices,becomingfrightened he asked,

sons, what has happened to Has some problem u d withyourgoats?" h e y replied, "No." Sohe asked, "Whathashappened toYusuf?"Theysaid: "Father! Wewentoffracingand leftYusufby ourthings,so wolf(fevoured himandthough wiltnotputcredence inus."Meaning, willnotbelieve11S ( h o u g h we arethetruthful). h u s , aqub ~ \ weptandscreamed atthetopofhis voicethenasked, "Where ishis shirt." h e y broughthimtheshirtcovered\vith false blood. grabbed the shirt and threw it his and began to" " untilhiswhole [ wassmeared withthe bloodffomtheshirt. cried,"Thiswolf, childrenis merciless,so how did he eatYusuf, and did notteartheshirt?"There caravan andtheysenttheirwaterdrawerwholetdownhisbucket.Yusuf \ took hold fthe ropeat thebottomandappearedoverthe side.Assoon asthepersonwho hadthrownin the bucketsaw , he caHed to ofttiscomparuons whowas k n w n asBushra. said, " Bushra, thisis child."The brothers ofYusuf ~ \ hearing this and infonned them that thisvvas slaveoftheirswho hadrun away. Theywamed u s u f ~ \ in theirownlanguage thatifhe e f t e d beingtheirslave, theywouldsurely him. "Do t]hink we retumwith t6 Yaqub ~ I whereas we haveinfonned himthat

wolfhas eaten " theycried. Hadhrat Y u s u f ~ \ r e p l i e d , " brothers!F ~ c t u m with to father Yaquband 1will bear the responsibility ofhishappincsswith and 1wi]] ncvermentionthis (incident) to . " But

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theyrefused, so usuf ~ said,"1 amtheirslave." h u s , thetwo purchasedhim. h e y thenfeared whatto sayto theircaravanmembers ifthey askedwhere theyhad gothim. So, They said, "We will teHthem that these are somegoods we purchased at the weH", the ' , 'they hid him as merchandise. And they sold him for mean price! fe'h'counteddirhams' (Thesumwas oftwenty dirhams).They took u s u f ~ ' to Egyptwherethe ofEgypt boughthim, andtookhimtohishouse. saidtohiswife"Makehislodginggoodly. Perhapshe profitus orwemaytakehimas ason." Hiswife inlovewith u s u f ~ ' a n d saidto h i , Yusuf, howbeautiful hairyou have!" Y u s u f ~ ' r e p l i e d , will

the first part f body to out and scattered around." She sai


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and refusing, shetookholdof shirtandtoreit off . " cousineoncludedthat therealitycould found ftom the shirt. said, "Check

, andseeif the shirtis tom ffomtheftont, l thenshe is trueandhe is ftom theliars. Andifit istom ftom theback,thenshehas liedandhe is ffomthetruthful."

whenthe shirtwasbrought,hefoundthatit was tom ftom behind,sohesaid, "Verily it is the guileofyou women,the guileofyou women is mighty.Yusuf1 awayffomthis,andthou womanaskforgiveness forthy sin." said, "Donotdothisagail1." Andthewomeninthetownsaid,"Thewifeofthe

i n g has solicitedher page. has inflamedherwith . " 'Shagaf (therootofthe word)mentionedinthe l ' means strike

heart,whichis n w n as themouthofthe heart.The statementmeans that1:he 1 0 enteredtheskinandreachedtheheart. Thensheheardoftheir cunning1:alk. "She sent to them messenger and prepared for them banquet andprovidedeachwith knife."and citronto eat.Thensheordered Y u s u f ~ , toenterunto them. When he madehis entryandthe women saw him, they werecompletelytakenaback. Theybeganto cuttheirhandsthinkingthattheywerecutting the ftuit. They were saying, "How perfect is i h ~ ! No is he(Yusuf); he is angel."She said, "Thisis whom reproached for. Assuredly1solicited but

abstained."After lladopenedllisclothing,1don'tknow wllatmade himcllangehis mind. Yusufsaid, Lord! Prison is dearer to than wllatthesewomen 1 1 to."Meaningun1awful intercourse. 1 l thewoman saidto her llusband, "This Hebrew slave has degraded amidst tlle l .

excused himselfby te11ing themtllat1triedto seduce h i , and1can'tgo andte11 tllemstoriesas we11 (makeexcuses),so eitheryou grantmepermission to80 out and make excuses like is doing, or put him into prisonjust as l v imprisoned Tllis is wllere 1 1 ~ says, h r f t r it occurred tothem after they had seen the signs'. Meaning tlle tear in tlle shirt, tllecuttingoftllehands etc,to imprisonhim for season. "Tllereenteredwith himtwo youths in the prison" The king angry with llis baker who wasplottingtopoisonhim soheimprisoned alongwithhisbut1er (winebearer).

\ Y u s u f ~ \ entered the prison he said, "1 interpret dreams." ofthexxvi

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youths saidtohispartner, " wewilltest thisHebrewslave." Theytoldofdreaming something, which they in reality had not dreamt about. Theyfabricated story and u s u f ~ \ interpretedtheir fabricateddream.Thewinebearer said, "Verily1sawmyselfpressingwine" and thebak:er said,"Verily1sawmyself a y i n g headbreadwhereofthebirdswereeating." Yusuf

~ \ told them, "No food wi11 not to for your sustenance, but thatbeforeit comesto 1shallhavedeclaredto the interpretationthereof."Y u s u f ~ \ gavethe interpretationofthe dreamssaying, ofyou wi11 wineforhis master." Meaninghe wi11 retumedto his originalstate."Asfor the otherhewi11 executedandbirdswi11 eatoffhis head."Webreak: the lengthystoryhereandcommencewith detailedcommentary()ftheSUrah.


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Tafseer Of Surah Yusuf

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Tafseer OfSurah Yusuf

From the briefaccount ofYusuf s story we deduce some similaritiesbetween u s u f ~ \ and our Holy Prophet $.' beginning f Y u s u f ~ r s prophethood was marked truedrearn.SimilarlyUmmul Mu'mineen Aishah radiyallhu anha t s , " first'signs revelation to the Holy Prophet If! were through true dreams, whatever dreamt would occur like the light / dawn "5Yusuf ~ \ had drearnt that eleven stars and the sun and moon were s t t i g before which meant his parents and his eleven brothers will prostrate him.The interpretation becarne reality though after lengthy period oftime.

brothers ofYusuf ~ \ were j ealous ofhim, they beat him and tortured himin many ways, and finally did their utmost to slay Nevertheless, Yusufili,\kept pat ient and steadfast, seeking Allfth help, and Allfth granted himdignity and victory, however when the brothers before him he said 1:0them, " ! today, Allrih/orgive and isthe kindest o/the kind. Y u s u f ~ \ never complained did he mention theirevils, rather he forgave them and bestowed upon them many favours and gifts.Similarly, the Prophet ofAllah was taunted and oppressed in ways.The Quraish tried to him, but he stayed steadfast upon Allah ' s o r d e ~ s . When they his command after the conquest ofMakkah he recitedthe same verse, " reproach be/all today, l l l /orgive

[ : he is the kindest / the kind. " " ! are the /reed ones. " alsogave the many converts greatportion ofthe war booty gained in the Batt1e()f u n i n , which took place straight after the conquest ofMakkah. gave thelll

to hundred carnels each.Yusuf ~ \ ' s story showed his abstinence and piety. Even though he was in his r i youth and the desire forwomen and the temptation to commit sins was atits peak, he still safeguarded himself, with Allah ~ s help ofcourse. This ShOVfS

5Bukhari 3, Muslim 231, Tirmizi 3565

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Ithat Prophetsare sinless.They cannotcommit sin becausethey have gained specialattentionofAHah. t h r o u g h theirgooddeedsandthroughconstant

of l h 1recaH here storyofLoot \ inthebible,whichsaysthatwhenAHah's wrathliescended the whole town and as result its inhabitantswere killed,only Loot \ andhistwo daughters wereleftbehind.Thedaughters thoughtto1hemselves thatnow that the whole townhas perished,we would not exist Ilonger unless we think of way ofbecoming pregnant. They knew that their:father would not commit adulterywith his own daughters, so they plotted to!sive somewineandmakehim drunk.Accordingly,theymade drunk .

the :firstnightandtheeldersisters l e p t ~ 'ithhim, then thesecondnighttheyounger did the same. They both g{)t pregnant and the generation which110W existsare theoffspringofthese two girlsand theirfather.Howfalseisthis story! Indeeditmuststem theadditions madeinthebible

some insane people. Who would want to accept that he is an illegitimatechild?How aProphetofAllah. c o m m i t such gravesin? baselessnessofthe storyis self-evident.

, 1was mentioning thatYusufi%:1 safeguardedhimself against theofferof beautiful, youngvirgin. Similarly, suchoffersweremadetoourNobleProphet if, in his early prophethood, when the people ofMakkah offered tomarry to theirprettiest daughtersin return for forsakinghis mission.The Prophet however remained steadfast. (,

r ' M u l l u l ( ) ' u I ~ J ( 1 1 1 ~ I W I 4

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Verse 1t))-.r)),J))t, t ! ) ) ~ ~ ) 1 i , J ) 1 J . 9 f )

~ , ~ ~ ; - ~ \ \ L ; ~ : : ; J \ ~ ~ ~ \ "AlifLaam Raa, These are t1,e verses oji1le Manifest Book."

"AlifLaam Raa.. "These abbreviatedletters, AI-Hu1'oofulMuqatta Much has writtenabout meanings. Somecommentatorssay that they names t h ~ some say that they the names ofthe Sfuah's in which they mentioned.This understood in Surah , Sad, QafandNoon etc.ThemajorityofMufassi1'een say that they secretcodebetween theirRevealerand to whom they were revealed (i.e. Allah and his

Bakr Siddique ~ used to say, every book tllae secretsand Alldh fkj's in the Qu1' tlle tlle beginning oftlleSU1'ah ' . " Ali used to say, every book the1'e some , tlle ! wo1'ds ofthis book the / ! Hija. "Umar h a t t a b , Uthman Ghani and Mas'ood " , ~ , l v said, " Muqatta those Wl1iCll ..... "

other words, between each writer to l 1 1 1 letter is w i t t l 1 , some signswhich l understood two.Si111ilarly someindications in these letters, whicll AlIall ! l1is l Prophet

. We ordered to believe , ! each letter werecitewe shal1 ten so [orAlif we gail1 30Hasanah.Qadhi Baidhawi ! alail1i has givel1 [ verdictregarding the Muqatta 11e says, " W l t f1'011l the

K l l U l a f a - - R s b l d n l l ( ! otlle1' SaIUl!Jall::t, 1 1 I tlmt theil'

: 7 1 h . s :7lf.2a.sa.s _
http:///reader/full/%1A......http:///reader/full/%1A......http:///reader/full/%1A......


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explanation is not intended. But at the same time they could indicating the miraculous nature ofthe Qur'dn."Thiscould explainedin twoways:

1. The a1gebra from 'Alif to ' ' consists of 29 letters. The a1so from the same 29. The l ' is a1so compiledj l o m the same 291etters. The kuffarwho are h g e d with the ' a1so conversethroughthe same1etters. TheQur' h g e d the disbelievers .in numerous verses to bringforward work likethe Qur' Nonewas to


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Sahib-e-Qur'an (the who brought it to us)."These verses are 0/ manifest book.... "

manifest book means, whose divine character is explicit and thecommands, constitutions, sermons and instructions, are bright and . " The Arabic language is described the words 'manifest' and 'clear' in manyother verses ofthe u r ' f : " indeed this Qur isa revelation {'}/theLord0/the Worlds. /ai thfu l spirit (Angel Jibraeel) m down with it.

U n thy heart that thou shouldst o/the warners. plain Arabiclanguagf!. " ( . . the revelation is in plain Arabic language.j8"Language o/thatone to whom they re/er is non-Arabic, whereas this(the Qur language) is very clear Arabic. "9TheHoly Prophet has ' g d his followers to speak Arabic. once said the S a h a b a h ~ , "Whosoever has capability 0/conversing in Arabic mustnot speak - language, the non-Arabic languages createhypocrisy. " (Ibn Taymiya the authority ofAl-Silafi ttom Ibn Umar )

also said, " h e r e are three reasons being attached to Arabic; 1. I Arab, 2.The words o/the Qur are Arabic and J The 0/Jannaties shall in Arabic. "(IbnAsaakir Ibn Abbas)Umar Ibn h a t t a b says, "Learn Arabic, because it is part of deen."(Introduction to Maqamat Maulana Idrees kandhalwi)Arabic is the oldest language Earth. In 'Roohul ' it is stated thatwhen Adam \ was created he was taught Arabic and he used to converse Arabic. When he made the mistake ofeating the prohibi ted tree, he wassent to Earth and Arabic was taken away ttom , he was then taught anotheJrlanguage called Suryani.After accepting his repentance, Allah r e t u r n e d Arabic

7Uthmani 1040:28Surah Shu'ra 92-1959Surah Sajdah 40

: 7 1 i i s :7Jf..2asas _1:0 him. Then as time went and his children spread, they invented other


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l a g u a g e s .

has qualities. It is sovast thatfor expressing meaning jJndplenty ofwords andfor word there are several meanings e.g. 'Lion'has :five hundredwords,for 'sword' thereare t h o u s a d words, for 'calamity' are four thousand words, and for 'snake', two hundred words.

Verse 2

"We have revealed Qur in Arabic so that understand "

A.rabic is the mostversatile, weH ordered,wise grand a g u a g e . It has fortherevelationofthe ' , As theHoly Prophet h i m s e l f i s

, the :first audienceofthe Qur' alsoArabs. So through the Arabsthis lightshould spreadto fourcomersofthe Earth.The words l d e r s t a n d ' indicate thisfact, i.e. ofthe reasons forrevealingin yourlanguageis that arethenationofthe Prophet ~ so :first shouldtasteitsknowledgeand secrets theiImake others taste them - And happened.

Kathir writes: "The most honourable book, was revealed in the most ! words, the most honourable Prophet, through the mosthonourable angel, and this took place in the most honourable part theearth (Makkah), the beginning o/the revelation was in the most honourablemonth the year which is Ramadhiin, so it is per/ected al lchannels. "1 0Some scholars say that theJews taught the polytheists ofMakkah howto test

Holy Prophet questioning him about the story and Joseph.This storyexistedin the Hebrewlanguage (whichthe Arabsdo not understand)

}O!!thmuni 1040:28

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so I . h ~ revealed this Sfuah and t d the story in Arabic so that theArabs could understand With regards to there being Non-Arabic words in the Qur'an there is differenceofopinion:1) u lJbaydah i s ofthe opinion that there is not single non-Arabic wordin the Qur'an. supports his view through the verse before us, i.e. Qur in Arabic. "2) Ibn b b a s ~ , Mujahid and Ikrimah ofthe opinion that there are sornenon-Arabic words in the Qur 'an e.g. 'Qistaas" 'Sijjeel '. 'Qistaas' is R word rneaning 'Justice', and 'Sijjeel' is aPersianword rneaning 'Stones ofGravel'.

h a z i n says, " opinions are correct; in the sense that the wordsmentioned are originally non-Arabic, but when the Arabs used them intheir conversation, they m Arabic and are now regarded as Arabicwords, though originally derivedfrom another language. "12

Verse 3

UWe narrate unto t/le most beautiful / stories, ill t/zat we /zaveillspired in tbls Qur'iin, tllougl, be/ore (its narration) were 0/

tl,e . "..We narrate... "lt is oftheAlmigi1tyLord that uses of ! in many

IIKllUZ11112K 11'IZill

: 7 I / 1 s :7If.2asas _ ofthe ' . Even though is the and only God, has


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partnersnor anychildren; usesit to showHis Pride andDignity.Indeed aloneisworthyof prideanddignitythatprevailswithintheuniverse.

l Prophet ~ saying of l l f ~ , " is upper sheet and1Jignity is Lower sheet, whosoever attempts separate them [

1shall throw him in the fire. " also said, i h fJ4f, there is who loves beingpraised so much. "So it is only who isworthy of all10ftyranks, is the Lord, the Majestic,1:he Creator, and the Sustainerandonly isworthyof Praises. h i s iswhy usestheword 'We' .1clarified this matter because it so happened that group ofCruistlanmissionaries pretending to attracted to Islam entered the Jami Masjid inPrestonandstartedshowering questions theImam. h e i r mainquestionwas,;vhat Ihave indicatedabove, i.e. 'I f l l f i s ' o n e thenwhy does he say, We

l v donethis,We havecreatedthisetc.?' Theword 'We' points towards theChristianbeliefoftrinity.

The answeris very clear from what 1have said above that the use of'We' issolely to show His Pride andDignity.Do they not see that the Queen uses thepronoun We inher addressto the nation ChristmasDay!The same ' whichuses 'We' has rejectedanypartnership to . ~ b y saying, "Surely those disbelieve who say Alldh ~ is the third o/three. "The

' declares the unity ofGod saying, " : is Alldh, the n ! Alldh'the eternal besought / begotteth nor was begotten.And there is comparable unto Him. "13The answer is very clear. the Almighty l l . ~ safeguardour andkeep ussteadfast upon the straightpath. n . "The most beautiful stories... "The indication is either towards thewhole Qur'an, as the u r ' f consists of

1 3 S G a h Ikhlaas10

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stories ofthe previous nations to take heed ftom, towards the story ofYusuf'~ \ , because it is ful1 ofwisdom and knowledge.1t consists oftales ofkings"slaves and scholars ofthe time, the evil plots ofwomen, being patient in the : ofhardships put u enemies, forgiving them when they under command, and other benefiting factors ofthe Sfuah.Ataa rahmatullahi alaihi says, "Whichever grieved person recites Sural.!Yusuj, he will ge t [ through "14SomeUlama say that this Surah is named the best of t i s because is other Sfuah in the l Qur' an, which consists ofso much wisdom and so a n lessons as this Sfuah. The final verse ofthis Sfuah verifies this, "Indeedthere is in their stories institution endured with understanding. "]5"V1 were ifth unaware.... "Hadhrat u l a n Idrees h a n d h a l w i rahmatullahi alaihi writes, " h e r e arethree sources knowing something: sense; listening tosomeone or reading book; seeing it with own eyes. " h e previous stories have connectionwith sense, as the events 0:[the past known through sense. TheNoble Prophet i3 diclnot hear these stories ftom historian. Ifsomeone says he heard the storiesfrom particular Jew Christian then he should make the identity ofthatperson known. The Noble Prophet i3was unlettered so it is impossible to saythat he have read those events in book. Furthermore, which books wereavailable to 100k through them and in which library were they to found?Those who object should bring forth names ofsuch libraries. With regards tothe third point, it is apparent that these events occurred 10ngbefore the the l Prophet f3, so he was not there to observe them. Now there is l possibility, and that is to know these evel1tsthrough external source,which is known in the Shari 'dh as Wahi. Allah through the angel Jibraeel

~ \ revealed the stories to him. Thus, his prophethood becomes evident the Miracle ofthe Qur' u1 comes to light.

1 4 1 1 f i z i 1 5 Q t u b i 120:9

~ 7 f h s ~ f ~ 2 a s a s _ U t h m a i rahmatullahi alaihi says in his commentary, " h r o u g h the


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revelation sent down in the the Qur we relate to very f i . story in very beautiful style. were not aware this

as your people were q i t ignorant it to this time. "This story was found in the books ofhistory the Bible but in the form offiction. l Q ' fu1 hasdescribedthestoryin its form,anditsrelevantand usefulportions so impressivelynarratedt4at it not pointed out themistakes ofthe l ofthe Book and the storywriters but also led towards significant gloriousconclusionsand principles.Right1y speaking,itopened new chapterofknowledge andresearch supplieddeep directionsunder its ref1ective description. Some of the most m p o r t a t facts lessons

summarisedbelow:1.The determination of l l f ~ cannot checked, delayed, put off

power, whenAllah ~ w i 1 1 s tobestowHis grace individual deprivehim ofthat blessing. the whole world c h a g e

ttlewi11 of 1 1 h b y its co11ected efforts.2 .. and perseverance is the key to the success ofthis world and the

s r i t ofthe other world.3. The result ofmalice and envy is but 10ss degradation.4. wisdom is very noble element. wisdom, overcomes difficulties makeshis lifesuccessfu1 inbothworlds.5. Moralvirtue and piety makes h b l in the eyes ofthe enemies

malevolent l , though it after 10ng . These and otherinnumerab secrets facts described inthis,themostbeautifulofstories.Commentatorshavedescribed several traditions abouttheoriginof itsrevelation.

substanceof these traditionsis that the Jews questioned the P r o p h e t ~ , through the Idolaters, about the settlement ofthe BaniIsraeel in Egypt. They asked how they sett1ed in Egypt (that they had to [

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originallybelonged to the country ofShaam. The Muslims have also probably curious to know the real story full offacts and insights. Moreover, th.eevents and incidents, which were elaborated in the Surah, had parallel withthose u i g in the times ofthe Holy r o p h e t ~ . The revelation was assuch, great source of and consolat ion to the Holy Prophet tllleother side it was great lesson to the eyes ofthe people, wh.ohad at last compelled the Holy Prophet to vacate his native land, but failed intheirplans to bring about the downfall ofthe Holy r o p h e t ~ . The Jews, whosequestions were characterised malicious test to disprove his , got satisfactory answer to their query but still resisted from believing in hisProphethood. However, the main cause ofthe settlement ofBani Israeel inEgypt is the story ofHadhrat u s u f ~ \ . Generations ofBani Israeel spreadthere till Hadhrat Musa \ rose and emancipated them from the slavery ofPharaoh and the Qibtees."

Verse 4

When Yusufsaid to hisfa.tller, 110 ! 1 saJi' ill dream elevenstars and tl,e sun and , 1 SaJV tl,em p,'ostratillg before "

]

Y u s l 1 f ~ \ w a s the son ofYaqub \ as is stated aH{blitll : " . ( ; son / 0 1 1 SOl1 / 1 1 0 .'1011 . { 1 1 0

is, ] SO/l o/Yaqub o/lsll(/(] o{l!mlllim. .. Hii(/itll in the Sal1ill says: " ; ~ ) I , ,vas l 1 s t i d , " 1 I istllc 1 1 0 / / / ? " l i d , " J10blcst ( ~ { p c o p / c is 11110 is best;11 ! . .. 1 1 said, "We 110t {/sk / l l t tllis. .. exclail11cd, " 1 I 1 1 [ / , l10blest ~ I ' p c o p / c is Y I I S 1 ~ f Pmp/lct ( ~ { A I I { i l l :!i.."-: .'1011 ( ~ { { / P o p l l e t / 1111(//, ! ~ ~ . ; 8011 ( ~ r a P/,oplleto.f"AII{l/1 :f.: 8011 ( ! f ' l / i / l I l 1 l 1 / l . .. 1 1 said, " ~ V e

13

~ 7 1 h s a n ~ f - Q a s a s _do not ask about this. " questioned, " ask about the mines


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Arabs. " (I.e.just astheminesthrow outgold, silver,copper steel, etc.theArabs ofdifferent types.)Theyreplied in the affinnative. said, who was the best people during Jahiliyyah is the best Islam, if he

attains the understanding religion. "'16There two opinionswith regardsto the Yusuf:

It is Hebrew , i.e. 2. It is

has narrated from H a s a n A I - q t ' , "Asa/literally means grie/at its highest level, whereas ] means slave. Both meanings prevailedin Yusu/thus he was named Yusuf "17Yusuf8"f1 was the most handsome child ofYaqub Although his elevenbrothers were also very handsome, Yusuf s beauty was outstanding. InSahih Bukhari we read, the night / 1passed Yusuf 1realisedthat he was given halfaportion o/the beauty o/mankind. "18'Nhen he saw the dream he was seventeen years old. His father 10ved him sornuch that he couldn't bear his separation and for this reason when he wasseparatedhe cried somuch thathe blind.

( ~ a d h i Sayyid Sulaiman Mansoorpuri writes, stayed in the well for threedays, thenhe servedtherulerofEgypt forsixyears,and thenspentsevenyearsinjail.At the age ofthirty he the govemor ofEgypt. was reunited\vith his parents at forty and departed from this world at 110. His coffin wasburiedin Egypt. made wil1 thatwhenBani IsraeelleaveEgypttheyshouldtak:e hiscoffmwiththemandburyhimnear ~ a i t u l Maqdis. 'Nhen Musa ~ \ l e f t EgyptwithBaniIsraeel, it impossible for thecaravanto proceed. Musa

rememberedthewill f Y u s u f ~ ~ so he dug thecoffmout andtook it with16Bukhari 3104, Muslim 4383, Abu Dawud 4229, Musnad Ahmad 7183,Muwatta Malik 1573 - Ibn Kathir17Khiizin18Muslim 234, Musnad Ahmad ]2047

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alongwithhis ancestors."1 saw eleven stars, the sun and the ... "

h a z i n says, Y u s u f ~ ' saw that the starsdescendedfIom the sky alongwiththe sun and the and prostrated before him. saw this dream Fridaynight (thenight precedingFriday),whichwas alsoLailatul Qadr. Theinterpretation was that the l starswere his l brothers who were to source of guidance like the stars, the sun his father and the hismother accordingto theopinion ofQatada."Suddi says that the is his aunt becausehis mother Raheel (Rachel)had died.(1t is the customto fathers secondwifeasmotherespecia11y whensheis themother's sister.)"1saw them prostrating be/ore ... "

h a z i n saysthiscouldhavetwomeanings:1) prostrating, it ismeantthattheywould underhis rule. ( h i s happenedwhen they settleddown in Egypt andYusuf ~ \ was its ruler.)2) The literalmeaning i.e. puttingthe forehead earth also taken intoaccount, because in those times it was form of g g . Our Shari 'lih hasnow forbiddenthis.In Sunan Ibn Majah we read: 'When Muaz retumedfIom Syria,he prostratedbefore the l Prophet The Prophet ~ exclaimed, " Muaz! What isthis? " replied, "When 1went Syria 1saw the Christians prostrating : their religious leaders and their generals. So 1 thought myselfthat we should do the same . " Prophet of i h ~ said, " ) not d'othis! If1were order someone prostrate in/ront / n n other thanAlllih, 1would order the wife prostrate be/ore her husband (due therights he has over her). who holds soul! woman cannot/uljillthe rights / her Lord (Alllih) until she has /uljilled the rights / herhusband. " '19

In Mishkat we read the authority Ahmad rahmatullahi alaihi,

71hsan 71f-2asas _Aishah radiyaZZahu anha says, "The Prophet ~ was seated between the


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Muhajireen and Ansaar, when l forward and prostrated beforethe P r o p h e t ~ . The Sahabah t$.said, " Prophet i h ! Even the animaZsand the trees prostrate be/ore , have more rights over us andthere/ore we shouZdprostrate : . " replied, "Worship your Lordand respectyour brother" (i.e.he called himselftheir brother due to humblenessand in order to draw their attention to the fact that he was human being whowas not worthy ofworship). Then he used similar words to those mentioned inthe Hildith.20In Dawud we find the same request from Qays Ibn Sa'ad to which theProphet ii!J!; said, "If were to pass grave, wouZd prostrate toit?" said, " . "The Prophet replied, " don '! (prostrate beforemewhile alive and inffont ofyou). "21Teebi explains, "Prostration is the right %nZy who is eternaZ, who isaZiveand does die, and to who sovereignty there is end. " In otherwords the Prophet $ said, " might bow down be/ore due to respectIvhiZe in [ , when 1go beneath the soiZ wouZddislike,doing the same to " It concludes that would prostrate before:someonewho is alive and that is l l , so should prostate before . " Shah Abdul Ghani rahmatuZZahi aZaihi writes inthe commentary ofIbn Majah,"Prostrating be/ore someone or something worship is Ku(r andprostrating/orgreeting is aZthough regarded as Ku/r, nevertheZess it isHaram, because the Prophet i$/orbade the Sahabah /rom doing so. "()adhi Sulaiman rahmatuZZahi aZaihiwrites, "Yusuf dream is amazing(jue to three reasons:1) Seeing l stars with the existence ofthe Sun is amazing because the

19Ibn Majah 184320Musnad Ahmad 2333121Abu Dawud 182822Mishkat 282

16

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together.2) What is the reason behind seeingjust l among thousands?3) saw them prostrating which is also astonishing, as stars prostatebefore anything.These the reasons whyYusuf ~ \ related the dream to his beloved father.

Verse 5

said, dear son! Do not relate your vision to your brothers,lest they devise secretly plot against Indeed Satan is to

openfoe. "Allama Uthmani writes, ' a d h r a t aqub \ s a i d to Yusuf;%\ " notdisclosethis dream to your brothers. The Satan is always lying in ambush , he instigate your brothers against through insinuation, becausethe interpretation the dream is too clear. "It was not difficu1t thing for the brothers o f Y u s u f ~ \ to understand thlemeaning ofthe dream. ' were the sons of great Prophet and therefore

aqub ;%\' s apprehension was not wrong. Perhaps might also feltbeforehand that the stepbrothers f Y u s u f ~ ' were jealous ofYusufbecause ofthe attention and their father reserved for him. So Hadhra t aqub \ thought that ifhis brothers heard the dream, they would surely do s m t h i g a n n f u l to Yusuf;%\and thus degrade themselves aridmake their end i s a s t r o ; .

Satan would his active role in this drama because the belonged to less than Prophet and his family. This was the reason whyYaqub \ forbade Yusuf;%\todisclose his vision before his stepbrothers. Asfor his real brother Binyamin, although there was fear thathe would

17

! 7 I s !7If-2asas _Yusuf,itwasvery1ik:e1y thatBinyaminmightdisc10se itbeforeother 1 , ashewas youngerthanYusuf ~ ~ andthusthenewsmightreachtheearsof


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the stepbrothers. 23Ru ' 1iterallymeans dream. Dreamsareofthree types:1) Hadithun Nafs: The conversation ofthe heart. When engageshimse1fin taskthroughout theday,he seethatinhis dreamsatnighte.g.

personin shallseehisbe10ved whoisengrossed inthe e1ectionsees the assembly halls, students worried about exams sees re1atedscenes, etc.2) Adhgaathu m : Disturbing , Dreams seenthroughthe instigationofShaytaan. These are s e t i m s teni.:fying, sometimesworrying andsometimesp1easing; wetdreamsa1so underthiscategory.These two types do not ho1d interpretation. person affected satanicattacks shou1d recite Aayatul Kursi before retiring to bed. In Hiidith inSahih Bukhari the Prophet has said thatifyou reciteAayatul Kursi beforeretiringto bed, Allah wi11 commandan ange1 to stand yourbedside and

Satan wi11 to to The ange1 stays there unti1 wakeup.3) Ru 'ya-e-Salih: Just and pious dreams. Dreams that free from se1f-indu1gence andsatanicattacks.TheUlamasaythatthisis sortofspiritua1 sighting. When personsleepsandhis extema1 senses are out offunction, the spirit observes and 1istens to thematters ofthe n s wor1d. Thespirit sometimes1istens tothesayings of 1 1 , His ange1s, sometimesitseesorigina1 fonns ofwor1d1y thingsandsometimestheiridenticallsimi1ar appearances whichindicate towards the future events e.g.Yusuf&;!ll's dreamof 1 stars, the sun and the bowing before himwhich indicates future events. These are the true dreams and they requireinterpretations fromanexpertinthisfie1d. IntheHiidith, thesedreamsaresaidto the forty-sixth partofProphethood. MeaningthattheProphetswerefirstbestowedwith truedreamsandthen with Prophethood.

23Uthmani 1043:218

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Since theProphets are:ftee :ftom se1f-deceit aswell as :ftom the instigationsofSatan, their dreams a1so Wahi. Satan never overpower them; whatevertheydreamis reve1ation :ftom i h . Ibrahim ~ \ dreamtthathe wass1aughtering Ismai1, his on1y son atthetime,andhe actedaccording1y.The Awliya not ' and thus their dreams cannot regarded asWahi.Their dreamsareca11ed ilhaam.Thedreamsof saintwi11 r d i g to his virtues and piety i.e. the more piety, the more truthfu1 his dreams. Theaverage Mus1im'sdreamsaresometimestrueand sometimesfa1se.Note. Sometimes afasiq or even kafir a1so sees true dreams. Like in story, the ru1er ofEgypt, kafir, saw sevencows and seven greenearsof and it was interpreted Y u s u f ~ \ . Note.Some denythe conceptofdreams.Theirmain argumentisthatduringthe s1eep or stateofunconsciousness the sensesof human i g

out offunctionthus they seenor hearnor anything. ask, 'Did these neversee dreamduringtheir1ifetime?'Certain1y, theymust havedreamtsomethingatsomestage.Our answerto theirobjection is that the sensesaremere1y creationof l l ~ . is ofshowingus somethingwithoutthe aidofthe senses.Thedefinitionofdreamsaccording toImamNawawiandImamMazriis, " i l i ~ createswithin the heart6f s1eeper some observationsin the samemanneras creates within the heart ofthe awake. do whatever wishes,s1eep norbeingawakecan stopHim :ftom fulfilling His desire."24

Ta'beerEvery 1ayman cannot conduct an interpretationbfdreams. It needs detai1edstudyof therulesofinterpretation. One shouldknow fully thelanguageinwhichthe dream was seen, he should know the Qur' an and Sunnah, he should ha'v'ein mind the interpretationsgiven the Prophet and thepious followers

24Marit\11 QlIr'an Khandhalwi, Khazin19

: ; s 7lf-2asas _a:mong theUmmah. Otherwise"si11ymistakes wi11 take l and n t r p r t t i s "ri11 i t . person t d his dream to the Prophet . u


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Siddique ~ r e q u e s t e d permission and gave the interpretation. The Prophet said, got some it right, and /al tered in some. "

Muhammad Ibn Sireen, who is the Imam of interpretation, was conftonted who said, "1dreamt myseZjgiving Adhaan, " said, shall

blessed with journey hajj. " Another person and related thesame dream. said, " : that shall engaged in robbery. "Hiss1:udentswere amazed at the different interpretations of dream. said,

" first person looked religious, and 1took interpretation/rom the verse,, .'And call unto mankind hajj. '2S The other person was different

and 1 took the interpretation the verse, ' herald called , are thieves. "2 6 His interpretation proved to true.

u Musa t s , "The Prophet said, "1saw in dream that 1 migrating Makkah to town palm trees. thought wasd w n towards Yamamah or Hajar, then it turned out to Yathrib earlier o/Madinah) and1 dreamt that 1shook sword and it

the centre, this was the tragedy that be/ell the Muslims in thebattle Uhud. Then 1saw that 1shook it more and it returned to thebest o//orms, and this was the conquest o/Makkah and the unity o/Muslimswhich i h generated "27

u Hurairah narrates that the Prophet said, "While 1was sleeping, thetreasures the earth were brought be/ore then two golden bangleswere fists. They burden /or 1 was ordered to blowthem, 1 blew and they disappeared. 1 took the interpretation that they arethe two impostors surrounding AswadAnasi o/Sana alld Musaylama

Yamamah. "28

2SSGrah Hajj 2726SGrah Yusuf' 7027Bukhari 6514/6519, Muslim 4217, lbn Majah 391]28Bukhari 6513, Muslim 4218, Tirmizi 2216, Musnad Ahmad 7901

20

___________________ 7 a f s e e / r5uraliYusl1Note. Ibn Umar t s , i.'1 [ the greate.'1t/orgerie.'1 that



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.'1how.'1 hi.'1 eye.'1 what they have not . " (I.e. says that I saw such andsuch dream when he has not seen it in reality. It is regarded as the greatest lie,because it is lying i l i ~ that Allah showed such and such drearnwhereas Allah n e v e r d i d . ? 9 Note. Saeed :fi."Qffi the Prophet $ , " : correct are tho.'1e in the early the orning. " (Since the body hascompleted its rest, the stomach is empty and therefore there is less possibility of

dream caused the filling ofthe intestines. Also, this is the time ofdescentofthe angels and the time of ofduas.)30

"lndeed Satan i.'1 to n [ . "Another verse in Surah Faatir says, "Verily, Satan i.'1 to .'10treat . only hi.'1 that they might the o/the blazingfire. "31His with started when he was ordered to prostrate before d ~ \ and he rejected, objecting in very jealous manner saying, "1 n created [ fire and he clay. Andfire i.'1 to clay. So the

: not be/ore the in/erior. " then expelled fromJannah (paradise) and he vowed, " thypower Il .'1hall lead them . "32 -

also said, "Surely 1 ] ! take appointedportion [ thy . And .'1urely 1will mi.'1lead them, and .'1urely 1will create inthem, and .'1urely 1will them to .'1lit the ear.'1 ofthe cattle, ami.'1urely 1will command them and they will change Alldh '.'1 creation (de/acethe nature). " (Allah says) "And w/lO.'1oever choo.'1e.'1 "satan /o r /riendin.'1tead Alldh ha.'1 .'1urely .'1uffered lo.'1.'1 that i.'1 manife.'1t. Satan promi.'1esthem and create.'1 in them /al.'1e hope.'1, but Satan .'1 promi.'1e.'1 are nothing

29Bukllari30Til'mizi 2200, Musnad Allmad 1081 Darami 205331 u l l Fatll 6

3 2 S u l l Siid 82

::71/isan 7lf..2asas _ deception. "33


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Verse 6

And thus does your Lord choose and teach the reality 0/ .events and complete His u n and the /amily 0/Yaqub, just as completed them your two /athers, Ibrahim

and Ishaq , verily your Lord is knowing, wise.Tafseer Majidi comments, " as thou hast seen in thy dream, thy LordI1Jill choose thee His apostleship, and as [ gifi will teachthee the interpretation discourses, and will/ulfill His thehouse o/Yaqub. "

" ..."The Sufeessaythat there two typesofpeople amongthoseassociatedwith

i h . 1. Those who chosen i h . 2. Those who draw themse1vesloserto i l i and attainHisp1easure. i l i says, i h chooses/o r Himself

l1/hom wills, and guides unto Himselfwho turns (to ) . "3 4Prophets definitelyfromthe first category,asprophethood

achieved abundancein worshipor otherway. Nevertheless, among theProphetsof J h , some who seem to distinguished in this respect,forexample, ProphetMuhammad is sobelovedto i l i , that i l i hasnever addressed him his . We study the Qur' and realise that

33Surah Nisa ] 18-12034Surall Shu'ra ] 322

___________________ 7afseer01 5 S l l I someoccasions l l a h addresses him withthe words Muzzammil' someoccasions says Muddathir' 'Ya-ayyuhan-nablye' ' - u h



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rasool'.In the sameway l l has shown this to Musa \ and Ibrahirn&;LWhenwereadthe verse, weunderstand thatYusuf ~ \ isa1so amongthosewho speciallychosen l l . andmost be10ved to i h .

" teaches the reality ofevents. "wordsrea1ities ofevents verymeaningfu1. inc1ude the sharpness

and.a1ertness to solve themost comp1icatedmatters with ease.The abi1ity tosee events before their occurrence,and the interpretationsofdreams. ofthesequa1ities foundinYusuf&;\.

Y U S U f ~ i specia1ised in interpretationsofdreams. Some scholars saidthat is the founder of this science. From the Muslim Ummah ImarnMuhammadIbn Sireen, the greatscho1ar issaidto theImamofthis field.

"Complete his favours... "Arabicword Ni ' is1iterally usedforcircumstances in which persongainsp1easure. In the 1 ' thewordhasbeenusedfor intema1, extemal,religious andwor1d1yp1easures alike:

" hath loaded with His favours both without and within. "3 5" if would count the bounty i h cannot reckon "3 6" path those whom Thou hast favoured. "37" (Jesus) is nothing but servant Allah) whom we bestowed

favour. "3 8Takingtheseverses intoaccount we 1 thatthe [ s fulfilled Yusuf ~ \

of kindsandthebiggestfavouramongstthemis apost1eship.35SGrah Luqman 2036SGrah Ibrahim 3437SGrah Zukruf 5938SGrah Zukruf 59

23 71hsan 71f .2asas _

" lord is knowing wise. " endingthe versewiththesewordsthereis anindicationtowardsthereason


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forthe preference ofYusuf ~ \ i.e.since l 1 knows everythingandsince is themostwise, haschosen . l l says.in anotherverse: "AZZdh knowsbest with whom to place his message. " There is also an indication that theknowledgeandwisdomwhichYusuf ~ \ i s goingto receive isftom buttheA l I - n w i n g andWiseCreatorHimself.

Verse 7

"Verily in ] and his brethren there signs (0/Alllih 'ssovereignty) the seekers (o/truth)."Tafseer Uthmani comments, "Those who want to a r n lesson(reachsome

s u l t ) suchstories, for them are l signsof guidanceand lessonin story ofYusuf ~ \ andhis brethren.Hearing this story, mark of i g ~ t y

powerandGIOlYof l l inscribed inthehearts. Theproofofthetruthfulnessofthe Prophet ~ is obtainedin thathe hasdivulgedthehistoricalfactsso1horough1yand clearly, thoughhe is 'Ummi' andhas learnt ftom mortal.No explanationto this fact given except that Divine Revelation had1aughthim and informedhim about thehistorical detai1s ofthe past. For the

( ~ u r a i s h who had enquiredaboutthis storyat the incitementofthe Jews,thereis greatlessoninthatas thebrothersofYusuf ~ \ drovehim outofthehouse,plottedhismurderandexpulsion, anddegradedhim immensely. At last daythey to h i remorsefully andinutterdestitution. Allah ~ r a i s e d Yusufl\to the high ranks ofspiritual andmaterial wealth and glory, and he in retumtumed blind to thefaultsofhis brothersand forgavethemwith an lleart. SimilarlythebrethrenoftheHoly Prophet m a d e u n h o l y schemes against

, troubledhimmercilessly, attackedhis n n andprestigeand final1yc:ompelled him to hishome.Soontheday whenthe sunofhis gloryshone and after few years the historical day ofThe Victory 'Vvhen the l Prophet$ forgave his countrybrotherstheirpast faults.saying

24

__________________7afseer 01e5urdYusulthe same wordswhichHadhratYusuf:%!\ saidto his brethren.



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. .and his brethren .. "Yusufhad realbrother,Binyamin,andten halfbrothers. Thenamesare asfollows:1. Reuben, 2. Shamoon, 3. Laawi, 4. ahuda, 5. AsPkaar and 6. Z h 1 , these six are from the wife 'Leah'. 7. Jadd and 8. Aaashar, from slave girl'Zulfa'. 9.Naftali and10.Dan, ftom slavegirl 'Balha'.39As mentioned before, it must kept in mind thatYusuf:%!\'s brothers we[enot . Thereisneither Islamic narration nor Israeli story g a r d i g theirprophethood. This is theopinionofIbn , Ibn Kathir,Ibn TaymiyahandAllamalJthmanirahmatullahi alaihim.Some scholarsheld the opinionoftheir prop'hethood. Theirmain reasoning:isthrough the verse, HWe revealed I b r a h i and s a i l and Ishaq andYaqub and the tribes, etc. "The indication oftribes is thought to towarclsthe sons ofYaqub :%!\.

However, Ibn Kathir says that the said meaning is merely possibIeinterpretation. The other meaning which is much stronger is that since th.eProphetsofBani Israelwere from theprogenyofYaqub the indication 1IStowards those Prophets and not towards the sons of"Yaqub l l kno\\"sbest.Note: Y u s u f ~ \ h a d tenbrotherswhoplottedagainsthim andinthe end ' ~ \ was victorious. Similarly there were ten tribes ofQuraish who were themost activeinhurting beloved P r o p h e t ~ . Namely,1. a n Makhzoom,2. Adyy, 3. , 4. a n Asad, 5. Umayyah, 6. Saheem, 7. a n Hanifa, 8. Abd-ddar, 9. ' and 10. Nawfal.They embracedIslamin the . "

39 Qazi4 0 Q ~ z i . 4 5

D l h s 71f.2asas _Verse 8


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R'ecall, when they said, ~ ~ S r e l y Y s f and his brother (Binyamin) dearer to father than we, whereas we p o w e r f l than

they, and indeed father is in clear mistake. Tafseer Majidi relates the verses oftheBible, which are quite similar totJ:le Qur' verses.The Bible says, "Now IsraellovedJoseph than all his children, becausehe was the son his old age. " 41 /ather loved him above the rest his sons, both because the beauty his body and the virtues hismind,/or he excelled the rest in prudence. "42 " Joseph centered thelove his : " 43

l 1 Othmani writes, 'Badhrat aqub ;%\lovedYusuf;%\andhis rea1 brother,Binyamin very much because they were younger than their stepbrothers. Their

t h r had died so they required more and [ . Moreover, HadhratYaqub \ through divine revelation, had understood that the future ofYusuf~ l w a s high1yresplendent. Beside that, his extraordinary beauty ofhis andhis character attracted the attention ofHadhratYaqub His stepbrothers\vere dissatisfied with this behaviour. They thought that it was they who stoodtJ:le of d being powerful band and were the ofhis old age, whileYusuf ~ \ and Binyamin were chidren without expectations. With theseideas in mind they said that, " h e i r /ather was in great mistake (or manifest

) regarding that afJair, and he did not evaluate his profit and loss. " : Why did Yaqub;%j\ give preference to Y u s u f ~ \ and Binyamin

41Genesls (The First Book Of Moses) 37:3- Tafseer Majidi4 2 t i q u i t i s of the Jews: 11.2.1- Tafseer Majidi43The Book Of Jeremiah 246:7 - Tafseer Majidi

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___________________ ':7afseer / e5urdYusu/whereas it is l l h ' s clearorder that fathershou1d treathis childrenequally?



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We read in ] : Sahilbi to ourbelovedProphet ~ andrequestedhim to thewitnessof gi:ft, whichhe wantedto give to his sonNu'man. ' Prophet enquired, have other children? " replied, "Yes. "The Prophet ~ enquired, " have given s.imilar gift to all them?" said, "No. "The Prophet ~ said, " get else to yourwitness. Does it not pleaseyou that they equal to obedience?"

said; " / " . The Prophet ~ said, " do not do this. "Answer: It quite clear that being Prophet, Hadhrat Yaqub \ must havetreated them equally with regards to worldJy affairs e.g. food, clothing sustenance,etc.But thematter is beyond ones control.The heart is notin s control;it attachedor attractedtowards childmore thantheother.Therewill questioningregardingthis. willonly questionedifhe acts accordingly in outward matters preferring to the other. Holy Prophet had nine wives at time. would treat them equally his love for some ofthem was more than the others. This is why he s h : : d thingsequa11y, yethe wouldsupplicate in thefollowing words, All{ih! h i s is sharing what is in control, so do not reckon what isbeyond control. "i.e. the loveof theheart. It is the case with children.Note: It is permissible to give more attentionto child, ifthere are specialreasons for that e.g. he or she is disabled, or poorer than others or he or she isengagedin studyingandneeds morehelp.Inthesecases is allowedto more attentionto thatparticularchild.

Verse 9\:; ~ J ~ I J;tJ ~ : , . ; . ~ \ JI ~ ~ \ ) \

J : ~ : I . : ~ I \- C:j o.k; ...." ' Y - ~ J \/ 'u/(Olle said) " Yusufor cast him away to some land, your fatlrer's

: 7 I . h s .71f..2asas _favour will then free for and will thereafter m good

fellows. "


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' f i e ofmalicewasbumingin theirhearts. At last,theycounse11ed thatin the ofYusuf ~ \ itwasnotpossibletodrawthe specialattentionoftheir

j t h , so Yusuf ~ \ should finished. Eitherthey should cast awayin some distantland wherehe couldhave retum.WhenYusuf~ \ would away , natura11y they wi11 entitled to the

oftheir father. i n a m i n veryprobablywas not significant intheireyes.His position, they might have thought,was supplementaryto u s u f ~ ' Afterwards,theythought,theywouldrepent of theirsinsand pardonedand

pious

Some commentators have said that, " thereafter m goodfellows, "meansthatafterremoving u s u f ~ , theirway, theiraffairswou1d setright, asthecountenanceoftheirfatherwould change them,beingdisappointed.

i n Y u s u f ~ \

They said the above due to jealousy. How damaging is this bad habit? See\ ~ h a t jealousy has done to the householdof greatProphetof 1 1 . Hurtingthe person in never satisfy n except thejealous person.This is why ~ said, "1 please all persons except

thejealousone. nothing please except the destructionofthefavours or bountiesfrom the towards whom hefeelsjealous .. "

1 1 . ~ h a s especia11y taughtus to seekrefuge thejealousyofthejea1ous.\1V read in Surah Falaq: " (we seek refuge) from the evil ofthejealous...,vhen he shows jealousy. "

' ' will thereafter m goodfellows. "Shaytaan is greatest and the greatest traitor. he casts in their

i d s the thought ofcommitting major sin thepossibility ofbecomingvirtuousafterwardsthroughrepentance.. is question regarding the forgiveness of . ~ buttwothingsshould

28

___________________ 7afseer / e5urahyusu/ in mind. First the sin ofkilling is major sin, the Qur'an statesthat

killing Mu'min is majorsinleading toetemal punishment inhell. TheHiidithwww.islamicbulletin.com


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alsostatesthat aftershirk,murderis the gravestsin.Secondly, repentance is originally from sins which committed throughforgetfulness, beingunmindful andunaware ofthe ofthe sin.TheHoly Qur'an says, "Forgiveness is only incumbent Alliih towards thosewho do evil ignorance (and) then turn quickly ( repentance) to l l l . These are they towards whom Alliih relenteth. Alliih is Ever - , All- Wise "44.Therearetwo conditionsof acceptingrepentance mentionedhere:1) 'Do an ill deed in ignorance' - through evil desires and knowing thegravepunishment forthatparticular sin.2) 'Repent quickly' - ifrepentance is not dbnequickly enoughit could haveharsheffects that person. Furthermore, it is not 'min's habitto commitsinsin thehopeof forgiveness. Therefore, the thoughtofkil1ing Yusuf ~ \ ! thenrepenting afterwards isverymisleading. l l l safeguardus f r the evilthoughtsput in ourminds the accursed Shaytaan, and he makeus awareofthe eviltricksofShaytaanand hesafeguard us from fal1ing intohis traps. Ameen.

Verse 10

" speaker [ among them said 'Do not kill ] but, if must doing, then j1ing into t/le bottom pit; some travellet'

pick "The speakerwas Juda ahuda)who saidthat kil1ing was severething

44SGrah Nisa 17

~ 7 1 h s ~ f - 2 a s a s _they cou1d theirobjectwithoutit.Ifthey wanttoremove fromthat 1 it was advisablethattheycast insomeunknownwe11, farawayfromtheir own habitat. has quoted some 1inguiststhat 'Gayabat


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Jabb 'i s acabin made in thewa11 ofa we11just the surfaceofthewater. short, they dec1ined to bear the sinof intentiona1 murder. In that case some

passing or someonetemporari1y residingtheremight takehim outofthewe11 andthus theirhandswou1d innocentofbloodshed; thesnakesha11die and the stickwi11 not break.

Verse 11

They said; " father! Why is it that do not r s t with Y s f , whereas we indeed his sincere well-wishers?"

Having formedthep10t, thebrothersproceededand put it into execution.The indicates that they had a1so made such requests before, but HadhratYaqub \ was not satisfiedand refusedto 1etYusuf go with them.

Verse 12

"Send him with tomorrow that he re/resh himself (with r i t s ) and play. Lo! We shall take good / . "

1 1 L t h m a n i writes, ' h e y made possible pretensions inpersuading theirfatherto send u s u f ~ \ withthem to their.pastures. They saidthat u s u f ~ \ wou1d dull at home, and his hea1th wou1d spoi1ed ifhe was notpermitted totheoutskirtsforrunning, p1aying andenjoyingfree1y inthe c1imateofjung1es. In the forestatmosphere, u s u f ~ \ wou1d free1y and eatjungle u i t s andwou1d ha1e andhearty.1tis said thatgeneraJ1y theirgames

30

___________________ 7afseer / r:5uraliYusu/and enjoyments in the jungles were archery and racing.



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has said playing within limits is source ofpleasure and exercisefor children, and the brothers made vehement requests and promised protection. Thus Hadhrat Yaqub \ was forced to send Yusufwith them.Commentators have written that they had also enticed U S l l f " ~ \ separately1:0recreation and outing.

Verse 13

said, "Verily it grieves that should take away and 1[ lest wolf eat him while u are heedless 0/him. "

Hadhrat a q u b ~ ' said to them that the very idea ofhis separation Yusufgrieved him. Besides, Yusufwas and the fear of carnivore beast likewolfwas painful.1t is said thatwolves were e q u e n t 1 y found.in thatjungle.45 l a n Abdul Majid Daryabadi rabmatuJ1ahi alaihi writes, "Though nOlNcomparatively rare, in ancient Palestine, wolves were amongst the mostprominent wild animals. "Mufti Shafi sahib states, " aqub ~ \ had seen dream that he himsel fwas mountain and u s u f ~ 1 was in the valley. Suddenly ten wolves surroundedYusufand tried to attack him. n of the wolves defended Yusufand savedhim. ThereafterYusufdisappeared into the Earth - the interpretation to

thatthe ten wolves were theten brothers and the wolfthat defended hirn4was Yahuda the eldest brother, and being thrown in the well was thedisappearance."

45Utlll11U 11 i 1049:231

: ; 7 J . l i s : ; 7 j f ~ 2 a s a s _ Abbashas saidthat due to thedream, aqub ~ \ fearedfrom his sons,butdidnot disclose the fu11 .


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aqub ~ ' h a d his fears, buthowcouldheput themoff theirintentions? If they",rere drivento hostilitythey causehimharm. mustdealwith hissonswisely andcautiously. pleadedthathe was anold a n anddue to hisimmense 1 0 forYusufhe wouldsurelymisshim and sadwithouthim..Andafter Yusuf ~ \ was sma11 ofless thantenyears. wasnotofana.ge to with them. Theywould busy in their gamewhile wolf might

and attackYusuf In sayingthis, aqub ~ \ unwi11ingly gavethem l and theyused the same . In otherwords thatwhichwas to happenreflected inhis heartbeforehand. l a n Idrees h a n d h a 1 w i writes, "Sincethehearts ofthe Prophetsaresound,

sme11 the fa1sehood fromwhatisbeingsaidtothem.TheHlidith says,' is said with the contentment the heart whereas lies hold thedoubt. "Upon hearingtheirrequest; aqub ~ \ instant1y realisedthejealousy

wickednessoftheirplot.The Sufisderivefromherethat Taqdeeris, after 1 1 , victoriousover Tadbeer.The strong feelingofYaqub \ andboth his excuseswere to stop theseparationofYusuf;%\. aqub ;%\ was compe11ed to letYusuf \ go against

his wishes. The Sufis say, "What value does the will servant hold inrelation to the will the Lord. "

Verse 14

They said, "I[tlle wolfwere to devour him despite numbers,then surely we the losers. "

Theysaid,"How is itpossiblethatin thepresence of such powerful band likeU:S, wolf devour our young brother?" It means we are nothing and we

32

___________________7afseer 01e5uzoaliYusu/have 10st everythingofour characteras strong and powerfu1 group. 46



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Yaqub \ hadmentionedtworeasonsfornot 1etting Yusuf \ go with them:1) His [ for Y u s u f ~ \ w a s such that he wou1d to bear theseparation.2) had fearthat somewo1f eathim. The brothersrebuttedthe l objection but not the first, that was the cause oftheir [ .

Verse 15

~ J\ Jc: ~ \ ': ~ ~ . ~ . j \ \F\ J ~ \ ~ ~ \ : l ~

-( J.J. '" '" J ... -: :" J ~ " " wJ/ J / .;1.\ U ~ ; ) , .J> J \...L/b , .J>fl; "1 6" ._\ .u\, / \. \. "'... ; \ ; '",'"

50 when t/ley did take m away and they agreed to throw himdown to t/le bottom o/the well; And we hinted to , " shall

s r e l y tell them t1lis their affair while they perceive "Commentators have re1ated heart rending and poignant stories from the timewhen Yusuf ~ \ andhis brotherswent outof sight fromHadhrat aqub \ to the moment when they casthim into the well. God knows tovvhat extentthey arecorrect. The Qur'an, fromtheviewpointofits w n aim,does notattach much importance to such sentimenta1 detai1s, as they do not serve sublimemotive exceptemotiona1 presentationto excitethehuman passion ofthe reader. The excitement ofhuman passions the princip1e theme ofdramasandnove1s, butitiscertain1y notthe i n themeof thedivinebook.The\vor1d1y storieswritten thewor1d1ywritersgenerally exciteand ] to passionate 1amentation. But the Q ' aims at the creation ofthatsensitivity andtender-heartedness in theheartofthe audience andreaders whosesource are Iman (be1ief) and Irfan (recognition of the Lord). m m sensitiveness, whichis found in thebe1ievers andtheunbe1ievers and intheanima1s, is not the genera1 1 ofthe Qur' anun1ike common oratorsand writers.

46Uthmani 1049:2.33

~ 7 I l i s ~ J : - 2 a s a s _

in this story the Qur'an has described,omitting the middle events,the 1ast thing, that the o f Y u s u f ~ \ , with all possible pretexts, took


54/54

away Y u s u f ~ \ fromtheirfatheranddecided tothrowhiminthewellaccordingto their prearranged 1 . At the time God had hinted to Yusufwithout theothers being concious ofthis, not to worry; dayhe wou1d tell them ofalltheir activities and treatment, and that he would of such high rank at thattime thathis brothersWOlJJdnotknow him, due to the 1apse oftime itwou1d

difficu1t for them torecognisehim.How this divinehint or indicat

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