Subject: Thirty three Lessons from Sûrah Yûsuf Sat Sep 17, 2011 2:26 am
Thirty three Lessons from Sûrah Yûsuf
By: 'Abdur-Rahmân ibn Nâsir as-Sa'dî
Translated by Yahya Adel Ibrahîm
As-Shaykh Abdurahmân Ibn Nâsir As-Sa'dî states in his tafsîr:
"Taysîr Al-Karîm Ar-Rahmân" (pg. 408 - 412)
Regarding the last ayah of sûrah Yûsuf wherein Allâh subhânahu wa ta â'la says,
"Indeed in their stories, there is a lesson for men of understanding:"
This story is from the best of stories because of what it relates from the varying phases of life; from trial to tribulation, from being tested to being blessed, from humiliation to grandeur, from slavery to kingship, from division to unity, from grief to joy, from superfluity to famine, from famine to glut, from hardship to ease, and from denial to affirmation. So blessed be the One who revealed it in the best manner possible.
From amongst the lessons derived from this sûrah are:
1. The knowledge of interpreting dreams is a very important branch of knowledge that Allâh gives to whom he pleases from His servants. And most of them (dreams) are based on symbols that are ambiguous in meaning and in description. For indeed the significance of the sun, the moon and eleven stars bowing to Yûsuf, is that these lights are the beauty of the sky, and from them emanates benefit. Likewise the prophets and the scholars are the beauty of this earth, and by them mankind is guided through darkness just as they do by the light of the stars, the sun and the moon.
Moreover, since the source of this light is his mother and father, hence it is very befitting that the moon and the sun symbolize his parents, for from them emanate the greatest light from which he and his brothers are off-springs. Thus, the sun, which is a feminine noun, symbolizes his mother and the moon, which is a masculine noun, symbolizes his father, and the stars symbolize his brothers.
2. The significance of the dream of his fellow prison mate who saw himself pressing wine, is that the one who does such work is usually the servant of someone else. Thus he interpreted it to mean that this prison mate would be a servant for the king, and this would guarantee his freedom from prison. Regarding the significance of the dream of the one who saw birds eating bread from the top of his head, Yûsuf interpreted this dream as a indication that he will be crucified because the skull protects the brains and once a person is crucified and left in the open, the brains will become exposed, thus the bird will eat it.
3. Therein are evidences of the truthfulness of the prophethood of Prophet Muhammad (sallallâhu 'alayhi wa sallam), for he narrated to his people this long story and he never read the previous books nor learned from any one.
4. One should distance oneself as much as possible from situations that can lead to an evil outcome. Also the permissibility of not disclosing what one fears might harm them based on the statement of Yaqûb to Yûsuf, "He (the father) said: "O my son! Relate not your vision to your brothers, lest they arrange a plot against you."
5. The permissibility of a person mentioning to someone else, as a means of sincere advice, a matter that is disliked based on the âyah, "Lest they arrange a plot against you."
6. The blessing that Allâh bestows upon the servant is not simply restricted to that particular individual, rather it is a blessing that encompasses him, his family and his friends. And whatever good is obtained is because of that person based on the statement of Allâh, "Thus will your Lord choose you and teach you the interpretation of dreams (and other things) and perfect His Favour on you and on the offspring of Ya'qûb (Jacob), as He perfected it on your fathers, Ibrahîm (Abraham) and Ishâq (Isâc) aforetime! Verily, your Lord is All-Knowing, All-Wise."
7. The importance of being cautious of the evil results of sins, because one sin often leads to many others. For the brothers of Yûsuf tried varying plots when they wanted to separate him from his father; they lied many times, they falsified the blood on the shirt, they came at night pretending to cry, and all of this is as a result of one sin, one thing leading to a next.
8. The matter that really counts in the life of the servant is the successful ending and not the deficient beginning. For the children of Yaqûb did what they did in the beginning which was a very reprehensible act, then their affair ended in sincere repentance, complete forgiveness from Yûsuf and their father, and du'â was made for them to be forgiven and have mercy upon.
9. Some evil are lesser then others and committing the least or lesser evil is always better. For when the brothers of Yûsuf agreed to kill him or throw him in the well, one of them said, "Kill not Yûsuf (Joseph), but if you must do something, throw him down to the bottom of a well." Thus his suggestion was better in comparison with those of his brothers (in spite of it still being an evil one) and because of this he lessened the greatness of the sin they committed.
10. There is no sin on a person that buys, sells, or uses anything that is considered as merchandise according to prevailing business practices. Nor is the one who is not aware how this merchandise was obtained guilty of any sin. For the brothers of Yûsuf sold him, which was a harâm, impermissible transaction, then he was found by a caravan of people who took him to Egypt and sold him there as a slave, and in spite of all this Allâh referred to him as "merchandise."
11. One should be careful to avoid being secluded with women whom may be a cause of fitnah, and one should also be cautious of the love for someone that may be harmful. For the wife of the king did what she did because of her infatuation with Yûsuf that lead her to try to seduce him, tell lies about him and cause him to be imprisoned for a long time.
12. The inclination that Yûsuf would have had for the woman, but resisted it for Allâh's sake is what actually brings him closer to Allâh. Because this type of inclination is from amongst the soul's evil suggestion and it is something that happens naturally to most of mankind. However, the love and fear of Allâh overpowered the call of fulfilling desires. Thus, he is from amongst those "who feared standing before his Lord, and restrained himself from impure evil desires, and lusts." And also from amongst the "seven whom Allah will shade in His Shade on the Day when there is no shade except His Shade: a man who is called by a woman of beauty and position [for illegal intercourse], but be says: `I fear Allâh."
13. Whenever îmân enters the heart and one makes his whole affair sincerely for Allâh sake, Allâh will indeed repel and defend one from all types of evil and vulgarity because of one's îmân and sincerity due to Allâh's statement, "Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our sincere slaves."
14. Whenever the servant sees a situation that might be one of fitnah or cause of sin, he should flee as far as possible from it to save himself from sin.
15. Yûsuf was beautiful both externally and internally. As for his external beauty, it made the king's wife did what she did, and it made the other women cut their hands while proclaiming, "How perfect is Allâh (or Allâh forbid)! No man is this! This is none other than a noble angel!" His internal beauty was because of his great chastity and self-restraint in spite the many enticement there were to commit sin. This is why the king's wife said, "I did seek to seduce him, but he refused."
16. When there is a atmosphere for sin, the servant should always return unto Allâh and distance himself from his own strength and power based on the statement of Yûsuf, “Unless You turn away their plot from me, I will feel inclined towards them and be one (of those who commit sin and deserve blame) of the ignorants.”
17. Knowledge and intelligence leads one who possesses it to do good acts and prevents him from evil. Ignorance on the other hand, calls the one who is ignorant to conform to his desires, even if it is harmful to him.
18. Just as the servant worships Allâh during times of ease, similarly he should also worship him during times of hardship. For Yûsuf (peace be upon him) was constantly calling to Allâh, thus when he entered the prison he continued to make da’wah. He called the two young men to at-tawhîd and he warned them against as-shirk. Hence, from his quick-wittedness he saw that they were responsive to his da’wah, whereby they said to him,
"We think you are one of the Muhsinun (doers of good)." So this was a golden opportunity for da’wah that he seized by calling them to Allâh before interpreting their dreams so his goal (of calling them to Islâm) would be more fruitful. Thus, firstly he made it clear to them that what they notice of him from his noble character and in-depth knowledge is all are sult belief in Allâh and singling him out for worship (tawhîd), and he abandoned the path of those who do not believe in Allâh and the last day. So he first gave them da’wah through his actions, then he gave them da’wah by his speech illustrating to them the corruption of shirk and the reality of at-tahwhîd.
19. The importance of priorities. For when he was asked by the two young men to interpret their dreams, they were other matters of importance that they were in greater need of knowing before their questions were to be answered. This is a sign of a teacher possessing great intelligence, and the ability to correctly guide and teach, for when Yûsuf was asked by the two young men about their dreams, he first called them to Allâh before interpreting their dreams.
20. It is not considered depending on others (instead of Allâh), if one happens to get into a difficult situation and one seeks the assistance of someone whom he thinks can alleviate his situation, for this person there is no blame on him if he does this. This is because it has always been the custom of people to seek each other assistance in such matters. Hence, Yûsuf said to the one whom he knew would be saved,
"Mention me to your lord (i.e. your king, so as to get me out of the prison)."
21. The one who teaches should always try to have complete sincerity when he teaches, and he should not use his position as a means to obtain wealth, status or personal benefit. Furthermore, he should not withhold from spreading knowledge or giving advice even if the one whom he taught or advised did not do what he (the teacher) requested. For indeed Yûsuf (peace be upon him) advised one of the young men to mention his situation to the king, but he forgot and did not mention him. However, when the time came when he was in need of him, he sent someone to get Yûsuf. In spite of this, Yûsuf did not chastise him for forgetting to mention his situation to the king, rather he gave him a complete answer to his question.
22. There is no blame on a person for defending himself against a false accusation. Rather this is something praiseworthy. As Yûsuf refused to leave the prison until his innocence was proven.
23. Dream interpretation is a branch of the Islamic sciences, and a person is rewarded for studying and teaching it. Dream interpretation also comes under category of giving fatâwa, for he said to the two young men, "Thus is the case judged concerning which you both did inquire." (tas'taftiyân - sought a fatwa) The king said, "Explain (aftûnî - give me a fatwa) of my dream", and the young man said to Yûsuf, "Explain to us (aftinâ - give us a fatwa) regarding (the dream) of seven fat cows." Thus, it is not permissible interpret dream except with (shari'ah) knowledge.
24. As long as a person is not pretentious or dishonest, he should not be criticized if one informs others about his praiseworthy qualities, if he intends by this to bring about a general benefit based on the statement of Yûsuf, "Set me over the storehouses of the land; I will indeed guard them with full knowledge." Likewise, leadership is not something that is blameworthy if the one who is in charge fulfils the rights of Allâh and the rights of His servants to the best of his ability.
25. Allâh is very generous to his servants by giving them the best of this life and the next. The means of achieving the best of the next life is by having îmân and taqwa. The servant should always ask Allâh for his rewards and bounties and he should not be disappointed whenever he sees the people enjoying the pleasures of this world whereby he is unable to partake. Rather he should ask Allâh for His great reward and bounties in the next life based on His statement, "And verily, the reward of the Hereafter is better for those who believe and used to fear Allâh and keep their duty to Him."
26. It is from the "sunnah" of the prophets to host guest and treat them honorably based on the statement of Yûsuf, "See you not that I give full measure, and that I am the best of the hosts?"
27. Having negative thoughts about someone is not something that is always prohibited if there are accompanying evidences to support this suspicion. For verily, Yaqûb said to his sons after they came to him claiming that a wolf ate Yûsuf, " Nay, but your ownselves have made up a tale."
And he said regarding their next brother,
"Can I entrust him to you except as I entrusted his brother (Yûsuf) to you aforetime?"
28. If one does not want another person to be aware of something one has or something one intends to do, one should use a subtle means of distraction that does not contain any lies. As Yûsuf did when he put the golden bowl into his brother's bag, and he then took the golden bowl out of his brother's bag leading them think that their brother is the one who stole it. After which he said, "Allâh forbid, that we should take anyone but him with whom we found our property." Notice he did not say, "We found our property with him", or "He stole our property." Rather, he made a general statement that can apply to this situation as well as others, and there is not wrong with what he did. For all he did was made them think that their brother stole the golden bowl, so that his youngest brother can remain with him, as was objective.
29. It is not permissible for a person to bear witness except to that which he has sure knowledge of. He acquires this knowledge either by witnessing it himself or by being informed by a trustworthy person based on the statement of the Yûsuf's brothers,
"We testify not except according to what we know."
30. The permissibility of informing others of the difficulties one is enduring, as long as this is not done in a manner that indicates one is annoyed with the decree of Allâh, for the brothers of Yûsuf complained, "O ruler of the land! A hard time has hit us and our family," and Yûsuf did not object to their statement.
31. The merits of tawqah and sabr (patience), for every good in this life and the next is as result of tawqah and sabr based on the statement of Allâh, "Allâh has indeed been gracious to us. Verily, he who fears Allâh and is patient, then surely, Allâh makes not the reward of the Muhsinûn (good-doers) to be lost."
32. The one whom Allâh has blessed after being in a state of poverty or distress should acknowledge the bounties of Allah upon him by constantly remembering his previous condition. Thus he would be able to thank Allâh every time he remembers his previous condition, as Yûsuf (peace be upon him) said, "He was indeed good to me, when He took me out of the prison, and brought you (all here) out of the bedouin-life, after Shaitan had sown enmity between me and my brothers." 33. The servant should always exalt Allâh for making him remain steadfast upon îmân by constantly doing those deeds that causes one's îmân to remain firm. Also one should always ask Allâh to have successful ending by perfecting His Favor upon one based on the du'â of Yûsuf (peace be upon him), "My Lord! You have indeed bestowed on me of the sovereignty, and taught me the interpretation of dreams; The Creator of the heavens and the earth! You are my Wali (Protector, Helper, Supporter, Guardian, etc.) in this world and in the Hereafter, cause me to die as a Muslim, and join me with the righteous."
This is by the will of Allâh, this is what He has made possible for me to mention regarding the benefits and lessons obtained from this blessed story, however for the one who contemplates, he is guaranteed to find other benefits from the sûrah than those mentioned. So we ask Allâh the Most High, to bless us with beneficial knowledge and actions that are acceptable to Him, indeed He is the Most Generous, the Most Gracious
In the Name of God, the Compassionate, the Merciful
[12:1] Alif lām rā’. Those are the verses of the Book that makes plain.
[12:2] We have revealed it as an Arabic Qur’ān, so that you might understand.
[12:3] We will relate to you the best of narratives in what We have revealed to you this Qur’ān, though prior to it you were of the heedless.
[12:4] When Joseph said to his father: ‘O my father I saw eleven planets and the sun and the moon, I saw them prostrating themselves before me’.
[12:5] He said, ‘O my son, do not relate your vision to your brothers, lest they plot against you some plot. Truly Satan is to man a manifest foe.
[12:6] Thus, will your Lord prefer you, and teach you the interpretation of events, and perfect His grace upon you and upon the House of Jacob as He perfected it formerly on your fathers Abraham and Isaac. Truly your Lord is Knower, Wise’.
[12:7] Verily in Joseph and his brethren are signs for those who inquire.
[12:8] When they said: ‘Surely Joseph and his brother are dearer to our father than we are, though we be a [hardy] band. Lo! our father is in plain aberration.
[12:9] Kill Joseph or cast him away into some land so that your father might be solely concerned with you, and that thereafter you might be a righteous folk’.
[12:10] One of them said, ‘Do not kill Joseph, but cast him into the bottom of a well so that some caravan might pick him up, if you are to do anything’.
[12:11] They said, ‘O father, what is wrong with you that you do not trust us with Joseph? We are indeed his well-wishers.
[12:12] Send him forth with us tomorrow to frolic and play. Surely we shall take good care of him’.
[12:13] He said, ‘Lo! It grieves me that you should go with him, and I fear lest the wolf devour him, while you are heedless of him’.
[12:14] They said, ‘Truly if the wolf were to devour him, when we are [so hardy] a band then we indeed are losers!’
[12:15] So when they went off with him, and agreed to put him into the bottom of the well. And We revealed to him: ‘Truly you shall inform them of this affair of theirs when they are unaware’.
[12:16] And they came to their father in the evening, weeping.
[12:17] They said, ‘O father, we went competing, and left Joseph by our things, and the wolf ate him. But you would never believe us, even though we speak the truth’.
[12:18] And they came with false blood on his shirt. He said: ‘Nay, but your souls have beguiled you into something. Yet comely patience! And God is the One Whose succour is sought in that [predicament] which you describe’.
[12:19] And there came a caravan, and they sent their water-drawer, and he let down his bucket. He said, ‘Good news!’ This is a young boy’, and they hid him, as [a piece of] merchandise. But God knew well what they were doing.
[12:20] Then they sold him for a very low price, a handful of dirhams; for they set small store by him.
[12:21] And he of Egypt who purchased him said to his wife, ‘Give him an honourable place. Maybe he will be useful to us, or we may adopt him as a son’. Thus, We established Joseph in the land that We might teach him the interpretation of events. God’s way [always] prevails, but most people do not know.
[12:22] And when he reached his prime We gave him [power of] judgement and knowledge. Thus, We reward those who are virtuous.
[12:23] And she, in whose house he was attempted to seduce him, and she closed the doors. And she said: ‘Come!’ ‘God forbid!’ he said. ‘Truly he is my lord, who has given me an honourable place. Truly, evildoers never prosper’.
[12:24] And she certainly desired him, and he would have desired her [too], had it not been that he saw the proof of his Lord. So it was that We might ward off from him evil and lewdness. Truly he was of Our devoted servants.
[12:25] And they raced to the door, and she tore his shirt from behind, whereupon they encountered her master at the door. She said, ‘What is to be the requital of him who intends evil against your folk, but that he should be imprisoned, or [suffer] a painful chastisement?’
[12:26] He said: ‘It was she who attempted to seduce me’. And a witness of her own folk testified: ‘If his shirt has been torn from the front, then she speaks the truth, and he is of the liars;
[12:27] but if his shirt has been torn from behind, then she has lied, and he is of the truthful’.
[12:28] So when he saw that his shirt was torn from behind, he said: ‘Indeed this is of the guile of you women. Verily your guile is great.
[12:29] O Joseph, ignore this; and you [O woman], ask forgiveness for your sin: surely you have been of the erring’.
[12:30] And some of the women in the city said, ‘The Court Officer’s wife has been seducing her boy. Indeed he has smitten her heart with love. Lo! we see her to be in plain aberration’.
[12:31] And when she heard of their machinations, she sent for them and prepared for them a repast. She then gave each one of them a knife and said: ‘Come out before them!’ And when they saw him, they were in awe of him and cut their hands, and they exclaimed: ‘God preserve us! This is no human being: this is but a noble angel!’
[12:32] She said, ‘This is he on whose account you blamed me. Indeed I did attempt to seduce him, but he withheld himself. Yet if he does not do what I bid him, he verily shall be imprisoned, and verily shall be of those brought low’.
[12:33] He said, ‘My Lord, prison is dearer to me than that to which they are urging me. And if You do not fend off their wiles from me, then I shall tend towards them and become of the ignorant.
[12:34] So his Lord answered him, and He fended off their wiles from him. Truly He is the Hearer, the Knower.
[12:35] Then it seemed [good] to them, after they had seen the signs that they should imprison him for a while.
[12:36] And there entered the prison with him two youths. One of them said: ‘I dreamed that I was pressing wine’. The other said: ‘I dreamed that I was carrying on my head bread whereof the birds were eating. Tell us its interpretation, for indeed we see you as being among the virtuous’.
[12:37] He said: ‘The food, with which you are provided, shall not come to you, but I shall tell you the interpretation thereof before it comes to you. This is from that which my Lord has taught me. Lo! I have forsaken the creed of a folk who do not believe in God and who moreover are disbelievers in the Hereafter.
[12:38] And I follow the creed of my fathers, Abraham and Isaac and Jacob. It never was for us to associate anything with God. That is from God’s bounty to us and to mankind; but most people do not give thanks.
[12:39] O my two fellow-prisoners!: Are several lords better, or God, the One, the Almighty?
[12:40] You do not worship, apart from Him anything but [mere] names that you have named, you and your fathers. God has not revealed any warrant regarding them. Judgement belongs only to God. He has commanded that you worship none but Him. That is the upright religion, but most people do not know.
[12:41] O fellow-prisoners! As for one of you, he shall serve his lord wine to drink; and as for the other, he will be crucified so that the birds will eat from his head: decided is the matter regarding which you sought opinion’.
[12:42] Then he said to the one whom he deemed would be saved of the two: ‘Mention me to your lord’. But Satan caused him to forget the mention before his master, so that he stayed in prison for some years.
[12:43] And the king said, ‘I saw in [a dream] seven fat kine being devoured by seven lean ones, and seven green ears of corn and others, dry. O courtiers! Give me [your] opinion about my vision if you can interpret visions’.
[12:44] They said, ‘A jumble of dreams! And we are not knowledgeable in the interpretation of dreams’.
[12:45] And he of the two who was released, remembering after a time, said, ‘I will inform you of its interpretation; so send me forth’.
[12:46] ‘O Joseph, O truthful one, give us your opinion concerning seven fat kine that are devoured by seven lean ones, and [concerning] seven green ears of corn and [seven] others dry, that I may return to the people, so that they might know’.
[12:47] He said, ‘You shall sow seven years consecutively but that which you reap, leave it in the ear, except for a little which you eat.
[12:48] Then after that, there shall come seven hard years which shall devour what you set aside for them, all except a little which you have preserved.
[12:49] Then after that there shall come a year in which the people will be granted relief, and in which they will press [fruit].
[12:50] And the king said: ‘Bring him to me!’ And when the messenger came to him, he said, ‘Return to your lord and ask him: “What of the women who cut their hands?” Surely my lord has knowledge of their guile’.
[12:51] He said, ‘What was your business, women, when you solicited Joseph?’ ‘God preserve us!’ they said. ‘We know of no evil in him’. The Court Officer’s wife said, ‘Now the truth is out; it was I who attempted to seduce him and he is indeed of the truthful’.
[12:52] ‘That is so that he may know I did not betray him in his absence, and that truly God does not guide [to success] the guile of the treacherous.
[12:53] Yet I do not exculpate my own soul; verily the soul is ever inciting to evil, except that whereon my Lord has mercy. Truly my Lord is Forgiving, Merciful’.
[12:54] And the king said, ‘Bring him to me, that I may use him for myself’. And when he had spoken with him, he said: ‘Indeed you are on this day in our presence established and trustworthy’.
[12:55] He said, ‘Place me in charge of the storehouses of the land. I am indeed a skilled custodian’.
[12:56] Thus, We established Joseph in the land that he may settle in it wherever he wished. We confer Our mercy on whomever We will and We do not waste the wage of the virtuous.
[12:57] Yet the wage of the Hereafter is better, for those who believe and are God-fearing.
[12:58] And Joseph’s brothers came; and they entered to him, and he recognised them, but they did not recognise him.
[12:59] And when he had equipped them with their provision, he said, ‘Bring me a brother of yours from your father. Do you not see that I give the full measure and that I am the best of hosts?
[12:60] But if you do not bring him to me, there will be no measure for you with me; and do not come near [me]’.
[12:61] They said, ‘We will try to tempt his father away from him. That we will surely do’.
[12:62] And he said to his young men: ‘Place their merchandise in their saddlebags so that they may recognise it when they return to their folk, and so come back’.
[12:63] So when they went back to their father, they said, ‘O father, the measure will be denied us; so send forth our brother with us, that we may obtain the measure. Surely we will guard him well’.
[12:64] He said, ‘Should I trust you with him like I trusted you with his brother before? Yet God is best at guarding, and He is the Most Merciful of merciful ones’.
[12:65] And when they opened their belongings, they found that their merchandise had been restored to them. They said, ‘O father, what [more] should we desire? Here is our merchandise restored to us. And we shall get provisions for our family, and guard our brother, and we shall receive an extra camel’s load; that will be an easy measure’.
[12:66] He said, ‘I will not send him with you until you give me a [solemn] pledge in the name of God that assuredly you will bring him back to me, unless you are besieged’. And when they gave him their [solemn] pledge, he said, ‘God shall be Guardian over what we say’.
[12:67] And he said, ‘O my sons, do not enter by one gate, but enter by separate gates. Yet I cannot avail you against God anything. Judgement belongs to God. On Him I rely, and on Him let all the trusting rely’.
[12:68] And when they entered in the manner which their father had bidden them, it did not avail them anything against God; it was but a need in Jacob’s soul which he [thus] satisfied. And verily he was possessed of knowledge, because We had taught him; but most of mankind do not know.
[12:69] And when they entered to Joseph, he took his brother into his arms, saying [to him]: ‘Truly it is me, your brother, therefore do not despair at what they did’.
[12:70] And when he had equipped them with their provision, he put the drinking-cup into the saddlebag of his brother. Then a crier shouted: ‘O cameleers, you are surely thieves!’
[12:71] They said, coming towards them, ‘What is it that you are missing?’
[12:72] They said, ‘We are missing the king’s goblet. And he who brings it shall have a camel’s load, and I will guarantee that’.
[12:73] They said, ‘By God, You know very well that we did not come to work corruption in the land, and we are certainly not thieves’.
[12:74] They said, ‘So, what shall be his requital if you prove to have been liars?’
[12:75] They said, ‘His requital shall be [the requital of] him in whose saddlebag it is found: He shall be the requital for it. Thus, do we requite those who do evil’.
[12:76] And so he began with their sacks before his brother’s sack, then he pulled it out of his brother’s sack. Thus, did We contrive for Joseph; he could not have taken his brother according to the king’s law, unless God willed. We raise by degrees whom We will; and above every man of knowledge is one who knows better.
[12:77] They said, ‘If he is stealing, a brother of his stole before’. But Joseph kept it secret in his soul and did not disclose it to them; he said: ‘You are a worse case. And God knows very well what you are describing’.
[12:78] They said, ‘O Court officer, lo! he has a father, an aged man, so take one of us in his place: indeed we see that you are among the virtuous’.
[12:79] He said, ‘God forbid that we should take anyone save him with whom we found our property; for then truly we would be evildoers’.
[12:80] So when they despaired of [moving] him, they withdrew to confer privately [together]. The most senior of them said: ‘Are you not aware that your father has taken a solemn pledge from you by God, and formerly you failed regarding Joseph? So I will never leave this land until my father permits me, or God judges for me; and He is the best of judges.
[12:81] Go back to your father and say: “O our father, your son has indeed stolen and we testified only regarding what we knew; we could not have guarded against the Unseen.
[12:82] And ask the city in which we were and the caravan with which we approached. Surely we speak the truth” ’.
[12:83] ‘Nay,’ he said, ‘but your souls have beguiled you into something. Yet comely patience! It may be that God will bring them all [back] to me. Indeed He is the Knower, the Wise’.
[12:84] And he turned away from them and said, ‘Alas, my grief for Joseph!’ And his eyes turned white with grief, such that he was [filled] with suppressed agony.
[12:85] They said, ‘By God, you will never cease remembering Joseph until you are consumed, or you are of those who perish’.
[12:86] He said: ‘I complain of my anguish and grief only to God, and I know from God what you do not know.
[12:87] O my sons, go and enquire about Joseph and his brother, and do not despair of God’s [gracious] Spirit. Indeed none despairs of the [gracious] Spirit of God save the disbelieving folk’.
[12:88] And so when they entered to him, they said, ‘O Court officer, misfortune has befallen us and our family; and we have come with reject merchandise, so fill up for us the measure and be charitable to us; truly God requites the charitable’.
[12:89] He said: ‘Do you realise what you did to Joseph and his brother, while you were ignorant?’
[12:90] They said: ‘Is it really you, Joseph?’ He said, ‘I am [indeed] Joseph, and this is my brother. God has truly shown favour to us. Verily if one fears and endures, God does not waste the wage of those who are virtuous’.
[12:91] They said, ‘By God, truly God has preferred you over us, and indeed we have been erring’.
[12:92] He said, ‘There shall be no reproach on you this day. God will forgive you, and He is the Most Merciful of the merciful.
[12:93] Go with this shirt of mine and lay it on my father’s face, and he will recover his sight; and bring me all your folk’.
[12:94] And as the caravan set forth, their father said, ‘Truly I sense the scent of Joseph; if only you did not think me doting’.
[12:95] They said: ‘By God, you are certainly in your misguidance of old’.
[12:96] Then, when the bearer of good tidings came, he laid it on his face and he regained his sight. He said, ‘Did I not say to you, “Indeed I know from God what you do not know?” ’
[12:97] They said, ‘O our father, ask forgiveness for us of our sins; truly we have been sinful’.
[12:98] He said, ‘Assuredly I shall ask forgiveness for you of my Lord. Lo! He is the Forgiving, the Merciful’.
[12:99] And when they entered to Joseph, he took his parents into his arms, and said: ‘Enter into Egypt, if God will, in safety’.
[12:100] And he raised his parents upon the throne, and they fell down, prostrating before him. Then he said, ‘O father, this is the interpretation of my vision of old. Indeed my Lord has made it true. And indeed He has been gracious to me, since He brought me out of the prison and has brought you from the desert after Satan had incited ill feeling between me and my brethren. Truly my Lord is Subtle in [bringing about] what He will. Truly He is the Knower, the Wise.
[12:101] My Lord, indeed You have given me [something] of sovereignty and You have taught me the interpretation of events. Originator of the heavens and the earth! You are my Protector in this world and the Hereafter. Take me [in death] to You in submission [to You] and join me to the righteous’.
[12:102] That is of the tidings of the Unseen which We reveal to you; for you were not with them when they agreed upon their plan and schemed.
[12:103] Yet, most people however eager you might be, will not believe.
[12:104] Nor do you ask them any wage for it — it is but a reminder to all the worlds.
[12:105] And how many a sign is there in the heavens and the earth which they pass by but disregard!
[12:106] And most of them do not believe in God without ascribing partners [to Him].
[12:107] Do they deem themselves secure from the coming upon them of a pall of God’s chastisement, or the coming of the Hour upon them suddenly, while they are unaware?
[12:108] Say: ‘This is my way: I call to God, being upon sure knowledge, I and whoever follows me. So Glory be to God! and I am not of the idolaters’.
[12:109] And We did not send before you [any messengers] save men inspired by revelation from among the people of the towns. Have they not travelled in the land and seen the nature of the consequence for those who were before them? And verily the abode of the Hereafter is better for those who are wary. Will they not understand?
[12:110] Until when the messengers despaired and thought that they were denied, Our help came to them and whomever We willed We delivered. And Our wrath cannot be averted from the sinning folk.
[12:111] Verily there is in their stories a lesson for people of pith. It is not a fabricated discourse but a confirmation of what was [revealed] before it, and a detailing of everything, and a guidance, and a mercy for a folk who believe.
Sat Sep 17, 2011 2:26 am