Sura 12 yusuf
يُوسُف
surah Yusuf
Joseph
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يُوسُف |
|
|
Classification |
|
|
Position |
Juzʼ 12 to 13 |
|
No. of Rukus |
12 |
|
No. of verses |
111 |
|
No. of words |
1795 |
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No. of letters |
7307 |
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Opening muqaṭṭaʻāt |
ʾAlif Lām Rā الر |
It is said to have been revealed in a single sitting and is unique in this respect.[3][unreliable source?] The text narrates the story of Yusuf (Joseph), son of Jacob, who is a prophet in Islam,
and recounts his life and mission.
Unlike the accounts of other Islamic prophets,[4] different elements and aspects of which
are related in different surahs, the life-history of Yusuf, is narrated in this
surah only, in full and in chronological order.[2][5]
This surah, which also tells of the truth,
according to Muslims, contained in dreams, presents many principles of
how to serve Islam by relating the
life-history of a prophet, who became the most renowned and respected figure in
the country to which he had been sold as a slave.[2]
Verse [Section]
Complete [12]
1-6 [1]
7-20 [2]
21-29 [3]
30-35 [4]
36-42 [5]
43-49 [6]
50-57 [7]
58-68 [8]
69-79 [9]
80-93 [10]
94-104 [11]
105-111 [12]
1-3 Al-Quran is revealed in the
Arabic language
(12:2) We have
revealed it as a Recitation1 in Arabic that you may fully
understand2.
1. The Arabic word Quran “to read” is
originally the infinitive form of the verb qara. When the infinitive form of a
verb in Arabic is used as a name, it implies that that thing or person
possesses the characteristics in their perfection. This Book has been named Quran to indicate
that it is meant to be read by all and sundry and is to be read often and over
and over again.
2. This does not mean that this Book has been
sent down exclusively for the Arabs
(12:3) (O Muhammad), by revealing the Qur'an to
you We narrate to you in the best manner the stories of the past although
before this narration you were utterly unaware of them3.
3.
This was to impress indirectly on the unbelievers of Makkah the fact that the
Messenger (peace be upon him) did not know anything about the story of the
settlement of the Israelites in Egypt, but was being informed of this by
revelation from Allah
29032024
1445 Ramadaan (9) 18
4-6 Story of Prophet Yusuf (Joseph)
(12:6) (As you have seen in the dream), so will your Lord choose
you5 (for His task) and will impart to you the comprehension of
the deeper meaning of things6 and
will bestow the full measure of His favour upon you and upon the house of Jacob
even as He earlier bestowed it in full measure upon your forefathers, Abraham
and Isaac. Surely your Lord is All- Knowing, All-Wise."7
5. That is, “Bless him with Prophethood.”
6. The Arabic words of the
text do not mean merely “the interpretation of dreams”, as has been generally
understood. They are comprehensive and imply also this: Allah will bless you
with the full understanding of the problems of life and their solutions and
will give you the insight to reach at the reality of every matter.
7. Here it should be noted
that the response of Prophet Jacob to the dream of Prophet Joseph (peace be
upon them), according to the Bible and the Talmud, was quite different from
this: “And he told it to his father, and to his brethren: and his father
rebuked him, and said unto him, What is this dream that thou hast dreamed?
Shall I and thy mother and thy brethren indeed come to bow down ourselves to
thee to the earth?” (Gen. 37: 10). Even a little thinking will help one to
arrive at the conclusion that his reaction as narrated in the Quran is worthy
of the high character of Prophet Jacob and not the one found in the Bible and
the Talmud
30032024
1445 Ramadaan (9) 19
7-10 There are lessons in this story
for the inquirers
(12:8) And call to mind when the brothers of Joseph conferred together
and said: "Surely Joseph and his brother8 are
dearer to our father than we are, although we are a group of so many. Our
father is clearly mistaken.9
8. This brother was Benjamin. He was
the real younger brother of Prophet Joseph, and was his junior by many years.
Their mother had died at the birth of Benjamin. That is why Prophet Jacob paid
special attention to these two motherless children. 31032024 1445 Ramadaan (9) 20
B
11-15 Stepbrothers of Yusuf asked
their father to send him with them on a hunting trip and threw him in a dark
well
(12:15) So when they
went away with Joseph and decided to cast him in the bottom of the dark pit,
WE
revealed to Joseph: "Surely a time will come when you will remind them of
their deed. They know nothing about the consequence of what they are doing.
04034024
1445 Ramadaan (9) 24
16-18 They told their father that
Yusuf was eaten by a wolf
(12:18) And they brought Joseph's shirt, stained
with false blood. Seeing this their father exclaimed: "Nay (this is not
true); rather your evil souls have made it easy for you to commit a heinous
act. So I will bear this patiently, and in good grace.13 It is
Allah's help alone that I seek against your fabrication."14
13.
The literal meaning of
“patience in grace” which implies a patience that enables one to endure all
kinds of troubles and afflictions in a calm, self possessed and unemotional
manner, without complaining or crying or weeping, as is worthy of great minds.
05034024
1445 Ramadaan (9) 25
· 19-20 One caravan kidnapped him, brought him to Egypt, and sold
him
(12:19) And a caravan came, and they sent their water
drawer to draw water. As he let down his bucket in the well he (observed
Joseph) and cried out: "This is good news. There is a boy." They
concealed him, considering him as part of their merchandise, while Allah was well aware of what they did
06034024
1445 Ramadaan (9) 26
21-22 The Egyptian who bought him was
a nice man
(12:22) And when Joseph reached the age of maturity,
We granted him judgement and knowledge.20 Thus do We reward
those who do good.
20.
By the use of such words as the Quran usually means, We bestowed on him
Prophethood, for the Arabic word hukmun
stands for both judgment and authority and ilmun stands for that knowledge
which is directly revealed to the Prophets by Allah. Thus, the Arabic words of
the text will mean: We gave him the power and the authority and the knowledge
needed for judging rightly the affairs of the people
. 08034024 1445 Ramadaan (9) 28
23-29 His master's wife tried to seduce him but
Allah saved him
(12:24) And she
advanced towards him, and had Joseph not perceived a sign22 from
his Lord he too would have advanced towards her. Thus was Joseph shown a sign
from his Lord that We might avert from him all evil and indecency,23 for
indeed he was one of Our chosen servants.
22.
“Evidence of his Lord”
means inspiration from Allah to rouse his conscience to the fact that it was
not worthy of him to yield to the temptation by the woman.
. 12034024 1445 Shawwal (10 02
30-35 Women of the town started
pointing fingers at her, she invited them to a banquet and asked Yusuf to
appear before them and Yusuf was sent to prison
(12:32) She said: "So now you see! This is
the one regarding whom you reproached me. Indeed I tried to tempt him to myself
but he held back, although if he were not to follow my order, he would
certainly be imprisoned and humiliated."27
27.
This open
demonstration of her love and declaration of her immoral designs show that the
moral condition of the higher class of the Egyptian society had declined to the
lowest ebb
(12:35) Then it occurred to them to cast Joseph into
prison for a while even though they had seen clear signs30 (of
Joseph's innocence and of the evil ways of their ladies).
30.
It occurred to them to imprison Prophet Joseph in order to save face after they
had seen clear proofs of his innocence and of the guilt of their own women, for
no other alternative was left, in their opinion, to undo the scandal that was
spreading fast in the land.
Incidentally, this
shows that imprisonment of innocent people without trial and due procedure of
law is as old as civilization itself.
. 15034024 1445 Shawwal (10 )05
(12:53) I do not seek to acquit
myself; for surely one's self prompts one to evil except him to whom my Lord
may show mercy. Verily my Lord is Ever Forgiving, Most Merciful."
36-42 Two prison inmates had dreams
and asked Yusuf for interpretation and Yusuf's
(12:42) And Joseph said
to the one of the two prisoners who he knew would be set free: "Mention me
in your lord's presence." But Satan caused him to forget mentioning this
to his lord (the ruler of Egypt) and so Joseph languished in prison for several
years.
. 0604024 1445 Shawwal (10 )26
43-49 King of Egypt had a dream and
asked for its interpretation and Yusuf's interpretation of the King's dream
2504024
1445 Shawwal (10 )15
50-52 King of Egypt heard the case of Yusuf and
declared him innocent
53-57 Yusuf's appointment as King's cabinet member
(12:53) I do not seek to acquit
myself; for surely one's self prompts one to evil except him to whom my Lord
may show mercy. Verily my Lord is Ever Forgiving, Most Merciful."
(12:56) Thus did We establish Joseph
in the land so that he could settle wherever he pleased.48 We bestow favour,
out of Our Mercy, on whomsoever We please, and We do not cause the reward of
those who do good to go to waste.
17052024 1445 dhulhatha (11)9
58-62 Yusuf's brothers came to Egypt
to get food and grain and Yusuf asked them to bring Benjamin (Yusuf's younger
brother)
63-68 They asked their father to send
Benjamin with them in order to get more grain and Ya'qoob's advice to his sons
13062024 1445 alhaj(12)6
69-79 Yusuf introduced himself to his
brother and plotted to retain him and Benjamin was accused of stealing so that
he could be retained
(12:69) When they presented themselves before Joseph, he took
his brother aside to himself and said: "Verily I am your own brother
Joseph; so do not grieve over the manner they have treated you."55
55. The entire story of their reunion after a
separation of twenty years or so has been summed up in this brief
sentence.
(12:70) Then, while
Joseph was having their provisions loaded, he put his drinking-cup in his
brother's saddlebag.56 And
then a herald cried: "Travellers, you are thieves."
(12:75) They replied: "He in whose saddlebag the cup is
found, he himself shall be its recompense." Thus do we punish the
wrong-doers.58
58. It should be kept in mind that these people
were the descendants of Prophet Abraham. Therefore
they put forward his law regarding a thief, that is, the thief should be made
the bondsman of the one whose goods he had stolen.
(12:76) Then Joseph began searching their bags before searching
his own brother's bag. Then he brought forth the drinking-cup from his
brother's bag. Thus did We contrive to support Joseph.59 He
had no right, according to the religion of the king (i.e. the law of Egypt), to
take his brother, unless Allah so willed.60 We
exalt whomsoever We will over others by several degrees. And above all those
who know is the One Who truly knows.
59. Now let us consider the question: How did
Allah directly support Prophet Joseph with His plan?
he made the servants inquire from the brothers (an unusual thing)
about the punishment of a thief and they stated the law of Prophet Abraham.
Thus not only was the flaw removed, but also no room was left for the brothers
to raise any objection against this on the plea that they were not Egyptians,
and therefore the law of the land could not be applied against them. As has
already been pointed out, this was the support of Allah to which He has
referred in the two subsequent verses as a token of His favor and a sign of the
perfection of His knowledge.
The favor of Allah was that He saved Prophet Joseph from applying
the un-Islamic law of the king of Egypt to his personal case, for he was liable
to do so under the stress of human weakness. And there can be no greater favor
for one than this that Allah Himself should arrange to guard his high moral
position. It should, however, be noted that such a high rank is awarded only to
those who prove themselves to be righteous in very hard trials.
(12:79) Joseph said: "Allah forbid that we should seize any
except him with whom we found our good.63 Were
we to do so, we would surely be one of the wrong-doers."
63. The use of the words “with whom we have
found our property” instead of the word thief is very significant. Prophet
Joseph avoided the use of the word thief for his brother because he was not
really a thief.
This is called touriyah, that is,
to put a cover over a reality or to hide a reality. Such a practice is allowed
by the Muslim law under certain conditions and with certain limitations. It
may be practiced not to gain any selfish end, but
to ward off some evil or to
protect and save an oppressed person from some oppressor, provided that no
other course might have been left except
saying something against the truth or of having a resort to a deceitful device.
It is obvious that in such a case, a righteous person will not tell a blunt lie
or resort to an open deceit. Instead, he will say something or do something
that might not be strictly truthful or strictly right, yet at the same time is
not a blunt lie, so that he might hide the reality to ward off the evil.
By removing the flaw in his plan, Allah showed that His knowledge
was far superior to the knowledge of those, whom (like Prophet Joseph) He had
endowed with knowledge.
25062024 1445 alhaj(12)18
80-82 Yusuf's brothers went back and
told their father about the incident of Benjamin's stealing and retention and
Their father sent them back
03072024 1445 alhaj(12)26
83-87
(12:87) My sons! Go and
try to find out about Joseph and his brother and
do not despair
of Allah's mercy. Verily only the unbelievers despair of Allah's mercy."
06072024 1445 alhaj(12)29
88-93 They came to Yusuf and begged
for food and some charity and Yusuf disclosed his identity and He forgave his
brothers and sent for his family
12072024 1445 Muharram(1) 5
94-98 Ya'qoob got the good news of his
son Yusuf
(12:94) And as the caravan set out (from Egypt), their father
said (in Canaan): "Indeed I smell the fragrance of Joseph.66 I
say so although you may think that I am doting."
66. This is an instance of the extraordinary
powers the Prophets possess. Prophet Jacob perceived in Canaan the smell of
Prophet Joseph’s shirt from such a distant place as Egypt as soon as the
caravan started on the journey. At the same time it also shows, by contrast,
that these powers of the Prophets are not inherent or personal
characteristics but are bestowed on them by Allah as and when He wills.
That is why Prophet Jacob could not perceive the smell of the clothes of
Prophet Joseph as long as Allah did not will it, when he had been living in
Egypt.
In this connection, it
should also be noted that in contrast to the Quran which represents Prophet
Jacob as a great Prophet who was able to perceive the smell of Prophet Joseph
from such a long distance, the Bible represents him as an ordinary
uncultured father. According to Genesis 45: 26-27, when they told him, saying:
Joseph is yet alive and he is governor over all the land of Egypt, Jacob’s
heart fainted, for he believed them not, and only when he saw the wagons which
Joseph had sent to carry him, the spirit of Jacob their father revived.
(12:96) And when the bearer of good news came he threw
Joseph's shirt over Jacob's face, whereupon he regained his sight, and said:
"Did I not tell you that
I know from Allah what you do not know?" BLOG
16072024 1445 Muharram(1) 9
He said, “I will pray to my Lord for your forgiveness.1 He ˹alone˺ is indeed the All-Forgiving,
Most Merciful.”12:98 mustafa
Footnote - 1
Jacob (ﷺ) delayed the prayer for his children to be forgiven until
pre-dawn, which is a blessed time for supplication.
-
99-104 Thus his family relocated from
Ken'and to Egypt and Yusuf's prayer to live and die as a Muslim
19072024 1445 Muharram(1) 12
105-108 Most of the ignorant people
who believe in Allah also commit shirk
109-111 All Rasools were human beings
and Story of Yusuf is confirmation of previous scriptures
(12:111)
Certainly in the stories of the bygone people there is a lesson for people of
understanding. What is being narrated in the Qur'an is no fabrication; it is
rather confirmation of the Books that preceded it, and a detailed80 exposition of everything, and a guidance and mercy for
people of faith.
29072024 1445 Muharram(1) 22
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