Dur Bah Beautiful Patience Complete

Beautiful Patience: Tafseer of Surah Yusuf
Introduction
Definitions and History
Tafsr Linguistic Meaning: Tafsr comes from fas-sa-ra, yu-fas-si-ru, which means to make something clear, or to open or to explain, interpret or comment. E.g. the Prophet allallhu alayhi wa sallam said, Asfiru bil fajr which could mean Dont pray until its clear outside, (darkness has gone) or pray until its clear (i.e. dont pray a short fajr so that when youre done, the sky is still dark). Technical (Shari Meaning; the usage in technical or Islamic terms): Technically, the science of Tafsr is a branch of knowledge in which the meanings of the Qurn are explained and its injunctions and wisdoms are described openly and clearly. This is why tafsr is such a prestigious branch of study, because we are explaining and studying the word of Allh.
[We sent them] with clear proofs and written ordinances. And We revealed to you the message that you may make clear to the people what was sent down to them and that they might give thought. (An-Nahl, 44) Therefore the purpose of the Prophets is to convey tawhd, to recite to us, and to teach and clarify the Qurn and not to leave it to us to decide how to apply it according to our own whims and desires. This is why Prophet allallhu alayhi wa sallams Sunnah is called Al ikmah. The ikmah refers to putting the verses in their rightful places by seeing how Prophet allallhu alayhi wa sallam applied them. Theres a huge difference between learning theory and seeing it in practice. He would not only teach them but stay with them and interact with, and thats how they learned from him. This is why when Aisha was asked about Prophets demeanor, she said he was a walking Qurn.
Certainly did Allah confer [great] favor upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and

wisdom, although they had been before in manifest error. (AlImran, 164) Allh says the job of the Prophets is to recite the verses. This is what some people nowadays believe in: they reject ahadth and the authority of the Sunnah because they dont want to follow Islm the way it should be followed. They want to change it and will twist interpretation of the Qurn to conform to their desires. Sure enough, the Prophet allallhu alayhi wa sallam said, Let me not see you sitting around [with a full stomach], comfortably on his couch, and making haram what Allh made halal and make halal what Allh made haram Why this description? To show that these will be people of the dunya. They want to follow their whims and desires, and so they will interpret the Qurn according to their own understandings. This is why the job of the prophets is not just to recite the revelations. Our job is to learn the Qurn and put it into practice in our daily lives by following Prophets example. There are different types of verses in the Qurn: There are verses which people know and are very clear. There are verses who the Arabs, or those eloquent in the Arabic language, will understand. There are verses which those of knowledge will understand. There are verses which some people will understand and some will not, according to level of knowledge. And there are some verses only Allh knows

It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise they are the foundation of the Book - and others unspecific. As for those in whose hearts is

deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah. But those firm in knowledge say, "We believe in it. All [of it] is from our Lord." And no one will be reminded except those of understanding. (AlImran, 7) Some verses are clear [in regards to halal v. haram] and some arent as clear, e.g. the verses regarding the iddah period and menstruation. There can be multiple interpretations depending on how the word is understood. Taweel Taweel means interpretation, and this was the word used during the time of the companions. The Prophet allallhu alayhi wa sallam said: Oh Allh, make him (Abdullah ibn Abbas) understand the deen and give him taweel of the Qurn. This is why he was one of the most well-versed companions in regards to tafsr. Sometimes the word taweel is also used to mean an explanation or interpretation of the Qurn. Early commentators, such as Ibn Jarir at-Tabari used the terms tafsr and taweel interchangeably. With the passage of time and the development of schools of thought, the two terms came to mark two different branches of the science (ilm) of the Qurn. Nowadays, the connotation has changed to indicate incorrect interpretation of the Qurn so the word tafsir is used almost exclusively. The Noble Science The Nobility of the Science of Tafsr: Tafsr is an understanding of the words of Allh. Therefore, when someone learns the tafsr in reality, they are learning about their Lord Ruling on learning the science of tafsr: It is the consensus [ijma] of the scholars of Ahll Sunnah wal Jamaah that learning the science of tafsr is fardh kifayah and that it is one of the most important sciences to be learnt. Some things are wjib to learn if theyre applicable to you e.g. if you open a business, it is wjib for you to study the rulings of transactions. In the community, there should be someone to turn to if you have trouble with a particular branch of knowledge. This is why tafsr is fard kifayah. Fard kifayah is a communal obligation. If one person knows it, then it should suffice for the community and they are not in sin regarding this matter. If there is a community without anyone to turn to about tafsr, the community is in sin until they send someone to learn.

Development of Tafsr: Early generations of the ummah gave the science of tafsr a great deal of importance. In fact it was the companions who initiated this science. Abdullah ibn Masud said: One of us would learn 10 ayat and he would not pass them until he knew their tafsr and acted upon them. Therefore, the best way to learn the Qurn is to take on a couple verses at the time to learn them well and implement them before moving on to other verses. Why? Because it will be either against you or for you. If you read it and follow it, it will help you and advocate for you on the Day of Judgment. If you dont read it and/or fail to apply it, it will be against you on the Day of Judgment. The companions not only studied the Qurn this way but learned from each other as well. They used to recite to each other, teach each other, ask each other, etc. We should be doing the same. After Uhud, there were many martyrs, and the Prophet allallhu alayhi wa sallam commanded the companions to dig graves large enough to bury 3 together, since it would have been too difficult to dig so many graves. They were buried first according to how much Qurn they knew. This shows that the companions knew how much each person had memorized, because they learned from each other and reminded each other to apply what they learned. We cant say the same for ourselves, because we dont learn together. Abu Hurayrah was really hungry one day and asked Umar ibnl Khattab about a verse, even though he knew the meaning. He asked, hoping Umar would notice his hunger and invite him for dinner. But Umr didnt notice. The same happened with Abu Bakr until Prophet allallhu alayhi wa sallam came and the Prophet knew he wanted food and took him to the masjid. There, they all shared milk. Studying the Qurn together brings our hearts together. Early works of Tafsr - Tafsr of Abdullah ibn Masud: Theres not a single verse except that when it was revealed and under which circumstance it was revealed. If there were someone who knew something I didn't, and I could ride to meet them, I would do so. This shows how serious he was about tafsr. - Tafsr of Abdullah ibn Abbas (d. 68H) o One of the first of the mufassireen. o Had many students who collected his sayings o Was one of the most knowledgeable because of his closeness to the Prophet ( ) and the Prophet ( ) made dua for him. - Jami al Bayan fi Taweel al Qurn by Abi Jafar Muhammad ibn Jarir al Tabari (d. 310H) o Considered Tafsr bil Mathur, i.e. it contained others opinions with appropriate chains. o He really knew tafsr and history. His tafsr is about 36 volumes. But when he finished, he said, I wanted to make 100 volumes but I have seen the eagerness to learn has decreased. - Gharib al Qurn by Abu Bakr Muhammad ibn Aziz al Sijistani (d. 330H)

o Gharib, means terminologies in the Qurn that werent well-known o It clarifies and defines some words Bahr al Uloom by Abdul Layth Nasr ibn Muhammad al Samarqandi (d. 372H) o This is related to linguistic aspect of Qurn Mufarrad al Faadh al Qurn by Abi Qaasim Husayn al Maruf Bir Raagib al-Asbahaani (d. 560H)
Types of Tafsr - Tafsr bil Mathur: this type of tafsir goes back to the source; it is tradition-based - Tafsr bil Ray: this type of tafsir is opinion-based. o Guidelines for this type of tafsir: Must be based on principles of Islm The one performing it needs proper knowledge, because youre technically signing on behalf of Allh; they still need to have proof for their opinions Can only be relied upon if theres little else to rely on If there are discrepancies, tafsr bil mathur takes precedence. - Sources for Tradition-based Tafsr o Qurn: i.e. it clarifies itself e.g. Surah Qadr o Hadth: it is very common for the hadith to explain the Quran o Companions of the Prophet We take from their understanding of the Quran because the companions were those who were living with Prophet allallhu alayhi wa sallam when these verses were revealed so they knew when and why it was revealed. And even if they misinterpreted a verse, the Prophet allallhu alayhi wa sallam was there to correct there understanding. o Tabioon They came after the generation of companions and learned from them. Many learned from Abdullah ibn Abbas, Abdullah ibn Masud and others well-versed in tafsr so they as good as learned from the source. o The Arabic language There were verses which some companions didnt know the vocabulary of, but when they heard Bedouins, speaking pure Arabic, use the words, they would understand the proper usage. e.g. the word fatara. One of the companions did not understand what it really meant in the verse but later he saw two Bedouins use the word in a dispute over a well, and then he realized it meant to originate.

The last person whose Arabic we can take as a proof for understanding the Quran is Imam Shafiee; after him, the scholars closed the door to using Arabic later than his time because the language was changing. Many words used before may have different connotations now so we need to know Arabic language according to fus-ha Arabic. Opinion-based tafsr: this type of tafsr is based on reasoning and it includes all groups of tafsr such as mystics, the mutazalites, the philosophers, the Shias, the esoteric approach, the spiritual approach, the Sufi approach and others. There is actually no basis that the Quran may be interpreted this way and it is potentially dangerous because when we say something, we have to have a basis for it. If its the word of Allh, then we have to be extra cautious because its about His deen and words. Someone before had to have mentioned what youve interpreted lest you imply that youve come up with a novel interpretation. The exception to this would be in regards to details we understand more clearly in modern times due to advances in technology, etc; e.g. the stages in the womb: the scholars before knew these verses were about the womb but we know more about the actual stages scientifically. o Some drawbacks or weaknesses. Interpreters using reason or opinion-based tafsr were thought to risk grave error because: They ignored the background knowledge of linguistic facts, legal principles, the facts of abrogation of certain Qurnic passages and the accounts of the circumstances and reasons of revelation. They ignored the context of the verses They considered only part of the evidence furnished by the context and overlooked the rest. They interpreted the Qurn to support a particular doctrine, school of thought, political party, or ideology. They took into account only the lexicographical sense of obscure words, ignoring the explanations of their meaning given by the authorities who lived closer to the time of revelations. They isolated one meaning of several possible interpretations in order to give undue emphasis either knowingly or unknowingly. They misapplied verses, even they knew better, simply because they desired Qurnic justification for a warning or a teaching they wished to emphasize. Ibn Taymiyyah critiques ideologically-oriented tafsrs sharply. He said that this approach is used by people who believed in certain meanings and wanted to identify them with those themes found in the Qurn. o Standards which the interpretations should follow: Qurn is a text and therefore linguistic rules should apply to it as well as all known language formula used.

When we speak about the Arabic language present-day, the companions didnt have these rules formally but they understood them i.e. you dont need to know grammar to speak the language perfectly. One of the last people whose speech can be used as evidence is Imam As-Shafiee; after him, theres no one else who could meet the standards of fus-ha. The methodology of the Qurn itself, i.e. certain moods of presentation of certain concepts, need to be taken into consideration The influence of the mufassir should be very limited; i.e: they should use as many sources as possible, and someone trustworthy will attribute what is said to those who said them. Global literary advances should be considered in the interpretation. External factors and dubious sources like Israiliyyat should be filtered out as that would render the tafsr subjective. General concepts should be kept general, while details should be kept detailed. Knowing that every language has its limitations and like with any other text, the author is on one side and the reader on the other side, still the own opinions of the mufassireen should never be enforced on a text. Objective of the text is to be kept in mind throughout (focal points emphasis). The starting point of the interpretation should always be on the text itself.
Famous Works of Tafsr - Jami al Bayan fi Taweel al-Qurn by Abi Jafar Muammad ibn Jarir al-Tabari (d. 310 H) o Tafsir ibn Kathir is an abridged version of Tabaris - Tafsr al Qurn al Adheem by Abul FIdaa Ismaeel ibn Kathir ad-Dimishqi (d. 774 H) o English version of this is one of the best books of tafsr available. - Jami Ahkam al Qurn wal Mubayyin limaa Tadammana min as-Sunnah wa Aay alFruqaan by Muammad ibn Ahmad al Qurtubi (d. 671 H) - Al Durr al Manthur fi at-Tafsr bil Mathur by Jalaaluddeen AbduRahman ibn Muammad as-Suyooti (d. 910 H) - Rooh al Maaani fi Tafsr al Qurn al Adheem was as-Sab al-Mathaani by As-Sayyid Mahmood Afandi al Aloosi (d. 1269 H) Qualificaitons of a Mufassir

Must have sincere intentions Must have the correct aqdah A pious heart Knowledge of the religious sciences Strong command of the language Knowledge of history Divine endowment from Allh o Allh gives knowledge to those whom He wills
Chapter 1: Stories in the Quran

Types of Stories in the Qurn
About the prophets and messengers and what happened to their people - These stories serve to help us relate and persevere, knowing that the prophets went through harder tribulations. So it can also console us. - About individuals or certain groups and what happened to them, e.g. Luqman, Maryam, Dhul Qurnayn, and the People of the Elephant About the events at the time of the Prophet Muammad allallhu alayhi wa sallam - Most of the stories in the Qurn are from the life of the Prophet allallhu alayhi wa sallam. - The most authentic source of the Seerah is the Qurn. - Studying the verses of the Qurn, studying the tafsr, and studying asbaab un-nuzul, (the reasons and circumstances for a verses revelation) provides the best understanding of the Seerah.
Purpose of the Stories

To teach hikmah ikmah means putting something in its proper place. Technically, this refers to knowing to say the right thing in the right situation, doing the right thing, etc. The Sunnah is ikmah because it is teaching the knowledge of the Qurn the correct way. Its the application of the teaching of the Qurn. e.g. The stories of Prophets Ysuf and Ayyb show us what it means to practice patience.
And there has already come to them of information that in which there is deterrence - Extensive wisdom - but warning does not avail [them]. (AlQamar, 4-5) To show the greatness of Allhs Justice The believers will always be victorious; Allh will not allow falsehood and injustice to prevail.

And We did not wrong them, but they wronged themselves. And they were not availed at all by their gods which they invoked other than Allh when there came the command of your Lord. And they did not increase them in other than ruin. (Hud, 101) To give glad tidings to those who are grateful When you are grateful, Allh rewards you with the best in this life and the Hereafter.
Indeed, We sent upon them a storm of stones, except the family of Lot - We saved them before dawn As favor from us. Thus do We reward he who is grateful. (AlQamar, 34-35) To entertain the Prophet allallhu alayhi wa sallam Meaning, to console him. Surah Ysuf was revealed during the Year of Sorrow, the worst time of the Prophet allallhu alayhi wa sallams life. The Prophet allallhu alayhi wa sallam was asked by Aisha radiAllahu anha if the hardest day of his life was the day of Uhud. The Prophet allallhu alayhi wa sallam sustained multiple injuries, so much so that he couldnt pray standing up, but prayed sitting. But he said no, the hardest day of his life was being expelled by the Quraysh and being humiliated at Taif. This is why, when he entered Makkah again, he recited a verse from Surah Ysuf.
To increase the faith of the believers So we should let Surah Ysuf strengthen us in the same manner. The best way to remind and teach people is through stories. If you plainly advise, the other person may only be focused on giving their rebuttals. But with a story, you teach a person without him/her realizing it.
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And We have already sent messengers before you to their peoples, and they came to them with clear evidences; then We took retribution from those who committed crimes, and incumbent upon Us was support of the believers. (ArRum, 47) To warn the disbelievers

Have they not traveled through the land and seen how was the end of those before them? Allh destroyed [everything] over them, and for the disbelievers is something comparable. (Muammad, 10) There used to be entire civilizations that were destroyed because of their disobedience, regardless of how advanced they were. So, if current civilizations take the same course, one can expect the same results.
To strengthen the message of the Prophet allallhu alayhi wa sallam

That is from the news of the unseen which We reveal to you, [O Muhammad]. You knew it not, neither you nor your people, before this. So be patient; indeed, the [best] outcome is for the righteous. (Hd, 49) Allh points out the details in His stories as details the Prophet () couldnt possibly know without Allhs help.
The Backdrop: A Background of Surah Yusuf
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According to some scholars, this surah was revealed in the 10th year of Prophethood in Makkah. This year was also known as Aaml Huzn or the year of grief because the Messenger of Allh allallhu alayhi wa sallam experienced the loss of two most beloved individuals: his uncle, Abu Talib and his wife, Khadija. The Messenger was both psychologically and physically grieved. With the passing away of his two closest supporters, the corporeal and verbal torture by his own nation and tribe members accelerated. Hence, this surah came as a relief and gladtidings to the Messenger of Allh allallhu alayhi wa sallam. It is also reported in some narrations that Jews wanted to test the Messenger of Allh allallhu alayhi wa sallam; hence, they instigated some disbelievers of the Quraysh to enquire about the Prophet Muammad allallhu alayhi wa sallam about the motive behind the migration of the family of Yaqub, i.e. the Israelites from Holy Land (Jerusalem) to Egypt. Since the Jews denied the prophethood of the Messenger of Allh allallhu alayhi wa sallam despite clear signs, this question was put forth because they knew that Arabs were unaware of this narrative, so the Messenger of Allh allallhu alayhi wa sallam could not possibly acquire this knowledge from anywhere. Contrary to their expectations, Allh revealed the whole story of the Prophet Joseph then and there, and the Messenger of Allh allallhu alayhi wa sallam recited it on the spot.
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Chapter 2: The Story of Yusuf

The Exposition: Opening Statements; 1-3
Verse 1

1. Alif, Lm, R. These are the verses of the clear Book.
Allh starts this Surah with the letters Alif, Lam, Ra. What do these letters mean? The scholars of Islam have differed over what their meanings are. Some are of the opinion that these letters have been revealed and we do not know what the meanings are. Some have interpreted their meaning.
Ibn 'Abbas said, concerning Allah's saying, Exalted is He, (Alif. Lam. Mim): 'Alif stands for Allh, Lam for the Archangel Gabriel (Jibreel) and Meem for Muhammad. [Tafsir Al-FayroozAbadi] o However, this is a weak narration, and as such, we do not have any substantial proof to tell us what these letters really mean. Some scholars have said these letters are a challenge to the Arabs. Alif, Lam, Raa. In total there are 14 letters that have been mentioned at the beginning of Suwar. The Arabic language consists of 28 main letters. Some of the scholars say these are letters that are familiar to us and that form our speech and languages. This Quran is also composed of these letters that we use but it is not the same as our speech! These letters are a challenge in that Allh has used 14 of them and He challenges us to bring forth a chapter or verse similar to the Quran from the remaining 14. o The proof for this is that every time Allh speaks about or mentions these letters, He speaks about the Quran immediately afterwards. For example:
)( ... )(
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1. Alif-Lm-Mm. 2. This is the Book (the Qur'n), (Surahl-Baqarah, 1-2)
: The word for verse, ayaah, means a sign or miracle. Every verse of the Quran is a
miracle. If you know Arabic, then you know that these verses are from Allh. Those who heard them were shocked and in awe. Even the same verse, heard many times before, can still strike you if you reflect upon it. Imagine how this must have been for the people for whom this was a part of their language. How can we understand this? Imagine you have a basket of marbles and you throw it into the air and they all fall into place to form the perfect image of your house. What are the chances of that? If this was on YouTube, it would go viral; people would say you faked it. If it was real theyd call it a miracle. If it happened just once, perhaps it would be considered a miracle. Say you do it again and this time the marbles form into the shape of your car. This would be superhuman, impossible. That is what the revelation of the Quran was like for verse after verse. People would sneak at night to listen to the recitation of the Prophet allallhu alayhi wa sallam even though they did not believe in the message. Many people embraced Islam as soon as they heard the Quran. They knew immediately that this could not have been created by a human.
: Al kitaab is that which is collected and put together. The Quran here is referred to as
the clear Book.
: Al kitaab al mubeen clarifies what is halal and haram, tawheed, how to worship
Verse 2
Allh, the stories of the past that the people did not know, as well as information regarding the future.

2. Indeed, We have sent it down as an Arabic Qur'an that you might understand. Scholars have used this verse to prove that Allh is above His throne, above the heavens since the Quran itself was sent down from above. How then do we reconcile this with the following Hadith that He descends in the last third part of the night? Abu Huraira narrates that Allah's Apostle said, When it is the last third of the night, our Lord, the Blessed, the Superior, descends every night to the heaven of the world and says, 'Is there anyone who invokes Me (demand anything from Me), that I may respond to his invocation; is there anyone who asks Me for something that I may give (it to) him; is there anyone who asks My forgiveness that I may forgive
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him? [Sahihl Bukhari] We affirm about Allh what He affirms for Himself. If He says He has a Face, He has one that is appropriate for His Magnificence. Is it like ours? No. If He says He has hands, are they like ours? Are our hands like those of a clock? They are not the same. Allh can hear us right now as well as everyone on the other side of the planet. If we are listening to one person and another begins talking to us, we would get confused. When we say He is above and descends, He can do so; He can be above and descend at the same time. If Allh uses phrases and words to describe Himself, we affirm them. Moreover, every creation of Allh knows Allh is above them whether they attest to it or not. When one says, Oh my God! their naturally raise their hands/ heads to the sky.
: The word kitaab is different from Quran. When the Quran was revealed it was not a
book. Quran, itself, means to recite. The collecting or putting together isnt necessarily physical. Takattaba jaysh: when the army is scattered and the trumpet is blown so troops come together; all the ideas come together to form a kitaab. When tafsir is done, first of all one looks at the words of Allh and tries to look for an explanation from the Quran. Next, the ahadith from the Prophet allallhu alayhi wa sallam explaining the verse, are explored. Next, one looks to the Companions, for if they applied it incorrectly during the lifetime of the Prophet allallhu alayhi wa sallam, he would have corrected them. After that you look at the linguistics, the Arabic language itself, because the Quran was revealed in Arabic. Hut for one Prophet allallhu alayhi wa sallam meant whale, yet for Musa, en route to Khidr, it meant fish. You have to go back to their language. Thus, there is value the fact that the Quran is in Arabic. It was sent down in the language of the people.
: Taqiloon means to reflect and understand. Language itself is subject to change over
time. This can be due to a variety of reasons including the changes in language from region to region or due to economic trading. The Quran was revealed to the Prophet allallhu alayhi wa sallam in Arabic so that the people could understand it. Some scholars say it is makruh to hang up verses of the Quran as decoration as this is an act of disrespect. The Quran is a book that is meant to be recited, reflected upon, applied, and appreciated but not as an adornment. Verse 3
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3. We relate to you, [O Muhammad], the best of stories in what We have revealed to you of this Qur'an although you were, before it, among the unaware. Allh calls this the best of stories.
: The word qasas means to go back and retrace what has occurred. Qisas are stories that
can be true or false; qasas are stories that are true. Allh relates to us that the story of Yusuf is true. In order to understand a verse correctly we need something called asbaab an nuzool, the context or circumstance of the revelation of particular verses. "They said, `O, Allah's Messenger! Why not narrate to us stories' Later on, this Ayah was revealed, We relate unto you the best of stories...'' [Al-Albani] Allh says that before this revelation the Prophet Muhammad allallhu alayhi wa sallam was amongst those who were al ghaafireen, those were unaware. Before this revelation, the story of Yusuf was not known to them. This story is also in the Bible as the story of Joseph, however not in such detail or magnitude. Reflections 1. The majority opinion of scholars regarding the meaning of the miraculous letters is that this is known only to Allh. 2. Allh called the Quran the Book though it was not an actual book. 3. The Quran is clear guidance from Allh. 4. Allh addresses the Arabs and said to them so that you may understand. 5. Allh favored Arabic over other languages. 6. The greatest blessing Allh can give to anyone is Islam. The greatest blessing is to be a Prophet and Messenger.
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7. Allh only tells the best of stories. 8. The Quran is for those who reflect. 9. The Prophet of Allh did not know the story of Yusuf before Allh blessed him with revelation.
The Plot: Yusuf and His Brothers; 4-6

Attention! Imagine: Prophet Yusuf and his father were in a desert. A young boy approached his father. This scene immediately captures the readers attention. Remember when Allh said that this is the best of stories. Those who narrate stories have taken their lessons from the Quran. Some stories, or movies, may begin with a scene but you dont understand. Perhaps someone guy is running and is being gunned down. Who is this? What is going on? Sometimes there is a violent scene, a murder and a person you do not know with a scar on his face who just disappears. You do not know what is happening but you are captivated and as you continue to watch, things begin to make sense. Verse 4

4. [Of these stories mention] when Joseph said to his father, "O my father, indeed I have seen [in a dream] eleven stars and the sun and the moon; I saw them prostrating to me."
: Look at how Allh informs us of Prophet Yusufs manners towards his father, he
doesnt say, Ya Baba! Rather, he says Ya abati or O my father! which indicates respect and politeness. The description of stars, the sun, and the moon prostrating to a person is something strange and, thereby, grabs your attention. Notice also that I saw is repeated. Some scholars say there is an implied meaning in that when Yusuf told his father the dream his father may have asked of him what he saw next and Yusuf answered him.
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Verse 5

5. He said, "O my son, do not relate your vision to your brothers or they will contrive against you a plan. Indeed Satan, to man, is a manifest enemy. Someone once asked who is the most noble among the people and the Messenger of Allh replied: The kareem is ibn Kareem ibn Kareem ibn Kareem, a noble, son of a noble, son of a noble, son of a noble Yusuf ibn Yaqub ibn Ishaq ibn Ibrahim the friend of the Most Merciful the exalted . [Tirmidhi] Prophet Yusuf is the son of Prophet Yaqub, son of Prophet Ishaq, son of Prophet Ibrahim .
Prophet Yaqubs nickname was Israil. It is also known about Yusuf that he was given half the beauty of mankind; the other half of beauty was distributed amongst the rest of us.
: Both father and son had such endearing manners. Yaqub called his son Ya bunaya or
O my little son, which is a form of kindness. It is a form of the word that makes it smaller in order to make it more endearing. Through this example, we see that we should speak to children in a kind waya way in which we wish to be addressed.
Prophet Yaqub knew, upon hearing this dream, that it was something good. Dreams are the first stage of revelation of Prophets. He warned his son against sharing this with his brothers as they will plot against him. Yaqub had an understanding of dreams as well as the character of people. There are different types of dreams. Some are from Allah, some are from Shaytan, and others are from our nafs, our subconscious. If a dream is from Allh, you will remember it and it will have an effect on you. If a dream is related to fear of the Hereafter and it pushes you to do good, then it may be from Allh. If a dream has calamities occurring in this life then this is from Shaytan; do not let this stop you from going about your daily life because the Shaytan is trying to scare you. Seek refuge with Allh and do not share it with others. The third type of dream is a dream from the subconscious, which is simply related to the things on your mind; most people have these dreams and do not remember them. Can a person learn about the future through dreams? Not necessarily as one can never be 100% sure the dream was from Allh, let alone entirely from Him, until it happens. Prophets,
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however, only have true dreams, i.e., dreams that are from Allh. The more truthful you are the more truthful your dreams will be. The Prophet allallhu alayhi wa sallam said whoever is more truthful in their speech the more truthful their dreams will be. (Abu Dawud) When it comes to interpreting dreams there are some patterns and symbolism (such as swimming signifying knowledge or nakedness symbolizing ones deen). However, real dream interpretation requires someone with the talent, the gift; it is not something that can be taught, picked up, or learned. Dreams should only be shared with those one really trusts as they may spur jealousy. Jealousy is when one desires something another has in such a way they wish the person did not have that blessing.
: Some scholars say that the last part of this ayah, Indeed
Satan, to man, is a manifest enemy, is a continuation of what Prophet Yaqub said to Prophet Yusuf. Others say it is Allh speaking to us. Shaytan is any person or jinn that is disobedient to Allh and/or calls to disobedience to Allh. Shaytan is not a name; it is a description, and the leader of the Shayateen is Iblis. The jinn are invisible and it is impossible for us to see them in their natural form; they are made of fire so they can take any form. Shayateen are dangerous, especially the jinn amongst the shayateen as they have powers and are our enemies. The lesson in the jinn being invisible is that although they can affect or attack us from where we cannot see them, we seek help and refuge with Allh who sees all things. Prophet Yaqub warned his son that if the dream is shared, Shaytan will whisper to his brothers, arousing their jealousy, and they will plot against him. Verse 6

6. And thus will your Lord choose you and teach you the interpretation of narratives and complete His favor upon you and upon the family of Jacob, as He completed it upon your fathers before, Abraham and Isaac. Indeed, your Lord is Knowing and Wise."
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Allh gave Prophet Yusuf the knowledge of interpretation of dreams and completed His favors upon him through giving him prophethood as well. Indeed Allh is All-Knowing and Wise with the blessings He has bestowed upon people. There should be no jealousy because this is what Allh had decreed. Reflections Allh says that Surah Yusuf is the best of stories. Scholars say this is so because it encompasses a variety of essential topics including aqeedah, societal problems, travelers, the home, family, plots, lust, passion, women gossiping, father and child relationships, jealousy in households, kings, slaves, droughts, hunger, and so on i.e. all the elements that make a story good and intriguing.
The Plot: Yusuf and His Brothers (Continued); 7-10

Verse 7

7. Certainly were there in Joseph and his brothers signs for those who ask Allh does not say that there are ayaat for those who reflect. He says there are ayaat for those who ask. If we want to know the story, its very clear. This is proof of the Messengers prophethood because, being unlettered, he could not have read any previous scriptures, nor are such details found in other stories. Verse 8

8. When they said, "Joseph and his brother are more beloved to our father than we, while we are a clan. Indeed, our father is in clear error. In these ayaat, Yusufs brothers are talking about him and his brother, Bin Yamin. Bin Yamin may also be referred to as Benjamin in the book of the Israeeliyaat; however, we do not know
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for sure. Prophet Yaqub had more than one wife; Yusuf and Benyamin were born from the same mother. It is not wrong to love one child more than others, since this is an emotion, but it is wrong to be unjust to them. If you give something to one child, you must give something of similar value to the others as well. Nu'man b. Bashir reported that his mother bint Rawaha asked his (Nu'man's) father about donating some gifts from his property to his son. He deferred the matter by one year, and then set forth to do that. She (Nu'man's mother) said: I shall not be pleased unless you call Allah's Messenger (may peace be upon him) as witness to what you confer as a gift on your son. (Nu'man said): So father took hold of my hand and I was at that time a boy, and came to Allah's Messenger (may peace be upon him). And said: Allah's Messenger, the mother of this son (of mine), daughter of Rawaha wishes that I should call you witness to what I confer as gift to her son. Allah's Messenger (may pease be upon him) said: Bashir, have you any other son besides this (son of yours)? He said: Yes. He (the Holy Prophet) said: Have you given gifts to all of them like this? He said: No. Thereupon he (the Holy Prophet) said: Then call me not as witness, for I cannot be witness to an injustice. (Muslim) It is clear to the brothers that Yusuf and Bin Yamin are the most beloved to their father; they thought they as a group could benefit their father more. They felt their father was not being just to them due to his love of Yusuf and Bin Yamin. When your kids feel you are being unjust, they are more likely to be disobedient. Prophet Yaqub did not treat his children unfairly; however, you cannot control your heart. Verse 9

9. Kill Joseph or cast him out to [another] land; the countenance of your father will [then] be only for you, and you will be after that a righteous people." Jealousy can make a person think irrationally. In this case, one of the brothers said that they should kill Yusuf in order to cause their father to turn his attention towards them. They did not focus their efforts on Bin Yamin because he was very young, probably still a toddler, so the enmity against him was not as great. The actions of the brothers show that just because a person is pious, this does not necessitate that their children will be pious as well; Allh can test us. We can ask Allh to put blessings in our children if not, they could be the cause of our
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grief. Allh blesses this way, then children can be of help and put joy into the hearts of their parents. It is important to ask Allh to place barakah, or blessings, upon our families and children. This plotting is from the tricks of shaytan. Shaytan will make you feel better about doing something, convincing you that it is okay, and that you would never do such a thing again. If you have not yet committed the sin, then dont do it with the intention to change after. Simply just do not commit the sin. The brothers do not achieve their goal because Yaqub never stops thinking about Yusuf even after the passing of many years. One cannot please Allh by doing something that is displeasing to Him, e.g. building a masjid by taking a mortgage that has interest on it. While the goal of increasing their fathers love is not inherently evil, the ends do not justify the means. However, there are some exceptions, such as lying to bring together two people who have a grudge against each other. Umm Kulthum daughter of 'Uqba b. Abu Mu'ait, and she was one amongst the first emigrants who pledged allegiance to Allah's Apostle (may peace be upon him), as saying that she heard Allah's Messenger (may peace be upon him) as saying: A liar is not one who tries to bring reconciliation amongst people and speaks good (in order to avert dispute), or he conveys good. Ibn Shihab said he did not hear that exemption was granted in anything what the people speak as lie but in three cases: in battle, for bringing reconciliation amongst persons and the narration of the words of the husband to his wife (Muslim) Verse 10

10. Said a speaker among them, "Do not kill Joseph but throw him into the bottom of the well; some travelers will pick him up - if you would do [something]." Some of the scholars say that the speaker in this verse is the eldest brother. He was the eldest and felt more responsibility towards Yusuf. We know that it was the eldest because later on, Allh again mentions them speaking to each other, but this time, He mentions what the eldest says because, in that context, he was suggesting something good. Here, Allh does not mention who makes the suggestion, and that is an etiquette we should learn from: when we mention someones evil, do not attribute it to them. The Prophet would never criticize people by name, rather, he would say: What is wrong with those who say such and such.
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The eldest brother was aware of the conviction that his brothers had in their willingness to kill their own brother, Yusuf. He tried to convince them otherwise but since they wouldnt listen, he recommended an alternative to murder: leaving him in a well. In our shariah, if a sin cannot be avoided altogether, pick between the lesser of the two evils. He was thinking about Yusufs well-being when he suggested the well.
: In this ayah, al jubb is a well whose hole gets bigger towards the bottom. Some
of the scholars have said that this particular well was just a hole in the ground; not the type of well with the pulley that brings the bucket up and down. And it was a well outside of the town meant for travelers; leaving him in a well inside the town wouldnt make sense because someone would find him and bring him home. A well would also offer protection to Yusuf that leaving him in the desert wouldnt. He would have water and be protected from the elements, as well as from any wild beasts.
: Al Sayyaarah means traveling back and forth on a regular basis; usually done by
merchants going back and forth between the routes due to their trade.

Verse 11

11. They said, "O our father, why do you not entrust us with Joseph while indeed, we are to him sincere counselors? Yaqub loved Yusuf so much that they were always together; he never let him out of his sight. The very thought of separating was painful.
: In this verse, the brothers say inna- indeed, they are sincere counselors to him. In the
Arabic language there are no punctuation marks for emphasis; instead, this is incorporated into the language itself. Emotions are inherently included in the Arabic language. For example, in this verse, the grammar makes it as though there are at least three exclamation points at the end of it.
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: This word is read with AlIshmam, which is indicated by the little diamond on top present
in most mus-haf. AlIshmam is that we make the circle of the nun with our lips it isnt heard in the recitation but we make the circle because Rasulullah did it. This is how careful the companions were in conveying the words and actions of Rasulullah. It is as if they brothers are uckering up lips to convey the extent of their sincerity and love for Yusuf. In this verse, the word naseehah means sincerity. Although they had evil inclinations, they claimed they only have good intentions for Yusuf. Verse 12

12. Send him with us tomorrow that he may eat well and play. And indeed, we will be his guardians. What is it that the brothers wanted from Yaqub?
: Yarta means to go out or to go out and eat, and laib is to play. They want their
father to send Yusuf to eat and play with them, i.e. they want to have a picnic. Again the indeed here is used with emphasis; they also say we consistently to show they can be trusted; that they will definitely take good care of him. Verse 13

13. [Jacob] said, "Indeed, it saddens me that you should take him, and I fear that a wolf would eat him while you are of him unaware." The probability of Yusuf being eaten by a wolf is very slim so it may not have been the case that Prophet Yaqub was really concerned about wolves it is a flimsy excuse but he mentions it to give himself an excuse why he shouldnt let Yusuf go. Some scholars have interpreted this as fear of the brothers harming him. Islamically, accusations should not be based on the intentions of others. It is not our job to look at the intentions of people. Yaqub did not want to
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hurt his sons or make them feel uncomfortable by saying that he did not trust them, nor did he lie as the possibility of being eaten by a wolf did exist, however minimal. Verse 14

14. They said, "If a wolf should eat him while we are a [strong] clan, indeed, we would then be losers." They tried to address and ease their fathers concerns. How could a wolf eat him while he would be protected by being in a large group with them? They were trying to reassure him that they would bring Yusuf back safely. The brothers were not aware of Yusufs dream; the plots they made were motivated by hasad, or jealousy. Jealousy occurs when you see someone else blessed with something and you want them to no longer have that blessing; sometimes you want that blessing for yourself. It is something that destroys good deeds. A Muslim should not be jealous of another; if Allh wanted you to have something, you would have been given it. When you see someone has something good make du'aa that Allh blesses him. Say mashaAllaah, la howla wala quwata illa billah; meaning: it is the will of Allh (the blessing is from Him), there is no power except that it is from Allh. We are taught to always seek the blessings of Allh, which is part of the beauty of Islam because while shaytan and our nafs steer us towards sin, Islam steers us away from it. Envy can have very serious repercussions: ''Amir ibn Rabia saw Sahl ibn Hunayf doing a ghusl and said, 'I have not seen the like of what I see today, not even the skin of a maiden who has never been out of doors.' Sahl fell to the ground. The Messenger of Allah, may Allah bless him and grant him peace, was approached and it was said, 'Messenger of Allah, can you do anything about Sahl ibn Hunayf? By Allah, he can not raise his head.' He said, 'Do you suspect anyone of it?' They said, 'We suspect Amir ibn Rabia.' " He continued, "The Messenger of Allah, may Allah bless him and grant him peace, summoned Amir and was furious with him and said, 'Why does one of you kill his brother? Why did you not say, "May Allah bless you?" Do ghusl for it.' Amir washed his face, hands, elbows, knees, the end of his feet, and inside his lower garment in a vessel. Then he poured it over him, and Sahl went off with the people, and there was nothing wrong with him." (Malik) You may have a beautiful car yet be envious of a luxury car though there are people who do not even have means of transportation. They can't even dream of carsthey have a dream bicycle! Think of the people who have less than you. This will help you to be grateful and appreciative of Allhs blessings.
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It is permissible to be jealous of two types of people provided we are jealous without wishing for the blessing to be detracted from them: 1. One who knows the Quran and recites it day and night, 2. Someone who Allh blesses with wealth who spends it in the way of Allh. Verse 15

15. So when they took him [out] and agreed to put him into the bottom of the well... But We inspired to him, "You will surely inform them [someday] about this affair of theirs while they do not perceive [your identity]."
: Ajmaoo comes from ijmaa, consensus, which means to agree on something. Allh does
not give details of the event occurring here but some books of tafseer say that Yusuf approached them individually reminding them. The brothers had to find a particular remote well in which to put Yusuf. This would allow him to survive in the desert since he would have access to a supply of water. It was a well that was large enough so that he would not drown in it nor would he be able to escape on his own. In the case that he was found or seen, it would not be by their townspeople. Lastly, the brothers did not want him dead, rather they wanted him far removed from their father in the hopes that Yusuf would eventually be forgotten.
: While Yusuf was alone and scared in the well, Allh sent him wahy, or revelation, to
comfort him. This does not necessitate prophethood (e.g. the mother of Prophet Musa was inspired, too, yet she is not a Prophetess). There are a few promises embedded in this message. Since Allh tells Yusuf that he will later tell his brothers about what they did, this shows that he will not die from this ordeal. His brothers will not realize or recognize him shows that his status will be elevated well beyond theirs. Despite having committed such a crime against him, Yusuf will still wish to speak with them and bring their family back together.
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Verse 16

16. And they came to their father at night, weeping.
The brothers returned to their father at night when the horizon was no longer red, at Isha time. They were well aware of their fathers acute sense of perception. They knew that, had they come sooner, their father would be able to detect their lies just from their faces. So they came all together when it was dark crying their crocodile tears in an effort to show sincerity in what they were about to explain. .
A person cries when he knows that whatever happens or what he wants is out of his control, and this is the last resort. They break down and cry because this is the last weapon they have. That is why crying does not nullify beautiful patience. It does not mean that you dont have patience. In fact, the opposite is true. When youre crying and supplicating to Allh, it is as if you are saying you have no one else but Allah. It is an indication of your ikhlas and tawhid you are not asking anyone else but Allh. Prophet Yaqub cries and cries until he loses his sight. He is not just patient, he is beautifully patient and his patient is beautiful. It is a complete patience in that he turned to Allh alone in his calamity. Verse 17

17. They said, "O our father, indeed we went racing each other and left Joseph with our possessions, and a wolf ate him. But you would not believe us, even if we were truthful." The brothers used Yaqubs fear of wolves as they narrate their story. They said they went racing, which tells us that it is permissible to race, even with your wife as the Prophet did so with Aaisha. Aisha: "I went out with the Prophet on a journey. At that time I was a young girl and was quite slender. The Prophet told the people 'Go on ahead,' so they went ahead, then he said to me, 'Come, let us have a race.' So I raced with him, and I won. He let the matter rest until I had gained weight. Later, I accompanied him on another journey. He told the people, 'Go on ahead,' so they went ahead. He said to me, 'Come, and let us have a race.' So I raced with him, and he won. He began to laugh, and said, 'This is
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for that."' (Ahmad) Competition is good except when it incites negativity. It is good when no reward is being given for the rewards may cause people to have negative thoughts about one another. The Prophet (peace and blessings of Allaah be upon him) said: There should be no (money) prizes for competitions except in archery, camel-racing and horse-racing. (At-Tirmidhi, al-Nasaai, Abu Dawood and Ibn Majaah) Some of the scholars have said rewards are permissible if it is to advance knowledge because that is also a type of jihad. However, there should not be any reward when people are competing to recite the Quran. When people compete in Quran competitions they might be happy when someone makes a mistake; that is not acceptable in Islam. Another issue that arises with Quran competitions is that sometimes when a person loses he/she may get so disheartened that he/she does not want to read the Quran anymore. The brothers planned to kill Yusuf, but they were not smart enough to plan their answer for Yaqub so they used the same answer he gave previously about a wolf eating Yusuf. What they said indicates that they were not professional liars and they were generally good people, and not used to lying or they would be better at it. So they say that they are lying but if they were telling the truth, Yaqub would not believe them. They were the children of prophets but they fell into the trap of Shaytan. This jealousy made them do this heinous crime. And this is one of the proofs for the opinion that they were not prophets, i.e. because of their actions, and this is the stronger opinion. Verse 18

18. And they brought upon his shirt false blood. [Jacob] said, "Rather, your souls have enticed you to something, so patience is most fitting. And Allah is the one sought for help against that which you describe." The brothers committed a crime. No one commits a perfect crime; people will always forget something and there are always clues left behind because there are so many variables. Usually if a person lies, he/she will have to lie even more to cover it up. In Islam you are allowed to ask questions to get the truth out but no torture is allowed.
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The Prophet allallhu alayhi wa sallam sent three emigrant leaders, Ali Ibn Abi Talib, az-Zubari Ibn alAwam and Sa'd Ibn Abi Waqqas to inquire about the location of the enemies. Two men were seen drawing water from the wells of Badr. Upon question, they admitted that they were carrying water for the Makkan army. But some Companions were not pleased with this answer, since they thought that the boys belonged to Abu Sufyan. So they beat the two boys, who finally said that they belonged to Abu Sufyan. When Allah's Messenger was informed, he said angrily, "on telling the truth, you beat them, and on lying you released them!" Then he himself spoke to the two boys, who informed him about the army's location, leaders and that they were so huge that they slaughter ten camels every day to feed their men. The Prophet then turned towards the Muslims and said: "The Quraysh has sent you their most precious lives." (The Sealed Nectar) The brothers brought a shirt to their father. Some scholars say they slaughtered a lamb and drenched Yusufs shirt with its blood. Immediately when Yaqub saw the shirt he knew they were lying as it was still intact. Allh says:
, not: bi-dammin maklooban which
means fake blood. Allah calls the blood lying blood. The blood itself is a lie and is giving evidence that they are lying. Yaqub sees the shirt and realizes that it is intact. In the Shariah you can use clues to help you uncover the truth (e.g. modern technology like the use DNA testing is permissible). When Rasulullah allallhu alayhi wa sallam was narrating this story to his companions, he told them that Yaqub said to his sons, My, what a merciful wolf this is to take off his shirt and then devour him, then put the shirt back on! The shirt does not have a single tear so Yaqub knew they were lying, and he tells them so. He doesnt scold them but he tells them he will have beautiful patience. Beautiful patience is when
you are patient from the very beginning of a difficult situation.
: he will be beautifully patient; it also means: patience is beautiful, as well as that

the reward for patience is beautiful. What is beautiful patience? Yaqub describes it to us. He says Allh is the One from whom I seek help concerning what you are describing! Allah is the one whose help should be sought. Beautiful patience involves: 1. Being patient from the very beginning. Patience starts from when the calamity strikes. Narrated Thabit Al-Bunani: Anas bin Malik said to a woman of his family, "Do you know such-and-such a woman?" She replied, "Yes." He said, "The Prophet passed by her while she was weeping over a grave, and he said to her, 'Be afraid of Allah and be patient.' The woman said (to the Prophet). 'Go away from me, for you do not know my calamity.'" Anas added, "The Prophet left her and proceeded. A man passed
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by her and asked her, 'What has Allah's Apostle said to you?' She replied, 'I did not recognize him.' The man said, 'He was Allah's Apostle."' Anas added, "So that woman came to the gate of the Prophet and she did not find a gate-keeper there, and she said, 'O Allah's Apostle! By Allah. I did not recognize you!' The Prophet said, 'No doubt, patience is at the first stroke of a calamity.'" (Bukhari) - Side tangent: this woman was at a grave but Rasulullah allallhu alayhi wa sallam did not warn her so some scholars say its allowed for women to visit graves as long as they do not frequent it and as long as they observe the proper etiquette. 2. It should bring you closer to Allh. Use that calamity to return to Allh. We have to be thankful to Allh in all times so that He will help us in times of hardship. Ibn Abbas narrated that when he was a small boy, the Prophet allallhu alayhi wa sallam advised him by saying, Know Allh in times of ease and He will know you in times of hardship. (Ahmad) The time to prepare for calamities is right now by doing good deeds so you can use those good deeds to supplicate to Allah like the people of the cave did when they were stuck in it. 3. Allah is the one you seek help from i.e. dont look for sympathy from others. Allh tell us:
can tell people if you need them to help you. This does not nullify beautiful patience. So towards the end of the surah when Yaqub lost Yusuf, Bin Yamin, plus his eldest son, the 3 most beloved people in his life, he turns away from his children and grandchildren and he does not complain to them. He isnt looking for their sympathy, and he addresses his concerns only to Allh. So a part of beautiful patience is that it makes you stronger, you turn to Allh and you dont need the sympathy of others. 3 types of Patience: 1. Patience in obedience of Allah: believe in Allh and be steadfast 2. Patience in times of calamity: this is the type of patience here he is in the depths of the well while his own brothers are trying to harm him. Also the same type that Rasulullah suffered when his own people kicked him out as well as Taif. But they turned to Allh, and He helped them because in the remembrance of Allh hearts and wounds are healed. 3. Patience in staying away from haram: consistently stay away from the haram If someone is jealous about another person having a Lamborghini, this may seem like a big deal to the person at the moment. However, take the example of a child not having the
so address your concerns to Allah but you
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opportunity to play with something and the way he overreacts might be worse than when someone passes away! As adults, we may think this is a minor issue but to the child it is a huge deal! Allh may be looking at us the way we look at this child making such a fuss about something so small. Take the example of a man who enters the masjid with his two children. The children begin running around playing tag while you try to pray. The father sits there allowing his children to run around and you allow this circumstance ruin your khushu. Eventually you try to speak to the brother about the childrens behavior. He apologizes saying that his wife, their mother, has just passed away and he does not know how to break it to them. Just a moment ago you were angry, infuriated, and at the mention of this you became soft and full of pity for those children who no longer have their mother. Perspective changes your attitude about the situation. Beautiful patience comes from Allh. To increase in this beautiful quality, think of the Hereafter, look at the bigger picture, and it will help you to be patient. Yaqub knows his children are lying, but he doesnt scold them; he just says that he will be patient, and then Allh returns the story to Yusuf.
The Conflict: Yusuf, AlAziz, and His Wife; 19-20

Verse 19

19. And there came a company of travelers; then they sent their water drawer, and he let down his bucket. He said, "Good news! Here is a boy." And they concealed him, [taking him] as merchandise; and Allah was knowing of what they did.
: They would have a water-bearer (waarid) because to divert the entire caravan would take
too long because wells are usually off the path. The warid brought his bucket so it was a well not used by the people. How did the brothers know that they wouldnt bring him back to the city? Because slaves are the most expensive commodity and the most expensive of them were young slaves who can be trained in service.
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: Ghulam is used here and this means older than a toddler and younger than an
adolescent, so the age of Prophet Yusuf is shown here. Ysuf was then smuggled: What does it mean that they hid him as merchandise? The waterbearers hid Ysuf from the people of the caravan so the leader didnt know. They want to sell him quickly and get the full profit for themselves. If the leader of the caravan knew, he wouldve taken him and the profit. Some scholars (who have taken from the people of the book) say that the brothers came back the next day and lied to them that Yusuf was a slave, and so they sold him to the caravan. But the stronger opinion is that of the people of the caravan like the water-bearer hid Yusuf from the rest of the caravan and the lead merchant so that they could quickly sell Yusuf and not share the profit with anyone. The warid pulls him out of the well so how could the brothers have sold him to them? Allh knows what Ysuf is going through, and allows it to happen because Ysuf can handle it. Allah does not burden one with that which he can't handle because Allah knows one's full capability. So when you are struck with calamity, know that Allh is aware of your ordeal and has a plan. It is difficult to be patient, but to waste the reward for patience is worse. (AbuBakr radiAllahu anhu) Verse 20
20. And they sold him for a reduced price - a few dirhams - and they were, concerning him, of those content with little.
: Shara is a word that means both to buy and to sell. They sold him for a measly price.
"just a few darahim."
: Dinar are gold coins while dirham are silver coins. So they sold him for a few silver
coins. Why? They wanted to sell him off quickly, and they thought him to be insignificant so the price they sold him for was very low; it was insignificant in value to them as well. They did not need what he was sold for. They sold Ysuf as a slave. This considered a major sin in Islam. You are not allowed to sell someone as a slave who is not a slave. The only way to acquire slaves is through jihaad fee sabeelillah and even then, those slaves have rights. Rasulullah allallhu alayhi wa sallam said: they are your brothers and if you are given a position above them, then feed them from what you eat, clothe them from what you wear, and if you give them a task, help them out. The
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purpose of slavery in Islam is dawah, so once you have fulfilled your duty to them and brought them to Islam, then you set them free. That is why many scholars and great men in Islam were slaves because they learned from their masters. He is not a slave but being sold as one, so imagine the humilation he must have felt. Prophet Ysuf thus was separated from his family for over 30 years. The caravan was actually a mercy from Allh because Allah has a better plan for him. What may seem bad to you may actually be Allahs way of opening a door to good for you. Reflections 1. The caravan was a mercy from Allh o They were thieves but it was a mercy from Allh because Allh has a better plan for Yusuf. 2. The permissibility of announcing good news 3. Thieves always want to get rid of stolen goods as quickly as possible
The Conflict: Yusuf, AlAziz, and His Wife (Continued); 21-29

Verse 21

21. And the one from Egypt who bought him said to his wife, "Make his residence comfortable. Perhaps he will benefit us, or we will adopt him as a son." And thus, We established Joseph in the land that We might teach him the interpretation of events. And Allah is predominant over His affair, but most of the people do not know. Scholars say that the beginning of this verse is perhaps an indication that the wife of Al-Aziz didnt have children of her own. This is how Allh established Ysuf on the earth, i.e. Allh could have let anyone in Egypt buy Ysuf. But Allh willed that a minister would buy him, instead of a shopkeeper or some other
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regular person. Allh had a position and status in mind for him and was preparing Ysuf for something greater. Allh also mentions His favor on Ysuf: And this was also to teach him interpretation of dreams and the knowledge of advising with hikmah based on those interpretations. This is extra knowledge that others dont have.
: Allh is Ghalib; He controls all affairs, although most people are unaware. Therefore,
"Indeed with hardship is ease, Indeed, with (the same) hardship is ease."
when youre afflicted do not allow yourself to fall apart, contemplate suicide, etc. Allh follows every hardship with ease as mentioned in Surah Sharh, verse 5-6: So with every hardship there is double the ease, but we forget about the eases and focus on the hardship. Blessings will always outnumber hardships. Allh knows your ordeal better than you do, so trust in Him. Verse 22

22. And when Joseph reached maturity, We gave him judgment and knowledge. And thus We reward the doers of good.
When Ysuf reaches the age of maturity, Allh gives him wisdom and knowledge. Wisdom versus knowledge: you can have knowledge, but if you dont have wisdom, then its like having a Ferrari without brakes, i.e. youre going to use knowledge to cause more problems than solutions, because of how you convey it. Some are given knowledge, but they don't have hikmah. How do you attain wisdom? Allh rewards the muhsineen with wisdom.
: Those who do ihsan. Ihsaan has two parts:

i. Worshiping Allah as if you can see him or vice versa. The relationship between you and Allah. ii. The relationship between you and the creation of Allah. Perfect the relationship between you and Allah, and between you and the creation of Allh, and Allh will grant you knowledge and wisdom. The other definition of ihsan is to do whatever youre doing to the best of your ability, and do it sincerely for the sake of Allh. If you do this, then you have nothing to worry about, and it gives you strength. Praise and criticism are all the same to you because you are seeking the praise of Allh, and youve done your best.
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A minority opinion is that AlHikmah refers to the book that Yusuf was given, but this is a weak opinion. Verse 23

23. And she, in whose house he was, sought to seduce him. She closed the doors and said, "Come, you." He said, "[I seek] the refuge of Allah . Indeed, he is my master, who has made good my residence. Indeed, wrongdoers will not succeed." So, Ysuf is put to another test which is greater than ever. Hehas grown up in the palace, and he is very handsome. AlAzizs wife has fallen in love with him and tries to seduce Ysuf. She closes and locks all the doors. Depending the qiraat (dialect of recitation), shes either telling him to come, or that shes ready for him (i.e. adorned herself, etc.). This is probably a time that her husband is out or busy (However Allh decrees that AlAziz does come home.) Shes also beautiful. An Aziz (minister in the court of the king) would only marry a beautiful person so it would've made sense if Yusuf was a attracted to her, but that was not the case. She was trying to seduce him. Normally, a man would pursue the woman and since hes a stranger in strange land, its easier to commit a sin because no one who knows him can call him out. The people here arent Muslim so dont have the same values as he does. We are in a non-Muslim country as a minority group. Imagine Ysuf, the only Muslim in Egypt, and he can hold on to the religion of Allh from a young age. When a person is confronted with sin, we learn from Prophet Ysuf what to do. 1. Ysuf says, I seek refuge in Allh: Remember Allh and seek refuge in Him. No one can help you but Allh. Do not overestimate your piety. This is the first thing you have to do, because only He can keep you away from sins. 2. Ysuf says, My Lord has blessed me and made my stay comfortable... Ysuf could be referring to: a. Al Aziz: He will not betray the man who cared for him all these years. b. Allh (stronger opinion): He sought refuge in Allh and would not betray his Lord and remember His blessings. How can you disobey Allh, Who has been so kind to you and given you so much? This is the second mindset we should be in; remembering the blessings of Allah.
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3. Ysuf says, Wrongdoers will not be successful. So, think about the consequences. Is exchanging a temporary pleasure for eternal pleasure worth it? This is the third thing we should remember when confronted by sin. Do you really realize what forever means? This is the second type of patience that we should have: patience in staying away from the haram. The first type is patience in consistently obeying Allh, even if its small, because it shows sincerity. The prophet allallhu alayhi wa sallam said: The best deeds are those we are consistent with, even if they are small deeds. (Bukhari) There will be 7 people under the shade of Allh; one of these people is a man/woman who was invited to commit zina by someone with beauty and status, but feared Allh and refrained. The greater the sin and the harder it is to resist committing it, the greater the reward for refraining. Verse 24

24. And she certainly determined [to seduce] him, and he would have inclined to her had he not seen the proof of his Lord. And thus [it was] that We should avert from him evil and immorality. Indeed, he was of Our chosen servants.
: is the beginning part of desiring. It has not reached the status of conviction as yet. He
i. Some scholars say Jibreel came and reminded him but there is no firm/authentic evidence for this
would have desired her had he not seen the evidence of his Lord this implies that no one is saved from a sin without the help of Allh, as even Prophet Yusuf would have succumbed if Allh had not saved him. What is this evidence that he saw?
ii. Others say he saw a vision of his father reminding him of status as a Prophet but again, there is no firm/authentic evidence for this iii. The strongest opinion is that he realized Allahs blessings on him: knowledge, status, Prophethood, Islm, dream interpretation etc. and as a result, he did not have these
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desires for her. Anyone in this situation would have had desire, unless they are given strength from Allh, and he was given strength from Allh.
, anything evil, and , indecency (related to hayaa, , a chosen servant, versus a mukhlis, shyness, zina, etc.) because he was among
Allh diverted him from
which is someone sincere. Allh protects Ysufs reputation because He has a plan for him, and he is a prophet so if he had a bad reputation, no one would want to listen to him. The wife of AlAzizs name is reported by the Israeeliyat to be Zuleikha. There is no evidence to confirm or deny this however, there is absolutely no evidence that Yusuf later married her as is often told. This story came from the storytellers who would invent stories to spice up their narrations so that people would listen to them. It is not even appropriate for a Prophet to marry a woman like her. No prophet has ever married a woman who has even come close to this type of indecency; it is not befitting of their status as prophets that they would have such wives. Verse 25
25. And they both raced to the door, and she tore his shirt from the back, and they found her husband at the door. She said, "What is the recompense of one who intended evil for your wife but that he be imprisoned or a painful punishment?"
They both raced to the same door, but each is racing for a different reason and to a different outcome. Hes trying to escape sin, while shes trying to force him into sin; one is racing to the door of paradise, while the other is racing to the door of Jahannam. She grabs his shirt from behind, and the door opens with her husband at the door. From this verse, we can see that shes a quick thinker and very sly. Before anyone can ask whos guilty or even ask whats happening, she comments. And she doesnt even say that she didnt do anything, she went past the situation, past the verdict, and jumped all the way to the punishment, thus robbing her husband of the time to think rationally about the situation. Yusuf has to speak up otherwise his guilt will be assumed, so he responds in the following ayah. Verse 26
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26. [Joseph] said, "It was she who sought to seduce me." And a witness from her family testified. "If his shirt is torn from the front, then she has told the truth, and he is of the liars.
If youre wrongly accused, you should defend yourself in the proper way so, Prophet Ysuf says she tried to seduce him. However, when a person is pious, Allh helps them and from a way never imagined, as is mentioned in Surah Talaq
2. And whoever fears Allah - He will make for him a way out Allh bring a witness is from her own family. The books of tafseer mention that it was a baby that was there that spoke, so that opinion states that the following words are from a baby speaking but this narration mentioning the baby speaking is weak. Only 4 babies spoke as infants: Isa, the baby from the people of the, the baby from the story of Jurayj, and the baby from the hairdresser of Firawn. So the stronger opinion is that someone testified from her own family who knew what was going on. This indicates that this was not the first time she tried to seduce him; there was some flirtation from her part that the witness had noticed already. The evidence must have been very clear for them to witness against her because, being from her family, their reputation is at stake too. The witness, however, does not give the verdict, just tells the husband to consider the evidences. Thus, it is allowed in Islam to accept evidences to convict someone. There is a lot of danger in being a lone with a strange woman dont ever put yourself in that position. Protect your private parts, and your tongue, and you will be guaranteed paradise. One of the seven shaded by Allh on the Day of Judgment when the sun is either a hand-span or a mile above our heads, is the one who is called to sin by a woman of beauty and rank and resists that call. When a person is young, the desires are stronger so even harder to resist. There are three types of people that Allh will not even look at on the Day of Judgment: A lying king (people lie out of fear of authority the king is the authority so he has no reason to lie), an old man who commits zina, and an arrogant poor person. These three people have no reason to commit the sin they commit.
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We see here that Yusuf alayhis salaam had all these things against him: he was a slave, in a foreign land, in her house but even with all of that, with the help of Allh, he was able to abstain from the sin, so we should have no excuse for ourselves as well. Verse 27

27. But if his shirt is torn from the back, then she has lied, and he is of the truthful." The witness gives strong evidence regarding where the shirt is torn. If it from the front, then he tried to harm her and she is telling the truth. But if it is torn from the back, then she is a liar, and he is truthful Notice the repetition of the shirt: the shirt was what, in the beginning, made prophet Yaqub sad; here, a shirt exonerates Yusuf and proves his innocence, and later, a shirt will bring happiness to Yaqub again. Verse 28

28. So when her husband saw his shirt torn from the back, he said, "Indeed, it is of the women's plan. Indeed, your plan is great. Al-Aziz finds out his wife was about to cheat on him and he doesnt even react. He does not seem to have any gheerah (protective jealousy), otherwise he would have taken measures to prevent it from happening again. He doesnt do anything because of politics: if he kicked her out, everyone would know the whole story. He was worried about his reputation so he turned away and ignored the situation. Gheerah is actually part of Islam: you are supposed to feel this towards the women of your family. AlAziz tells her that this is her plot and surely the plots of women are
great. We should notice that Allh calls the plots of women adheem, while He calls the plots of shaytan daeef, or weak. This is a society without eman; they do not believe in Allh, and the plots of these women without eman are great. Rasulullah said, Indeed the dunya is green and luscious and Allh has put you as a vicegerent in it to see what you will do, so fear the dunya, and be careful of women.
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This is not a negative comment towards women but pointing out the weakness of men. Rasulullah said that the downfall of Bani Israil was women. If you dont properly provide them with the resources, means and education and give them their rights, then you will see that the corruption will start from them. Women are half the community and give birth to the other half. Rasulullah said the most harmful of the trials and tribulations to men are women, so this is what happens when you dont take care of the women properly: all of society falls. Women get tested with this also but it is a little less than for men. For the women, the tongue is a little bit harder. There was a story mentioned by Khateeb al Baghdadi about a muezzin named Salih. Neighboring the masjid lived a Christian woman and every time Salih would go up to make athaan, he would look for her. He finally went to her house and told her that he must marry her. She told him her father would never agree because he was Muslim. He told her he would convert, and so she tested him and gave him pork and wine to prove himself. Right after this, he falls to his death as he was going up the stairs and was thrown on the street by her father. The father told the Muslims what happened and the Muslims took him and buried him in the desert. That is why we should always ask Allah to make our heart steadfast on the deen. The Prophet said If you protect two things, your private parts and your tongue, then I can guarantee you Jannah. For the woman, the tongue is harder. A lot of times, we say we dont have time, and this is often because we dont apply the hadith: whoever believes in Allh and the Day of Judgment, let him speak good, or be silent. And: From the excellent qualities of the Muslim is that he leaves that which doesnt concern him.
Verse 29

29. Joseph, ignore this. And, [my wife], ask forgiveness for your sin. Indeed, you were of the sinful." Al-Aziz says this to Yusuf after he realizes the fault is hers. And he tells her to seek forgiveness for her sin even though they were not Muslims. Most people in world history believe in Allh,
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the problem is that they associate in worship with Allh. The default is to believe in Allh; the atheists were always of the minority.
The Conflict: Yusuf, AlAziz, and His Wife (Continued); 30-35

Verse 30

30. And women in the city said, "The wife of al-'Azeez is seeking to seduce her slave boy; he has impassioned her with love. Indeed, we see her [to be] in clear error." The rumors of this scandal reached the city and the women, as well as the men, were talking about the wife of Al-Aziz.
: this is the taqdir majmu, i.e the masculine is used to show that a group of women are
saying it. These are the high people of society; the men talk as well but mostly its the women involved in this, and the way they say it is specifically meant to inflict pain on the wife of AlAziz. They say:
position to make it more painful for her; so that when she hears it, it will hurt her. The women mean it to hurt because they want something from her.
, the wife of Al-Aziz, rather than her name; they mention her status and
: they use the mudaari form of the verb to show it is still happening; she is still trying to seduce her slave. And the say rather than his name as well to compare the status. They
are comparing her status to his: shes the wife of Al-Aziz, and hes the slave! She must be passionately in love to do such a thing, and surely, shes in the wrong. They say all of this in order to elicit a specific response from her. Verse 31
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31. So when she heard of their scheming, she sent for them and prepared for them a banquet and gave each one of them a knife and said [to Joseph], "Come out before them." And when they saw him, they greatly admired him and cut their hands and said, "Perfect is Allah ! This is not a man; this is none but a noble angel." Allh says their plots. They are plotting something, and the wife of AlAziz understands what they want: they want to see Yusuf. When women speak, you must learn to read between the lines. When the Prophet allallhu alayhi wa sallam was really sick, he told Aisha to order her father (Abu Bakr) to lead the people in the prayer. Aisha told him that her father has a very soft heart and he will cry. Again the Prophet ordered Aisha to tell her father to lead the prayer, she responded with the same answer. The Prophet allallhu alayhi wa sallam told her: you are surely like the women of Prophet Yusuf. He understood her, and he read between the lines. He realized why she said to order someone else in prayer: she loved her father, and she didnt want to add any burden on her father, and she knew that this was an indication that her father was in line for leadership in the event of the Prophets death. However, the Prophet allallhu alayhi wa sallam knew that he was the best fit for the position so he ordered her to order her father to lead the people in prayer. The women here have heard of Yusuff beauty and they want to see him, so they use these harmful words to force the wife of Al-Aziz to show them why shes so attracted to Yusuf. She hears of their plots, and gives them what they want, but she has her own plot as well. She invites them to a feast, and prepares a place for them to lounge and relax. After eating, she gives them fruits, and gives each of them a knife to cut their fruits. When they have the knives in their hands, she thinks this is the perfect time, so she tells Yusuf to come out then (he is a slave so he has to obey her). When Yusuf comes out, they were so distracted by him and amazed by him that they continued to cut, and they cut right into their hands. Their hands are dripping with blood, and they dont even realize it. However, the wife of AlAziz planned for this: she wanted them to shed blood because blood makes everything bigger. When blood is involved, everything is more real and magnified.
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The women exclaim:
SubhanAllah because of his extreme beauty or aoodhubillah because as soon as they see Yusuf, theyre already thinking dirty things. They said that this is not a man, surely he is an angel, which is an indication that they also believed in angels. The women are all staring at Yusuf while their hands are dripping with blood, and thus, the wife of AlAziz has them right where she wants them. Verse 32
, which means either SubhanAllah or Aoodhubillah.

32. She said, "That is the one about whom you blamed me. And I certainly sought to seduce him, but he firmly refused; and if he will not do what I order him, he will surely be imprisoned and will be of those debased." She says: are you going to blame me? You just saw him for a moment and look at you all! Your hands are dripping with blood after one moment, and you blame me when I see him every day and every night? If you were in my position, youd be worse. She unabashedly admits what she did because she knows they all get it now. She admits that she tried to seduce him, but she doesnt stop there; she goes further and makes it even more difficult on Yusuf. She still wants to seduce Yusuf, and now, she has the approval of all the women, so she says: if he doesnt listen, then he will be imprisoned. She wants to humiliate him. Yusuf has done nothing but she wants what she wants. It is so much more difficult because its not just one woman now; its all the women of the society. Sometimes, a person will be the only one doing the right thing and it will feel as if the whole of society is against them, but they should remember that Yusuf had a whole society; the entire culture, and all the people were against him. However, he remained firm and he was strong, and he asked Allah for help for if Allh is on your side, then no one can harm you but it takes a lot of patience. Verse 33
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33. He said, "My Lord, prison is more to my liking than that to which they invite me. And if You do not avert from me their plan, I might incline toward them and [thus] be of the ignorant." Throughout all of this, Yusuf only turns to Allah. Who else can help you? Yusuf, when hes given the choice between sin and imprisonment (remember: he used to live in a palace!) he chooses prison. His character was so high and impeccable that he turns to Allh and chooses prison over sin for fear of falling into sin. He is so chaste he doesnt even mention the word; he keeps as far as he can from the word. For him, and for the believers, the prison of this life is worse. Surrounded by four walls and being separated from your family is preferable to the prison of the hereafter, in which a person will be surrounded by fire and the separation will be from Allah and the Paradise. Anytime youre confronted by sins, remember Allh and seek His help. The reality is that you never want to trade a temporary pleasure for permanent punishment. And if Allh doesnt help you, you cant succeed; never overestimate your piety and try to handle it by yourself. Seek the help of Allh! Verse 34

34. So his Lord responded to him and averted from him their plan. Indeed, He is the Hearing, the Knowing. Allh responded and protected him from their plots; surely he is the All-hearing, the Allknowing. Allh saves him from the sin, and Yusuf he still goes to prison. Allah has a better plan for him. Prophet Yusuf was a prophet and a messenger. The first prophet and messenger was Prophet Nuh. The difference between a prophet and a messenger is that a prophet is sent to the people that already believe while a messenger is sent to a people that dont believe in Allah. All the people before Prophet Nuh were Muslims, but then at his time, they starting doing shirk. That is why he was the first messenger. Prophet Yusuf was sent to a people that were not Muslims (the Egyptians).
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Verse 35

35. Then it appeared to them after they had seen the signs that al-'Azeez should surely imprison him for a time. Even though he was proven to be innocent, Prophet Yusuf was still imprisoned. The wife of AlAziz had authority because she is the wife of the minister, but now its not just AlAziz; all the politicians reputations are at stake because all of their wives were involved, so all of them are in this. Thus, even though they know hes innocent, they still imprison him. Some scholars mention that if he hadnt mentioned prison, then he wouldnt have been given prison, but he mentioned it so Allh gave it to him. It doesnt mean that Allh hasnt answered his call, but rather Allah has a plan for him. Look at what Yusuf does in prison: he calls people to Allh. Yusuf called the people to Islam it is only appropriate that he calls people to Islam. It is said even the king and the people accepted Islam. But these were the Hyksos, not the native Egyptians when they came back and expelled the Hyksos, the people of Bani Israil lost authority and were oppressed. So then Musa was sent to take Bani Israil out of Egypt and call the Egyptians to Islam.
The Transformation: Yusuf and the King; 36-42

Verse 36

36. And there entered the prison with him two young men. One of them said, "Indeed, I have seen myself [in a dream] pressing wine." The other said, "Indeed, I have seen myself carrying upon my
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head [some] bread, from which the birds were eating. Inform us of its interpretation; indeed, we see you to be of those who do good." Hes in prison, and two young men are also with him. They were servants of the king, and both of them were accused of trying to kill, and poison the king. One of them comes to Prophet Yusuf, and says, I saw myself pressing wine, and the other says, I saw myself carrying bread on my head, and the birds were eating from it. They asked him for the interpretation because they saw him as
that he stood out from amongst the other prisoners because of his character. When people needed help, they would come to him. This is being a Muslim in non-Muslim lands; be the best at everything: neighbor, classmate, co-work, etc. Ihsaan is doing your very best, perfecting your relationship with Allh, and your relationship with the people. Yusuf was not like everyone else. You have to stand-out and be exceptional to the point where people will gravitate and turn towards us, and then we can take advantage of that and call people to Islam. It will not matter what the media says if your neighbor knows you as the best neighbor he ever had, and your co-worker knows you as the best co-worker he ever had, and so on. It will not matter what people say because actions speak louder than words. Prophet Yusuf was exceptional in his behavior; that is why they came to him. And when they came, the first thing he did was to call them to Allah in the best way possible Verse 37
. Even in prison, he was someone so good, and helpful to the point

37. He said, "You will not receive food that is provided to you except that I will inform you of its interpretation before it comes to you. That is from what my Lord has taught me. Indeed, I have left the religion of a people who do not believe in Allah , and they, in the Hereafter, are disbelievers. This is how to make dawah in a non-Muslim society. He doesnt interpret the dream immediately; he says: I will give you the interpretation even before the next meal comes. But first, he says something else to them first: what youre asking me about (interpretation of dreams) is from my Lord. And now, I will tell you who my Lord is before I give you the answer.
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This is what you do: be exceptional, and when you are exceptional, people will comment on it, and you tell them that this is from Allh. This is why youre exceptional: because Allh wants you to be. Whenever they bring up controversial topics, always steer the conversation back to Allh. Always answer because my Lord ordered me to do so. And then you say: do you know why I worship Allh, and believe in Rasulullah? What you have to do is to awaken their hearts. They have it in them to believe in Allh and worship Him (the fitrah, i.e. our innate recognition of Allah) and what you have to do is to dust off their hearts and show them their fitrah. After you have given the message of laa ilaaha illallah then you can explain the hikmah of any command. If they dont understand the message of laa ilaaha illallah then they may be convinced of the wisdom behind something, but you will not have done your job of conveying the message of tawhid to them. How does Yusuf establish Tawhid? He says:
: He says, I have left the religion of

these people who dont believe in Allah, and they are in the hellfire. So, then who does he follow? Verse 38

38. And I have followed the religion of my fathers, Abraham, Isaac and Jacob. And it was not for us to associate anything with Allah . That is from the favor of Allah upon us and upon the people, but most of the people are not grateful. He follows the religion of the messengers: Ibrahim, Ishaq, and Yaqub. Here, he mentions another pillar of eman, and he establishes that it is not appropriate to worship other than Allh after He has created us and favored us in so many ways. Shukr is mentioned here because worshiping Allh is being grateful for His blessings while disbelief is the height of ingratitude. Verse 39
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39. O [my] two companions of prison, are separate lords better or Allah , the One, the Prevailing? Look at how he speaks to them; he says: He connects with them, and uses examples they understand. When you are speaking to people, speak to them in a way that they understand. Because these prisoners were servants, he uses an example they understand: is it easier to serve one master or many? The Prophet allallhu alayhi wa sallam used this tactic as well, and so should we. When Rasulullah allallhu alayhi wa sallam gave the example of good and bad companionship, he used a musk carrier or a blacksmith, respectively. That was understandable to the companions, however, it might not be really understood now so we can narrate the hadith, and use relative examples to our times such as a perfume seller and a garbage collector. Prophet Yusuf used an example that his companions would understand. Everyone deep down believes in one god; it is not possible to have more than one god because by definition, god can do all Almighty god. So if you have two gods, either one or the other has to get his way and that would make the one who didnt get his way not a god. If there was more than one god, then there would be total chaos. Everyone has that innate belief that there is a God. If youre speaking to a non-Muslim who is Christian, you might mention that You know that Muslims believe in Jesus? Tell them and give the people examples to follow.
, oh my companions of the prison.
the Irresistible: when Allh wants something, then no one can resist it so how can there
be another god besides Him? However, Yusuf doesnt leave them hanging about their own beliefs. He explains them, and why they are incorrect. Verse 40

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40. You worship not besides Him except [mere] names you have named them, you and your fathers, for which Allah has sent down no authority. Legislation is not but for Allah. He has commanded that you worship not except Him. That is the correct religion, but most of the people do not know. What you worship beside Him is what you and your fore-fathers have made up. You can trace it back to things made-up and/or changed. In America, a child grows up and is told about a jolly old man that will come down the chimney and he knows if they have been naughty or nice. They eventually find out that this man is not real. How will the child trust you about a god if this was the first encounter they experience with religion? You dont have any evidence or proof for what youre doing; there is no authority for what you do. Allh is the only one who can create laws because He knows best what to legislate. People can only make laws that are biased; that will personally benefit them, or the rulers. Allh created us and knows whats best for us. The guidelines always have to be from the manufacturer. And now, he tells them what Allh has legislated: the purpose of life. Allh has ordered us to worship none but Him in everything we do. If youre always consciously pleasing Allh in all you do, youll be rewarded for it. This is the religion that is upright. Prophet Yusuf is in prison and he still makes dawah! When we are living in a non-Muslim society, we have so much opportunity to represent Islam and the Muslims and other people can accept Islam because of you. You are at the forefront of Islam: the dawah. The companions would always go out and teach Islam to those who didnt have it, and that is why you are Muslims, and there is Islam in the West. But the first step is always through your character and people recognize that. Verse 41

41. O two companions of prison, as for one of you, he will give drink to his master of wine; but as for the other, he will be crucified, and the birds will eat from his head. The matter has been decreed about which you both inquire." After finishing dawah, then he tells them the interpretation of their dreams. As for one of you, (notice: he doesnt put anyone on the spot, making him feel worse) you will return to pouring wine. The other one of you will be crucified. When he interpreted the dream of the one with bread on his head, the man retracted and said: oh I didnt see it. So Yusuf says, it has in fact been decreed what you seek a fatwa about. It is
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not permissible to lie about a dream (a major sin) because if you do and it was negative, it will happen. This is dangerous, because if they lie about a dream, and it so happens that they didnt have that dream, and it was a bad dream, it might actually happen. All of these dreams are a mercy from Allh because it leads to something that will bring relief for Yusuf. All the dreams of prophets are from Allh (and also considered revelation); the shayateen do not give them dreams. That is why, when Prophet Ibrahim saw himself slaughtering Ismail, he knew it was a command from Allh. Their interpretation of dreams is also correct while the interpretation of anyone else is not 100% certain. True dreams continue and will increase in the end of time as the trials and tribulations for the believers increase. Verse 42

42. And he said to the one whom he knew would go free, "Mention me before your master." But Satan made him forget the mention [to] his master, and Joseph remained in prison several years.
: can mean doubt or certainty; I think or I am sure, depending on context. So the one he is
sure will be freed, he asks him to mention him to the king when he goes back to work for him. This indicates maybe the king doesnt know the truth about what happened.
There are two interpretations for this phrase:

i. Some scholars say shaytan made the slave forget to mention the case to the king so Yusuf spent a few more years in prison ii. Other scholars say: shaytan made Yusuf forget to mention Allah, and so Allh punished him, and made him spend 7 additional years in prison. They said that because of his status, he should have not asked anyone else for help but trusted Allh alone. But this is the weaker of the opinion because seeking help from people in that which they are able is allowed. The stronger opinion is the servant forgot. When you delegate, you have to remind people because shaytan can make them forget. And remind, for indeed the reminder benefits the
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believer. Shaytan doesnt want you to work together; he wants to cause friction so he makes one person forget and he incites the other to anger because of that. How long does Yusuf remain in prison? Allh says:
Here it means 7 years. So Yusuf spent 9 years in prison; 7 years as a result of the forgetfulness of this person. However, Yusuf was patient through all of this.
, which can mean 3-10 years.
The Transformation: Yusuf and the King (Continued); 43-49

Verse 43

43. And [subsequently] the king said, "Indeed, I have seen [in a dream] seven fat cows being eaten by seven [that were] lean, and seven green spikes [of grain] and others [that were] dry. O eminent ones, explain to me my vision, if you should interpret visions." The word
Egyptians, they were hyksos. This shows why, later, they were more accepting of Yusuf (who was not Egyptian) being a leader. The king was non-Muslim. He sees a dream over and over, which is an indication the dream is from Allh. Other indications that dreams are from Allah are that they come right before fajr, or in naps during the day. Most of the dreams just before fajr or during the day are from Allah but not all of them. The king is speaking to his advisors telling them his dream. He saw 7 fat cows being devoured by 7 skinny cows, and 7 green ears of corn and 7 withered ears of corn. Then he asks them for an interpretation of this ruya if they can truly interpret dreams. He uses the word significant, meaningful dream. Verse 44
, king is used here again because those ruling Egypt at this time were not the
, which means a dream from Allah; a true,
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44. They said, "[It is but] a mixture of false dreams, and we are not learned in the interpretation of dreams." His advisors tell him that his dreams are ahlaam, they are mumbo jumbo nightmares. AlAhlaam are usually nightmares from shaytaan. Narrated Qatada: RasulAllah allallhu alayhi wa sallam said that ar-Ruya is from Allah and al-Hulm (plural of ahlaam) are from the shaytaan. (AlBukhari) Verse 45

45. But the one who was freed and remembered after a time said, "I will inform you of its interpretation, so send me forth." The servant who was in jail with Yusuf remembers Yusuf when he hears the dream of the king. He tells the king, I will tell you the meaning of the dream, just give me time off. He wants credit for interpreting the dream, but he doesnt actually know how to interpret dreams so he needs time off to find Yusuf to interpret the dream for him. The king realizes this, but lets him go. Verse 46

46. [He said], "Joseph, O man of truth, explain to us about seven fat cows eaten by seven [that were] lean, and seven green spikes [of grain] and others [that were] dry - that I may return to the people; perhaps they will know [about you]."
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He goes to prison to speak to Yusuf. He calls Yusuf his buddy and asks Yusuf for the interpretation. He doesnt even tell Yusuf about the king, he just tells him the dream. Verse 47

47. [Joseph] said, "You will plant for seven years consecutively; and what you harvest leave in its spikes, except a little from which you will eat. Prophet Yusuf tells him the interpretation of the dream, and also gives them the solution to the problem the dream brings up. He tells them to continue planting and harvesting for 7 years and eat a little and save up from those years. Notice that Prophet Yusuf does not even mention the favor he had asked of the man; he gives him the interpretation without chastising him; that is true patience! When Rasulullah allallhu alayhi wa sallam was mentioning this story to the companions, he himself expressed amazement at the patience of Yusuf. We know that Rasulullah was the most patient person so he was being humble, but it is amazing that even Rasulullah was impressed with the patience of Yusuf. Verse 48

48. Then will come after that seven difficult [years] which will consume what you saved for them, except a little from which you will store. Then after that, there will be 7 years of drought that will destroy everything except a little from what they stored. Verse 49
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49. Then will come after that a year in which the people will be given rain and in which they will press [olives and grapes]." Then there will be 1 year of abundant rain (the 15th year) and the land will be very prosperous. They will not only have their staple foods but they will also have excess so they will be able to make things such as wine and oil. Yusuf doesnt get this from the dream. This shows the wisdom of Yusuf. He is giving them additional knowledge because the 15th year is not mentioned in the dream but for a drought of that magnitude to end, the year after must be extremely prosperous for things to go back to normal gradually.

Verse 50

50. And the king said, "Bring him to me." But when the messenger came to him, [Joseph] said, "Return to your master and ask him what is the case of the women who cut their hands. Indeed, my Lord is Knowing of their plan." The king knows that the servant didnt interpret the dream, so he sends his guards to get the person who did interpret it. Yusuf now has the opportunity to leave prison. Not only are they taking him out of prison but the king is asking to see him. But the strange thing is that Yusuf tells them to go back and tell the king to investigate the case of the women who cut their hands. He wants to stay in prison until his innocence is proven. Again, Rasulullah allallhu alayhi wa sallam is himself amazed by the patience of Yusuf. Narrated Abu Huraira: Allah's Messenger allallhu alayhi wa sallam said, "If I stayed in prison as long as Joseph stayed and then the messenger came, I would respond to his call (to go out of the prison)." (AlBukhari)
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You dont know if they would ever come back. Yusufs patience is amazing. He has been separated from his parents for about 30 years now, yet he prefers to remain in jail until the matter is cleared. Verse 51

51. Said [the king to the women], "What was your condition when you sought to seduce Joseph?" They said, "Perfect is Allah ! We know about him no evil." The wife of al-'Azeez said, "Now the truth has become evident. It was I who sought to seduce him, and indeed, he is of the truthful. So the king calls the women and asks them. Again the women said
They themselves now admit that Yusuf didnt do anything wrong. He is totally innocent. And the wife of AlAziz (some scholars say that her husband had died by now) comes out herself and says that she was the one who tried to seduce Yusuf and that he is truthful. She admits that she was wrong, and that he is innocent. Why did she come out and admit this? The next verses answer this question. Verse 52
, SubhaanAllah!

52. That is so al-'Azeez will know that I did not betray him in [his] absence and that Allah does not guide the plan of betrayers. So some scholars say this is what Yusuf says when he came out of prison and was questioned, but this is a weak opinion. The stronger opinion is that this is what the wife of AlAziz says. She is saying that she tried to seduce Yusuf but nothing happened. She explains why she is saying this now: she wants her husband to know that she did not betray him because technically, she didnt cheat. Verse 53
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53. And I do not acquit myself. Indeed, the soul is a persistent enjoiner of evil, except those upon which my Lord has mercy. Indeed, my Lord is Forgiving and Merciful." She is not saying that she is totally innocent. She blames her nafs. So she says, she was wrong, but nothing happened, and Yusuf is chaste, and innocent.

Verse 54

54. And the king said, "Bring him to me; I will appoint him exclusively for myself." And when he spoke to him, he said, "Indeed, you are today established [in position] and trusted." The king again commands that Yusuf be brought to him, but now he adds that he wants Yusuf exclusively for his own service. The king has not seen Yusuf as yet and doesnt know him. All the king knows is what the people have said: that Yusuf is chaste, trustworthy, and intelligent so the king wants Yusuf on his side. The king wants Yusuf to help him. And Yusuf didnt disappoint him when he met Yusuf: Prophet Yusuf was all that and more! When the king spoke to him, he immediately realized that Yusuf was someone special. He sees that this man is so noble, trustworthy and intelligent that he is going to fully trust him. He told Yusuf that his position is established and that he is fully trusted. He appoints Yusuf to a high status and gives him authority, and makes him his most trusted advisor. Allh takes Yusuf from prison and brings him back to the palace, not only as one freed, but as one who will become, because of what will happen, the most influential person in Egypt and the surrounding areas. He will become the most powerful person in Egypt, having influence even over the most influential person.
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Verse 55

55. [Joseph] said, "Appoint me over the storehouses of the land. Indeed, I will be a knowing guardian." Yusuf realizes that he can take care of the problems Egypt will face so he asks to be put in charge of the storehouses. He said he is able to care of the storehouses and he knows how to it (i.e. he is both capable and knowledgeable). Normally, you are not allowed to ask for leadership position; but in certain cases, you have to be decisive if you know there will be danger and people will die if things arent taken care of appropriately. Yusuf is basically asking to be the Minister of Finance; he got this knowledge from AlAziz, who may have died by now. Living with AlAziz all these years, Yusuf picked up how to take care of things properly and he has even more knowledge and wisdom than AlAziz. Verse 56

56. And thus We established Joseph in the land to settle therein wherever he willed. We touch with Our mercy whom We will, and We do not allow to be lost the reward of those who do good. That is how Allah established Yusuf and made him the most influential person in Egypt and the surrounding areas. Both Egypt and surrounding areas will go through a difficult time but Yusuf will be in charge of the storehouses that he will take care of so well that Egypt will have a surplus, so they can sell to the neighboring people and Egypt will benefit tremendously from this. Allh established Yusuf such that he could now roam the land freely where he used to be imprisoned within four walls before. Allah says He gives from His mercy those whom He wills and He will never let the actions of the muhsineen go to waste. Allh knows what we are doing and no matter the effort, He rewards us for it and we see the rewards of it in this life as well as the akhira. So Allah is promising alMuhsinoon (those who try to perfect their relationship with Allah and with the
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people) reward in this life but the reward in the hereafter is better than anything they will ever get here. Not because we are Muslims, we will be poor and humiliated. Verse 57

57. And the reward of the Hereafter is better for those who believed and were fearing Allah. Narrated Abu Hurayrah: RasulAllah said that the worldly life is a prison for the believer and a paradise for the disbeliever. (Tirmidhi) This is usually misinterpreted to mean that Muslims suffer in this life and the disbelievers get all they want. But this is not the correct interpretation according to Ibn Hajr alAsqalani (who wrote the commentary on Sahih alBukhari). It is narrated that Ibn Hajar was walking in the streets of Egypt with his students, and they were all dressed nicely. They passed by a poor Jew in tattered clothing selling oil. The Jew said, Your prophet has lied. So Ibn Hajar asked him what he means and the Jew told him, Your prophet said that this life is a prison for the believer and paradise for the disbeliever, and Im a disbeliever but look at me, and look at you! Ibn Hajar told him that he doesnt understand the hadith; if he were to die right now, in comparison to what he will get in the hereafter, this is his paradise. But for the believer, whatever you will get in the akhira will make this world seem like it was a prison. So, this hadith means that what the disbeliever will get in the hell-fire is so much worst that what he has in this life that this life is like a paradise for him, but for a believer, the reward that awaits him is so great that this life is like a prison.
The Reunion: Yusuf and the Brothers Again; 58-62

The seven prosperous years have passed and now the seven difficult years are here. Yusuf took care of Egypt so well that Egypt has plenty of grains to sell to the surrounding lands so people come from far and wide to trade for the grains of Egypt. Yusuf is in charge because he is just and wants to make sure that everything goes well so he takes of it himself. Tangent: Imagine you are in the position of Yusuf and you know that your father and family are poor, what would you do? Yusuf could easily go get his family and bring them to Egypt but why didnt he go? Because he was a prophet and messenger of Allh, and prophets and
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messengers are not allowed to leave their people and their town until they get permission from Allh. Prophet Yunus left without the permission of Allah and he was swallowed by a whale. RasulAllah allallhu alayhi wa sallam had to wait for permission to migrate to Madinah. The proof of this is in an ayah coming up. Allah says He is planning all of this to raise the status of Yusuf and Yaqub, and strengthen them and to raise the status of Bani Israil. Verse 58

58. And the brothers of Joseph came [seeking food], and they entered upon him; and he recognized them, but he was to them unknown. The difficult years are here and the brothers hear that grain is available in Egypt to be traded for whatever they have. Yusuf is so just that he does not sell the grains to people who will make a large profit by raising the prices and so take advantage of the poor and not solve the problem. So Yusuf gives only when the head of the household comes and then he gives according to proportion. So all the brothers come except Bin Yamin (Yaqub still doesnt trust his sons with Bin Yamin). Yusuf recognizes his brothers, but they they are not sure. They thought he might be Yusuf but they cant be sure; he was very young when they knew him and now this person is the finance minister of Egypt. Yusuf helps them out and treats them very well and provides a good place for them as he did for all his guests because he is of noble character. When guests come, he himself takes care of them and makes sure everyone gets their ration. Verse 59

59. And when he had furnished them with their supplies, he said, "Bring me a brother of yours from your father. Do not you see that I give full measure and that I am the best of accommodators? Before he trades with them, he asks them where theyre from and they replied from Canaan (Philistine). They said they were the children of Prophet Yaqub. Yusuf asked how many were they and they said that they were 12, but a younger brother was lost in the desert and another stayed behind with their father. Yusuf asks them how does he know that they are not spies and
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then he told them that if they want grain the next time they come, they must bring their other brother, otherwise they wont get anything. Verse 60

60. But if you do not bring him to me, no measure will there be [hereafter] for you from me, nor will you approach me." He tells them, I give you full measure when you come but if you come without your brother the next time, dont even come near me and dont even think about coming. So they become afraid because they know that their father wont let Bin Yamin come with them. He trusted them the first time because the default of the believer is that he trusts people but the believer should not be nave. A believer learns his lesson. Verse 61

61. They said, "We will attempt to dissuade his father from [keeping] him, and indeed, we will do [it]." They said they will try to win over their father so he will send Bin Yamin with them. Verse 62

62. And [Joseph] said to his servants, "Put their merchandise into their saddlebags so they might recognize it when they have gone back to their people that perhaps they will [again] return." Yusuf tells the people helping him to put all his brothers merchandise back into their load of grains. Why does he do this? Because:
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i. He knows that his family is poor so they wont return for a long time if they dont have anything to trade with. So he wants them to return quickly. ii. He also wants to let his father know that his brothers are truthful because when they go back they will them him about a generous and kind minister who took care of them so well, so they will have proof of their honesty this time. Notice that Yusuf now has people helping him. He went from being a slave to now having his own servants.
The Reunion: Yusuf and the Brothers Again (Continued); 63-68

Verse 63

63. So when they returned to their father, they said, "O our father, [further] measure has been denied to us, so send with us our brother [that] we will be given measure. And indeed, we will be his guardians." Before they even unload the grain and food, they want to get assurance that they will be able to go back next time and they want to make it an emergency as if they did not receive anything so they go to their father as soon as they returned.
: and usually means and. Here means something that happens

immediately; it gives a sense of urgency; nothing is between the first event and the one that follows. They immediately go to their father, before they unload and before they tell him about anything that happened and they say to him that they wont have anything to eat if he doesnt send Bin Yamin with them!
: these were the exact words Yaqub heard before from

his sons when they asked to take Yusuf with them so it brings back bitter memories. Verse 64
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64. He said, "Should I entrust you with him except [under coercion] as I entrusted you with his brother before? But Allah is the best guardian, and He is the most merciful of the merciful." So he asked them if they think he will trust them again after what they did the first time? The brothers are trying to make the situation urgent in that they wont have any food to eat and wont be able to survive if they dont take Bin Yamin. But Yaqub told them he wont fall for that again. Rasulullah allallhu alayhi wa sallam said: A believer is not stung from the same hole twice. (AlBukhari) This shows that while a believer is naturally trusting of what a person says, they should be careful, and take experience into consideration. Prophet Yaqub has been fooled by his sons once; he will be be so easily fooled again. Prophet Yaqub says that Allh will take care of us in regards to food and all that. He refuses to give up Bin Yamin. And they give up hope and go open up their bags. Verse 65

65. And when they opened their baggage, they found their merchandise returned to them. They said, "O our father, what [more] could we desire? This is our merchandise returned to us. And we will obtain supplies for our family and protect our brother and obtain an increase of a camel's load; that is an easy measurement."
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When they opened their bags, they found the merchandise that they took to trade for the food was returned to them so they went, happily, back to their father. They are happy because they get another opportunity to get more food. This is a large family because all the sons have children now. This is the beginning of the clan of Bani Israil and there are about 70 of them, according to Israiliyat. Only 10 of them went to Egypt so they only got ration for 10 families so they still dont have enough to feed everyone so they tell their father that its an opportunity now to return and get more food for their families and they will take care of their brother and if they take Bin Yamin, theyll get extra rations as well. They say that they could return right away, its easy. The merchandise being returned to them is a sign of their truthfulness that Yaqub notices after he hears about how generous the minister was to them. So now he starts to trust them more. Verse 66

66. [Jacob] said, "Never will I send him with you until you give me a promise by Allah that you will bring him [back] to me, unless you should be surrounded by enemies." And when they had given their promise, he said, "Allah, over what we say, is Witness." So Yaqub tells them that he will let Bin Yamin go with them but on the condition that they swear by Allah that they will bring him back unless they are all attacked and killed and cant all come back. Basically, he is saying, dont return without him; either you come back with him, or all of you better be dead as well, not just him. The scholars say maybe if he hadnt said this, they wouldve been able to bring Bin Yamin back. They give their solemn promise. Verse 67
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67. And he said, "O my sons, do not enter from one gate but enter from different gates; and I cannot avail you against [the decree of] Allah at all. The decision is only for Allah; upon Him I have relied, and upon Him let those who would rely [indeed] rely." Then he gives them some advice. Whenever Allah gives a problem in a story, He also gives the solution. One of the problems in this story is hasad or ayn (jealousy or evil eye). When one is really jealous and has evil eye, this gives strength to the shaytan. Any extreme emotion such as extreme sadness or extreme happiness can cause the shaytan to affect us. These extreme emotions are in fact weaknesses because a strength that you cant control is a weakness. Narrated Abu Hurayrah: I heard Allah's Messenger allallhu alayhi wa sallam as saying: One is not strong because of one's wrestling skillfully. They said: Allah's Messenger, then who is strong? He said: He who controls his anger when he is in a fit of rage. (Muslim) Yaqub advises them because he is afraid but at the same time he puts his trust in Allh, and takes all the necessary precautions. He tells them to enter Egypt from different gates. Cities used to have gates, fortresses in those days. He told them this to protect them. The majority of the scholars say that 11 strong, handsome men, speaking a different language, following different religion, wearing different clothes, all coming together will certainly garner attention. There could be jealousy and evil eye if people saw them. Yaqub wants goodness for his children; he loves them all. And he also adds that if Allh wills something, then I cant help you against that and I put my trust in Him, but I also do the best I can. And this is how you put your trust in Allh. Do your very best and then put your trust in Allh. Dont be nave and negligent, take all precautions. Verse 68
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68. And when they entered from where their father had ordered them, it did not avail them against Allah at all except [it was] a need within the soul of Jacob, which he satisfied. And indeed, he was a possessor of knowledge because of what We had taught him, but most of the people do not know. The brothers go into Egypt as their father told them to do. Allh mentions that what Yaqub did could not help against the plan of Allh, but it was to satisfy his heart that he did all that he could. We are more likely to be regretful if we havent done all that we could. Putting our trust in Allah means to do all we can. Hajr, the mother of Ismail, put her trust in Allah or she would have followed Ibrahim. She said Allah will take care of her but she didnt sit and wait for food to come, she went back and forth so many times looking for food. Narrated Umar ibn Al-Khattab: RasulAllah (s) said: "If you were to rely upon Allah with the required reliance, then He would provide for you just as a bird is provided for, it goes out in the morning empty, and returns full." (Tirmidhi) The bird doesnt wait for a worm to crawl up to it, it goes out looking. Yaqub is doing all he can so he wont be regretful. Allh mentions that Prophet Yaqub was given knowledge, so what he did was correct and that is what we should do.
The Reunion: Yusuf and the Brothers Again (Continued); 69-79

Verse 69
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69. And when they entered upon Joseph, he took his brother to himself; he said, "Indeed, I am your brother, so do not despair over what they used to do [to me]." The brothers arrive in Egypt and Yusuf takes care of them as a good host. He is able to take Bin Yamin to the side and tell him that he is his brother and not to worry. This could mean two things: i. Not to worry about what the other brothers used to do to Bin Yamin. Some scholars say that the brothers used to harm Bin Yamin after Yusuf left because they were jealous of Bin Yamin. ii. Dont worry about what will happen next. Theres a plan and everything is under control. Verse 70

70. So when he had furnished them with their supplies, he put the [gold measuring] bowl into the bag of his brother. Then an announcer called out, "O caravan, indeed you are thieves." When they start loading their merchandise and belongings, Yusuf takes the Kings goblet (which would most likely be made of gold or silver and have some diamonds or so on it, so it would be very expensive), and puts it into the bag of Bin Yamin. The only new people in the area are the brothers so they are the first to be suspected as thieves. While they are leaving, a caller is sent out to the town to announce that the brothers are thieves. Verse 71

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71. They said while approaching them, "What is it you are missing?" If they were really thieves, they would have taken off and gone faster. But they turn around and say, what have you lost? They dont even know themselves. This probably garnered a lot of attention from people passing by. Verse 72

72. They said, "We are missing the measure of the king. And for he who produces it is [the reward of] a camel's load, and I am responsible for it." The callers who were ordered to find the thieves tell the brothers that the goblet of the king is lost and whoever brings it forth will be rewarded with an extra load of grain. He is giving them a chance. He is responsible for it, and he has the authority to say this to them. Verse 73

73. They said, "By Allah, you have certainly known that we did not come to cause corruption in the land, and we have not been thieves." The brothers say, By Allh certainly we have not come here to cause mischief and were not thieves! You all know this.
is used to mean that something may or may not be so. Here it
means that the callers know that the brothers have been here before and that they are not thieves. You told us to bring Bin Yamin, and we did. These are signs that they all are good people. Look at how smart the plan is. Billah is used for question; wallah is used for emphasis. Verse 74

74. The accusers said, "Then what would be its recompense if you should be liars?"
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The callers then ask them what would be the punishment for stealing in their land? The rules of the people of Canaan are different from the rules of the people of Egypt. Verse 75

75. [The brothers] said, "Its recompense is that he in whose bag it is found - he [himself] will be its recompense. Thus do we recompense the wrongdoers." The brothers respond that the punishment is that whoevers bag you find the goblet in, his punishment is to become your slave. If you steal and get caught, then you become the slave of the person you stole from. This was the shariah of Prophet Yaqub at that time. The callers asked this question because: i. This is the only way to keep Bin Yamin. They could not keep Bin Yamin if they followed the rule of Egypt. ii. This is also a way for the brothers to accept the punishment without complaint. If they set their own punishment then they are more likely to accept it. They cant not follow their own shariah. Yusuf knows this is their shariah and he is setting them up but they dont even realize. Verse 76

76. So he began [the search] with their bags before the bag of his brother; then he extracted it from the bag of his brother. Thus did We plan for Joseph. He could not have taken his brother within the religion of the king except that Allah willed. We raise in degrees whom We will, but over every possessor of knowledge is one [more] knowing.
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Yusuf starts looking for the goblet in their load. He goes through all the other loads first then he checks Bin Yamins where he takes out the goblet. He checks Bin Yamins load last so the brothers wont realize that they were set up. This test is going to be hardest on Yaqub. He thought that he did all he could but then he loses Bin Yamin. The brothers gave their solemn promise to bring Bin Yamin back but now they cant. And Allh tells us that He is planning all this so that He can raise the status of Yaqub and Yusuf even though it is difficult for them. Hardships and trials and tribulations dont mean that Allah does not love you. Allh tests a person according to their eman so that He can raise their status in this life and the next. This is why Rasulullah allallhu alayhi wa sallam went through so much so that his status and rank could be raised and we would know his character. We would know how kind and patient and preserving he was, and we could use him and all the prophets as examples when we are going through difficulties. When the people of Taif stoned RasulAllah, he did not allow the angels to destroy them. Would we do that? We get angry when people cut us off! All of these things we think are difficult, theyre not too difficult when we think of the end result. After all this, Yaqub is still very patient, and still a loving father. We might have children that are not perfect but we could learn from the example of Yaqub, and Yusuf, and RasulAllah. After all of these things happen to them, they are still patient. Whenever youre going through a trial, think of those who went through more. Sometimes we make everything so big, but maybe Allh is looking down on us, and seeing us crying over this and that - just like we look at the problems of our children and think they are so small. Eman is like going up in an airplane the higher you go up, the smaller things become. When our imam is high, the little things dont faze us. When we think about hell-fire and paradise and death and the hereafter, we become stronger. The higher your eman is, the easier it is to go through trials in life. Losing a child at a young age is very difficult on parents and they lose sleep but Allah does that to raise their status. If Bin Yamin did not steal, what would be his first reaction? Or the reaction for anyone accused of stealing for that matter? You would immediately say I didnt do it and proclaim your innocence. But Bin Yamin was silent and his other brothers were stunned themselves. Silence in this scenario is admittance into guilt. So, the question is why didnt Bin Yamin say anything? Remember, Ysuf had previously vaguely warned him that if he finds anything strange, not to overreact and to stay calm, everything is taken care of, so Bin Yamin remains silent. The brothers then look at Ysuf and say:
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Verse 77

77. They said, "If he steals - a brother of his has stolen before." But Joseph kept it within himself and did not reveal it to them. He said, "You are worse in position, and Allah is most knowing of what you describe." Put yourself in Ysufs place now: we would be furious and itching to let them know who we were. Some scholars say that the brothers say this due to their bad character. Other scholars say there was an incident of the past that was categorized as stealing: Ysufs grandfather from his mothers side (non-Muslims) had an idol and Ysuf understood they were worshipping the idol, so he took the idol in order to destroy it. However, these are narrations are from the companions that may have taken from Ahll Kitab and Allh knows best as to their authenticity. So, when Bin Yamin was accused of stealing, the brothers remembered the supposed incident in Ysufs past. As for what he kept in himself: i. Some scholars say that he kept the fact that he was in fact Ysuf a secret and said what he said out loud ii. Other scholars say that Ysuf muttered what he said to himself because it would not make sense for him to have understood what they were saying or for him to have said what he said out loud. So now the brothers are in trouble, they gave their solemn oath to their father that they would return back with Binyamin. So they begin pleading with AlAziz (Ysuf). Verse 78

78. They said, "O 'Azeez, indeed he has a father [who is] an old man, so take one of us in place of him. Indeed, we see you as a doer of good."
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indicates that Ysuf took over his previous masters position. He had full
trust and authority. Hes also in charge of the food, which is another indication of his status. His brothers also dont know hes Ysuf because of his status. They explain that Bin Yamin has an elderly father (Yaqub) and his father loves him so much, so take one of them instead of Binyamin. They did not want to break their promise with their father. They see that the Aziz is someone who does good so they appeal to him. Verse 79

79. He said, "[I seek] the refuge of Allah [to prevent] that we take except him with whom we found our possession. Indeed, we would then be unjust." Ysuf seeks refuge in Allh that how can they can take anyone other than the person who the merchandise was found with. It wouldnt be fair to do so, and the brothers have to accept because that is what is in their shariah. Notice that nowhere does Ysuf call Bin Yamin a thief, because hes not a thief.
The Complication: Yaqub and the Sons; 80-87

Verse 80
80. So when they had despaired of him, they secluded themselves in private consultation. The eldest of them said, "Do you not know that your father has taken upon you an oath by Allah and [that]
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before you failed in [your duty to] Joseph? So I will never leave [this] land until my father permits me or Allah decides for me, and He is the best of judges. The brothers gave up hope and they went to the side and spoke amongst themselves. The eldest one is mentioned this time around because they are trying to do a good deed. Allh does not mention them specifically when they initially plotted against Ysuf at the beginning of the Surah because they were plotting evil and Allh is most just. Remember the oath and remember what they did to Ysuf? This was a scab and it was painful; the eldest especially feels guilty because hes the eldest and should lead by example. Now, he himself says that he will not leave this land; he cant go home in this situation. This is like a self-exile because he cant face his father. So he will stay there unless his father calls for him because then if father calls for him, it becomes mandatory to obey his father. We have to remember that hes not just leaving his brothers and father, hes leaving his own family: wife(s) and children as well. But Allh is best of judges. The eldest advises them on how to break to the news to their father: Verse 81

81. Return to your father and say, "O our father, indeed your son has stolen, and we did not testify except to what we knew. And we were not witnesses of the unseen, The eldest says to them: go back to father and tell him the truth and that Bin Yamin stole and they didnt testify except by what they knew as the truth.
has a few meanings: to testify, as well as to witness/see something. Interpretations of part of the ayah include:
The word i.
We did not know, and only saw him (Binyamin) when he was with us, but when hes gone (out of sight) we have no control over that. ii. Another interpretation is: We did not mention the ruling, rather we only told Al-Azeez what is in our shariah in regards to stealing; we didnt know this would be the outcome.
So 9 brothers go back leaving Ysuf, Binyamin and the eldest in Egypt and these 3 are the most beloved to Yaqub. One after another, his most beloved sons are taken from him. RasulAllh allallhu alayhi wa sallam had 3 sons, all of whom died. This is very difficult and sad; his uncle, Abu Lahab, used to make fun of him because of this fact. Prophets go through difficulty,
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so Allh may raise their status and they can be our examples in patience, and losing children is one of the toughest tests a person can go through. The brothers tell the father what happened. Yaqub does not believe them, and they try to prove their honesty: Verse 82

82. And ask the city in which we were and the caravan in which we came - and indeed, we are truthful," They tell him to ask the people of the town because everyone witnessed the incident. If you asked them, you would believe us. Yaqub is elderly and cant travel, so he cant do this so they also suggest he ask the people who joined them in the caravan. They proclaim their truthfulness. Remember when they lied about Ysuf, they said their father would not believe them and now they are in fact telling the truth, and he doesnt believe them. When you cry wolf too many times, people dont believe you when you do actually tell the truth. Yaqub is saddened even more and says: Verse 83

83. [Jacob] said, "Rather, your souls have enticed you to something, so patience is most fitting. Perhaps Allah will bring them to me all together. Indeed it is He who is the Knowing, the Wise." Yaqub believes they concocted this plan but he wont complain, scream, or yell. Rather, he will have beautiful patience. Beautiful patience is turning to Allh and always having hope in Allh. He doesnt lose hope because of Ysufs dream that he knows has to be realized, but at the same time, he doesnt know when that will happen. Allh is the All Knowing and All Wise. There will be calamities in your life that you will not know why, but Allh knows why, so put your trust in Allh. Yaqub cries and cries; this does not nullify beautiful patience, rather it helps since hes sincerely turning to Allh and only crying to Him.
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Allh says: Verse 84

84. And he turned away from them and said, "Oh, my sorrow over Joseph," and his eyes became white from grief, for he was [of that] a suppressor. Yaqub is sad, and remembers Yusuf. The brothers took the wrong path when they tried to rid Ysuf in order to become more beloved to their father, so instead this has only increased their fathers love for Ysuf, even after 30 plus years! He cries until he becomes blind. Notice that Prophet Yaqub cries but Yusuf does not. That is the difference between a parent and a child; that is how much parents love their children. Yaqub cries due to sadness, but he does not complain to anyone; he turns away from everyone and mentions Yusuf, but they overhear. When Yaqub mentions Ysuf, they say: Verse 85

85. They said, "By Allah, you will not cease remembering Joseph until you become fatally ill or become of those who perish." Theyre amazed that he still remembers Yusuf. When you say Wallhi, you swear by Allh to emphasize a statement. They say Tallhi, which is swearing by Allh to emphasize a statement that is still happening or will happen in the future. Billahi is when you are emphasizing a question. They feel sorry for him that he is so grieved. They love him also and they hear him mentioning Yusuf so they feel sorry for him. Verse 86

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86. He said, "I only complain of my suffering and my grief to Allah, and I know from Allah that which you do not know.
: is an old grief thats been burning in you for a long time, while
is a new hurt. So for
both of these, Yaqub only turns to Allah. Hes not complaining, or looking for sympathy; hes addressing his sorrows to Allh and Yaqub knows from Allh what his children do not know, i.e. the dream of Ysuf (which shows that the brothers never found out about the dream but they plotted anyway). Verse 87

87. O my sons, go and find out about Joseph and his brother and despair not of relief from Allah. Indeed, no one despairs of relief from Allah except the disbelieving people." He tells his children to be positive, and to go out and
leave any stones unturned. Not losing hope in the comfort and mercy of Allh is a part of beautiful patience. Nobody loses hope in the comforting mercy of Allh except disbelievers. Losing hope in the mercy of Allh is like telling Allh that your problems are so big, Allhs mercy cant encompass it how can you say such a thing! Yaqub is reminding his children to never lose hope in the comforting mercy of Allh. The mercy of Allh can encompass all your problems and sins, no matter how much it may be.
which essentially means to not
The Climax; 88-93

The drought continues and they run out of food but they dont have much merchandise to bring to Egypt in exchange for food. Everyone is suffering for the family of Yaqub, so much so that it is narrated their complexion changes. The brothers go back to Egypt to beg for food because of how difficult it is for them. Verse 88
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88. So when they entered upon Joseph, they said, "O 'Azeez, adversity has touched us and our family, and we have come with goods poor in quality, but give us full measure and be charitable to us. Indeed, Allah rewards the charitable." The brothers come begging. The years of drought had a huge impact on them and it has changed them. They are begging for survival; their father, wives, and children dont have food to eat. They explain to AlAziz (Ysuf) of their situation and they only have a few measly items to trade. They are requesting rations for these measly items, plus extra to be given as charity. They say surely Allh will reward the charitable. Look at the position of the brothers, and that of Ysuf. They are in a bad situation and Ysuf has full authority to do anything he wants; he can avenge himself if he wishes. He could say so many things that would hurt them, but thats not who Prophet Ysuf is. Verse 89

89. He said, "Do you know what you did with Joseph and his brother when you were ignorant?" Permission has now been granted for Ysuf to reveal who he is so he mentions Yusuf. As soon as he mentions Yusuf, they know who he is because they have never mentioned Yusuf to anyone, just said our brother. Only once have they even mentioned it amongst themselves and it caused them much pain. So there is no other explanation except that he himself is Yusuf. Verse 90

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90. They said, "Are you indeed Joseph?" He said "I am Joseph, and this is my brother. Allah has certainly favored us. Indeed, he who fears Allah and is patient, then indeed, Allah does not allow to be lost the reward of those who do good." Yusuf does not say, Look at me and look at you all. He says that this is all from Allh. This means that when Allh gives something to someone, it is Allh giving it to that person and another person has no reason to be jealous because its not of his own doing. Allh gives to whom he pleases. This verse is the main lesson of this Surah. He who has taqwa and is patient, Allh will never let their reward go to waste. Allh will always take care of you. Abdullah ibn Abbas said that the verse in the Quran that makes him the happiest is Surah Talaq, verse 2:
And whoever fears Allah - He will make for him a way out If you fear Allh, He will always make a way out for you; Allh is enough for us. The theme of this Surah: Have patience and taqwa, and Allh will always be there for you. The end result will be good in this life and the Hereafter. Verse 91

91. They said, "By Allah, certainly has Allah preferred you over us, and indeed, we have been sinners." They realize that Allh has favored Ysuf, and that they were wrong and had made a mistake. Verse 92

92. He said, "No blame will there be upon you today. Allah will forgive you; and He is the most merciful of the merciful." This ayah recited by Ysuf is the same ayah that RasulAllh allallhu alayhi wa sallam recited when he entered Makkah. He entered Makkah as a conqueror, and he had option; if you defeated enemies, you either: a) Execute them
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b) Enslave them c) Ransom d) Free them. The Prophet allallhu alayhi wa sallam was expelled from Makkah and most of the people of Makkah ill-treated him, so now he has the power. The Prophet stands up and everyone is listening, waiting in fear; they are afraid of his judgment. He allallhu alayhi wa sallam asks what they think he will say. The people of Makkah respond saying that he is the son of a noble person from Makkah; they are basically saying that they are family in order to get some mercy. We have to remember these are the people that expelled him, tried to harm him and kill him, called him the worst of names while all he wanted them was to say La ilaaha illalah. Rasulullah allallhu alayhi wa sallam said, I am going to say to you what Ysuf said to his brothers, and he recite this ayah, and all of Makkah took a sigh of relief. If they were in his position, they would have been merciless, but thats not who Muhammad allallhu alayhi wa sallam was; he was sent as a mercy to mankind. Look at what the brothers of Ysuf had done to him: they tried to harm him in the past, as well as separated him from his father and family. Ysuf still forgave them. He says Allh has forgiven his brothers. He knows this because they wronged him and he forgave them, therefore Allh has also forgiven them. When someone wrongs you, they cant be forgiven in general until you forgive them. Verse 93

93. Take this, my shirt, and cast it over the face of my father; he will become seeing. And bring me your family, all together." Ysuf finds out that his father has gone blind so he takes off his shirt, and tells them to toss it over the face of his father. He also gives them instructions to bring all the family because he is the ruler and is able to take care of them. The shirt incident is descriptive of a miracle that Allh may give to his Prophets and Messengers. In particular, the beginning of Yaqubs sadness was based on a shirt and will end with the shirt. The reason why Yusufs shirt will work is because the remnants of Prophets and Messengers are considered blessed. This is the reason why the companions used to collect the sweat, hair, and wudu water of RasulAllh allallhu alayhi wa sallam.
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The Climax; 94-101
Verse 94

94. And when the caravan departed [from Egypt], their father said, "Indeed, I find the smell of Joseph [and would say that he was alive] if you did not think me weakened in mind." As soon as the caravan leaves the border of Egypt, Yaqub smells the scent of Ysuf. He would say more, but the family may think hes senile. Verse 95

95. They said, "By Allah, indeed you are in your [same] old error." The brothers are not there, so it is their family saying this to Yaqub. Theyre chastising him for claiming that he can now smell Yusuf; its been many years and he can smell Yusuf?! Verse 96

96. And when the bearer of good tidings arrived, he cast it over his face, and he returned [once again] seeing. He said, "Did I not tell you that I know from Allah that which you do not know?" Scholars say the brother who initially had the idea to kill Ysuf felt bad and wanted to correct this, so he went ahead of the caravan in order to give his father the good news and shirt.
is the one who brings good news, and is not the name of one of Ysufs brother. That
brother went to his father and tossed the shirt in his face. This may seem disrespectful, but
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scholars say it was not considered disrespectful since it was an immediate order from Ysuf. Look at it in a medicinal point of view; if you are in pain, and you find a cure, you would take care of it immediately. As soon as Yaqub removes the shirt, he can see. Yaqub reminds them that he knew something they did not. The brothers come and meet their father. Verse 97

97. They said, "O our father, ask for us forgiveness of our sins; indeed, we have been sinners." They know their father has forgiven them so they ask their father to make dua for Allh to forgive them. Asking someone to make dua for you is permissible if the person is pious under the following conditions: i. The person is alive and ii. You make dua as well; dont just rely on the person to make all the dua. Verse 98

98. He said, "I will ask forgiveness for you from my Lord. Indeed, it is He who is the Forgiving, the Merciful."
means that I will do it, but not now. This is not meant to be mean; Yaqubs love is so
They now pack to move to Egypt, and move into a palace. Verse 99
great for his children and the reason hes delaying is because hes waiting for the best time: the last third of the night. After all that has happened he still loves them and wants the best for them.
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99. And when they entered upon Joseph, he took his parents to himself and said, "Enter Egypt, Allah willing, safe [and secure]." Ysuf first welcomes his parents. But, why is he telling them to enter Egypt? The reason is because hes outside of Egypt, waiting to receive them, at the border. This is another show of etiquette for good sons/daughters; when your parents enter the house, you stand up and go greet them and give them salaams; dont wait for them to come to you. If your parents are still alive, remember the pleasure of Allh is in pleasing them. Dont wait for them to come greet you, rather you go greet them and honor and respect them. Verse 100

100. And he raised his parents upon the throne, and they bowed to him in prostration. And he said, "O my father, this is the explanation of my vision of before. My Lord has made it reality. And He was certainly good to me when He took me out of prison and brought you [here] from bedouin life after Satan had induced [estrangement] between me and my brothers. Indeed, my Lord is Subtle in what He wills. Indeed, it is He who is the Knowing, the Wise. He raises them and puts his parents on the throne, and they, his brothers and his parents, all prostrate to him. a. Prostration during the time of Prophet Ysuf was not considered shirk; it was a way to honor people. b. In our shariah, prostration is not allowed except to Allh.
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His 11 brothers and his parents prostrate and he realizes this is the realization of his dream. The 11 stars were his brothers, and the sun and the moon are his parents, and this is a sign that he will achieve high status in prophethood and messengership, and on top of that, he is the minister of Egypt. He says, Allh is kind to me when He took me out of prison, and took you out of the desert. Notice that he never mentions the well because he didnt want his brothers to feel bad. When you forgive someone, dont ever mention it again because you are seeking reward by forgiveness, and mentioning it shows that you have not forgiven them completely. i. When you forgive someone, Allh forgives you as well. ii. A forgiving heart is a good heart. iii. These are the attributes of the people of Jannah; those that are almuttaqeen. iv. Allh says:
And hasten to forgiveness from your Lord and a garden as wide as the heavens and earth, prepared for the righteous
Who spend [in the cause of Allah] during ease and hardship and who restrain anger and who pardon the people - and Allah loves the doers of good; (AlImran, 133-134) These are the characteristics of the Muhsineen. Sometimes its extremely difficult to let go if someone ever wronged you, but always remember this: when you go to sleep, always ask yourself: do you want Jannah or do you want to keep this (grudge) in your heart? Is Jannah worth it? Because the reward for forgiving others is Jannah. Yusuf does not blame his brothers; rather, he blames the Shaytn for coming between him and his brothers. Dont let Shaytn come between you and those around you; dont give in to your anger and hold grudges. Just remember that whatever happens, Allh All-Knowing and AllWise. This is the end, hes gotten everything of this world; how much more can he get? Anytime you are given good, use those blessings to please Allh. So he uses these blessings to supplicate to Allh: Verse 101
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101. My Lord, You have given me [something] of sovereignty and taught me of the interpretation of dreams. Creator of the heavens and earth, You are my protector in this world and in the Hereafter. Cause me to die a Muslim and join me with the righteous." He mentions the great blessings Allh has given him, thanks Him for it, calls on His beautiful names, then asks for what he wants. This is the etiquette of du. Yusuf wants to die as a Muslim and be joined with the rest of the righteous in Jannah. If you want to die as a Muslim, live as a Muslim. Prophet Ysuf lived as a Muslim alone in Egypt, away from his family, and he was strong, so we can be strong too. And this is the end of Yusufs story.
Implications: Lessons for the Prophet Muhammad and the Ummah; 102-111
Verse 102

102. That is from the news of the unseen which We reveal, [O Muhammad], to you. And you were not with them when they put together their plan while they conspired. Rasulullah was not there, so who told him all of this? Allh! This story is from Allh to teach him, and his ummah lessons. Allh was telling him that even though you are going through a difficult time, the light at the end of the tunnel is coming; soon he will meet the ansar, the people who will help him, and support him, and fight alongside him, and protect him with
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their lives. But be patient; it will come. So all you have to do is put in the effort and persevere and Allh will reward you with the greatest reward. Verse 103

103. And most of the people, although you strive [for it], are not believers. Most people, no matter how hard you try, Oh Muhammad allallhu alayhi wa sallam, they will not believe. Dont worry, just deliver the message, and you will get your reward. Allah can see what you have done so leave the results up to Him. None of what you do will be lost. Verse 104

104. And you do not ask of them for it any payment. It is not except a reminder to the worlds. Be kind and patient, and be the best because Allh will reward you, not because you expect something from the other person. No matter what effort you put in, Allh will reward you fully and you will see the reward in this life and the hereafter. Just turn to Allh and the ease will come, and if the difficulties increase, then Allh only wants goodness for you. This is a reminder for all the worlds: mankind and jinn. Verse 105

105. And how many a sign within the heavens and earth do they pass over while they, therefrom, are turning away. People see the signs all over but they ignore it and dont believe in it. All around us are signs of the existence of Allh. Everything should increase our iman but we dont remind each other, and reflect on these signs. Verse 106
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106. And most of them believe not in Allah except while they associate others with Him. And most people, they dont believe in Allh except that they associate with Him so be pure in your worship. From the beginning of time, most people have believed in Allh, but they have also associated with Allh. You must believe in Allh AND worship Him (Alone)! Verse 107

107. Then do they feel secure that there will not come to them an overwhelming [aspect] of the punishment of Allah or that the Hour will not come upon them suddenly while they do not perceive? So do they feel secure concerning the punishment of Allh? We see all the signs of Allh all these disasters how do you know you wont be that next death statistic? Death seems just like a rumor when youre young and healthy. But for the old and sick, death is a sentence. We should always think about death because it will keep us strong. You hear every day of calamities, what makes you so sure you wont be in the next one? Are you secure in the knowledge that you will return to Allh prepared? Are you ready for your own Day of Judgment? The sun will definitely rise tomorrow, but will you? You should be prepared to meet Allh at any moment. Verse 108

108. Say, "This is my way; I invite to Allah with insight, I and those who follow me. And exalted is Allah; and I am not of those who associate others with Him."
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Say: this is my path; I call to Allh upon knowledge and insights. The people upon the Sunnah are those calling to Allh. They dont call to this shaykh, and that group; they call to Allh. So if you want to follow the way of Rasulullah, call to Allh! But dont call with ignorance, call with baseerah; you have to have insight; you have to know the path of Allh in order to call to it. Verse 109

109. And We sent not before you [as messengers] except men to whom We revealed from among the people of
cities. So have they not traveled through the earth and observed how was the end of those before them? And the home of the Hereafter is best for those who fear Allah ; then will you not reason?
All the prophets and messengers were not Bedouins; they were of the city. They have greater influence and respect (Bedouins wouldnt really be respected). Do they not see the end result of all the other empires before? Those streets were so full and bustling, and now what do you see? Nothing. No superpower will stand and last; empires rise and fall; nations rise and fall even the most powerful nations in the world. That is the Sunnah of Allh. If you follow the way of the nations of the past: disbelief and oppression, you will meet the same end. The believers seek the akhira, and Allh will give them this world and the hereafter. Ysuf didnt seek the duny but Allh gave it to him. Verse 110

110. [They continued] until, when the messengers despaired and were certain that they had been denied, there came to them Our victory, and whoever We willed was saved. And Our punishment cannot be repelled from the people who are criminals.
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Even the prophets almost despaired. They preached for so long and their people still didnt believe, and even called the messengers liars, but then Allh saved them and punished the disbelievers. Allh is telling this to Rasulullah: the light at the end of the tunnel will be there he has no one now, but the ansar will come and things will change. Change will come. Islam is the only religion that will be successful; Allh works things very subtly, and we are all part of that history. Your little efforts can make a difference, and will never go to waste in the eyes of Allah. Verse 111

111. There was certainly in their stories a lesson for those of understanding. Never was the Qur'an a narration invented, but a confirmation of what was before it and a detailed explanation of all things and guidance and mercy for a people who believe. These are not made-up stories; they are true, and we are to take lessons from these stories. These are all true things, and confirmations of the books before, as well as a a detailed explanation of things, and a guidance and a mercy for us to reflect on. The amazing thing is that you can read this story over and over again, and learn new lessons every time. Read it and reflect upon it often, and whenever a calamity occurs, reflect on this surah, and on the life of Rasulullah, and on the lives of the prophets. The best of stories are those in the Quran. Read by yourself, and also with your friends; discuss it and talk about it so you learn from each other. Learn the lessons and try to apply it in your life. The Sahaba used to read to each other, and teach each other. Learn the tafsr and the lessons of the Quran!
The End
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Dur Bah Beautiful Patience Complete

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Beautiful Patience: Tafseer of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

Chapter 1: Stories in the Quran

Purpose of the Stories

Beautiful Patience: Tafseer of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

To strengthen the message of the Prophet allallhu alayhi wa sallam

The Backdrop: A Background of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

Chapter 2: The Story of Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

The Plot: Yusuf and His Brothers; 4-6

Beautiful Patience: Tafseer of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

The Plot: Yusuf and His Brothers (Continued); 7-10

Beautiful Patience: Tafseer of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

The Plot: Yusuf and His Brothers (Continued); 11-15

Beautiful Patience: Tafseer of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

The Plot: Yusuf and His Brothers (Continued); 16-18

Beautiful Patience: Tafseer of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

, not: bi-dammin maklooban which

: he will be beautifully patient; it also means: patience is beautiful, as well as that

Beautiful Patience: Tafseer of Surah Yusuf

so address your concerns to Allah but you

Beautiful Patience: Tafseer of Surah Yusuf

The Conflict: Yusuf, AlAziz, and His Wife; 19-20

Beautiful Patience: Tafseer of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

The Conflict: Yusuf, AlAziz, and His Wife (Continued); 21-29

Beautiful Patience: Tafseer of Surah Yusuf

: Those who do ihsan. Ihsaan has two parts:

Beautiful Patience: Tafseer of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

The Conflict: Yusuf, AlAziz, and His Wife (Continued); 30-35

Beautiful Patience: Tafseer of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

, which means either SubhanAllah or Aoodhubillah.

Beautiful Patience: Tafseer of Surah Yusuf

Beautiful Patience: Tafseer of Surah Yusuf

The Transformation: Yusuf and the King; 36-42