The story of Prophet Ibrahim, peace be upon him: The fulfillment of a dream

I take refuge with Allaah, the Exalted, from the accursed devil.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.

Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

May the Peace and Blessings of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.

The story of Prophet Ibrahim, peace be upon him: The fulfillment of a dream.

وَقَالَ إِنِّى ذَاهِبٌ إِلَى رَبِّى سَيَهْدِينِ

(99. And he said: “Verily, I am going to my Lord. He will guide me!”)

– رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ

(100. “My Lord! Grant me (offspring) from the righteous.”)

فَبَشَّرْنَـهُ بِغُلَـمٍ حَلِيمٍ

(101. So, We gave him the glad tidings of a forbearing boy.)

– فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى قَالَ يأَبَتِ افْعَلْ مَا تُؤمَرُ سَتَجِدُنِى إِن شَآءَ اللَّهُ مِنَ الصَّـبِرِينَ

(102. And, when he (his son) was old enough to walk with him, he said: “O my son! I have seen in a dream that I am slaughtering you. So look what you think!” He said: “O my father! Do that which you are commanded, if Allah wills, you shall find me of the patient.”)

فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ

(103. Then, when they had both submitted themselves, and he had laid him prostrate on his forehead;)

وَنَـدَيْنَـهُ أَن يإِبْرَهِيمُ

(104. We called out to him: “O Ibrahim!”)

قَدْ صَدَّقْتَ الرُّؤْيَآ إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِين

(105. “You have fulfilled the dream!” Verily, thus do We reward the doers of good.)

إِنَّ هَـذَا لَهُوَ الْبَلاَءُ الْمُبِينُ

(106. Verily, that indeed was a manifest trial.)

وَفَدَيْنَـهُ بِذِبْحٍ عَظِيمٍ

(107. And We ransomed him with a great sacrifice;)

وَتَرَكْنَا عَلَيْهِ فِى الاٌّخِرِينَ

(108. And We left for him among the later generations.)

– سَلَـمٌ عَلَى إِبْرَهِيمَ

(109. “Salam (peace!) be upon Ibrahim!”)

كَذَلِكَ نَجْزِى الْمُحْسِنِينَ

(110. Thus indeed do We reward the doers of good.)

إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ

(111. Verily, he was one of Our believing servants.)

وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ

(112. And We gave him the glad tidings of Ishaq — a Prophet from the righteous.)

وَبَـرَكْنَا عَلَيْهِ وَعَلَى إِسْحَـقَ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَـلِمٌ لِّنَفْسِهِ مُبِينٌ

(113. We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves.)

Surah 37 As Saafat Verse 99 -113

Tafsir Ibn Kathir

Ibrahim’s, peace be upon him, Emigration, the Test of the Sacrifice of Isma`il, peace

be upon him,, and how Allah blessed Him.

Allah tells us that after He helped His close friend Ibrahim, peace be upon him, against his people, and after Ibrahim gave up hoping that they would ever believe despite all the mighty signs that they had witnessed, he emigrated away from them, and said:

(Verily, I am going to my Lord. He will guide me! My Lord! Grant me (offspring) from the righteous.) meaning, obedient children, in compensation for his people and relatives whom he had left. Allah said:

(So We gave him the glad tidings of a forbearing boy.) This child was Isma`il, peace be upon him, for he was the first child of whom glad tidings were given to Ibrahim, peace be upon him, and he was older than Ishaq. The Muslims and the People of the Book agree, and indeed it is stated in their Book, that Isma`il, peace be upon him, was born when Ibrahim, peace be upon him, was eighty-six years old, and Ishaq was born when Ibrahim was ninety-nine years old. According to their Book, Allah commanded Ibrahim to sacrifice his only son, and in another text it says his firstborn son. But here they falsely inserted the name of Ishaq. This is not right because it goes against what their own Scripture says. They inserted the name of Ishaq because he is their ancestor, while Isma`il is the ancestor of the Arabs. They were jealous of them, so they added this idea and changed the meaning of the phrase “only son” to mean `the only son who is with you,’ because Isma`il had been taken with his mother to Makkah. But this is a case of falsification and distortion, because the words “only son” cannot be said except in the case of one who has no other son. Furthermore, the firstborn son has a special status that is not shared by subsequent children, so the command to sacrifice him is a more exquisite test.

(And, when he (his son) was old enough to walk with him,) means, when he grew up and started to go with his father and walk with him, for Ibrahim used to go every so often to check on his son and his mother in the land of Faran (i.e., Makkah), to see how they were doing. It was said that he used to ride on Al-Buraq, traveling there swiftly, and Allah knows best. It was reported from Ibn `Abbas, peace be upon him, Mujahid, `Ikrimah, Sa`id bin Jubayr, `Ata’ Al-Khurasani, Zayd bin Aslam and others that

(And, when he (his son) was old enough to walk with him,) means, when he became a young man and was able to work as his father did.

(And, when he (his son) was old enough to walk with him, he said: “O my son! I have seen in a dream that I am slaughtering you. So look what you think!”) `Ubayd bin `Umayr said, “The dreams of the Prophets are revelation,” then he recited this Ayah:

(he said: “O my son! I have seen in a dream that I am slaughtering you. So look what you think!”). He told his son that in order to make it easier for him, and also to test his patience and resolve, at a young age, in obeying Allah and obeying his father.

(He said: “O my father! Do that which you are commanded…”) meaning, `obey the command of Allah and sacrifice me.’

(if Allah wills, you shall find me of the patient.) meaning, `I will be patient and will seek the reward for that with Allah.’ He, may peace and blessings be upon him, believed in what had been promised. Allah said:

(And mention in the Book Isma`il. Verily, he was true to what he promised, and he was a Messenger, (and) a Prophet. And he used to enjoin on his family the Salah and the Zakah, and his Lord was pleased with him.) (19:54-55).

(Then, when they had both submitted themselves, and he had laid him prostrate on his forehead;) means, when both of them had pronounced the Shahadah and remembered Allah — Ibrahim because he was about to offer a sacrifice and Isma`il because he was about to die. Or it was said that “submitted themselves” means that they submitted and followed the command of Allah; Ibrahim obeyed the command of Allah and Isma`il obeyed Allah and his father. This was the view of Mujahid, `Ikrimah, Qatadah, As-Suddi and Ibn Ishaq, and others. lThe meaning of the phrase “and he had laid him prostrate on his forehead” is: he placed him facedown so that he could slaughter him from behind, and not have to see his face at the time of slaughter, so that it would be easier for him. Ibn `Abbas, may Allah be pleased with him, Mujahid, Sa`id bin Jubayr, Ad-Dahhak and Qatadah said:

(and he had laid him prostrate on his forehead;) means, “He turned him upside down on his face.” Imam Ahmad recorded that Ibn `Abbas, may Allah be pleased with him, said, “When the rituals were enjoined upon Ibrahim, peace be upon him, the Shaytan appeared to him at the Mas`a and raced with him, but Ibrahim got there first. Then Jibril, upon him be peace, took him to Jamrat Al-`Aqabah and the Shaytan appeared to him, so he stoned him with seven pebbles until he disappeared. Then he appeared him at Al-Jamrah Al-Wusta and he stoned him with seven pebbles. Then he laid him prostrate on his face. Isma`il, peace be upon him, was wearing a white shirt, and he said, `O my father, I do not have any garment in which I can be shrouded apart from this; take it off me so that you can shroud me in it.’ He started to take it off, then he was called from behind:

(O Ibrahim! You have fulfilled the dream!) Ibrahim turned, and saw a fine, horned, white ram.” Ibn `Abbas said, “We used to look for similar types of rams.” Hisham mentioned this Hadith at length in Al-Manasik.

(We called out to him: “O Ibrahim! You have fulfilled the dream!”) means, `the purpose of your dream has been fulfilled by your laying down your son to sacrifice him.’ As-Suddi and others said that he passed the knife over Isma`il’s neck, but it did not cut him at all, because a sheet of copper was placed between them. Ibrahim was called at that point, and it was said:

(You have fulfilled the dream!) Allah says;

(Verily, thus do We reward the doers of good.) means, `this is how We deal with those who obey Us in things that are difficult for them; We make for them a way out.’ As Allah says:

(And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.) (65:2-3). On the basis of this Ayah and this story, some of the scholars of Usul have stated that it is valid for a ruling to be abrogated before anyone is able to act upon it — unlike some of the Mu`tazilah. The evidence for this is obvious, because Allah commanded Ibrahim, peace be upon him, to sacrifice his son, then He abrogated that and pointed out the ransom. The purpose of His command had been primarily to reward His close Friend for his patience and resolve in sacrificing his son. Allah says:

(Verily, that indeed was a manifest trial.) meaning, it was clearly a test when he was commanded to sacrifice his son, so, he hastened to do it, in submission to the command of Allah and in obedience to Him. Allah said:

(And of Ibrahim who fulfilled all that.) (53:37), and

(And We ransomed him with a great sacrifice). It was reported that Ibn `Abbas, may Allah be pleased with him, said, “A ram which had grazed in Paradise for forty years.” Imam Ahmad recorded that Safiyyah bint Shaybah said, “A woman from Bani Sulaym, who was the midwife of most of the people in our household, told me that the Messenger of Allah sent for `Uthman bin Talhah, may Allah be pleased with him.” On one occasion she said, “I asked `Uthman, `Why did the Prophet call you’ He said, `The Messenger of Allah said to me,

(I saw the horns of the ram when I entered the House (i.e., the Ka`bah), and I forgot to tell you to cover them up; cover them up, for there should not be anything in the House which could distract the worshipper.)”’ Sufyan said, “The horns of the ram remained hanging in the House until it was burned, and they were burned too.” This offers independent evidence that the one who was to be sacrificed was Isma`il, peace be upon him. The Quraysh had inherited the horns of the ram that Ibrahim sacrificed, and they had been passed down from generation to generation, until the Messenger of Allah was sent. And Allah knows best.

Sa`id bin Jubayr, `Amir Ash-Sha`bi, Yusuf bin Mihran, Mujahid, `Ata’ and others reported from Ibn `Abbas that it was Isma`il, peace be upon him. Ibn Jarir narrated that Ibn `Abbas said, “The one who was ransomed was Isma`il, peace be upon him. The Jews claimed that it was Ishaq, but the Jews lied.” It was reported that Ibn `Umar said, “The sacrifice was Isma`il.” Ibn Abi Najih said, narrating from Mujahid, “It was Isma`il, peace be upon him.” This was also the view of Yusuf bin Mihran. Ash-Sha`bi said, “It was Isma`il, peace be upon him, and I saw the horns of the ram in the Ka`bah.” Muhammad bin Ishaq reported from Al-Hasan bin Dinar and `Amr bin `Ubayd from Al-Hasan Al-Basri that he did not doubt that the one of the two sons Ibrahim was commanded to sacrifice was Isma`il, peace be upon him. Ibn Ishaq said, “I heard Muhammad bin Ka`b Al-Qurazi say, `The one whom Allah commanded Ibrahim to sacrifice of his two sons was Isma`il.’ We find this in the Book of Allah, because when Allah finishes the story of the one of the two sons of Ibrahim who was to be sacrificed, He then says:

(And We gave him the glad tidings of Ishaq — a Prophet from the righteous), and

(So, We gave her glad tidings of Ishaq and after Ishaq, of Ya`qub) (11:71). He mentions the son and the son of the son, but He would not have commanded him to sacrifice Ishaq when He had promised that this son would in turn have a son. The one whom He commanded him to sacrifice can only have been Isma`il.” Ibn Ishaq said, “I heard him say that often.” Ibn Ishaq reported from Buraydah bin Sufyan bin Farwah Al-Aslami that Muhammad bin Ka`b Al-Qurazi told them that he mentioned that to `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, when he was Khalifah, while he was with him in Syria. `Umar said to him, “This is something about which I have never given any thought, but I see that it is as you say.” Then he sent for a man who was with him in Syria, a Jew who had become a Muslim and was committed to Islam, and he thought that he had been one of their scholars. `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, asked him about that. Muhammad bin Ka`b said, “I was with `Umar bin `Abd Al-`Aziz. `Umar said to him, `Which of the two sons of Ibrahim was he commanded to sacrifice’ He said, `Isma`il. By Allah, O Commander of the faithful, the Jews know this, but they were jealous of you Arabs because it was your father about whom Allah issued this command and the virtue that Allah mentioned was because of his patience in obeying the command. So they denied that and claimed that it was Ishaq, because he is their father.”’ `Abdullah bin Al-Imam Ahmad bin Hanbal, may Allah have mercy on him, said, “I asked my father about which son was to be sacrificed — was it Isma`il or Ishaq” He said, “Isma`il.” This was mentioned in Kitab Az-Zuhd. Ibn Abi Hatim said, “I heard my father say, `The correct view is that the one who was to be sacrificed was Isma`il, peace be upon him.”’ He said, “And it was narrated that `Ali, Ibn `Umar, Abu Hurayrah, Abu At-Tufayl, Sa`id bin Al-Musayyib, Sa`id bin Jubayr, Al-Hasan, Mujahid, Ash-Sha`bi, Muhammad bin Ka`b Al-Qurazi, Abu Ja`far Muhammad bin `Ali and Abu Salih, may Allah be pleased with them all, said that the one who was to be sacrificed was Isma`il.” Al-Baghawi said in his Tafsir, “This was the view of `Abdullah bin `Umar, Sa`id bin Al-Musayyib, As-Suddi, Al-Hasan Al-Basri, Mujahid, Ar-Rabi` bin Anas, Muhammad bin Ka`b Al-Qurazi and Al-Kalbi.” This was also reported from Ibn `Abbas and from Abu `Amr bin Al-`Ala’.

(And We gave him the glad tidings of Ishaq — a Prophet from the righteous.) having given the glad tidings of the one who was to be sacrificed, who was Isma`il, Allah immediately follows that with mention of the glad tidings of his brother Ishaq. This is also mentioned in Surah Hud (11:71) and in Surat Al-Hijr (15:53-55).

(a Prophet) means, from him there will come a righteous Prophet.

(We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves.) This is like the Ayah:

(It was said: “O Nuh! Come down (from the ship) with peace from Us and blessings on you and on the people who are with you, but people to whom We shall grant their pleasures (for a time), but in the end a painful torment will reach them from Us.”) (11:48)

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The Best of Narrations: Prophet Yusuf (Joseph), peace be upon him: A Dream Fulfilled

 I take refuge with Allaah from the accursed devil.  

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ 

  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.  

 Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

  May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.

The Best of Narrations: Prophet Yusuf (Joseph), Peace be upon him: A Dream Fulfilled.

قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ عَسَى اللَّهُ أَن يَأْتِيَنِى بِهِمْ جَمِيعًا إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ

(83. He [Ya`qub] said: “Nay, but your own selves have beguiled you into something. So patience is most fitting (for me). May be Allah will bring them (back) all to me. Truly, He! Only He is All-Knowing, All-Wise.”) 

 وَتَوَلَّى عَنْهُمْ وَقَالَ يأَسَفَا عَلَى يُوسُفَ وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ

(84. And he turned away from them and said: “Alas, my grief for Yusuf!” And he lost his sight because of the sorrow that he was suppressing.)

قَالُواْ تَالله تَفْتَأُ تَذْكُرُ يُوسُفَ حَتَّى تَكُونَ حَرَضاً أَوْ تَكُونَ مِنَ الْهَـلِكِينَ

(85. They said: “By Allah! You will never cease remembering Yusuf until you become weak with old age, or until you be of the dead.”)

قَالَ إِنَّمَآ أَشْكُو بَثِّى وَحُزْنِى إِلَى اللَّهِ وَأَعْلَمُ مِنَ اللَّهِ مَا لاَ تَعْلَمُونَ

(86. He said: “I only complain of my grief and sorrow to Allah, and I know from Allah that which you know not.”)

Surah 12 Yusuf Verse 83-86

Tafsir Ibn Kathir

Allah’s Prophet Ya`qub repeated to his children the same words he said to them when they brought false blood on Yusuf’ shirt,

(Nay, but your own selves have beguiled you into something. So patience is most fitting (for me).) Muhammad bin Ishaq said, “When they went back to Ya`qub and told him what happened, he did not believe them and thought that this was a repetition of what they did to Yusuf. So he said,

(Nay, but your own selves have beguiled you into something. So patience is most fitting (for me).) Some said that since this new development came after what they did before [to Yusuf], they were given the same judgement to this later incident that was given to them when they did what they did [to Yusuf]. Therefore, Ya`qub’s statement here is befitting,

(Nay, but your own selves have beguiled you into something. So patience is most fitting (for me).) He then begged Allah to bring back his three sons: Yusuf, Binyamin and Rubil to him.” Rubil had remained in Egypt awaiting Allah’s decision about his case, either his father’s permission ordering him to go back home, or to secure the release of his brother in confidence. This is why Ya`qub said,

(May be Allah will bring them (back) all to me. Truly, He! Only He is All-Knowing,), in my distress,

(the All-Wise), in His decisions and the decree and preordainment He appoints. Allah said next,

(And he turned away from them and said: “Alas, my grief for Yusuf!”) He turned away from his children and remembered his old grief for Yusuf,

(Alas, my grief for Yusuf!) The new grief, losing Binyamin and Rubil, renewed his old sadness that he kept to himself. `Abdur-Razzaq narrated that Ath-Thawri said that Sufyan Al-`Usfuri said that Sa`id bin Jubayr said, “Only this nation [the following of Prophet Muhammad ] were given Al-Istirja’. Have you not heard the statement of Ya`qub, peace be upon him,

(“Alas, my grief for Yusuf !” And he lost his sight because of the sorrow that he was suppressing. )” Ya`qub suppressed his sorrow and did not complain to a created being, according to Qatadah and other scholars. Ad-Dahhak also commented, “Ya`qub was aggrieved, sorrowful and sad.” Ya`qub’s children felt pity for him and said, while feeling sorrow and compassion,

(By Allah! You will never cease remembering Yusuf), `you will keep remembering Yusuf,

(until you become weak with old age,), until your strength leaves you,’

(or until you be of the dead.) They said, `if you continue like this, we fear for you that you might die of grief,’

(He said: “I only complain of my grief and sorrow to Allah.”) When they said these words to him, Ya`qub said,

`(I only complain of my grief and sorrow) for the afflictions that struck me,

(to Allah, ) alone,

(and I know from Allah that which you know not.) I anticipate from Allah each and every type of goodness.’ Ibn `Abbas commented on the meaning of,

(and I know from Allah that which you know not.) “The vision that Yusuf saw is truthful and Allah will certainly make it come true.”

يبَنِىَّ اذْهَبُواْ فَتَحَسَّسُواْ مِن يُوسُفَ وَأَخِيهِ وَلاَ تَايْـَسُواْ مِن رَّوْحِ اللَّهِ إِنَّهُ لاَ يَايْـَسُ مِن رَّوْحِ اللَّهِ إِلاَّ الْقَوْمُ الْكَـفِرُونَ

(87. “O my sons! Go you and inquire about Yusuf and his brother, and never give up hope of Allah’s mercy. Certainly no one despairs of Allah’s mercy, except the people who disbelieve.”)

فَلَمَّا دَخَلُواْ عَلَيْهِ قَالُواْ يأَيُّهَا الْعَزِيزُ مَسَّنَا وَأَهْلَنَا الضُّرُّ وَجِئْنَا بِبِضَاعَةٍ مُّزْجَاةٍ فَأَوْفِ لَنَا الْكَيْلَ وَتَصَدَّقْ عَلَيْنَآ إِنَّ اللَّهَ يَجْزِى الْمُتَصَدِّقِينَ

(88. Then, when they entered unto him, they said: “O `Aziz! A hard time has hit us and our family, and we have brought but poor capital, so pay us full measure and be charitable to us. Truly, Allah does reward the charitable.”)

Surah 12 Yusuf Verse 87-88

Tafsir Ibn Kathir

Allah states that Ya`qub, peace be upon him, ordered his children to go back and inquire about the news of Yusuf and his brother Binyamin, in a good manner, not as spies. He encouraged them, delivered to them the good news and ordered them not to despair of Allah’s mercy. He ordered them to never give up hope in Allah, nor to ever discontinue trusting in Him for what they seek to accomplish. He said to them that only the disbelieving people despair of Allah’s mercy.

Allah said next,

(Then, when they entered unto him), when they went back to Egypt and entered upon Yusuf,

(they said: “O Aziz! A hard time has hit us and our family…”), because of severe droughts and the scarcity of food,

(and we have brought but poor capital,) means, `we brought money for the food we want to buy, but it is not substantial,’ according to Mujahid, Al-Hasan and several others. Allah said that they said next,

(so pay us full measure) meaning, `in return for the little money we brought, give us the full measure that you gave us before.’ Ibn Mas`ud read this Ayah in a way that means, “So give the full load on our animals and be charitable with us.” Ibn Jurayj commented, “So be charitable to us by returning our brother to us.” And when Sufyan bin `Uyaynah was asked if the Sadaqah (charity) was prohibited for any Prophet before our Prophet , he said, “Have you not heard the Ayah,

(so pay us full measure and be charitable to us. Truly, Allah does reward the charitable.)” Ibn Jarir At-Tabari collected this statement.

قَالَ هَلْ عَلِمْتُمْ مَّا فَعَلْتُم بِيُوسُفَ وَأَخِيهِ إِذْ أَنتُمْ جَـهِلُونَ

(89. He said: “Do you know what you did with Yusuf and his brother, when you were ignorant”)

قَالُواْ أَءِنَّكَ لاّنتَ يُوسُفُ قَالَ أَنَاْ يُوسُفُ وَهَـذَا أَخِى قَدْ مَنَّ اللَّهُ عَلَيْنَآ إِنَّهُ مَن يَتَّقِ وَيِصْبِرْ فَإِنَّ اللَّهَ لاَ يُضِيعُ أَجْرَ الْمُحْسِنِينَ

(90. They said: “Are you indeed Yusuf” He said: “I am Yusuf , and this is my brother. Allah has indeed been gracious to us. He who has Taqwa, and is patient, then surely, Allah makes not the reward of the gooddoers to be lost.”)

 قَالُواْ تَاللَّهِ لَقَدْ آثَرَكَ اللَّهُ عَلَيْنَا وَإِن كُنَّا لَخَـطِئِينَ

(91. They said: “By Allah! Indeed Allah has preferred you above us, and we certainly have been sinners.”)

 قَالَ لاَ تَثْرَيبَ عَلَيْكُمُ الْيَوْمَ يَغْفِرُ اللَّهُ لَكُمْ وَهُوَ أَرْحَمُ الرَحِمِينَ

(92. He said: “No reproach on you this day; may Allah forgive you, and He is the Most Merciful of those who show mercy!)

Surah 12 Yusuf Verse 89-92

Tafsir Ibn Kathir

Allah says, when Yusuf’s brothers told him about the afflictions and hardship, and shortages in food they suffered from in the aftermath of the drought that struck them, and he remembered his father’s grief for losing his two children, he felt compassion, pity and mercy for his father and brothers. He felt this way, especially since he was enjoying kingship, authority and power, so he cried and revealed his true identity to them when he asked them,

(Do you know what you did with Yusuf and his brother, when you were ignorant) meaning, `when you separated between Yusuf and his brother,’

(when you were ignorant) He said, `What made you do this is your ignorance of the tremendous sin you were about to commit.’ It appears, and Allah knows best, that Yusuf revealed his identity to his brothers only then by Allah’s command, just as he hid his identity from them in the first two meetings, by Allah’s command. When the affliction became harder, Allah sent His relief from that affliction, just as He said He does,

(Verily, along with every hardship is relief. Verily, along with every hardship is relief.)[94:5-6] This is when they said to Yusuf,

(Are you indeed Yusuf), in amazement, because they had been meeting him for more than two years while unaware of who he really was. Yet, he knew who they were and hid this news from them. Therefore, they asked in astonishment,

(Are you indeed Yusuf He said: “I am Yusuf, and this is my brother…”) Yusuf said next,

`(Allah has indeed been gracious to us.) by gathering us together after being separated all this time,’

(“Verily, he who has Taqwa, and is patient, then surely, Allah makes not the reward of the gooddoers to be lost.” They said: “By Allah! Indeed Allah has preferred you above us.”) They affirmed Yusuf’s virtue above them, being blessed with beauty, conduct, richness, kingship, authority and, above all, prophethood. They admitted their error and acknowledged that they made a mistake against him,

(He said: “No reproach on you this day.”) He said to them, `There will be no blame for you today or admonishment, and I will not remind you after today of your error against me.’ He then multiplied his generosity by invoking Allah for them for mercy,

(may Allah forgive you, and He is the Most Merciful of those who show mercy!)

اذْهَبُواْ بِقَمِيصِى هَـذَا فَأَلْقُوهُ عَلَى وَجْهِ أَبِى يَأْتِ بَصِيرًا وَأْتُونِى بِأَهْلِكُمْ أَجْمَعِينَ

(93. “Go with this shirt of mine, and cast it over the face of my father, his vision will return, and bring to me all your family.”)

 وَلَمَّا فَصَلَتِ الْعِيرُ قَالَ أَبُوهُمْ إِنِّى لأَجِدُ رِيحَ يُوسُفَ لَوْلاَ أَن تُفَنِّدُونِ

(94. And when the caravan departed, their father said: “I do indeed sense the smell of Yusuf, if only you think me not senile).”)

قَالُواْ تَاللَّهِ إِنَّكَ لَفِى ضَلَـلِكَ الْقَدِيمِ

(95. They said: “By Allah! Certainly, you are in your old Dalal (error).”)

Surah 12 Yusuf Verse 93-95

Tafsir ibn Kathir

Yusuf said, `Take this shirt of mine,

(and cast it over the face of my father, his vision will return),’ because Ya`qub had lost his sight from excessive crying,

(and bring to me all your family.) all the children of Ya`qub.

(And when the caravan departed) from Egypt,

(their father said…), Ya`qub, peace be upon him, said to the children who remained with him,

`(I do indeed feel the smell of Yusuf, if only you think me not senile.), except that you might think me senile because of old age.’ `Abdur-Razzaq narrated that Ibn `Abbas said, “When the caravan departed [from Egypt], a wind started blowing and brought the scent of Yusuf’s shirt to Ya`qub. He said,

(I do indeed feel the smell of Yusuf , if only you think me not senile.) He found his scent from a distance of eight days away!” Similar was also reported through Sufyan Ath-Thawri and Shu`bah and others reported it from Abu Sinan. Ya`qub said to them,

(if only you think me not senile.) Ibn `Abbas, Mujahid, `Ata, Qatadah and Sa’id bin Jubayr commented, “If only you think me not a fool!” Mujahid and Al-Hasan said that it means, “If only you think me not old.” Their answer to him was,

(Certainly, you are in your old Dalal.) meaning, `in your old error,’ according to Ibn `Abbas. Qatadah commented, “They meant that, `because of your love for Yusuf you will never forget him.’ So they uttered a harsh word to their father that they should never have uttered to him, nor to a Prophet of Allah.” Similar was said by As-Suddi and others.

فَلَمَّآ أَن جَآءَ الْبَشِيرُ أَلْقَاهُ عَلَى وَجْهِهِ فَارْتَدَّ بَصِيرًا قَالَ أَلَمْ أَقُلْ لَّكُمْ إِنِّى أَعْلَمُ مِنَ اللَّهِ مَا لاَ تَعْلَمُونَ

(96. Then, when the bearer of the good news arrived, he cast it (the shirt) over his face, and his vision returned. He said: “Did I not say to you, `I know from Allah that which you know not”’)

 قَالُواْ يأَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَآ إِنَّا كُنَّا خَـطِئِينَ

(97. They said: “O our father! Ask forgiveness (from Allah) for our sins, indeed we have been sinners.”)

 قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّى إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ

(98. He said: “I will ask my Lord for forgiveness for you, verily, He! Only He is the Oft-Forgiving, the Most Merciful.”)

Surah 12 Yusuf Verse 96-98

Tafsir Ibn Kathir

Ibn `Abbas and Ad-Dahhak said;

(good news) means information. Mujahid and As-Suddi said that the bearer of good news was Yahudha, son of Ya`qub. As-Suddi added, “He brought it (Yusuf’s shirt) because it was he who brought Yusuf’s shirt stained with the false blood. So he liked to erase that error with this good act, by bringing Yusuf’s shirt and placing it on his father’s face. His father’s sight was restored to him.” Ya`qub said to his children,

(Did I not say to you, `I know from Allah that which you know not’), that I know that Allah will return Yusuf to me and that,

(I do indeed feel the smell of Yusuf, if only you think me not senile.)

This is when Yusuf’s brothers said to their father, with humble- ness,

(“O our father! Ask forgiveness (from Allah) for our sins, indeed we have been sinners.” He said: “I will ask my Lord for forgiveness for you, verily, He! Only He is the Oft-Forgiving, the Most Merciful.”) and He forgives those who repent to Him. `Abdullah bin Mas`ud, Ibrahim At-Taymi, `Amr bin Qays, Ibn Jurayj and several others said that Prophet Ya`qub delayed fulfilling their request until the latter part of the night.

فَلَمَّا دَخَلُواْ عَلَى يُوسُفَ ءَاوَى إِلَيْهِ أَبَوَيْهِ وَقَالَ ادْخُلُواْ مِصْرَ إِن شَآءَ اللَّهُ ءَامِنِينَ

(99. Then, when they came in before Yusuf, he took his parents to himself and said: “Enter Egypt, if Allah wills, in security.”)

وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ وَخَرُّواْ لَهُ سُجَّدَا وَقَالَ يأَبَتِ هَـذَا تَأْوِيلُ رُؤْيَـى مِن قَبْلُ قَدْ جَعَلَهَا رَبِّى حَقًّا وَقَدْ أَحْسَنَ بَى إِذْ أَخْرَجَنِى مِنَ السِّجْنِ وَجَآءَ بِكُمْ مِّنَ الْبَدْوِ مِن بَعْدِ أَن نَّزغَ الشَّيْطَـنُ بَيْنِى وَبَيْنَ إِخْوَتِى إِنَّ رَبِّى لَطِيفٌ لِّمَا يَشَآءُ إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ

(100. And he raised his parents to the `Arsh and they fell down before him prostrate. And he said: “O my father! This is the interpretation of my dream aforetime! My Lord has made it come true! He was indeed good to me, when He took me out of the prison, and brought you (all here) out of the bedouin life, after Shaytan had sown enmity between me and my brothers. Certainly, my Lord is the Most Courteous and Kind unto whom He wills. Truly, He! Only He is the All-Knowing, the All-Wise.)

Surah 12 Yusuf Verse 99-100

Tafsir Ibn Kathir

Allah states that Ya`qub went to Yusuf in Egypt. Yusuf had asked his brothers to bring all of their family, and they all departed their area and left Kana`an to Egypt. When Yusuf received news of their approach to Egypt, he went out to receive them. The king ordered the princes and notable people to go out in the receiving party with Yusuf to meet Allah’s Prophet Ya`qub, peace be upon him. It is said that the king also went out with them to meet Ya`qub. Yusuf said to his family, after they entered unto him and he took them to himself,

(and said: “Enter Egypt, if Allah wills, in security.”) He said to them, `enter Egypt’, meaning, `reside in Egypt’, and added, `if Allah wills, in security’, in reference to the hardship and famine that they suffered. Allah said next,

(and he took his parents to himself) As-Suddi and `Abdur-Rahman bin Zayd bin Aslam said that his parents were his father and maternal aunt, as his mother had died long ago. Muhammad bin Ishaq and Ibn Jarir At-Tabari said, “His father and mother were both alive.” Ibn Jarir added, “There is no evidence that his mother had died before then. Rather, the apparent words of the Qur’an testify that she was alive.” This opinion has the apparent and suitable meaning that this story testifies to. Allah said next,

(And he raised his parents to Al-‘Arsh) he raised them to his bedstead where he sat, according to Ibn `Abbas, Mujahid and several others. Allah said,

(and they fell down before him prostrate.) Yusuf’s parents and brothers prostrated before him, and they were eleven men,

(And he said: “O my father! This is the Ta’wil (interpretation) of my dream aforetime…”), in reference to the dream that he narrated to his father before,

(I saw (in a dream) eleven stars…) In the laws of these and previous Prophets, it was allowed for the people to prostrate before the men of authority, when they met them. This practice was allowed in the law of Adam until the law of `Isa, peace be upon them, but was later prohibited in our law. Islam made prostration exclusively for Allah Alone, the Exalted and Most Honored. The implication of this statement was collected from Qatadah and other scholars. When Mu`adh bin Jabal visited the Sham area, he found them prostrating before their priests. When he returned (to Al-Madinah), he prostrated before the Messenger of Allah , who asked him,

(What is this, O, Mu`adh) Mu`adh said, “I saw that they prostrate before their priests. However, you, O Messenger of Allah, deserve more to be prostrated before.” The Messenger said,

(If I were to order anyone to prostrate before anyone else (among the creation), I would have ordered the wife to prostrate before her husband because of the enormity of his right on her.) Therefore, this practice was allowed in previous laws, as we stated. This is why they (Ya`qub and his wife and eleven sons) prostrated before Yusuf, who said at that time,

(O my father! This is the Ta’wil of my dream aforetime! My Lord has made it come true!) using the word, `Ta’wil’, to describe what became of the matter, later on. Allah said in another Ayah,

(Await they just for its Ta’wil On the Day the event is finally fulfilled…), meaning, on the Day of Judgement what they were promised of good or evil will surely come to them. Yusuf said,

(My Lord has made it come true!) mentioning that Allah blessed him by making his dream come true,

(He was indeed good to me, when He took me out of the prison, and brought you (all here) out of the bedouin life,) out of the desert, for they lived a bedouin life and raised cattle, according to Ibn Jurayj and others. He also said that they used to live in the Arava, Ghur area of Palestine, in Greater Syria. Yusuf said next,

(after Shaytan had sown enmity between me and my brothers. Certainly, my Lord is the Most Courteous and Kind unto whom He wills.) for when Allah wills something, He brings forth its reasons and elements of existence, then wills it into existence and makes it easy to attain,

(Truly, He! Only He is the All-Knowing.) what benefits His servants,

(the All-Wise.) in His statements, actions, decrees, preordain- ment and what He chooses and wills.

رَبِّ قَدْ آتَيْتَنِى مِنَ الْمُلْكِ وَعَلَّمْتَنِى مِن تَأْوِيلِ الاٌّحَادِيثِ فَاطِرَ السَّمَـوَتِ وَالاٌّرْضِ أَنتَ وَلِىِّ فِى الدُّنُيَا وَالاٌّخِرَةِ تَوَفَّنِى مُسْلِمًا وَأَلْحِقْنِى بِالصَّـلِحِينَ

(101. “My Lord! You have indeed bestowed on me of the sovereignty, and taught me something of the interpretation of dreams – the (Only) Creator of the heavens and the earth! You are my Wali in this world and in the Hereafter. Cause me to die as a Muslim, and join me with the righteous.”)

Surah 12 Yusuf Verse 101

Tafsir Ibn Kathir

This is the invocation of Yusuf, the truthful one, to his Lord the Exalted and Most Honored. He invoked Allah after His favor was complete on him by being reunited with his parents and brothers, after He had bestowed on him prophethood and kingship. He begged his Lord the Exalted and Ever High, that as He has perfected His bounty on him in this life, to continue it until the Hereafter. He begged Him that, when he dies, he dies as a Muslim, as Ad-Dahhak said, and to join him with the ranks of the righteous, with his brethren the Prophets and Messengers, may Allah’s peace and blessings be on them all. It is possible that Yusuf, peace be upon him, said this supplication while dying. In the Two Sahihs it is recorded that `A’ishah, may Allah be pleased with her, said that while dying, the Messenger of Allah was raising his finger and said – thrice,

(O Allah to Ar-Rafiq Al-A`la [the uppermost, highest company in heaven].) It is also possible that long before he died, Yusuf begged Allah to die as a Muslim and be joined with the ranks of the righteous.

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Prophet Yusuf(Joseph), peace upon him, interprets the King’s dream

 I take refuge with Allaah from the accursed devil.  

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ 

  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.  

 Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

  May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.

 Prophet Yusuf(Joseph), peace upon him, interprets the King’s dream.

وَقَالَ الْمَلِكُ إِنِّى أَرَى سَبْعَ بَقَرَتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعَ سُنْبُلَـتٍ خُضْرٍ وَأُخَرَ يَابِسَـتٍ يأَيُّهَا الْمَلأُ أَفْتُونِى فِى رُؤْيَـىَ إِن كُنتُمْ لِلرُّؤْيَا تَعْبُرُونَ

(43. And the king (of Egypt) said: “Verily, I saw (in a dream) seven fat cows, whom seven lean ones were devouring, and seven green ears of corn, and (seven) others dry. O notables! Explain to me my dream, if it be that you can interpret dreams.”)

قَالُواْ أَضْغَـثُ أَحْلَـمٍ وَمَا نَحْنُ بِتَأْوِيلِ الاٌّحْلَـمِ بِعَـلِمِينَ

(44. They said: “Mixed up false dreams and we are not skilled in the interpretation of dreams.”)

وَقَالَ الَّذِى نَجَا مِنْهُمَا وَادَّكَرَ بَعْدَ أُمَّةٍ أَنَاْ أُنَبِّئُكُمْ بِتَأْوِيلِهِ فَأَرْسِلُونِ

(45. Then the man who was released, now at length remembered and said: “I will tell you its interpretation, so send me forth.”)

 يُوسُفُ أَيُّهَا الصِّدِّيقُ أَفْتِنَا فِى سَبْعِ بَقَرَتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعِ سُنبُلَـتٍ خُضْرٍ وَأُخَرَ يَـبِسَـتٍ لَّعَلِّى أَرْجِعُ إِلَى النَّاسِ لَعَلَّهُمْ يَعْلَمُونَ

 (46. (He said): “O Yusuf, the man of truth! Explain to us seven fat cows whom seven lean ones were devouring, and seven green ears of corn, and (seven) others dry, that I may return to the people, and that they may know.”)

قَالَ تَزْرَعُونَ سَبْعُ سِنِينَ دَأَبًا فَمَا حَصَدتُّمْ فَذَرُوهُ فِى سُنبُلِهِ إِلاَّ قَلِيلاً مِّمَّا تَأْكُلُونَ

(47. [Yusuf] said: “For seven consecutive years, you shall sow as usual and that which you reap you shall leave it in the ears, (all) except a little of it which you may eat.”)

 ثُمَّ يَأْتِى مِن بَعْدِ ذلِكَ سَبْعٌ شِدَادٌ يَأْكُلْنَ مَا قَدَّمْتُمْ لَهُنَّ إِلاَّ قَلِيلاً مِّمَّا تُحْصِنُونَ

 (48. “Then will come after that, seven hard (years), which will devour what you have laid by in advance for them, (all) except a little of that which you have guarded (stored).”)

ثُمَّ يَأْتِى مِن بَعْدِ ذلِكَ عَامٌ فِيهِ يُغَاثُ النَّاسُ وَفِيهِ يَعْصِرُونَ

(49. “Then thereafter will come a year in which people will have abundant rain and in which they will press (wine and oil).”)

Surah 12 Yusuf verse 43-49

Tafsir Ibn Kathir

The King of Egypt had a dream that Allah the Exalted made a reason for Yusuf’s release from prison, with his honor and reputation preserved. When the king had this dream, he was astonished and fearful and sought its interpretation. He gathered the priests, the chiefs of his state and the princes and told them what he had seen in a dream, asking them to interpret it for him. They did not know its interpretation and as an excuse, they said,

(Mixed up false dreams), which you saw,

(and we are not skilled in the interpretation of dreams.) They said, had your dream been a vision rather than a mixed up false dream, we would not have known its interpretation. The man who was saved from the two, who were Yusuf’s companions in prison, remembered. Shaytan plotted to make him forget the request of Yusuf, to mention his story to the king. Now, years later, he remembered after forgetfulness and said to the king and his entourage,

(I will tell you its interpretation,) he interpretation of this dream,

(so send me forth.) to the prison, to Yusuf, the man of truth. So they sent him, and he said to Yusuf,

(O Yusuf, the man of truth! Explain to us..) and mentioned the king’s dream to him.

This is when Yusuf, peace be upon him, told the interpretation of the dream, without criticizing the man for forgetting his request that he had made to him. Neither did he make a precondition that he be released before explaining the meaning. Rather, he said,

(For seven consecutive years, you shall sow as usual) `you will receive the usual amount of rain and fertility for seven consecutive years.’ He interpreted the cows to be years, because cows till the land that produce fruits and vegetables, which represent the green ears of corn in the dream. He next recommended what they should do during these fertile years,

(and that (the harvest) which you reap you shall leave it in the ears, (all) except a little of it which you may eat.) He said, `Whatever you harvest during those seven fertile years, leave it in the ears so as to preserve it better. This will help the harvest stay healthy longer, except the amount that you need to eat, which should not be substantial. Stay away from extravagance, so that you use what remains of the harvest during the seven years of drought that will follow the seven fertile years.’ This was represented by the seven lean cows that eat the seven fat cows. During the seven years of drought, they will eat from the harvest they collected during the seven fertile years, as represented by the dry ears of corn in the dream. Yusuf told them that during these years, the remaining ears will not produce anything and whatever they try to plant, will not produce any harvest, so he said,

(which will devour what you have laid by in advance for them, (all) except a little of that which you have guarded (stored).) He delivered the good news to them that after the consecutive years of drought, there will come a fertile year, during which people will receive rain and the land will produce in abundance. The people will then press wine and oil as usual.

وَقَالَ الْمَلِكُ ائْتُونِى بِهِ فَلَمَّا جَآءَهُ الرَّسُولُ قَالَ ارْجِعْ إِلَى رَبِّكَ فَاسْأَلْهُ مَا بَالُ النِّسْوَةِ الَّـتِى قَطَّعْنَ أَيْدِيَهُنَّ إِنَّ رَبِّى بِكَيْدِهِنَّ عَلِيمٌ

(50. And the king said: “Bring him to me.” But when the messenger came to him, [Yusuf] said: “Return to your king and ask him, `What happened to the women who cut their hands Surely, my Lord (Allah) is Well-Aware of their plot.”’)

 قَالَ مَا خَطْبُكُنَّ إِذْ رَاوَدتُنَّ يُوسُفَ عَن نَّفْسِهِ قُلْنَ حَاشَ للَّهِ مَا عَلِمْنَا عَلَيْهِ مِن سُوءٍ قَالَتِ امْرَأَتُ الْعَزِيزِ الَنَ حَصْحَصَ الْحَقُّ أَنَاْ رَوَدْتُّهُ عَن نَّفْسِهِ وَإِنَّهُ لَمِنَ الصَّـدِقِينَ

(51. (The king) said (to the women): “What was your affair when you did seek to seduce Yusuf” The women said: “Allah forbid! No evil know we against him!” The wife of the `Aziz said: “Now the truth is manifest (to all); it was I who sought to seduce him, and he is surely of the truthful. ”)

ذَلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ بِالْغَيْبِ وَأَنَّ اللَّهَ لاَ يَهْدِى كَيْدَ الْخَـئِنِينَ

 (52. [Then Yusuf said: “I asked for this inquiry] in order that he may know that I betrayed him not in (his) absence.” And, verily, Allah guides not the plot of the betrayers.)

 وَمَآ أُبَرِّىءُ نَفْسِى إِنَّ النَّفْسَ لأَمَّارَةٌ بِالسُّوءِ إِلاَّ مَا رَحِمَ رَبِّى إِنَّ رَبِّى غَفُورٌ رَّحِيمٌ

(53. “And I free not myself (from the blame). Verily, the self is inclined to evil, except when my Lord bestows His mercy (upon whom He wills). Verily, my Lord is Oft-Forgiving, Most Merciful.”)

Surah 12 Yusuf Verse 50-53 

Tafsir Ibn Kathir

Allah narrates to us that when the king was conveyed the interpretation of his dream, he liked Yusuf’s interpretation and felt sure that it was true. He realized the virtue of Prophet Yusuf, recognized his knowledge in the interpretation of dreams and valued his good conduct with his subjects in his country. The king said,

(Bring him to me.) `Release him from prison and bring him to me.’ When the king’s emissary came to Yusuf and conveyed the news of his imminent release, Yusuf refused to leave the prison until the king and his subjects declare his innocence and the integrity of his honor, denouncing the false accusation that the wife of the `Aziz made against him. He wanted them to know that sending him to prison was an act of injustice and aggression, not that he committed an offense that warranted it. He said,

Return to your lord (i.e. king…) The Sunnah of our Prophet praised Prophet Yusuf and asserted his virtues, honor, elevated rank and patience, may Allah’s peace and blessings be on him. The Musnad and the Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah said,

(We are more liable to be in doubt than Ibrahim when he said,)

(My Lord! Show me how You give life to the dead. ..)

(And may Allah send His mercy on Lut! He wished to have powerful support! If I were to stay in prison for such a long time as Yusuf did, I would have accepted the offer.) In another narration collected by Ahmad from Abu Hurayrah, the Prophet said about Yusuf’s statement,

(“…and ask him, `What happened to the women who cut their hands Surely, my Lord (Allah) is Well-Aware of their plot.”’)

(If it was me, I would have accepted the offer rather than await my exoneration first.) Allah said (that the king asked),

(He said, “What was your affair when you did seek to seduce Yusuf”) The king gathered those women who cut their hands, while being hosted at the house of the wife of the `Aziz. He asked them all, even though he was directing his speech at the wife of his minister, the `Aziz in particular. He asked the women who cut their hands,

(What was your affair…), what was your story with regards to,

(when you did seek to seduce Yusuf) on the day of the banquet

(The women said: “Allah forbid! No evil know we against him!”) The women answered the king, `Allah forbid that Yusuf be guilty of this, for by Allah, we never knew him to do evil.’ This is when,

(The wife of the `Aziz said: “Now the truth has Hashasa…”) or the truth is manifest to all, according to Ibn `Abbas, Mujahid and others. Hashasa also means, `became clear and plain’,

(it was I who sought to seduce him, and he is surely of the truthful.) when he said,

(It was she that sought to seduce me.)

(in order that he may know that I betrayed him not in (his) absence. ) She said, `I admit this against myself so that my husband knows that I did not betray him in his absence and that adultery did not occur. I tried to seduce this young man and he refused, and I am admitting this so that he knows I am innocent,’

(And, verily, Allah guides not the plot of the betrayers. And I free not myself (from the blame).) She said, `I do not exonerate myself from blame, because the soul wishes and lusts, and this is what made me seduce him,’ for,

(Verily, the (human) self is inclined to evil, except when my Lord bestows His mercy (upon whom He wills).) whom Allah the Exalted wills to grant them immunity,

(Verily, my Lord is Oft-Forgiving, Most Merciful.) This is the most viable and suitable understanding for the continuity of the story and the meanings of Arabic speech. Al-Mawardi mentioned this in his Tafsir, in support of it, it was also preferred by Imam Abu Al-`Abbas Ibn Taymiyyah who wrote about it in detail in a separate work. It was said Yusuf peace be upon him is the one who said,

(in order that he (the `Aziz) may know that I betrayed him not) with his wife,

(in (his) absence).) until the end of Ayah (53) He said, `I sent back the emissary, so that the king would investigate my innocence and the `Aziz be certain that,

(I betrayed him not), with his wife,

(in (his) absence. And, verily, Allah guides not the plot of the betrayers.)’ This is the only explanation presented by Ibn Jarir At-Tabari and Ibn Abi Hatim, but the first view is stronger and more obvious because it is a continuation of what the wife of the `Aziz said in the presence of the king. Yusuf was not present at all during this time, for he was released later on and brought to the king by his order.

وَقَالَ الْمَلِكُ ائْتُونِى بِهِ أَسْتَخْلِصْهُ لِنَفْسِى فَلَمَّا كَلَّمَهُ قَالَ إِنَّكَ الْيَوْمَ لَدَيْنَا مِكِينٌ أَمِينٌ

(54. And the king said: “Bring him to me that I may attach him to my person.” Then, when he spoke to him, he said: “Verily, this day, you are with us high in rank and fully trusted.”)

 قَالَ اجْعَلْنِى عَلَى خَزَآئِنِ الاٌّرْضِ إِنِّى حَفِيظٌ عَلِيمٌ

(55. [Yusuf] said: “Set me over the storehouses of the land; I will indeed guard them with full knowledge.”)

Surah 12 Yusuf Verse 54-55

Tafsir Ibn Kathir

Allah states that when he became aware of Yusuf’s innocence and his innocence of what he was accused of, the king said,

(Bring him to me that I may attach him to my person.), `that I may make him among my close aids and associates,’

(Then, when he spoke to him), when the king spoke to Yusuf and further recognized his virtues, great ability, brilliance, good conduct and perfect mannerism, he said to him,

(Verily, this day, you are with us high in rank and fully trusted.) The king said to Yusuf, `You have assumed an exalted status with us and are indeed fully trusted.’ Yusuf, peace be upon him said,

(Set me over the storehouses of the land; I will indeed guard them with full knowledge.) Yusuf praised himself, for this is allowed when one’s abilities are unknown and there is a need to do so. He said that he is,

(Hafiz), an honest guard,

(`Alim), having knowledge and wisdom about the job he is to be entrusted with. Prophet Yusuf asked the king to appoint him as minister of finance for the land, responsible for the harvest storehouses, in which they would collect produce for the years of drought which he told them will come. He wanted to be the guard, so that he could dispense the harvest in the wisest, best and most beneficial way. The king accepted Yusuf’s offer, for he was eager to draw Yusuf close to him and to honor him. So Allah said,

وَكَذَلِكَ مَكَّنَّا لِيُوسُفَ فِى الاٌّرْضِ يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَآءُ نُصِيبُ بِرَحْمَتِنَا مَن نَّشَآءُ وَلاَ نُضِيعُ أَجْرَ الْمُحْسِنِينَ

(56. Thus did We give full authority to Yusuf in the land, to take possession therein, when or where he likes. We bestow of Our mercy on whom We will, and We make not to be lost the reward of the good doers.)

وَلاّجْرُ الاٌّخِرَةِ خَيْرٌ لِّلَّذِينَ ءَامَنُواْ وَكَانُواْ يَتَّقُونَ

(57. And verily, the reward of the Hereafter is better for those who believed and had Taqwa.)

Surah 12 Yusuf verse 56-57

Tafsir Ibn Kathir

Allah said next,

(Thus did We give full authority to Yusuf in the land), in Egypt,

(to take possession therein, when or where he likes.) As-Suddi and `Abdur-Rahman bin Zayd bin Aslam said that this part of the Ayah means, “To do whatever he wants therein.” Ibn Jarir at Tabari said that it means, “He used to move about freely in the land after being imprisoned, suffering from hardship and the disgrace of slavery.” Allah said next,

(We bestow of Our mercy on whom We will, and We make not to be lost the reward of the good doers.) Allah says here, We did not let the patience of Yusuf, from the harm his brothers exerted on him and being imprisoned because of the wife of the `Aziz, to be lost. Instead, Allah the Exalted and Most Honored rewarded him with His aid and victory,

(And We make not to be lost the reward of the good doers. And verily, the reward of the Hereafter is better for those who believed and had Taqwa.) Allah states that what He has prepared for His Prophet Yusuf, peace be upon him, in the Hereafter is much greater, subs- tantial and honored than the authority He gave him in this life. Allah said about His Prophet Sulayman (Solomon), peace be upon him,

(“This is Our gift, so spend or withhold, no account will be asked of you.” And verily, for him is a near access to Us, and a good (final) return (Paradise).) [38:39-40] Yusuf, peace be upon him, was appointed minister of finance by Ar-Rayyan bin Al-Walid, king of Egypt at the time, instead of the `Aziz who bought him and the husband of she who tried to seduce him. The king of Egypt embraced Islam at the hands of Yusuf, peace be upon him, according to Mujahid.

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Prophet Yaqub(Jacob) and Prophet Yusuf (Joseph), peace be upon them: The Best of Narrations: The Dream

 I take refuge with Allaah from the accursed devil.  

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ 

  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.  

 Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

  May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.

Prophet Yaqub (Jacob) and Prophet Yusuf (Joseph), peace be upon them: The Best of Narrations: The Dream.

الر تِلْكَ ءايَاتُ الْكِتَـبِ الْمُبِينِ

(1. Alif-Lam-Ra. These are the verses of the Book that is clear.)

إِنَّآ أَنْزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ

(2. Verily, We have sent it down as an Arabic Qur’an in order that you may understand.)

 نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَآ أَوْحَيْنَآ إِلَيْكَ هَـذَا الْقُرْءَانَ وَإِن كُنتَ مِن قَبْلِهِ لَمِنَ الْغَـفِلِينَ

(3. We relate unto you the best of stories through Our revelations unto you, of this Qur’an. And before this, you were among those who knew nothing about it.)

Surah 12 Ysusf Verse 1-3

Tafsir Ibn Kathir

In the beginning of Surat Al-Baqarah we talked about the separate letters, Allah said,

(These are the verses of the Book) in reference to the Clear Qur’an that is plain and apparent, and explains, clarifies and makes known the unclear matters. Allah said next,

(Verily, We have sent it down as an Arabic Qur’an in order that you may understand.) The Arabic language is the most eloquent, plain, deep and expressive of the meanings that might arise in one’s mind. Therefore, the most honorable Book, was revealed in the most honorable language, to the most honorable Prophet and Messenger , delivered by the most honorable angel, in the most honorable land on earth, and its revelation started during the most honorable month of the year, Ramadan. Therefore, the Qur’an is perfect in every respect. So Allah said,

(We relate unto you the best of stories through Our revelations unto you, of this Qur’an.)

On the reason behind revealing Ayah (12:3), Ibn Jarir At-Tabari recorded that `Abdullah bin `Abbas said, “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…)” There is a Hadith that is relevant upon mentioning this honorable Ayah, which praises the Qur’an and demonstrates that it is sufficient from needing all books besides it. Imam Ahmad recorded a narration from Jabir bin `Abdullah that `Umar bin Al-Khattab came to the Prophet with a book that he took from some of the People of the Book. `Umar began reading it to the Prophet who became angry. He said,

(Are you uncertain about it Ibn Al-Khattab By the One in Whose Hand is my soul! I have come to you with it white and pure. Do not ask them about anything, for they might tell you something true and you reject it, or they might tell you something false and you believe it. By the One in Whose Hand is my soul! If Musa were living, he would have no choice but to follow me.) Imam Ahmad also recorded a narration from `Abdullah bin Thabit who said, “`Umar came to Allah’s Messenger and said; `O Messenger of Allah! I passed by a brother of mine from [the tribe of] Qurayzah, so he wrote some comprehensive statements from the Tawrah for me, should I read them to you’ The face of Allah’s Messenger changed [with anger]. So I said to him, `Don’t you see the face of Allah’s Messenger” `Umar said, `We are pleased with Allah as our Lord, Islam as our religion, and Muhammad as our Messenger.’ So the anger of the Prophet subsided, and he said,

(By the One in Whose Hand is Muhammad’s soul, if Musa appeared among you and you were to follow him, abandoning me, then you would have strayed. Indeed you are my share of the nations, and I am your share of the Prophets.)”

إِذْ قَالَ يُوسُفُ لاًّبِيهِ يأَبتِ إِنِّى رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا وَالشَّمْسَ وَالْقَمَرَ رَأَيْتُهُمْ لِى سَاجِدِينَ

(4. (Remember) when Yusuf said to his father: “O my father! Verily, I saw (in a dream) eleven stars and the sun and the moon – I saw them prostrating themselves to me.”)

Surah 12 Yusuf Verse 4

Tafsir Ibn Kathir

Allah says, `Mention to your people, O Muhammad, among the stories that you narrate to them, the story of Yusuf.’ Prophet Yusuf (Joseph) mentioned his dream to his father, Prophet Ya`qub (Jacob), son of Prophet Ishaq (Isaac), son of Prophet Ibrahim (Abraham), peace be upon them all. `Abdullah bin `Abbas stated that the dreams of Prophets are revelations from Allah. Scholars of Tafsir explained that in Yusuf’s dream the eleven stars represent his brothers, who were eleven, and the sun and the moon represent his father and mother. This explanation was collected from Ibn `Abbas, Ad-Dahhak, Qatadah, Sufyan Ath-Thawri and `Abdur-Rahman bin Zayd bin Aslam. Yusuf’s vision became a reality forty years later, or as some say, eighty years, when Yusuf raised his parents to the throne while his brothers were before him,

(and they fell down before him prostrate. And he said: “O my father! This is the interpretation of my dream aforetime! My Lord has made it come true!”)

قَالَ يبُنَىَّ لاَ تَقْصُصْ رُءْيَاكَ عَلَى إِخْوَتِكَ فَيَكِيدُواْ لَكَ كَيْدًا إِنَّ الشَّيْطَـنَ لِلإِنْسَـنِ عَدُوٌّ مُّبِينٌ

(5. He (the father) said: “O my son! Relate not your vision to your brothers, lest they should arrange a plot against you. Verily, Shaytan is to man an open enemy!”)

Surah 12 Yusuf Verse 5

Tafsir Ibn Kathir

Allah narrates the reply Ya`qub gave his son Yusuf when he narrated to him the vision that he saw, which indicated that his brothers would be under his authority. They would be subjugated to Yusuf’s authority to such an extent that they would prostrate before him in respect, honor and appreciation. Ya`qub feared that if Yusuf narrated his vision to any of his brothers, they would envy him and conspire evil plots against him. This is why Ya`qub said to Yusuf,

(Relate not your vision to your brothers, lest they should arrange a plot against you.) This Ayah means, “They might arrange a plot against you that causes your demise.” In the Sunnah, there is a confirmed Hadith that states,

(If any of you saw a vision that he likes, let him narrate it. If he saw a dream that he dislikes, let him turn on his other side, blow to his left thrice, seek refuge with Allah from its evil and not tell it to anyone. Verily, it will not harm him in this case.) In another Hadith that Imam Ahmad and collectors of the Sunan collected, Mu`awiyah bin Haydah Al-Qushayri said that the Messenger of Allah said,

(The dream is tied to a bird’s leg, as long as it is not interpreted. If it is interpreted, it comes true.) Therefore, one should hide the prospects or the coming of a bounty until it comes into existence and becomes known. The Prophet said,

(Earn help for fulfilling needs by being discrete, for every owner of a blessing is envied.)

وَكَذلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِن تَأْوِيلِ الاٌّحَادِيثِ وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ وَعَلَى ءالِ يَعْقُوبَ كَمَآ أَتَمَّهَآ عَلَى أَبَوَيْكَ مِن قَبْلُ إِبْرَهِيمَ وَإِسْحَـقَ إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ

(6. “Thus will your Lord choose you and teach you the interpretation of dreams (and other things) and perfect His favor on you and on the offspring of Ya`qub, as He perfected it on your fathers, Ibrahim and Ishaq aforetime! Verily, your Lord is All-Knowing, All-Wise.”)

Surah 12 Yusuf Verse 6

Tafsir Ibn Kathir

Allah says that Ya`qub said to his son Yusuf, `Just as Allah chose you to see the eleven stars, the sun and the moon prostrate before you in a vision,

(Thus will your Lord choose you) designate and assign you to be a Prophet from Him,

(and teach you the interpretation of Ahadith).’ Mujahid and several other scholars said that this part of the Ayah is in reference to the interpreting of dreams. He said next,

(and perfect His favor on you), `by His Message and revelation to you.’ This is why Ya`qub said afterwards,

(as He perfected it aforetime on your fathers, Ibrahim…), Allah’s intimate friend,

(and Ishaq), Ibrahim’s son,

(Verily, your Lord is All-Knowing, All-Wise.) Allah knows best whom to chose for His Messages.

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