Abdullah Yusuf Ali Translation
1. A.L.R. These are the symbols (or Verses) of the perspicuous Book.
2. We have sent it down as an Arabic Qur'an, in order that ye may learn wisdom.
3. We do relate unto thee the most beautiful of stories, in that We reveal
to thee this (portion of the) Qur'an: before this, thou too was among those who
knew it not.
4. Behold! Joseph said to his father: "O my father! I did
see eleven stars and the sun and the moon: I saw them prostrate themselves to
me!"
5. Said (the father): "My (dear) little son! relate not thy vision
to thy brothers, lest they concoct a plot against thee: for Satan is to man an
avowed enemy!
6. "Thus will thy Lord choose thee and teach thee the
interpretation of stories (and events) and perfect His favour to thee and to the
posterity of Jacob - even as He perfected it to thy fathers Abraham and Isaac
aforetime! for Allah is full of knowledge and wisdom."
7. Verily in
Joseph and his brethren are signs (or symbols) for seekers (after Truth).
8. They said: "Truly Joseph and his brother are loved more by our father
than we: But we are a goodly body! really our father is obviously wandering (in
his mind)!
9. "Slay ye Joseph or cast him out to some (unknown) land,
that so the favour of your father may be given to you alone: (there will be time
enough) for you to be righteous after that!"
10. Said one of them: "Slay
not Joseph, but if ye must do something, throw him down to the bottom of the
well: he will be picked up by some caravan of travellers."
11. They said:
"O our father! why dost thou not trust us with Joseph,- seeing we are indeed his
sincere well-wishers?
12. "Send him with us tomorrow to enjoy himself and
play, and we shall take every care of him."
13. (Jacob) said: "Really it
saddens me that ye should take him away: I fear lest the wolf should devour him
while ye attend not to him."
14. They said: "If the wolf were to devour
him while we are (so large) a party, then should we indeed (first) have perished
ourselves!"
15. So they did take him away, and they all agreed to throw
him down to the bottom of the well: and We put into his heart (this Message):
'Of a surety thou shalt (one day) tell them the truth of this their affair while
they know (thee) not'
16. Then they came to their father in the early
part of the night, weeping.
17. They said: "O our father! We went racing
with one another, and left Joseph with our things; and the wolf devoured him....
But thou wilt never believe us even though we tell the truth."
18. They
stained his shirt with false blood. He said: "Nay, but your minds have made up a
tale (that may pass) with you, (for me) patience is most fitting: Against that
which ye assert, it is Allah (alone) Whose help can be sought"..
19. Then
there came a caravan of travellers: they sent their water-carrier (for water),
and he let down his bucket (into the well)...He said: "Ah there! Good news! Here
is a (fine) young man!" So they concealed him as a treasure! But Allah knoweth
well all that they do!
20. The (Brethren) sold him for a miserable price,
for a few dirhams counted out: in such low estimation did they hold him!
21. The man in Egypt who bought him, said to his wife: "Make his stay (among us)
honourable: may be he will bring us much good, or we shall adopt him as a son."
Thus did We establish Joseph in the land, that We might teach him the
interpretation of stories (and events). And Allah hath full power and control
over His affairs; but most among mankind know it not.
22. When Joseph
attained His full manhood, We gave him power and knowledge: thus do We reward
those who do right.
23. But she in whose house he was, sought to seduce
him from his (true) self: she fastened the doors, and said: "Now come, thou
(dear one)!" He said: "(Allah) forbid! truly (thy husband) is my lord! he made
my sojourn agreeable! truly to no good come those who do wrong!"
24. And
(with passion) did she desire him, and he would have desired her, but that he
saw the evidence of his Lord: thus (did We order) that We might turn away from
him (all) evil and shameful deeds: for he was one of Our servants, sincere and
purified.
25. So they both raced each other to the door, and she tore his
shirt from the back: they both found her lord near the door. She said: "What is
the (fitting) punishment for one who formed an evil design against thy wife, but
prison or a grievous chastisement?"
26. He said: "It was she that sought
to seduce me - from my (true) self." And one of her household saw (this) and
bore witness, (thus):- "If it be that his shirt is rent from the front, then is
her tale true, and he is a liar!
27. "But if it be that his shirt is torn
from the back, then is she the liar, and he is telling the truth!"
28. So
when he saw his shirt,- that it was torn at the back,- (her husband) said:
"Behold! It is a snare of you women! truly, mighty is your snare!
29. "O
Joseph, pass this over! (O wife), ask forgiveness for thy sin, for truly thou
hast been at fault!"
30. Ladies said in the City: "The wife of the
(great) 'Aziz is seeking to seduce her slave from his (true) self: Truly hath he
inspired her with violent love: we see she is evidently going astray."
31. When she heard of their malicious talk, she sent for them and prepared a
banquet for them: she gave each of them a knife: and she said (to Joseph), "Come
out before them." When they saw him, they did extol him, and (in their
amazement) cut their hands: they said, "(Allah) preserve us! no mortal is this!
this is none other than a noble angel!"
32. She said: "There before you
is the man about whom ye did blame me! I did seek to seduce him from his (true)
self but he did firmly save himself guiltless!....and now, if he doth not my
bidding, he shall certainly be cast into prison, and (what is more) be of the
company of the vilest!"
33. He said: "O my Lord! the prison is more to my
liking than that to which they invite me: Unless Thou turn away their snare from
me, I should (in my youthful folly) feel inclined towards them and join the
ranks of the ignorant."
34. So his Lord hearkened to him (in his prayer),
and turned away from him their snare: Verily He heareth and knoweth (all
things).
35. Then it occurred to the men, after they had seen the signs,
(that it was best) to imprison him for a time.
36. Now with him there
came into the prison two young men. Said one of them: "I see myself (in a dream)
pressing wine." said the other: "I see myself (in a dream) carrying bread on my
head, and birds are eating, thereof." "Tell us" (they said) "The truth and
meaning thereof: for we see thou art one that doth good (to all)."
37. He
said: "Before any food comes (in due course) to feed either of you, I will
surely reveal to you the truth and meaning of this ere it befall you: that is
part of the (duty) which my Lord hath taught me. I have (I assure you) abandoned
the ways of a people that believe not in Allah and that (even) deny the
Hereafter.
38. "And I follow the ways of my fathers,- Abraham, Isaac, and
Jacob; and never could we attribute any partners whatever to Allah. that (comes)
of the grace of Allah to us and to mankind: yet most men are not grateful.
39. "O my two companions of the prison! (I ask you): are many lords
differing among themselves better, or the One Allah, Supreme and Irresistible?
40. "If not Him, ye worship nothing but names which ye have named,- ye and
your fathers,- for which Allah hath sent down no authority: the command is for
none but Allah. He hath commanded that ye worship none but Him: that is the
right religion, but most men understand not...
41. "O my two companions
of the prison! As to one of you, he will pour out the wine for his lord to
drink: as for the other, he will hang from the cross, and the birds will eat
from off his head. (so) hath been decreed that matter whereof ye twain do
enquire"...
42. And of the two, to that one whom he consider about to be
saved, he said: "Mention me to thy lord." But Satan made him forget to mention
him to his lord: and (Joseph) lingered in prison a few (more) years.
43.
The king (of Egypt) said: "I do see (in a vision) seven fat kine, whom seven
lean ones devour, and seven green ears of corn, and seven (others) withered. O
ye chiefs! Expound to me my vision if it be that ye can interpret visions."
44. They said: "A confused medley of dreams: and we are not skilled in the
interpretation of dreams."
45. But the man who had been released, one of
the two (who had been in prison) and who now bethought him after (so long) a
space of time, said: "I will tell you the truth of its interpretation: send ye
me (therefore)."
46. "O Joseph!" (he said) "O man of truth! Expound to us
(the dream) of seven fat kine whom seven lean ones devour, and of seven green
ears of corn and (seven) others withered: that I may return to the people, and
that they may understand."
47. (Joseph) said: "For seven years shall ye
diligently sow as is your wont: and the harvests that ye reap, ye shall leave
them in the ear,- except a little, of which ye shall eat.
48. "Then will
come after that (period) seven dreadful (years), which will devour what ye shall
have laid by in advance for them,- (all) except a little which ye shall have
(specially) guarded.
49. "Then will come after that (period) a year in
which the people will have abundant water, and in which they will press (wine
and oil)."
50. So the king said: "Bring ye him unto me." But when the
messenger came to him, (Joseph) said: "Go thou back to thy lord, and ask him,
'What is the state of mind of the ladies who cut their hands'? For my Lord is
certainly well aware of their snare."
51. (The king) said (to the
ladies): "What was your affair when ye did seek to seduce Joseph from his (true)
self?" The ladies said: "(Allah) preserve us! no evil know we against him!" Said
the 'Aziz's wife: "Now is the truth manifest (to all): it was I who sought to
seduce him from his (true) self: He is indeed of those who are (ever) true (and
virtuous).
52. "This (say I), in order that He may know that I have never
been false to him in his absence, and that Allah will never guide the snare of
the false ones.
53. "Nor do I absolve my own self (of blame): the (human)
soul is certainly prone to evil, unless my Lord do bestow His Mercy: but surely
my Lord is Oft- forgiving, Most Merciful."
54. So the king said: "Bring
him unto me; I will take him specially to serve about my own person." Therefore
when he had spoken to him, he said: "Be assured this day, thou art, before our
own presence, with rank firmly established, and fidelity fully proved!
55. (Joseph) said: "Set me over the store-houses of the land: I will indeed
guard them, as one that knows (their importance)."
56. Thus did We give
established power to Joseph in the land, to take possession therein as, when, or
where he pleased. We bestow of our Mercy on whom We please, and We suffer not,
to be lost, the reward of those who do good.
57. But verily the reward of
the Hereafter is the best, for those who believe, and are constant in
righteousness.
58. Then came Joseph's brethren: they entered his
presence, and he knew them, but they knew him not.
59. And when he had
furnished them forth with provisions (suitable) for them, he said: "Bring unto
me a brother ye have, of the same father as yourselves, (but a different
mother): see ye not that I pay out full measure, and that I do provide the best
hospitality?
60. "Now if ye bring him not to me, ye shall have no measure
(of corn) from me, nor shall ye (even) come near me."
61. They said: "We
shall certainly seek to get our wish about him from his father: Indeed we shall
do it."
62. And (Joseph) told his servants to put their stock-in-trade
(with which they had bartered) into their saddle-bags, so they should know it
only when they returned to their people, in order that they might come back.
63. Now when they returned to their father, they said: "O our father! No
more measure of grain shall we get (unless we take our brother): So send our
brother with us, that we may get our measure; and we will indeed take every care
of him."
64. He said: "Shall I trust you with him with any result other
than when I trusted you with his brother aforetime? But Allah is the best to
take care (of him), and He is the Most Merciful of those who show mercy!"
65. Then when they opened their baggage, they found their stock-in-trade had
been returned to them. They said: "O our father! What (more) can we desire? this
our stock-in-trade has been returned to us: so we shall get (more) food for our
family; We shall take care of our brother; and add (at the same time) a full
camel's load (of grain to our provisions). This is but a small quantity.
66. (Jacob) said: "Never will I send him with you until ye swear a solemn oath
to me, in Allah.s name, that ye will be sure to bring him back to me unless ye
are yourselves hemmed in (and made powerless). And when they had sworn their
solemn oath, he said: "Over all that we say, be Allah the witness and guardian!"
67. Further he said: "O my sons! enter not all by one gate: enter ye by
different gates. Not that I can profit you aught against Allah (with my advice):
None can command except Allah. On Him do I put my trust: and let all that trust
put their trust on Him."
68. And when they entered in the manner their
father had enjoined, it did not profit them in the least against (the plan of)
Allah. It was but a necessity of Jacob's soul, which he discharged. For he was,
by our instruction, full of knowledge (and experience): but most men know not.
69. Now when they came into Joseph's presence, he received his (full)
brother to stay with him. He said (to him): "Behold! I am thy (own) brother; so
grieve not at aught of their doings."
70. At length when he had furnished
them forth with provisions (suitable) for them, he put the drinking cup into his
brother's saddle-bag. Then shouted out a crier: "O ye (in) the caravan! behold!
ye are thieves, without doubt!"
71. They said, turning towards them:
"What is it that ye miss?"
72. They said: "We miss the great beaker of
the king; for him who produces it, is (the reward of) a camel load; I will be
bound by it."
73. (The brothers) said: "By Allah. well ye know that we
came not to make mischief in the land, and we are no thieves!"
74. (The
Egyptians) said: "What then shall be the penalty of this, if ye are (proved) to
have lied?"
75. They said: "The penalty should be that he in whose
saddle-bag it is found, should be held (as bondman) to atone for the (crime).
Thus it is we punish the wrong- doers!"
76. So he began (the search) with
their baggage, before (he came to) the baggage of his brother: at length he
brought it out of his brother's baggage. Thus did We plan for Joseph. He could
not take his brother by the law of the king except that Allah willed it (so). We
raise to degrees (of wisdom) whom We please: but over all endued with knowledge
is one, the All-Knowing.
77. They said: "If he steals, there was a
brother of his who did steal before (him)." But these things did Joseph keep
locked in his heart, revealing not the secrets to them. He (simply) said (to
himself): "Ye are the worse situated; and Allah knoweth best the truth of what
ye assert!"
78. They said: "O exalted one! Behold! he has a father, aged
and venerable, (who will grieve for him); so take one of us in his place; for we
see that thou art (gracious) in doing good."
79. He said: "(Allah) forbid
that we take other than him with whom we found our property: indeed (if we did
so), we should be acting wrongfully.
80. Now when they saw no hope of his
(yielding), they held a conference in private. The leader among them said: "Know
ye not that your father did take an oath from you in Allah.s name, and how,
before this, ye did fail in your duty with Joseph? Therefore will I not leave
this land until my father permits me, or Allah commands me; and He is the best
to command.
81. "Turn ye back to your father, and say, 'O our father!
behold! thy son committed theft! we bear witness only to what we know, and we
could not well guard against the unseen!
82. "'Ask at the town where we
have been and the caravan in which we returned, and (you will find) we are
indeed telling the truth.'"
83. Jacob said: "Nay, but ye have yourselves
contrived a story (good enough) for you. So patience is most fitting (for me).
Maybe Allah will bring them (back) all to me (in the end). For He is indeed full
of knowledge and wisdom."
84. And he turned away from them, and said:
"How great is my grief for Joseph!" And his eyes became white with sorrow, and
he fell into silent melancholy.
85. They said: "By Allah. (never) wilt
thou cease to remember Joseph until thou reach the last extremity of illness, or
until thou die!"
86. He said: "I only complain of my distraction and
anguish to Allah, and I know from Allah that which ye know not...
87. "O
my sons! go ye and enquire about Joseph and his brother, and never give up hope
of Allah.s Soothing Mercy: truly no one despairs of Allah.s Soothing Mercy,
except those who have no faith."
88. Then, when they came (back) into
(Joseph's) presence they said: "O exalted one! distress has seized us and our
family: we have (now) brought but scanty capital: so pay us full measure, (we
pray thee), and treat it as charity to us: for Allah doth reward the
charitable."
89. He said: "Know ye how ye dealt with Joseph and his
brother, not knowing (what ye were doing)?"
90. They said: "Art thou
indeed Joseph?" He said, "I am Joseph, and this is my brother: Allah has indeed
been gracious to us (all): behold, he that is righteous and patient,- never will
Allah suffer the reward to be lost, of those who do right."
91. They
said: "By Allah. indeed has Allah preferred thee above us, and we certainly have
been guilty of sin!"
92. He said: "This day let no reproach be (cast) on
you: Allah will forgive you, and He is the Most Merciful of those who show
mercy!
93. "Go with this my shirt, and cast it over the face of my
father: he will come to see (clearly). Then come ye (here) to me together with
all your family."
94. When the caravan left (Egypt), their father said:
"I do indeed scent the presence of Joseph: Nay, think me not a dotard."
95. They said: "By Allah. truly thou art in thine old wandering mind."
96. Then when the bearer of the good news came, He cast (the shirt) over his
face, and he forthwith regained clear sight. He said: "Did I not say to you, 'I
know from Allah that which ye know not?'"
97. They said: "O our father!
ask for us forgiveness for our sins, for we were truly at fault."
98. He
said: "Soon will I ask my Lord for forgiveness for you: for he is indeed
Oft-Forgiving, Most Merciful."
99. Then when they entered the presence of
Joseph, he provided a home for his parents with himself, and said: "Enter ye
Egypt (all) in safety if it please Allah."
100. And he raised his parents
high on the throne (of dignity), and they fell down in prostration, (all) before
him. He said: "O my father! this is the fulfilment of my vision of old! Allah
hath made it come true! He was indeed good to me when He took me out of prison
and brought you (all here) out of the desert, (even) after Satan had sown enmity
between me and my brothers. Verily my Lord understandeth best the mysteries of
all that He planneth to do, for verily He is full of knowledge and wisdom.
101. "O my Lord! Thou hast indeed bestowed on me some power, and taught me
something of the interpretation of dreams and events,- O Thou Creator of the
heavens and the earth! Thou art my Protector in this world and in the Hereafter.
Take Thou my soul (at death) as one submitting to Thy will (as a Muslim), and
unite me with the righteous."
102. Such is one of the stories of what
happened unseen, which We reveal by inspiration unto thee; nor wast thou
(present) with them then when they concerted their plans together in the process
of weaving their plots.
103. Yet no faith will the greater part of
mankind have, however ardently thou dost desire it.
104. And no reward
dost thou ask of them for this: it is no less than a message for all creatures.
105. And how many Signs in the heavens and the earth do they pass by? Yet
they turn (their faces) away from them!
106. And most of them believe not
in Allah without associating (other as partners) with Him!
107. Do they
then feel secure from the coming against them of the covering veil of the wrath
of Allah,- or of the coming against them of the (final) Hour all of a sudden
while they perceive not?
108. Say thou: "This is my way: I do invite unto
Allah,- on evidence clear as the seeing with one's eyes,- I and whoever follows
me. Glory to Allah. and never will I join gods with Allah."
109. Nor did
We send before thee (as apostles) any but men, whom we did inspire,- (men)
living in human habitations. Do they not travel through the earth, and see what
was the end of those before them? But the home of the hereafter is best, for
those who do right. Will ye not then understand?
110. (Respite will be
granted) until, when the apostles give up hope (of their people) and (come to)
think that they were treated as liars, there reaches them Our help, and those
whom We will are delivered into safety. But never will be warded off our
punishment from those who are in sin.
111. There is, in their stories,
instruction for men endued with understanding. It is not a tale invented, but a
confirmation of what went before it,- a detailed exposition of all things, and a
guide and a mercy to any such as believe.
By AMR KHALED
Surat Yusuf is Makkan and was revealed during the same time and circumstances
surat Hud and surat Yunus were revealed. It is considered to be the longest
surah in the Ever-Glorious Qur’an in terms of the story it has. It includes the
story of Prophet Yusuf (AS) “Joseph” from the beginning until the end. It
consists of 111 ayahs.
The Best of Stories:
Novelists comment on surat Yusuf saying that it includes all the craft and
components of fiction: suspense, description, coherence, and symbolism. For
example, the story commences with a dream that Prophet Yusuf (AS) had and ends
with the explanation of that same dream. The shirt of Prophet Yusuf (AS), which
is used as a means of exonerating his brothers, is later used as evidence of
their betrayal. This shirt is later used as a means of exonerating Yusuf himself
from the false accusation of molesting the wife of Al-Aziz.
Moreover, one of the wonders of this story is that its meanings and events are
vividly dramatized for the reader, as if he is actually seeing and hearing them.
Also, it is one of the most fascinating and striking stories you will ever read.
We barely need to solicit novelists’ recognition of the story, as Allah Himself
is the One Who substantiates its quality and excellence. He says what can be
translated as, "We, Ever We, narrate to you the fairest of narratives in that We
have revealed to you this Qur’an." (TMQ, 12:3). However, the purpose of having
this surah in the Ever-Glorious Qur’an is scarcely limited to telling a story.
On the contrary, its real purpose is summarized in the last line of the story in
which Allah says what can be translated as, "They said, “Is it sure that you,
indeed you, are Y ûsuf?” (Joseph) “I am Y ûsuf,” he said, “and this is my
brother. Allah has already been bounteous to us. Surely whoever is pious and
(endures) patiently, then surely Allah does not waste the reward of the
fair-doers.” (TMQ, 12:90).
Thus, the core idea of the story is:
Allah is Omniscient and we are Deficient in Knowledge
The aim of surat Yusuf is to educate us that Allah’s (SWT) manipulation of
things is different from the limited perception of humans. It is as if it is
telling us, “have faith in what Allah (SWT) plans, and be patient and do not
give up.”
The events in the surah are weird; they run contrary to what they seem to be.
Yusuf is loved by his father, and this seems good. Nonetheless, Yusuf is thrown
down a pit by his brothers as a result of that love. Furthermore, although the
incident of throwing Yusuf in the pit appears vicious, Yusuf consequently moves
to the house of al-Aziz.
The presence of Yusuf in the house of al-Aziz is apparently a good thing,
however, Yusuf is sent to prison afterwards. Moreover, whereas the imprisonment
of Yusuf appears to be a very bad thing, yet Yusuf is appointed as the minister
of finance in Egypt.
What Allah (SWT) wants to pass to us through the story of Yusuf (SAWS) is that
He is the only One Who plans things. One may conceive of incidents as bad,
however, this deficient perception characteristic of humans is far from
realizing Allah’s (SWT) discretion and wisdom in His judgment.
The Road of Curves:
When we read through the life-story of Yusuf (SAWS), we notice that there are
three highs and two lows. This can be represented as follows:
Father’s love Joining Al-Aziz’s household Becoming minister in Egypt Being
thrown in the pit Being imprisoned
The distressful stages in the life of Prophet Yusuf (AS) vary in their
intensity. Which is more difficult: the pit or the prison? He stays in the
prison for nine years, but he stays in the pit for only three days. However,
these days in the pit are more difficult because he was still a little boy. In
the midst of all these misfortunes, Yusuf stands firm by his morals and is not
moved by the vicissitudes of life.
You are a Slave in Both Cases:
If you Muslims undergo hard times, learn from Prophet Yusuf (AS) who, despite
all adverse circumstances, remained patient and hopeful. Similarly, learn from
him how to cope with periods of tranquillity and comfort by being humble and
loyal to Allah (SWT). Thus, the surah teaches us that there are ups and downs in
man’s life. Nobody leads a life of either utter prosperity or utter hardship. He
is being tested in both cases. The story of Prophet Yusuf (AS) is the story of
adhering to morals in both cases of hardship and prosperity. Prophet Yusuf (AS)
is patient and does not lose hope in misfortunes. He is also loyal and humble to
Allah (SWT) in prosperity. Thus, he abides by morals in times of prosperity and
difficulty.
Between the surah and the Biography:
As previously mentioned, the surah was sent down almost in the same
circumstances of surat Hud and surat Yunus, and at a time when persecution of
Prophet Muhammad (SAWS) and his companions had intensified. These circumstances
are similar to those faced by Prophet Yusuf (AS). For example, Prophet Yusuf
(AS) was separated from his father. Similarly, when the surah descended upon our
Messenger (SAWS) in the tenth year of his mission, he had already lost his uncle
Abu-Taleb and his wife Khadijah (RA). Leaving his family behind, Prophet Yusuf
(AS) left his father’s country, Palestine, and went to Egypt. Two years after
the revelation of the surah, our Messenger (SAWS) left Makkah and travelled to
Madinah. Thus, the surah of Yusuf prepares the Messenger for the misfortunes and
afflictions he will face. Also, it prepares all the believers to face
misfortunes in their lives. That is the reason why scholars comment on it by
saying that any distressed person who reads this surah is bound to become happy.
Yusuf the Human:
It is important to realize that the surah focuses on the life of Prophet Yusuf
(AS) as a man. However, surat Ghafir sheds light on Yusuf the Prophet when
Prophet Musa (AS) “Moses” says to his people in Allah’s words what can be
translated as, “And indeed Yû suf (Joseph) already came to you earlier with the
supreme evidence (s), yet in no way did you cease being in doubt concerning what
he came to you with ….”(TMQ, 40:34).
The experience of Yusuf in this surah is merely the experience of a human being,
and it ends up in ultimate success both in this life and in the hereafter. As
for this life, he is appointed as the Egyptian minister of finance. For the
hereafter, he resists the temptations of the wife of al-Aziz and the other women
in the city. Thus, it is a story of human success. It is a story of a patient
human being who does not lose hope, despite all the circumstances which he
undergoes. His success is unpredictable as he moves from misfortune to
misfortune: his brothers’ hatred, slavery, his emigration from his country, the
seductiveness of the wife of Al-Aziz, and putting up with lies and false
accusations.
Where are the Miracles in the Story?
The story does not refer to any miracles happening during the events Prophet
Yusuf encounters. Some may consider the vision itself a miracle, but any
ordinary person may have a vision. The surah concentrates on how Allah (SWT)
paves for him the way to success, just as He would do to any other person. For
instance, Allah teaches Prophet Yusuf how to render visions. Allah says what can
be translated as, "And thus your Lord will select you and teach you (a portion)
of the interpretation of discourses …. (TMQ, 12:6). However, the success of
Prophet Yusuf (AS) is achieved by taking advantage of the qualifications
bestowed upon him by Allah.
"Never Give up Hope on Allah’s Mercy":
The story of Prophet Yusuf (AS) is the story of the success of a person who has
lived through difficult circumstances and who is not equipped with the necessary
potentialities for success. However, he refuses to give up hope. The ayahs of
the surah are full of hope. For instance, when Prophet Yaqub (AS) “Jacob” lost
his second son, and his calamity is duplicated, He says in Allah’s words what
can be translated as, "… and do not despair of relief from Allah; surely none
despairs of relief from Allah except the disbelieving people.” (TMQ, 12:87).
This ayah does not mean that the hopeless person is a disbeliever. It means that
he acts like a disbeliever because he does not realize that nobody knows what
Allah plans in the universe and that Allah is the Generous, the Merciful, and
the Wise in all that He does.
Success is Achieved by Allah’s Support:
One of the aspects of this magnanimous prophet’s greatness is observed is his
showing humility to Allah and feeling grateful to Him. After succeeding in his
life occupying senior positions he is not carried away by the euphoria of
victory. He says at the end of the story what can be translated as, “Lord! You
have already brought me (my share) of kingship and You have taught me (my share)
of the interpretation of discourses. O Originator (Literally: Renderer; i.e.,
Creator) of the heavens and the earth, You are my Ever-Patronizing Patron in the
present (life) (Literally: the lowly (life), the life of this world) and the
Hereafter, Take me up to You as a Muslim (One who submits to you) and join me
with the righteous.” (TMQ, 12:101). Notice his humbleness when he says, "and
join me with the righteous" as if the righteous preceded him and he wanted to
join them. Thus, Prophet Yusuf (AS) has succeeded in the test of prosperity by
being grateful and humble to Allah, and in the test of misfortunes by being
patient and hopeful.
You are up to it:
The comment on the experience of Prophet Yusuf (AS) comes in a wonderful ayah
for two reasons: to assure Prophet Muhammad (SAWS) of the fulfillment of Allah’s
promise and His victory, and afterwards to pass it to his people so that they
may know it for certainty. Listen to this ayah with all your heart and soul,
"Till, when the Messengers finally despaired and expected that they were counted
liars, Our victory came to them. So, whoever We decided will be safely
delivered. And Our violence will not be turned back (i.e., turned away from)
from the criminal people.” (TMQ, 12:110).
The Summary of the Experience:
The surah concludes with a core idea. After Prophet Yusuf (AS) becomes
victorious and fulfills all his wishes, he says what can be translated as, "They
said, ‘Is it sure that you, indeed you, are Y ûsuf?’ (Joseph) “I am Y ûsuf, ” he
said, “and this is my brother. Allah has already been bounteous to us. Surely
whoever is pious and (endures) patiently, then surely Allah does not waste the
reward of the fair-doers.” (TMQ, 12:90).
The story of Prophet Yusuf (AS) teaches us that whoever wants to succeed and
bears in mind a goal he wishes to accomplish, he will certainly achieve it via
patience and hope, seeking Allah’s support and not succumbing to despair: "They
said, ‘Is it sure that you, indeed you, are Y ûsuf?’ (Joseph) “I am Y ûsuf, ” he
said, “and this is my brother. Allah has already been bounteous to us. Surely
whoever is pious and (endures) patiently, then surely Allah does not waste the
reward of the fair-doers." (TMQ, 12:90).
In these words, Prophet Yusuf (AS) summarizes for us his own experience in life
which, as mentioned before, is a mere human experience. Thus, whoever wants to
succeed in life has to first fear Allah. Second, he has to request Allah’s
assistance. Third, not only does he have to be patient in coping with the
misfortunes, but he also has to conquer the obstacles surrounding him.
The patience recommended here is conducive to being positive and perseverant. It
follows that one should, for example, take advantage of every opportunity to
learn a new skill, as Prophet Yusuf (AS) has done, since he learned how to
manage finance during his stay at the house of al-Aziz. This is the reason why
Prophet Yusuf says in Allah’s words what can be translated as, “He (Yû suf)
said, “Set me over the lands treasuries. Surely I am constantly-persevering,
(i.e., guardian) constantly-knowing.” (TMQ, 12:55).
O youth! Learn from Prophet Yusuf (AS) these two things: be successful in your
professional life and excel in this life and hereafter through knowledge and
hard work; and second, to resist temptations and abstain from them so that you
can win the Jannah (Paradise).