1. Yusuf Ali writes: “Ayat: Signs and verses of the Qur’an. The whole of Joseph’s story is a Sign or a Miracle, - a wonder-working exposition of the Plan and Purpose of Allah.”

2. With reference to the textual “mubin”, Asad comments: “The participial adjective “mubin” may denote an attribute of the noun which it qualifies (“clear”, “manifest”, “obvious”, etc.) as well as its function (“making clear” or “manifesting”, i.e., the truth), either of which meanings is dictated by its context. In the consensus of authoritative opinion, both these meanings are comprised in the above instance; consequently, a compound phrase is necessary in order to render the term appropriately.”

In simpler words, this is a book clear in its intents, purposes, teachings and instructions, allowing for no ambiguity in matters of right and wrong, truth and falsehood, virtue and evil – clear in itself, and making matters pertaining to the guidance, clear (Au.).

Majid writes: “Contrast this with Christianity which boasts of its ‘mysteries.’ ‘There are three great and fundamental mysteries in the Catholic religion: (1) the Trinity, (2) the Incarnation, (3) the Eucharist; to which Mgr. Kolbe adds that of the Mystical Body of Christ.’ (CD. p. 639).”

Other religions are no less so. The Jewish religion is so full of mysteries that it is better not to read the Bible at all, since there is no text of which the obvious meaning is, according to its exponents, not the intended meaning. Similarly, completely unapparent to a mind used to rational thinking, but claimed to be of the highest rational order, Hindu literature is again so full of mysteries that the best of minds trying to understand the texts give up within fifteen minutes (Au.).

3. The fact that this Qur’an has been revealed in the Arabic language makes it imperative for everyone who cares for his religion to learn it. According to Imam Sh afe`i, learning Arabic is an obligation upon every Muslim. As mentioned by Alusi, Ibn Taymiyyah has reported Imam Abu Yusuf as of the opinion that whoever can manage some Arabic ought not to speak in any other language (Au.).

Majid writes about the power of the Qur’anic Arabic: “Hardly any language seems capable of exercising over the minds of its users such irresistible influence as Arabic ... the triumph of Islam was to a certain extent the triumph of a language, more particularly of a book.’ (Hitti, A Short History of the Arabs, pp.90-91).

The origin of the language is a mystery. Earnest Renan (1823-1894), who carried out an extensive research on Semitic languages said, “The Arabic language is the most astonishing event of human history. Unknown during the classical period, it suddenly emerged as a complete language. After this, it did not undergo any noticeable change, so one cannot define for it an early or late stage. It is just the same today as it was when it first appeared.”

Anyone who knows its grammatical structure, and the strict application of the rules to the most ancient Arabic texts, when the art of writing was non-existent, will admit that the language could not have come into being through the normal process of gradual development over several centuries, as has been the case with every other languages. The classical Jahiliyy poetry that the Arab boast about to this day, was not penned down but centuries after the poets were dead. These facts have led some linguists to believe that it is a revealed language. In fact, Hakim has a report from the Prophet that the language was revealed to Isma`il. But some Hadith experts have declared the report da`if and most of the scholars say that Arabic language precedes Isam`il. Also, Arabic of higher literary quality happens to be difficult because of the possibilities of a vast vocabulary, numerously different shades of meaning and nuances, brought to being by countless rules of grammar. Hence Imam Shafe`i’s opinion (as in Alusi) is that no one can master this language except a Prophet. And hence too, the Companions often wondered at the Prophet’s skill in the language. As regards any individual gaining complete mastery over the language, countless Arab linguists will have no hesitation in accepting it as true (Au.).

4. Qassa in Arabic is to follow. A story is “qissah” since stories are closely followed (pl. qasas) - Zamakhshari, Razi.

‘Awn b. ‘Abdullah and others have reported that the Prophet’s companions once complained to him, “We feel bored. Could you tell us a story?” In response, Allah revealed this story (Ibn Jarir, Ibn Kathir).

Qurtubi adds: Surah Yusuf is the best of stories because it involves all the features of a good story: episodes involving Messengers, Prophets, ordinary men, scheming women, angels, Jinn, animals, birds, kings and their kingdoms, traders, scholars and the laity. In addition, it offers lessons in Tawhid, wisdom, rules of law, interpretation of dreams, politics, administration, political economy, and many other topics of interest.

It also has several sub-plots woven into it: of those who were envious and those that were envied, the masters and the slaves, witnesses and the witnessed against, lover and the beloved, imprisonment and freedom, famine and abundance, sin and forgiveness, separation and union, sickness and health, honor and disrepute, etc. (Thanwi from Alusi).

Yusuf Ali writes in his introduction to the Surah: “The story is called the most beautiful of stories for many reasons: (1) it is the most detailed of any in the Qur’an; (2) it is full of human vicissitudes, and has therefore deservedly appealed to men and women of all classes; (3) it paints in vivid colours, with their spiritual implications, the most varied aspect of life - the patriarch’s old age and the confidence behind and his little best-beloved son, the elder brothers’ jealousy of this little son, their plot and their father’s grief, the sale of the father’s darling into slavery for a miserable little price, carnal love contrasted with purity and chastity, false charges, prison, the interpretation of dreams, low life and high life, innocence raised to honour, the sweet “revenge” of Forgiveness and Benevolence, high matters of state and administration, humility in exaltation, filial love, and the beauty of Piety and Truth.

“The story is similar to but not identical with the Biblical story; but the atmosphere is wholly different. The Biblical story is like a folk-tale in which morality has no place. Its tendency is to exalt the clever and financially-minded Jew against the Egyptian, and to explain certain ethnic and tribal peculiarities in later Jewish history. Joseph is shown as buying up all the cattle and the land of the poor Egyptians for the State under the stress of famine conditions, and making the Israelites “rulers” over Pharaoh’s cattle. The Qur’anic story, on the other hand, is less a narrative than a highly spiritual sermon or allegory explaining the seeming contradictions in life, the enduring nature of virtue in a world full of flux and change, and the marvelous working of Allah’s eternal purpose in His Plan as unfolded to us on the wide canvas of history. This aspect of the matter has been a favourite with Muslim exegetists.”

5. Bukhari has a report coming through Abu Hurayrah which says that the Prophet (saws) was asked:

مَنْ أَكْرَمُ النَّاسِ قَالَ أَتْقَاهُمْ فَقَالُوا لَيْسَ عَنْ هَذَا نَسْأَلُكَ قَالَ فَيُوسُفُ نَبِيُّ اللَّهِ ابْنُ نَبِيِّ اللَّهِ ابْنِ نَبِيِّ اللَّهِ ابْنِ خَلِيلِ اللَّهِ قَالُوا لَيْسَ عَنْ هَذَا نَسْأَلُكَ قَالَ فَعَنْ مَعَادِنِ الْعَرَبِ تَسْأَلُونِ خِيَارُهُمْ فِي الْجَاهِلِيَّةِ خِيَارُهُمْ فِي الْإِسْلَامِ إِذَا فَقُهُوا

“Who is the most honored of men?” He answered, “The most honored of men is the one most fearful of Allah.” They said, “We do not mean him.” the Prophet said, “Then the most honored of men was Yusuf who was the son of a Prophet, whose grandfather was a Prophet and whose great-grandfather was a Prophet and a khalil of Allah (i.e. Yusuf b. Ya`qub, b. Is-h aq b. Ibrahim).” They said, “It is not about him that we inquire.” The Prophet asked, “Perhaps you ask about the Arab tribes?” They said, “Yes.” He said, “The best of you in the pre-Islamic days are the best of you after Islam, provided they acquire understanding (of Islam)” - Ibn Kathir.

6. “The place where Jacob and his family and his flocks were located was in Canaan, and is shown by tradition near modern Nabulus (ancient Shechem), some thirty miles north of Jerusalem. The traditional site of the well into which Joseph was thrown by his brothers is still shown in the neighborhood” (Yusuf Ali).

7. We have chosen to translate the word “kawkab” as planets because in all instances the Qur’an has used the word “najm” for stars. Only on two occasions it used the word “kawkab” in the sense of stars, but in both cases it employed its plural form “kawakib.” In fact, in modern Arabic, kawkab is for planet. Hence, “kawkab al-saghir” is “minor planet,” “kawkab al-`ashir” is “the tenth planet.” There could or could not be a connection between the statement and the fact that a tenth planet has just been discovered, being too small and at an extremely great distance beyond Pluto. In addition, an asteroid belt comprising of millions of asteroids exists between Mars (the fourth planet from the sun) and Jupiter. The entire belt circles the sun in the same manner as the planets. According to most of the astronomers this belt is the remnant of a shattered planet. If that theory is correct, then so far, eleven planets are accounted for, although there is every possibility there is no connection (Au.).

8. Dreams are of three kinds: Observations of the day, replayed by the mind at night, those that are aroused by Satan, and those inspired by Allah (swt). Dreams of the Prophets and Messengers belong to the third category and, for them, they are a kind of revelation (Shafi).

Qurtubi has a long discourse on the topic. He writes, “Sahih ahadith count a true dream of a believer as being anything between one-forty-sixth and one-seventieth part of prophethood. Depending probably on the person’s commitment to Islam, they vary in proving true from one extreme to another. However, that is for Muslims alone. Occurring to a non-Muslim, they are not any part of prophethood (even if true: Au.). Further, true dreams are shown both ways: either a direct illustration of what is to happen in the future, or expressed symbolically requiring one to figure out the meaning. The Prophet said in a hadith of Muslim:

رَأَيْتُ امْرَأَةً سَوْدَاءَ ثَائِرَةَ الرَّأْسِ خَرَجَتْ مِنْ الْمَدِينَةِ حَتَّى نَزَلَتْ بِمَهْيَعَةَ فَتَأَوَّلْتُهَا أَنَّ وَبَاءَ الْمَدِينَةِ نُقِلَ إِلَى مَهْيَعَةَ وَهِيَ الْجُحْفَةُ

“I saw a black (woman) with ruffled hair leaving Madinah heading towards Mahya`ah and alighting there. And I interpreted it as the Madinan fever being transferred to Mahya`ah;” – which is in Juhfa.

The above is Bukhari’s version (Au.).

Or, (he said concerning the battle of Uhud),

رأيت سيفى قد انقطع صدره وبقرا تنحر فأولتها رجل من أهل بيتى يقتل والبقر نفر من أصحابي يقتلون

“I saw (in a dream) that the front portion of my sword is broken and a cow is slaughtered. I interpreted it to mean that one of my kinsmen will be killed. By the slaughter of the cow the meaning I drew is that I will lose a few of my Companions.”

The above hadith could not be traced in Hadith collections in exactly the same words, but differently worded and as part of longer ahadith (Au.).

He also said (on another occasion),

إِنِّى رَأَيْتُ أَنِّى فِى دِرْعٍ حَصِينَةٍ فَأَوَّلْتُهَا الْمَدِينَةَ

“I saw myself in a coat of mail and interpreted it as Madinah.”

The above is in Ahmad, declared Hasan.

And,

بَيْنَمَا أَنَا نَائِمٌ رَأَيْتُ فِي يَدَيَّ سِوَارَيْنِ مِنْ ذَهَبٍ فَأَهَمَّنِي شَأْنُهُمَا فَأُوحِيَ إِلَيَّ فِي الْمَنَامِ أَنْ انْفُخْهُمَا فَنَفَخْتُهُمَا فَطَارَا فَأَوَّلْتُهُمَا كَذَّابَيْنِ يَخْرُجَانِ بَعْدِي

“While I was asleep I saw two golden bangles in my hands. That worried me a little. Then it was revealed to me in a dream that I am blowing at the two and they blew away. I interpreted it as two liars who will appear after me (claiming prophethood).”

The above is Bukhari’s version (Au.).

Sometimes dreams come true quickly, but others take a long time to reveal their true meaning, as in Yusuf’s case. Also, true dreams may forebode both good as well as evil. Imam Malik has said, “Let no one interpret dreams except he who can do it accurately. As for the interpreter thinks there is something good in it, let him interpret it. But if he feels something evil is involved, let him stay silent and say something suitable.” He was asked, “Should he interpret what he thinks as evil, as good in some way?” Malik replied, “No. A true dream is one-forty-sixth part of prophethood. So, let it not be played with.” The Prophet said,



لَمْ يَبْقَ مِنْ مُبَشِّرَاتِ النُّبُوَّةِ إِلاَّ الرُّؤْيَا الصَّالِحَةُ يَرَاهَا الْمُسْلِمُ أَوْ تُرَى لَهُ

“Nothing remains now of the glad tidings of Prophethood except good dreams that a Muslim sees, or he is shown.”

The above is from Muslim (Au.).

They come as a premonition in order that the believer is prepared for them. Imam Shafe`i saw a dream in Egypt about Ahmad ibn Hanbal indicating that he would be put to tests. He wrote to him (in Iraq) so that he could prepare himself for the forthcoming events. The harm from true evil dreams, however, even if foreboding evil, can be avoided by seeking Allah’s protection as soon as one wakes up. (This is because some of Allah’s decrees are hung in balance [qada’ mu`allaq]: they may go either way: good or evil. When one seeks Allah’s protection, the decree may go the other way: Shafi`). Bukhari has reported Abu Salamah that sometimes he experienced dreams that made him sick until he heard Abu Qatadah report the Prophet’s words that the evil of bad dreams could be warded off by spitting three times on the left and seeking Allah’s protection. Abu Qatadah himself paid no heed whatsoever to the bad dreams after he had heard the above from the Prophet. If they bother someone too much, he might get up and start to Pray, as is recommended by a hadith (Qurtubi).

9. Dreams being everyone’s share, the following from the Prophet should be of general interest. He said (in a hadith of Abu Da’ud, Ibn Majah and Ahmad):

إِذَا رَأَى أَحَدُكُمْ رُؤْيَا يُحِبُّهَا فَإِنَّمَا هِيَ مِنْ اللَّهِ فَلْيَحْمَدْ اللَّهَ عَلَيْهَا وَلْيُحَدِّثْ بِهَا وَإِذَا رَأَى غَيْرَ ذَلِكَ مِمَّا يَكْرَهُ فَإِنَّمَا هِيَ مِنْ الشَّيْطَانِ فَلْيَسْتَعِذْ مِنْ شَرِّهَا وَلَا يَذْكُرْهَا لِأَحَدٍ فَإِنَّهَا لَا تَضُرُّهُ

“When one of you sees something pleasant in a dream, he might speak about it to others. But if he sees something unpleasant, let him turn to the other side (on his bed) and spit thrice towards his left, seek Allah’s protection and speak to no one about it, for that might cause him harm.”

The above is from Bukhari (Au.).

In another hadith of the same sources he said,

الرُّؤْيَا عَلَى رِجْلِ طَائِرٍ مَا لَمْ تُعَبَّرْ فَإِذَا عُبِّرَتْ وَقَعَتْ

“A dream is a flying object: so long as it is not interpreted. Once interpreted, it has to happen that way.”

The above report was declared Sahih by Albani (Au.).

Hence, adds Qurtubi (as also Ibn Kathir), the rule is that one might conceal an on-coming good thing until it becomes perceptible to all. This is confirmed by a hadith which says,

اسْتَعِينُوا عَلَى إِنْجَاحِ حَوَائِجِكُمْ بِالْكِتْمَانِ ، فَإِنَّ كُلَّ ذِي نِعْمَةٍ مَحْسُودٌ

“Seek to bring your affairs to good termination by concealing them. For, every blessed man is envied.”

The above is in Jami` Saghir but declared as weak by Munawi (Au.).

What is meant however is undue display, or to brag about it; and not secrecy and concealment since, according to a well known hadith, when Allah bestows a blessing on someone, He wishes to see its effects on him. So, one might tread the middle path between high level secrecy on the one side and show-off on the other (Au.).

10. Being sons of a Prophet, they would have surely interpreted the dream correctly, viz., by the planets it was they who symbolized – meaning, they faced subservience to Yusuf some time in the future - and so were filled with jealousy that led to machinations (Thanwi).

11. Yusuf (asws) did learn from his father’s instructions. His brothers treated him badly, but when, after several years he got the upper hand over them and reminded them about what they had done to them, he ended by saying (in verse 100), “He (Allah) was indeed good to me when He brought me out of the prison and brought you out of the desert after Shaytan had stirred (strife) between me and my brothers” (from Manar). That is, instead of blaming them, he laid the blame on Shaytan (Au.).

12. According to the classical scholars, the allusion is both to the interpretation of dreams as well as to the words of wisdom in ordinary talk (Ibn Jarir).