Surah 12. Yusuf

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Verses [Section]: 1-6[1], 7-20 [2], 21-29 [3], 30-35 [4], 36-42 [5], 43-49 [6], 50-57 [7], 58-68 [8], 69-79 [9], 80-93 [10], 94-104 [11], 105-111 [12]

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Quran Text of Verse 1-612. Yusufبِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِیْمِالٓرٰ ۫Alif Laam RaتِلْكَTheseاٰیٰتُ(are the) Versesالْكِتٰبِ(of) the Bookالْمُبِیْنِ۫[the] clear اِنَّاۤIndeed, WeاَنْزَلْنٰهُWe have sent it downقُرْءٰنًا(as) a Quran in Arabicعَرَبِیًّا(as) a Quran in Arabicلَّعَلَّكُمْso that you mayتَعْقِلُوْنَ understand نَحْنُWeنَقُصُّrelateعَلَیْكَto youاَحْسَنَthe bestالْقَصَصِof the narrationsبِمَاۤin whatاَوْحَیْنَاۤWe have revealedاِلَیْكَto youهٰذَا(of) thisالْقُرْاٰنَ ۖۗthe Quranوَ اِنْalthoughكُنْتَyou wereمِنْbefore itقَبْلِهٖbefore itلَمِنَsurely amongالْغٰفِلِیْنَ the unaware اِذْWhenقَالَsaidیُوْسُفُYusufلِاَبِیْهِto his fatherیٰۤاَبَتِO my fatherاِنِّیْIndeed, IرَاَیْتُI sawاَحَدَelevenعَشَرَelevenكَوْكَبًاstar(s)وَّ الشَّمْسَand the sunوَ الْقَمَرَand the moonرَاَیْتُهُمْI saw themلِیْto meسٰجِدِیْنَ prostrating 12. Yusuf Page 236قَالَHe saidیٰبُنَیَّO my son!لَا(Do) notتَقْصُصْrelateرُءْیَاكَyour visionعَلٰۤیtoاِخْوَتِكَyour brothersفَیَكِیْدُوْاlest they planلَكَagainst youكَیْدًا ؕa plotاِنَّIndeedالشَّیْطٰنَthe Shaitaanلِلْاِنْسَانِ(is) to manعَدُوٌّan enemyمُّبِیْنٌ open وَ كَذٰلِكَAnd thusیَجْتَبِیْكَwill choose youرَبُّكَyour Lordوَ یُعَلِّمُكَand will teach youمِنْofتَاْوِیْلِ(the) interpretationالْاَحَادِیْثِ(of) the narrativesوَ یُتِمُّand completeنِعْمَتَهٗHis Favorعَلَیْكَon youوَ عَلٰۤیand onاٰلِ(the) familyیَعْقُوْبَ(of) YaqubكَمَاۤasاَتَمَّهَاHe completed itعَلٰۤیonاَبَوَیْكَyour two forefathersمِنْbeforeقَبْلُbeforeاِبْرٰهِیْمَIbrahimوَ اِسْحٰقَ ؕand IshaqاِنَّIndeedرَبَّكَyour Lordعَلِیْمٌ(is) All-Knowerحَكِیْمٌ۠All-Wise

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Translation of Verse 1-6In the name of Allah, Most Gracious, Most Merciful.

(12:1) Alif. Lam. Ra'. These are the verses of a Book that clearly expounds the truth.

(12:2) We have revealed it as a Recitation¹ in Arabic that you may fully understand².

(12:3) (O Muhammad), by revealing the Qur'an to you We narrate to you in the best manner the stories of the past although before this narration you were utterly unaware of them³.

(12:4) Call to mind when Joseph said to his father: "My father! I saw (in a dream) eleven stars and the sun and the moon: I saw them prostrating themselves before me."

(12:5) His father said: "My son! Do not relate your dream to your brothers lest they hatch a plot to harm you⁴. Indeed Satan is man's open enemy.

(12:6) (As you have seen in the dream), so will your Lord choose you⁵ (for His task) and will impart to you the comprehension of the deeper meaning of things⁶ and will bestow the full measure of His favour upon you and upon the house of Jacob even as He earlier bestowed it in full measure upon your forefathers, Abraham and Isaac. Surely your Lord is All- Knowing, All-Wise."⁷

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Commentary

1. The word ‘Qur’an’ is a derivative of the Arabic verb qara’a meaning ‘to read’. When a verb is used as a noun, it signifies something that embodies that meaning par excellence. For example, if we were to call someone ‘bravery’ rather than ‘brave’, it would mean that we wish to stress that he and bravery are identical. Hence, the appellation ‘Qur’an’ with reference to a book suggests that it is something that is meant to be read or recited over and over again by all — elite and commoners alike.

2. This does not mean that the Qur’an is specifically addressed to Arabs.

The real purpose of the statement is to emphasize to those among whom the Prophet (peace be on him) preached, that the Qur’an was revealed in Arabic, their own language. That being the case, the Arabs could not therefore shield themselves behind the excuse that they could not fully appreciate its message.

The Qur’an is also characterized by its inimitable features which testify to its Divine provenance. These features could also not escape the attention of those who were native speakers of Arabic.

Some people are inclined to deny the universal character of the Qur’anic message. In order to prove their point, they are wont to pick upon statements such as the present one. They contend on that basis that the Qur’an is *The expression ‘ahsan al-qasas’ in the verse has generally been considered to mean ‘best stories’ — Ed. exclusively addressed to Arabs and is meant for none other. This is a very superficial statement, however, which shows very little understanding. For, any universal message will have to be expressed in some language of the world. Also, he who has to propagate that message no doubt prefers to start with his own people such that it can firstly be fully understood and secondly, spread onwards; a purpose that can be best achieved by presenting it in that people’s language. This is the only natural way for any message or movement to spread and be universalized.

3. As indicated in the introductory remarks, in their bid to expose the falsity of the Prophet (peace be on him) some of the Makkan unbelievers tried to put him to a test. Presumably at the instigation of a few Jews they aimed to surprise the Prophet (peace be on him) by abruptly asking him why the Israelites had migrated to Egypt (see p. 1 ff.). It is because of this background that the Qur’anic narration of this chapter of Israeli history was prefaced by the statement: ‘(O Muhammad!) By revealing the Qur’an to you we narrate to you in the best manner the stories of the past although before this narration you were utterly unaware of them’ (verse 3).

Although this sentence is apparently addressed to the Prophet (peace be on him), it is in fact meant for his opponents who were not convinced that he had acquired his knowledge through revelation.

4. This is a reference to Joseph’s ten brothers who were born of his stepmothers. Jacob (peace be on him) was well aware that the stepbrothers were jealous of Joseph. He was also aware that the brothers, lacking the scruples of righteous people, would not hesitate to use any means, howsoever vile, to achieve their selfish aims. Jacob (peace be on him), therefore, thought it necessary to warn Joseph (peace be on him) about them. As for Joseph’s dream, its meaning was clear. Jacob was the sun; his wife, the stepmother of Joseph, was the moon; and his eleven sons were the eleven stars.

5. The word ‘choosing’ here signifies the choice of someone for the bestowal of prophethood.

6. The Qur’anic expression ta’wil al-ahddith does not simply signify explanation of the true meaning of dreams, as people are wont to believe. What it really signifies is that God would bless Joseph with the capacity to grasp complicated matters, to understand the nature of things.

7, Biblical and Talmudic accounts vary from the Qur’anic statement made here. According to the Bible, when Joseph related his dream to Jacob he rebuked him, saying: ‘What is this dream that you have dreamed? Shall I and your mother and your brothers indeed come to bow ourselves to the ground before you?’ (Genesis 37: 10 - Ed.) However, if one reflects a little, one can easily appreciate that the Qur’anic account is in greater harmony with Jacob’s character as a Prophet than the Biblical one. Joseph had simply recounted his dream. He had not expressed any wish or desire of his own. If the dream was true — and Jacob interpreted, it on the assumption that the dream was true — it could be taken to indicate that God had decreed that Joseph would rise to great heights. In that event, how can any good-natured person, let alone a Prophet, feel offended at such a dream and rebuke one who had had such a dream? Is it conceivable that any good-natured father, instead of feeling happy at the thought of his son’s rise to eminence, would be incensed at it?