Yusuf يوسف

Alif Laam Ra. Those are verses of the Mubeen Book

Alif Laam Ra

The meaning of these letters is not clear to me yet as I begin this Surah. Perhaps, after going through this Surah their meaning will become clear. I will come back to it when I complete this Surah In sha Allah but based on the Surahs which start with the same letters Alif Laam Ra, there is a common theme and that is that all of these Surahs mention the stories of previous prophets to make their central point. You can see that in the name of the Surahs as well. Surah Yunus, Hud, Ibrahim and this Surah - also named after a Prophet - start with the letters Alif Laam Ra. The central theme of all of these Surahs is to make their central points by taking the stories of the previous prophets as evidence.

Next, the ayah says "Those" are the verses of the Mubeen book - not "these." It uses the demonstrative pronoun for an object which is far away. In Arabic, you can point to something as being far away even when it is near to indicate its high status and loftiness and this is the case here as well. The demonstrative pronoun in this verse indicates the high and lofty status of the verses being recited.

Next, The demonstrative pronoun 'those' refers back to the Mubeen book. Mubeen comes from the root Ba Alif Nun which means to separate things from each other and Mubeen means something that causes this separation. Hence the verse is 'Those are verses of the book that separates', but separates between what? This will be clarified in the next verses.

Book in this verse refers to this Surah. The word Kitaab - translated as book- means anything that is written down. This refers to the writing down of this Surah in the preserved tablet that contains the Quran, and it is also a declaration that the Quran shall eventually take on a written form. Something getting written down implies strong, sound and correct transmission of it. This Surah was revealed in early stages of revelation and it is already declaring that the Quran and this Surah, will take on a written form and be transmitted soundly from one person to another and from one generation to another, giving a subtle hint to those who paid attention that the Quran is telling the Prophet that his enemies who seek to defeat, humiliate and kill him will not succeed and he will succeed in his mission and the Quran will be completed and passed down generation after generation. It is quite interesting that the brothers of Yusuf in this Surah have the same intentions regarding Yusuf as the Quraysh and Makkans had regarding Muhammad. So just as the brothers of Yusuf were defeated, so shall the Quraysh be defeated. This is a prophecy and we will see at the end of the Surah that Allah will state this explicitly and draw a parallel not only between the brothers of Yusuf and the Makkans; but also between between Yusuf and Muhammad; two brothers in revelation. And it is no wonder that when the Prophet defeated the Quraysh and conquered Makkah, He stood up and said the same words to Quraysh as what Yusuf said to his brothers:

قَالَ لَا تَثْرِيبَ عَلَيْكُمُ ٱلْيَوْمَ ۖ يَغْفِرُ ٱللَّهُ لَكُمْ ۖ وَهُوَ أَرْحَمُ ٱلرَّٰحِمِينَ

He said, ´No reproach this day shall be on you; Allah will forgive you; He is the most merciful of the merciful. 

Truly, We sent it down as an Arabic Quran so you may retain understanding

The pronoun it refers back to Mubeen Book in the previous verse. That clear and clarifying book that separates between right and wrong has been sent down as an Arabic Quran. Quran comes from the root Qaaf Ra Hamza which means to read. So the Mubeen Book is now being read and recited in Arabic.

Next, Allah uses the pronoun We for Himself rather I. This is the pronoun of royalty and majesty. In many languages, kings or rulers historically use “we” to indicate majesty, authority, and grandeur, even though they are singular. Arabic has this literary and formal usage as well. So when Allah says “We”, it does not imply multiplicity. It emphasizes supreme power, authority, and majesty. Then the question arises why use the plural of majesty in this verse while in other places of the Quran Allah does use the personal singular pronoun 'I' for Himself? In the previous verse, Allah used the distant demonstrative pronoun (those) for the verses of the Mubeen Book to denote the loftiness, high status and majesty of these verses. Since these verses are lofty and majestical in themselves, it was appropriate to use the pronoun of Majesty for the one who sent these verses down as well.

Next, the phrase "as an Arabic Quran" can be a Haal (حال) that can refer back to both the words "We sent it down" as well as to the phrase "Mubeen Book" in the previous verse. A Haal describes the state of something. "As an Arabic Quran" could be describing the state of How the Mubeen Book was sent down i.e The Mubeen Book was not in Arabic but Allah is now sending it down in Arabic. If the phrase "as an Arabic Quran" describes the state of the Mubeen Book, then it means that the Mubeen Book has been in Arabic language to begin with. Both interpretations are equally valid.

The word Aql has been translated as 'retain understanding' in the verse. It comes from the root Ein Qaaf Laam which was used for:

• A pearl in its shell
• A fortress or a stronghold
• Restraining or holding someone back

The core meaning is to hold or restrain something inside a fortified cavity so that it neither escapes nor gets lost like the pearl in its shell or a person in a refuge or fortress where they take shelter.

(Mu'jam al Ishtiqaqi)

This word is used in the meaning of understanding and knowing something because it is as if the knowledge or understanding of something gets retained inside the brain. Many lexicons have put the word Fahm- which means to understand - as the synonym of Aql. The question then arises why not use the word Fahm instead of Aql if they are interchangeable and synonyms of each other? The answer is that they are not truly interchangeable. Fahm simply means to understand something; but when you understand something in such a way that its understanding stays with you and affects how you behave and act, then the word Aql is used because the root meaning of Aql implies protection and preservation as explained above.

Imagine you took a big initiative and tried your best but failed. After going through this experience, you try again but this time without the mistakes you made previously which led you to fail. Now you have a clear understanding of what works and what doesn't. This understanding remains with you. That understanding and knowledge remains with you and influences the way you act next time so you don't make the same mistakes. This is what is meant by retaining understanding such that it influences how you behave and act rather than simply understanding something.

Quran does not want us to simply understand it. It wants us to understand it in such a way that its understanding influences and changes us, what we do and how we act. It is like the pearl in its shell. We become the shell that hold this pearl of Quranic understanding inside us; beautiful inside and out.

This verse describes this type of understanding as the main purpose of sending down the Quran. It is not mere knowledge, but knowledge that changes us and how we act. The phrase "as an Arabic Quran" is profound in that respect. As mentioned before, Mubeen Book refers to this surah. The story of Yusuf and his brothers is present inside the Hebrew Bible in Hebrew from where it has been translated into Greek language in the Septuagint as well in Aramaic; and it is now being told in Arabic in the Quran. Unlike those other versions of this story, the way the Quran will narrate the story of Yusuf in Arabic, will change us. The Hebrew, Greek and Aramaic versions of it in the Hebrew Bible and the Septuagint lack this quality and effect. The next verse will further expound on this where Allah will also emphasize the manner in which He narrates the story of Yusuf in addition to Arabic language. All of this also serves as an example of the Quran's superiority over the Jewish and Christian scriptures and provide proof that the Quran, being the superior book, is the word of God.

Next, the previous verse described this Surah of the Quran as a book that causes separation but what does it separate and from what? That is not specified there but after reading this verse, we are now in a position to understand what it meant. It has separated this version of Yusuf's story from other versions by saying that they are not the same; rather the Quran's version is vastly superior and possesses qualities other versions don't. It has separated the Arabic language from other languages by emphasizing that it is because of its Arabic language that this account of Yusuf's story is superior to other versions and has the power to change us; and in doing so it has established that the Quran as a book, hence, is superior to the Jewish and Christian scriptures.

Lastly, why is the whole statement emphasized with the word Truly? (إن) In Arabic, this style of speech is used when the audience is either in doubt or skeptical regarding your statement. The previous verse called this Surah Mubeen - one that separates. The question that naturally arises in the mind of the listener is what does this Surah separate and from what? Since this verse answers that question that comes up in the mind of the listener, it was emphasized with the word Truly. (إن) Also, the audience of the Prophet were skeptical and were curious where the Prophet was getting what he was reading to them of Surah Yusuf. They were not rejecting it, but were making speculations about it. Some of them might have believed it was truly from Allah but were in doubt. Therefore, Allah emphasized it to remove their doubts that it is God Himself who sent it down when He said "Truly, We sent it down..."

We alone narrate to you step by step, the best of all stories/ the best story/ in the best manner; because of Us revealing this majestic Quran to you. While before it, you were among the heedless.

In the sentence "We alone walk you step by step...", the pronoun We is repeated two times. A literal translation would be "We; we walk you step by step." This is a common usage in Arabic rhetoric (Balaghah) and it indicates exclusivity. We alone - and nobody else - narrate to you step by step... These stories are being revealed by Allah alone, nobody else. In the previous verse, I mentioned that the word Truly (إن) was used because the listeners were skeptical and in doubt regarding the origin of these verses. So to remove their doubts regarding the origin of where the Prophet was receiving this, Allah used the word إن (Truly). This verse emphasizes that again by using the pronoun We two times. Allah alone is sending this down to him, no one else is the source of this.

Allah again uses the plural of majesty We, remaining consistent with the previous verses that first used the distant demonstrative pronoun to highlight the lofty status of these verses as well as the plural of majesty in the previous verse to refer to the lofty status of Allah, the source of these lofty verses. Staying true to this theme, Allah again uses the plural of majesty We for Himself rather than I.

You can see that a central point being made so far in this whole passage is that these verses are lofty and high in status. It then clarified that this lofty status is because these verses lead us to develop Aql - deep and thorough understanding that changes the way we act and behave, unlike other versions of this story of Yusuf which lack this quality. Those versions simply narrate what happened with Yusuf and his brothers but the Quran narrates their story in such a way that it changes the way we live our lives.

Then in this verse, it uses the pronoun We two times to convey that Allah alone and nobody else is the source of these verses.

These verses are lofty and high in status because they develop Aql in the one who listens to them. The reason why these verses possess the ability to change us and the way we live our lives is because Allah alone and nobody else, is their source.

All of this entails that Allah - the source of these verses - must be lofty and high in status as well. Therefore, the plural of majesty is being used.

Next the phrase Ahsan al Qasas is normally translated as the best of stories. Generally people have taken it to mean that this story of Yusuf is the best of all the stories in the Quran but this is not what it means. Ahsan al Qasas can mean a number of things if we look at its linguistics.

1. We narrate to you step by step the story of Yusuf in the best way possible. This is based on the fact that the word Qasas (stories) is being used in the meaning of its object (مفعول) which Ibn Ashur, Razi and others have mentioned. Explaining this in English is too difficult and hence I will simply mention what this implies. The story of Yusuf is present in other scriptures as well but the version found in the Quran is the best of all of them. I explained in the previous verse that this is because the story of Yusuf in the Quran produces Aql - deep understanding that changes us. Other versions outside the Quran lack this.
2. We narrate to you all the stories in the best manner; not just the story of Yusuf. This is again based on the fact that the word Qasas is being used in the meaning of its object. The phrase is open ended and can apply in general to all stories of the Quran. Many stories mentioned in the Quran are present in the Hebrew and Christian Bible but the way Quran recounts those stories is the best. This would imply that all the stories mentioned in the Quran lead to deep understanding that changes the way we live; not just the story of Yusuf.
3. We narrate to you step by step the best of the story of Yusuf. The Quran's account of Yusuf and what happened with him is significantly shorter than the version in Genesis. The Quran is mentioning only those parts that are needed for our guidance. For example, the Quran does not mention the minister's name, or the name of other characters but the Bible does. These names do not serve our guidance. What will we do if we learn their names? The important thing is not their names but what happened because the events that happened serve to guide and change us. Even among those events, Quran mentions those that are needed. The Quran's account of Yusuf's story is significantly shorter yet it captures all that happened. It is remarkable in that respect and the eloquence of it is second to none. You will notice again and again that the Quran's account will leave out unnecessary details as we will see In sha Allah.
4. We narrate to you step by step the best of all stories not just the stories of Yusuf. This expands what I mentioned above in point number three to all the stories mentioned in the Quran; not just the story of Yusuf.
5. We narrate to you the best story that we have revealed to you. This is the meaning that people unanimously accept but the truth is that this meaning is the least likely of what I have mentioned. Based on the language, the four meanings mentioned above are all equally valid and I see no reason why the Quran does not mean all the four meanings at the same time. This meaning though, is linguistically and contextually weak.

Next the preposition Ba denotes causal meaning and hence the preposition Ba, in this ayah, means because. The Quran narrates the stories of Yusuf and other Prophets in the best manner possible and in such a way that it changes us; because We (Allah) revealed it to Muhammad. This is a proof for the Quranic origin being Divine. These stories are narrated in the best manner possible and they will change you if you understand them; only because Allah is the source of these stories; because Allah is sending them down.

The plural of majesty is again used for Allah in the sentence "Because of Us revealing this majestic Quran to you" - consistent with the overall theme so far.

Next the demonstrative pronoun this in "because of Us revealing this majestic Quran to you" is also for the sake of grandeur and magnification. Demonstrative pronouns in Arabic denote actual meanings which differ according to the context. Here in this sentence, the demonstrative pronoun this is also in meanings of grandeur and majesty. Hence, I translated this sentence as "because of Us revealing this majestic Quran to you" even though the verse does not contain the word majestic.

You can notice that again and again, the pronoun of majesty is being for Allah; then Allah is repeatedly emphasizing that the source of the Quran is Allah and nobody else. He used the إن (Truly) in the previous verse to emphasize that it Allah Himself who is sending down this Quran and in this verse, He used the pronoun We two times to say that We alone sent it down and nobody else. Then we can also see that Allah is again and again emphasizing the greatness of the Quran. He called it Mubeen in the first verse, then explained that the Quran is distinguished and exclusive in that it leads to deep understanding that changes us the way we live and act; then He stated that the Quran mentions the stories in the best manner possible, and then He again emphasized the greatness and majesty of the Quran by using the demonstrative pronoun this which also denotes majesty and greatness in this verse while again using the majestic pronoun Us for Himself when He again mentions that We (Allah) revealed it to you and no one else in the sentence 'Because of Us revealing this majestic Quran to you.'

All of this is emphasizing one simple fact. The source of the Quran is the majestic and lofty one - Allah and no one else. Since the source of the Quran is Majestic and lofty, the Quran itself is majestic and lofty. It is also emphasizing it the other way around. Since the Quran is majestic and lofty, its source must be majestic and lofty as well. All of this is being said at the start of the Surah which makes all of this an open challenge. What you are about to read in this Surah is lofty, majestic and possesses greatness; and because what you will read in this Surah is majestic and lofty, it necessarily means that its source must be lofty and majestic as well; which is Allah.

Allah is presenting Surah Yusuf as a proof that the Quran is divine. Surah Yusuf proves that the Quran is from God.

Hence, a thorough study of this Surah is absolutely crucial and critical. Let us take the Quran for its word and test it.

Then it says "While you, before it, were among the heedless." Before this was sent down, the Prophet had no knowledge regarding Yusuf and his story. This is again emphasizing that the Quran is from Allah and not from the Prophet. The Prophet had no knowledge of Yusuf before this Surah was revealed. Allah alone is the source of this Quran, not the Prophet.

Now we come back to the word Mubeen in the first verse which means something that separates. We mentioned in the previous verse why this Surah is Mubeen but now, after reading this verse, we can add one more reason why Surah Yusuf is Mubeen. Surah Yusuf will prove that the Quran is from God and in doing so, it will separate God's word from others.

When Yusuf said to his father, ' Beloved father, indeed - I saw eleven stars, the sun and the moon. I saw them, to me, prostrating."

Allah mentions the stories in the best manner and in a way that they change us. One of these stories is when Yusuf said to his father.............

Throughout this story, you will notice that Allah will not once call Yusuf's father by his name. Yusuf's father - Yaqub - is a major prophet also know by the name Israi'l but in this story, Allah will only call him "their father." Allah presents his experience not as a prophet but as a father who went through grief because of his children.

Yusuf's dream is quite special and it bears meaning for us even today. Firstly, the word he uses for his father is unique. When you want to simply call your father in Arabic, you say Ya Abi - يا أبي ; but when you address your father and also express your love for him, you say Ya Abati - يا أبتي; and this is what Yusuf says to his father. The reason is clear. As we will see In sha Allah, Yusuf already knew what this vision meant. The dream shows that his father will be prostrating to him. Yusuf was afraid of what his father might say to him when he tells him this dream as we would all be if we were in his place. Also, one can also easily get conceited and call himself superior to his father. Yusuf made sure to express his love to his father before narrating the dream to express his love and respect to him. Yusuf is telling his father that this is what I saw in my vision; and I am not telling you this to belittle you or to hurt your feelings and this dream does not change my love, admiration and respect for you in any shape or form; but I need to tell you what I saw in my vision.

Yusuf uses the word إن - translated as indeed. The question arises why emphasize this statement? We already mentioned in verse two that this style of speech is used when the listener is either skeptical or is in doubt regarding your statement. The word إن here does not simply mean one word, rather it signifies a whole chain of events. Yusuf came to his father and expressed his love, admiration and respect for him with the words Ya Abati. This led his father to believe that something might have happened or that something is disturbing him and he needs his help in it. His father then asked him about what happened to which Yusuf replied with the word إن (indeed). His father was skeptical and had questions. When you address such a person, the word إن is used.

So Yusuf tells him that he saw a dream. This dream only contains goodness in it but there is something in it that might cause discomfort for his father. You will see later that the manner in which Yusuf speaks shows he was quite hesitant and unsure how to say it.

Eleven stars mean his brothers, the sun means his father and the moon means his mother. He saw them prostrating to him which has a literal meaning - His father, mother and brothers will one day prostrate to him, which means that Yusuf will gain a position or respect, authority and power higher than his family which this family will recognize by prostrating to him.

Next, why does eleven stars mean his brothers, the sun his father and the moon his mother? The family is likened to the solar system in this dream. We start with the eleven stars. Yusuf had eleven brothers which was the first hint he needed to understand the eleven stars mean his eleven brothers due to the similarity in their number. What confirmed this was the stars, the sun and the moon prostrating to him which is an action that living beings do. He saw them prostrating to him in the manner human beings prostrate which confirmed that eleven stars do not mean stars but rather his eleven brothers. The father is the head of the family and in this dream since the sun is the head of the solar system, it means the father. The moon reflects the light of the sun onto the planets. The mother reflects the teachings and disciplines of the father onto the children.

If the light of the sun is brighter so will the planets and the moon be brighter. During the night, when the sun is not around, the moon reflects the sun's light. The sun's light never disappears. It is always there either directly during the day or via the moon during the night. This shows the central role of the father. The state of the family will be in accordance with the state of the father. If he is good, so will the family be and vice versa.

The moon reflects the sun's light during the night after the sun has set. Bread winning roles fall on the father due to which the father is not always around the family in which case it is the mother's duty to take over the duties of caretaking the children; but just as the moon can only reflect the light of the sun it receives, the mother can also only upbring her children according to the amount of love and respect that she receives from her husband. When she truly admires her husband, she will desire her children to be like him as well. The father plays the central role. A mother reflects the teachings of her husband onto the children, she implements the instructions of the father - if they are correct - with regards to the them.

We mentioned above that Yusuf was hesitant and unsure on how to tell his father his dream. This is shown by his words, "I saw them, to me, prostrating."

First, he repeats the words "I saw" twice. First he when said, "Beloved Father, Indeed - I saw eleven stars....."

and second when he said "I saw them, to me prostrating." It is as if he started saying his words - Beloved father, I saw eleven stars, the sun and the moon - and then cut his speech of because he got nervous. Then he resumes from he left of - I saw them, to me, prostrating.

Next, even when he resumes after cutting his speech off in nervousness, he delays the word prostrating to the very end. Even in English this is unusual. Normally it should have been said as " I saw them prostrating to me." To tell his father that he, his wife and his other children would be prostrating to him, made him so nervous and uncomfortable, he could not bring himself to say it but ultimately, he had to. Because of his nervousness and the discomfort he felt, he kept delaying this word until he just couldn't.

Next, the pronoun "them" in the sentence "I saw them, to me, prostrating" is the masculine plural pronoun هم in Arabic. This pronoun is used for living beings. Stars, sun and moon are not animate objects. For such inanimate objects, the feminine singular pronoun ها should have been used as is the rule. In short, the pronoun Yusuf uses to refer to the sun, the moon and eleven stars is used for animate objects, not inanimate ones. Why? Because Yusuf already knew that eleven stars meant his brothers, the sun his father and the moon his mother. By using the pronoun هم instead of ها, the Quran so eloquently with just one letter tells us that Yusuf already knew what his dream meant.

He said, ' My dear son, do not narrate your your vision to your brothers or they will plot concerning you. For Satan, to the human being, is a Mubeen enemy

Instead of getting offended and his feelings hurt, Yusuf's father becomes proud of him and expresses his love to his son just as he did to his father. When you want to call your son you can say Ya Ibni as well as Ya Bunayya. The first one is just a simple call of address but the second word is used when you call him lovingly which is what is used in this verse. He made sure to express and show his love to Yusuf after hearing this dream.

Next, in the words "do not narrate your vision to your brothers" he uses the same word as Allah did when He said "We narrate to you step by step the best of stories" in verse 3. There is a difference between this word and simply telling or narrating something. The word Allah and Yusuf's father use means narrating something step by step in an orderly manner. This is different from simply telling something to someone. What he is saying to Yusuf is not to tell them his dream completely but he may tell some parts of it. The brothers were jealous of Yusuf. If he takes out the part where the stars, the sun and the moon prostrated to him, the rest of the dream simply shows the central and leading role of the father. If Yusuf told them that part only, the brothers would understand that the dream is highlighting the central and leading role of the father and hence, they need to become obedient to him. Their father wanted them to accept Yusuf as their own and stop being envious of him and hence if they understood that part, they would recognize their obligation to obey their father with regards to Yusuf. You will see this mentioned some verses down as well that Yusuf's brothers considered their father to be in error while the dream shows the exact opposite of that.

The word Keid (كيد) is translated as "plot." It comes from the root Kaaf Ya Daal which was used for:

1. Menstruation
2. Vomit
3. Strained croaking of a crow

The central meaning is to forcefully discharge what was contained inside. Such as blood and vomit.

(Mu'jam Istiqaaqi)

So the word Keid does not simply mean a plot, but rather when hatred, enmity, jealousy or other such feelings that have been contained and hidden inside someone come out. Yusuf's father is telling his son that his brothers bear enmity and jealousy towards him and if he tells them his vision in full, those feelings will come out in full display and they will seek to harm Yusuf.

Next, when the father says, "or they will plot concerning you" he uses an extra preposition Laam without which the meaning would already be completed. For those who can read Arabic, you can see the difference between the two sentences below

فَيَكِيدُوا۟ لَكَ كَيْدًا

and

فَيَكِيدونك كيدا

You can see that the first sentence contains an extra letter - Laam. This extra Laam denotes intensity and intention. Their enmity and jealousy will come out and they will purposefully devise plans directed specifically to harm you. The word Keid is indefinite as well which implies the great magnitude and intensity of what they will plot against Yusuf. Yusuf's father is emphasizing the great magnitude and gravity of what they will do but he is also saying something very important in addition to this. He says that the brothers will devise plans to harm Yusuf; he does not not say that if you tell your brothers your dream they will harm you. The dream has already shown that Allah will station Yusuf on a position of great power, authority and leadership. Whatever the brothers plan against Yusuf will not change this fact. Hence he says that they will devise plans to harm you rather than saying your brothers will harm you. Therefore, he uses the extra Laam to say that they will intentionally plot concerning you or because of you but they cannot change Allah's plan for you. It is as if Yusuf's father is trying to protect his sons from their own selves. Whatever they plot and plan will not harm Yusuf, but only themselves. They will only fall deeper and deeper into Satan's lap by plotting against Yusuf, all of which will eventually come to naught as they cannot change what Allah wants to do. This ties perfectly with verse 21 of this Surah where Allah says:

ۚ وَٱللَّهُ غَالِبٌ عَلَىٰٓ أَمْرِهِۦ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ

 Allah prevails in His purpose, but most men know not

Next, he says "For Satan, to the human being, is a Mubeen enemy." The brothers bear deep enmity, jealousy and hatred towards Yusuf and the father attributes these feelings to Satan. They are not justified to bear these feelings, it is not as if Yusuf has done them any wrong or any wrong or harm has been done to them because of him, rather they are being played by the devil. It is Satan himself who wants to harm Yusuf. The brothers are just his pawns.

You will notice at the end of the Surah, when Allah fulfills this dream, Yusuf will attribute the evil actions of his brothers to Satan in verse 100:

وَقَدْ أَحْسَنَ بِىٓ إِذْ أَخْرَجَنِى مِنَ ٱلسِّجْنِ وَجَآءَ بِكُم مِّنَ ٱلْبَدْوِ مِنۢ بَعْدِ أَن نَّزَغَ ٱلشَّيْطَـٰنُ بَيْنِى وَبَيْنَ إِخْوَتِىٓ ۚ

My Lord was good to me when He brought me out of the prison, and again when He brought you out of the desert, after Satan had induced conflict between me and my brothers

He attributes the conflict that happened between him and his brothers to Satan. His father informed him here that Satan wants to harm him through his brothers. Yusuf understood this and at the end of it all, he attributes the evil actions of his brothers to Satan, not to his brothers. This story is primarily Yusuf verses Satan. The brothers are just Satan's pawns.

Yusuf's father calls Satan a Mubeen enemy to humankind. We saw earlier that at the start of this Surah, Allah used this same word to describe this Surah. Mubeen means something that causes separation. It clarifies things by separating them from other things. With regards to Satan, it means that he is separated and distinct from everyone else in the intensity and extent of the enmity, hatred and jealousy he bears towards human beings. Yusuf's brothers bore this same enmity and hatred because Satan was the root and source of it all. This also shows how dangerous feelings of enmity and jealousy truly are for us as well. These feelings are the hallmark of Satan and we must remain safe from bearing enmity and jealousy for others.

Next, When he says, "For Satan, to the human being, is a Mubeen enemy" he brings the phrase "to the human being" before its standard place. In this context, the meaning is that Satan is a Mubeen enemy to human beings in general but especially to those of your type - prophets and righteous people. The dream showed that Allah had especially chosen Yusuf. Satan bears enmity to all human beings and with great intensity too, but even among us, people such as Yusuf enrage him the most.

Likewise, Your Lord will single you out and teach you a part of Ta'wil Ahadith. Completing his kind favour on you and on the dynasty of Ya'qub just as he completed it on your two fathers before, Ibrahim and Ishaq. Your Lord is ever-knowing and ever-wise.

Yusuf's father carries on. What he says in this verse is included in the meaning of Yusuf's vision. His brothers, father and mother will prostrate to him. This is not a normal family. This is the family of a major Prophet with children who will became the fathers of the twelve tribes of Israel. If this family is prostrating to Yusuf, it highlights Yusuf's status over them. Hence, Allah will choose Yusuf and single him out even from the members of this family.

وَيُعَلِّمُكَ مِن تَأْوِيلِ ٱلْأَحَادِيثِ

and teach you a portion of Ta'wil Ahadith.

Next is the phrase Ta'wil Ahadith commonly translated as 'interpretation of dreams.' I disagree. Lets take the first word Ta'wil, it comes from the root Alif Waw Laam which was used for

• A container in which juice or milk was poured
• Thickened and coagulated milk which starts gathering forming thick curd
• Stripped wood
• A bottle in which a drink was left overtime until its taste improved.

The central meaning is to obtain true reality or the very core or root of a substance after impurities are removed such as the stripped wood, which reveals its core substance and the curdled milk which represents the dense substance of the milk itself. (Mu'jam al Ishtiqaqi)

Next it the word Ahadith which comes from the root Ha Daal Tha which was used for

• A young man
• Polishing a sword
• An axe

The central meaning is to uncover or bring something into view by means of carving, scraping and similar acts like the young man whose youth has just emerged, a polished sword means it is ready to be employed and an axe is used cut down and expose the things that it cuts through. (Mu'jam al Ishtiqaqi)

Combining the root meanings of these two words we can see that Ta'wil means to reach the core of something and Ahadith means something that has newly emerged. This phrase hence means to reach the root and core of something that has emerged or happened. How do you reach this core? By removing the obstacles and the impurities - the things that stand in the way and have no meaning or worth. The word Ahadith implies that the emergence occurs after deliberate effort and hard work. A person reaches his youth only after deliberate care during childhood, the polishing of the sword is to indicate that it is ready to be sold or used, the axe is used with deliberate intent to cut through an object to expose its interior. So Ta'wil Ahadith means reaching the core and root of meaningful and deliberate events and emergences not just random and unimportant occurrences.

Now what is Yusuf's father saying here? Ta'wil Ahadith is a special branch of Islamic knowledge by means of which a person can uncover and unravel the mysteries. It is a branch of knowledge that allows a person to reach the very depth and core of something, to unravel and discover its secrets. Now this thing, whose depths are reached and whose secrets are unraveled can be many things, not just dreams. Interpretating dreams - reaching their depths and unraveling their secrets and meanings - is just one type of Ta'wil Ahadith. The word Ahadith is in plural; it singular is Hadith. Ta'wil Ahadith is a branch of knowledge that allows a person to unravel the secrets and reach the depths of many things, events, realities and occurences and dreams are just one type of these Ahadith, not all. This is why Yusuf's father says Allah will teach him a portion of Ta'wil Ahadith not all of it. We will come to know later that Allah will teach him the Ta'wil of dreams which is a part of the broader category of Ta'wil Ahadith.

There are many types of Ta'wil Ahadith and Allah teaches them to whom He wants as He wants. On a personal note, Allah has given me the ability to know the reality of a person by his or her face, to know what type of person he or she is, and sometimes, what that person thinks, intends, desires and even what he does in his or her privacy. This includes the gift of knowing the state of a person's heart. This is a part of Ta'wil Ahadith too. There are other types of it as well as I can also interpret dreams to an extent though I am still learning it. All of this serves as a blatant proof of the credibility and legitimacy of this religion because this is not a type of knowledge that can be learnt from books or people, it is an inspiration from Allah to the heart. You make yourself eligible to Allah to learn this field of knowledge and this is done by being steadfast on this religion and enduring the pain, suffering and trials that you will be tested with. You will be tested according to the strength of your faith, the stronger you are, the harsher the test, but greater the reward.

وَيُتِمُّ نِعْمَتَهُۥ عَلَيْكَ وَعَلَىٰٓ ءَالِ يَعْقُوبَ

and complete His kindness on you and on the family of Ya'qub

This is a strange way of saying it because this is Ya'qub himself speaking. Why would he say 'and complete His kindness on you and on the family of Ya'qub rather than 'on my family?' We will answer this later when we tie in everything In sha Allah.

By teaching Yusuf Ta'wil Ahadith, Allah will complete his favor. The word Ni'mah is translated as favor. It comes from the root Nun Ein Meem which was used for:

• Ostrich
• Sole of the foot
• The membrane that covers the brain
• Shade
• A tree with soft leaves

The central meaning is softness and delicacy as opposed to hardness and thickness. (Mu'jam al Ishtiqaqi). Ostrich has a soft neck, the membrance covering the brain is soft and thin as are the soft leaves of a tree. Shade implies comfort and coolness as opposed to the harsh heat.

We normally associate the notion of softness with gentleness and kindness. We we say a person is soft, we mean to say that he is kind and gentle and such people are a source of comfort. Think of your grandmother or grandfather. So this root Nun Ein Meem means comfort, kindness, gentleness and ease. We normally translate it as favour but it implies Allah's kindness and gentleness to us. We use the same root in Surah al Fatihah when we say

صراط الذين أنعمت عليهم

The clear and easy path of those you were kind to

But what does it mean when Yusuf's father says Allah will 'complete his kindness' on Yusuf and the family of Ya'qub? We need to understand the word complete/إتمام. It's root meaning indicates completing something according to its measure. Consider you have two salaried persons. One at a higher position than the other because of which he gets a higher salary. Let's say he earns $1,000 per month verses the other person who earns $500 a month. $1,000 is the complete salary of the first person according to his measure - according to what his role and what he deserves - while $500 is the complete salary of the other person. Both have been paid their salary completely but according to their measure.

كَمَآ أَتَمَّهَا عَلَىٰٓ أَبَوَيْكَ مِن قَبْلُ إِبْرَٰهِيمَ وَإِسْحَٰقَ ۚ

Just as He completed it on your two father from before; Ibrahim and Ishaq

There is interesting wordplay here but before that let's understand the apparent meaning. Allah will complete his kindness upon Yusuf and his family according to their status, role and according to what they deserve. Yusuf's father will mention Ibrahim and Ishaq because Allah completed his kindness on those two people according to what they both deserved. Ibrahim was tested like no other and hence made the leader of mankind as a whole. Ishaq was made the father of Children of Israel - the recipients of prophets one after another. This is what Ibrahim and Ishaq deserved according to what they did. Allah will similarly bring to full glory and maturity the kindness He will shower on Yusuf and Ya'qub's family. The reason why he mentions Ibrahim and Ishaq without Ismai'l is because these are people Yusuf can directly relate to. Remember, Yusuf is a child and he needs to be taught things kindly and gently in a way he can relate to. He can see with his very own eyes the kindness and favor of Allah on Ibrahim and Ishaq, his grandfather and great - grandfather. He is their child and is a direct recipient of their legacy whereas Ismai'l went to live in Arabia, far away from Yusuf. Yusuf has only heard of Ismai'l; not witnessed or experienced Allah's favor on him directly. This is why he says 'your two fathers from before' because Yusuf is directly descended from Ibrahim and Ishaq, not Ismai'l

The interesting wordplay is that the word family in the phrase 'family of Ya'qub' and the word Ta'wil (reaching the core and root of something) in the phrase Ta'wil Ahadith, both come from the same root. Ta'wil means to reach the root and core of something. Your family is your root and core, you are descended from your father and mother i.e, they are the root and source of your existence. The question why use this word when in Arabic and even in the Quran, many other words have been used for 'family.' Allah will teach Yusuf to reach the very core and root of things. Why? Because this kindness and favor of Allah to Yusuf, is rooted in Ya'qub himself. This is a favor of Allah to Yusuf because of Ya'qub The source and root of this all, is Ya'qub himself and his high status with Allah by virtue of which Allah blesses his children. This is incredible because you will see in this Surah Ya'qub undergoing massive grief because of what will happen to Yusuf to the extent of losing his eyesight, but this all is a blessing of Allah. We know and judge things by their apparent and simple meaning. Allah has the complete view. At the end of it all, it is precisely because of the trials Yusuf underwent - the very source of Ya'qub's grief - that this dream was fulfilled. This is a lesson to have faith in Allah, His plans and promises.

Now you might think that Ya'qub's righteousness had nothing to do with Yusuf which is true but Yusuf will prove himself as well in this Surah. Remember one thing. In the Quran, ancestry is spiritual more than physical. The one you follow in your life, that is your real father as the Quran says:

-مِلَّةَ اَبِیْكُمْ اِبْرٰهِیْمَؕ

The religion of your father, Ibrahim

(Surah al Hajj: Ayah 78)

Allah calls Ibrahim our father even though we are not directly descended from him. True ancestry is spiritual. If you follow Ibrahim, you are his child and he your father as Ibrahim himself says:

فَمَنْ تَبِعَنِیْ فَاِنَّهٗ مِنِّیْۚ

So whosoever followed me, then he is from me

(Surah Ibrahim: Ayah 36)

Ibrahim does not say that whosoever followed me then he is part of my group or faction. He says he is from me, literally. The word he uses is very literal. مني literally means from me. Such a person comes from me just as a child comes from his father. What this means is that just as the kindness Allah showed to Yusuf was rooted in Ya'qub, the kindness Allah will show to us is rooted in Ibrahim - the father of all prophets, the head and leader of all mankind. But this is not unconditional. Just as Yusuf had to prove himself to be eligible for this kindness by going and passing through trials as we will see in this Surah, so will we have to prove ourselves similarly. This is why Allah says to us Muslims in Surah al Baqarah:

وَ لَنَبْلُوَنَّكُمْ بِشَیْءٍ مِّنَ الْخَوْفِ وَ الْجُوْعِ وَ نَقْصٍ مِّنَ الْاَمْوَالِ وَ الْاَنْفُسِ وَ الثَّمَرٰتِؕ-وَ بَشِّرِ الصّٰبِرِیْنَ

Surely We will try you with something of fear and hunger, and diminution of goods and lives and fruits; yet give you good tidings unto the patient.

(Surah al Baqarah: Ayah 155)

The placing of this ayah is quite special. It comes after a long passage where Allah directly addresses the Jews - the longest in the Quran directed directly to any group - then mentions Ibrahim himself, his religion, his trial and his legacy. Then after this, it orders the Muslims to change their prayer direction from Jerusalem to Makkah which symbolizes the shift of the the covenant of God from Jerusalem to Makkah, from the Jews to the Muslims; from one child of Ibrahim - Ishaq - to another - Ismai'l. The religion is the same - the religion of Ibrahim. It is just that the covenant of this religion has shifted from his one child to another as the Quran itself points out 25 verses earlier:

وَ مَنْ یَّرْغَبُ عَنْ مِّلَّةِ اِبْرٰهٖمَ اِلَّا مَنْ سَفِهَ نَفْسَهٗؕ-وَ لَقَدِ اصْطَفَیْنٰهُ فِی الدُّنْیَاۚ-وَ اِنَّهٗ فِی الْاٰخِرَةِ لَمِنَ الصّٰلِحِیْنَ

Who turns away from Ibrahim's religion but he who befooled his own soul? Him we chose in this lowly life; and in the hereafter, he shall truly be from the righteous.

In a nutshell, we are Ibrahim's children. Literally. Do not take this to mean that Ibrahim is symbolically our father. The Quran says that Ibrahim is literally our father. Consider what Allah said to his prophet Nuh after his son was drowned in the flood.

قَالَ یٰنُوْحُ اِنَّهٗ لَیْسَ مِنْ اَهْلِكَۚ-اِنَّهٗ عَمَلٌ غَیْرُ صَالِحٍ

He said, ' Nuh, he is not of your family; it is a deed not righteous '

Allah said that Nuh's own son was not his son because he was unrighteous. Allah had promised Nuh that He will save his family from being drowned. When Nuh's son was drowned, he complained to Allah that Allah had promised not to drown his family yet his son just got drowned to which Allah replied that he is not his son and not from his family. This is literal.

Ibrahim is literally our father. Allah has promised us kindness and love because of Ibrahim just as he promised kindness and love to Yusuf because of Ya'qub. Just as Yusuf had to undergo trials to prove himself, to make himself eligible for this kindness, so will we have to as mentioned in the verse of Surah Baqarah mentioned above. But remember, Allah promises to make this test light and easy for us. I cannot go into the linguistics of verse 155 of Surah al Baqarah, but that verse has twofold emphasis on Allah reducing the intensity of the trials and making them easy for us.

Also remember one important fact. The Jews believe that this kindness of Allah is unconditional and will be received regardless of the actions and deeds of a person; while we believe that it is not unconditional and we will have to prove ourselves. This is the main difference between us and them. The stories of Prophets attest to the fact that this love and kindness is not unconditional. The prophets, despite being descended from Ibrahim, had to undergo trials and pain and proved themselves by surpassing them yet the Jews ignore this. You will see them complaining all the time why life gets difficult. What they invented in their religion has deluded them.

Next, Ya'qub says

إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌۭ

Your Lord is ever-knowing and ever-wise.

The word Rabb is translated as Lord. but at its very root, it means to caretake and upbring. The word Tarbiyah in Arabic which means to take care and upbring children comes from this same root. It was literally used to make a thick and condensed nectar from fruits like dates. It is quite interesting that the root meanings of the word Ta'wil mentioned above and the word Rabb mean the same thing.

Instead of the name Allah, he uses his name Rabb which contains meanings of kindness and gentleness and says Your - Yusuf's - Rabb. He is telling him that Allah will take care of him and upbring him. Allah will teach him, take care of him and watch after him Himself. He mentions two attributes of Allah, knowledge and wisdom, to say that Allah knows the best way to teach him, how to take care of him. what dangers he faces and the best solution and path for you. The next attribute he mentions - wisdom - needs explanation.

The word Hakeem is translated as ever-wise. It comes from the root Ha Kaaf Meem which was used for:

• The bridles surrounding the animals face by means of which the rider restrains and directs it
• The Jaw
• Chin bone

The central meaning is to control something to prevent it from going loose and becoming disorderly. Like the bridle that restrains the animal and prevents it from going loose. (Mu'jam al Ishtiqaqi)



When used for Allah, it means that Allah keeps order in the universe by preventing things from becoming disorderly and going loose. Allah has a plan for Yusuf and this plan will be protected from going wrong. Many times things don't go according to our plan. Things fall apart, get delayed etc. When it comes to Allah, none of that happens. The plan goes exactly as He intends it. He protects things from going out of control. He maintains a firm control on everything.

So Allah knows the best for Yusuf and what needs to be done, then He will keep things from falling away from this plan.