The statesman said, "O young man, do you know that Allah relates the most beautiful of stories in the Quran?" The young wayfarer said, "No, I don't. Tell me, please!" The statesman silence, then he recited a verse,
Then the statesman said, "Praise be to Allah who has put in the prophet's story a lesson as an example to those with understanding. May the blessings and peace be upon the ideal example of life and morality, Prophet Muhammad (ﷺ). O young man, if you were sad, read Surah Yusuf. The story of Prophet Yusuf (عليه السلام), represents the peak of all the Qur'anic stories with regard to its topical unity and its artistic appeal, and also with regard to the lessons of faith which the story contains.رَبِّ قَدْ آتَيْتَنِي مِنَ الْمُلْكِ وَعَلَّمْتَنِي مِنْ تَأْوِيلِ الأحَادِيثِ فَاطِرَ السَّمَاوَاتِ وَالأرْضِ أَنْتَ وَلِيِّي فِي الدُّنْيَا وَالآخِرَةِ تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ"My Rabb, You have given me [something] of sovereignty and taught me of the interpretation of dreams. Creator of the heavens and earth, You are my protector in this world and in the Hereafter. Cause me to die a Muslim and join me with the righteous." - [QS.12:101]
Yusuf (عليه السلام), the righteous, is an example of a patient youth who has raised himself above carnal desires and temptations of Satan. He was an example of a da'ee youth who worked day and night in all circumstances and conditions to raise the words of Allah. He took advantage of all occasions to introduce people to the religion of Truth. He also took advantage of what Allah had endowed him with the knowledge and skills for the interpretation of dreams and the knowledge of management.
He used these skills to establish the religion of Allah and attract the hearts of men to it. This undoubtly is the model of a young Muslim that we need in our world today. He combined perseverance and firmness, insight and understanding with faith and knowledge in the dealings of life. He did this in such a way that people could see in Islam the ideal code. This code is sufficient to solve problems in all spheres of life.
The story of Yusuf (عليه السلام), is considered to be a beacon for youth in particular. It contains crucial situations showing truthfulness and chastity in the face of instinctive motives and natural desires. Yusuf (عليه السلام), was able to stand in the face of temptations, even though all the enticing elements were present. He was a young person, in a strange land, unmarried, and he was commanded by a beautiful woman with high position calling him to herself in total secrecy, threatening him with prison and humiliation if he did not do what she wanted. With all these tempting circumstances, he chose to be patient and preferred the way of Allah.
One of the most important lessons that one can get from this story is the continuity of conflict between good and evil and the victory of good and virtue. This victory over evil for the faithful followers always happens at the end of a predicament.
Another lesson from this story is that whatever afflicts man, from intolerable ordeals or crises in life will always be solved and overcome. As oneof the poets said, "The situation was difficult and worsened day by day, relief came at the moment when I thought it would never arrive." Ataa ibn Rabah spoke an essential truth when he said that, " Any who is griefed and sad who listens to the chapter of Yusuf, will feel relieved."
The young wayfarer said, "O nobleman, tell me about the story!" The statesman said, "Now let us look at the story of Yusuf (عليه السلام), as has been mentioned in the l2 chapter of the Noble Qur'an.This chapter is entitled Yusuf and it starts with the Arabic syllabic letters Alif, Lam, Ra. In the view of many commentators that these letters are symbols and signs that are not known except by Allah and those who are firmly entrenched in knowledge. Other chapters of the Noble Qur'an starts with these three Arabic syllabic letters. These chapters areYunus and Hud, and they are the chapters that come before the chapter of Yusuf in the Qur'anic order. The chapters of Ibrahim and Al-Hijr come after Yusuf. They are seperated from Yusuf by the chapter Al-Ra'd.
The first six verses of Surah Yusuf as follows,
This surah begins with the letters Alif-Laam-Raa. Scholars of tafsir call them huroof al-muqatta'at. Every single time Allah mentions huroof al-muqatta’at within the first few verses, something to do with the Qur’an is mentioned. So, the first thing we notice, the opening of the surah, is the relationship between them and the word "Book" or "Kitaab" in Arabic. Kitab and Qur’an are complementary. The kitaab is written, and Qur’an is recited. This encourages us to seek knowledge and learning, whether it be through learning or writing.This is also a call to benefit from the knowledge and morality that the Book contains.الر تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ"Alif, Lam, Ra. These are the verses of the clear Book." - [QS.12:1]
We are urged to ponder, to think, and to contemplate what has been revealed from the Book of inexhaustible words and knowledge. This call is continuous and permanent and will exist so long as as the book exist. The Book is for all peoples of all times.
There is a Hadith that is relevant upon mentioning this honorable Ayah, which praises the Qur’an and demonstrates that it is sufficient from needing all books besides it. Imam Ahmad recorded a narration from Jabir ibn ‘Abdullah that ‘Umar ibn Al-Khattab came to the Prophet (ﷺ) with a book that he took from some of the People of the Book. ‘Umar began reading it to the Prophet (ﷺ), who became angry. He said, "Are you uncertain about it Ibn Al-Khattab? By the One in Whose Hand is my soul! I have come to you with it white and pure. Do not ask them about anything, for they might tell you something true and you reject it , or they might tell you something false and you believe it. By the One in Whose Hand is my soul! If Musa were living, he would have no choice but to follow me."
Imam Ahmad also recorded a narration from ‘Abdullah bin Thabit who said, “ Umar came to Allah’s Messenger (ﷺ) and said, "O Messenger of Allah! I passed by a brother of mine from [the tribe of] Qurayzah, so he wrote some comprehensive statements from the Tawrah for me, should I read them to you?" The face of Allah’s Messenger (ﷺ) changed [with anger]. So I said to him, "Don’t you see the face of Allah’s Messenger?” 'Umar said, "We are pleased with Allah as our Rabb, Islam as our religion, and Muhammad as our Messenger.’ So the anger of the Prophet (ﷺ) subsided, and he said, "«By the One in Whose Hand is Muliammad’s soul, if Musa appeared among you and you were to follow him, abandoning me, then you would have strayed. Indeed you are my share of the nations, and I am your share of the prophets."
إِنَّا أَنْزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ"Indeed, We have sent it down as an Arabic Qur'an that you might understand." - [QS.12:2]This clearly shows that the Noble Quran came in a language that people could understand and speak.That language was the Arabic language. The Arabic language is the most eloquent, plain, deep and expressive of the meanings that might arise in one’s mind. Therefore, the most honorable Book, was revealed in the most honorable language, to the most honorable Prophet and Messenger (ﷺ) delivered by the most honorable angel, in the most honorable land on earth, and its revelation started during the most honorable month of the year, Ramadan. Therefore, the Qur’an is perfect in every respect.
The rethorical style requires the consideration of the situation and that human beings are not spoken to, except in the language that they understand. Those without knowledge are not spoken to in the way that a scholar is spoken to, and the opposite is true. In this regards, our belived Prophet (ﷺ) instructed us to speak to peopie with what they can understand and leave out what they can not understand in he posed the question, "Do you want that Allah and his messenger be disbelieved?"
The story of Yusuf (عليه السلام) is prefaced with this saying of Allah,
From this it becomes clear that whatever is narrated in this story is from Allah. There is a great diffefence between what is from Allah and what is from anyone else.نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هَذَا الْقُرْآنَ وَإِنْ كُنْتَ مِنْ قَبْلِهِ لَمِنَ الْغَافِلِينَ"We relate to you, [O Muhammad], the best of stories in what We have revealed to you of this Qur'an although you were, before it, among the unaware." - [QS.12:3]
On the reason behind revealing Ayah (12:3), Ibn Jarir At-Tabari recorded that ‘Abdullah ibn ‘Abbas said, “They said, ‘O, Allah’s Messenger! Why not narrate to us stories? Later on, this Ayah was revealed.
The most beautiful of stories is the one that is most truthful, has the best speech,and honourable aim, has the most respected goal and the straightest path to follow.The storiesof the Qur'an that are used are historical events or incidents which have no element of fantasy or imagination. They are real! Nevertheless, they are unique in their excitement and suspense with absolute facts.
The story starts with Yusuf (عليه السلام), telling his father about the strange vision he had while asleep. He was waiting for its interpretation. Allah says,
Allah says, ‘Mention to your people, O Muhammad, among the stories that you narrate to them, the story of Yusuf.’ Prophet Yusuf mentioned his dream to his father, Prophet Ya'qub, son of Prophet Ishaq, son of Prophet Ibrahim, peace be upon them all. Abu Hurayra reported that the Prophet (ﷺ) said,إِذْ قَالَ يُوسُفُ لأبِيهِ يَا أَبَتِ إِنِّي رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا وَالشَّمْسَ وَالْقَمَرَ رَأَيْتُهُمْ لِي سَاجِدِينَ"[Of these stories mention] when Joseph said to his father, 'O my father, indeed I have seen [in a dream] eleven stars and the sun and the moon; I saw them prostrating to me'." - [QS.12:4]
إِنَّ الْكَرِيمَ ابْنَ الْكَرِيمِ ابْنِ الْكَرِيمِ ابْنِ الْكَرِيمِ يُوسُفُ بْنُ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ"The noble son of the noble son of the noble son of the noble one was Yusuf ibn Ya'qub ibn Ishaq ibn Ibrahim."
‘Abdullah bin ‘Abbas stated that the dreams of Prophets are revelations from Allah. Scholars of Tafsir explained that in Yusufs dream, the eleven stars represent his brothers, who were eleven, and the sun and the moon represent his father and mother. Yusufs vision became a reality forty years later, or as some say, eighty years.(Part 2)
But his father, Prophet Ya'qub (عليه السلام), could only reveal one side of the vision to his son. That is, the vision was a true vision and that there was much good awaiting him in his life. But Ya'qub implored Yusuf not to mention this vision to his brothers. Ya'qub feared that they would envy him and conspire against him in unbearable way.
قَالَ يَا بُنَيَّ لا تَقْصُصْ رُؤْيَاكَ عَلَى إِخْوَتِكَ فَيَكِيدُوا لَكَ كَيْدًا إِنَّ الشَّيْطَانَ لِلإنْسَانِ عَدُوٌّ مُبِينٌ"He said, 'O my son, do not relate your vision to your brothers or they will contrive against you a plan. Indeed Satan, to man, is a manifest enemy'." - [QS.12:5]Allah narrates the reply Ya'qub (عليه السلام) gave his son, Yusuf, when he narrated to him the vision that he saw, which indicated that his brothers would be under his authority. They would be subjugated to Yusufs authority to such an extent that they would prostrate before him in respect, honor and appreciation. Ya'qub feared that if Yusuf narrated his vision to any of his brothers, they would envy him and conspire evil plots against him. This is why Ya'qub said to Yusuf, "They might arrange a plot against you that causes your demise."وَكَذَلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِنْ تَأْوِيلِ الأحَادِيثِ وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ وَعَلَى آلِ يَعْقُوبَ كَمَا أَتَمَّهَا عَلَى أَبَوَيْكَ مِنْ قَبْلُ إِبْرَاهِيمَ وَإِسْحَاقَ إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ"And thus will your Rabb choose you and teach you the interpretation of narratives and complete His favor upon you and upon the family of Ya'qub, as He completed it upon your fathers before, Ibrahim and Ishaq. Indeed, your Rabb is Knowing and Wise." - [QS.12:6]
There is a Hadith that states, "It was narrated from Abu Hurairah that the Prophet (ﷺ) said,
Therefore, one should hide the prospects or the coming of a bounty until it comes into existence and becomes known.الرُّؤْيَا ثَلاَثٌ فَبُشْرَى مِنَ اللَّهِ وَحَدِيثُ النَّفْسِ وَتَخْوِيفٌ مِنَ الشَّيْطَانِ فَإِذَا رَأَى أَحَدُكُمْ رُؤْيَا تُعْجِبُهُ فَلْيَقُصَّهَا إِنْ شَاءَ وَإِنْ رَأَى شَيْئًا يَكْرَهُهُ فَلاَ يَقُصَّهُ عَلَى أَحَدٍ وَلْيَقُمْ يُصَلِّي"Dreams are of three types: Glad tidings from Allah, what is on a person’s mind, and frightening dreams from Satan. If any of you sees a dream that he likes, let him tell others of it if he wishes, but if he sees something that he dislikes, he should not tell anyone about it, and he should get up and perform prayer.” - [Sunan Ibn Majah; Sahih]
Allah says that Ya'qub said to his son, Yusuf, "Just as Allah chose you to see the eleven stars, the sun and the moon prostrate before you in a vision, thus will your Rabb choose you designate and assign you to be a Prophet from Him and teach you the interpretation of Ahadith and perfect His favor on you by His Message and revelation to you. Allah knows best whom to chose for His Messages."
We have the first lesson from this story. Great leaders have vision. Vision is a mental picture of the future. Vision gives us meaning and purpose to what we do. Thus, we are encouraged to fulfil our requirements with discretion and to deal with others according to their personal qualities and our knowledge of them."
