Benefits Derived from the Story of Yusuf – Imam as-Sa’di | Abbas Abu Yahya

In this book

• Foreword
• Biography of the Shaykh
• Author’s Introduction
• Appendix: Soorah Yusuf

1. The Dream of the Two Young Men
2. The King’s Dream
3. Equality between Offspring
4. The Importance of having Ikhlaas (Sincerity) for Allaah Ta’ala
5. The Excellence of having Eemaan, Certainty and Contentment with Allaah
6. Combining the Interpretation of a Dream with Reflection over a Matter
7. The Soul Inclines Towards Evil
8. The Comparison of the Truth and Falsehood
9. How did the Place where Yusuf – alayhi as-salaam – was Remain Unknown to Yaqoob – alayhi as-salaam –?
10. The Stance of the Chosen Ones of Allaah when Afflictions Occur
11. That What is Well-Known cannot be Contradicted by Doubt & Presumptions
12. Negating Lies & Mistakes from the Qur’aan from All Angles

Indeed all Praise belongs to Allaah, we praise Him, we seek His aid, and we seek His forgiveness. We seek refuge in Him from the evil of our selves, and the evil of our actions. Whomever Allaah guides, there is none to misguide him, and whoever Allaah leaves astray then there is none that can guide him. I testify that there is none worthy of worship except Allaah Azza wa Jal, Alone without any partner, and I testify that Muhammad is His slave and Messenger.

Miraath Publications presents a translation of ‘Benefits Derived from the Story of Yusuf’ by the Shaykh ‘Allaamah AbdurRahman bin Nasr as-Sa’adi.

This collection of benefits is additional to the masterpiece of the famous Tafseer book, written by the Shaykh. We have added a brief biography and a translation of the meaning of Soorah Yusuf, which is an amended version of the translation by Muhammad Muhsin Khan.

Abu Abdullaah AbdurRahman bin Nasir aal Sa’adi from the tribe of Tameem.

He was born in the city of Unayzah which is in Qaseem, Kingdom of Saudi Arabia and that was on the twelfth of Muharram in the year 1307 A.H.

His mother died while he was only four years old and his father when he was seven, so he was brought up as an orphan but he had a good upbringing. From an early age he showed that he was intelligent and had a great desire to learn knowledge.

He had read the Qur’aan and memorised it by the time his father passed away, he had perfected it while he was eleven years old. Then he busied himself with learning knowledge at the hands of the scholars in his area. He studied very hard and acquired a good deal of knowledge in every field from the different areas of knowledge.

At the age of twenty-three he began teaching whilst studying, he would spend all his time like this so much so that in the year 1350 A.H. he became the centre point for teaching and all the students were directed to study under him.

Some of his Teachers

He took from Shaykh Ibraheem bin Hamd bin Jasir, and he was his first Shaykh to whom he read. Shaykh AbdurRahman would describe his Shaykh with memorising Hadeeth. He would talk about his love for the poor and his concern for them. Many a time would a poor person come to him on a winter’s day and Shaykh Ibraheem would remove one of his garments and dress the poor person in it even though he himself had a need of it and that the Shaykh also did not have very much.

Also from his teachers was Shaykh Muhammad bin AbdulKareem ash-Shibl, he studied Fiqh under him and sciences of the Arabic language amongst other things.

From his teachers was Shaykh Salih bin Uthmaan al-Qadi (a judge of Unayzah), he studied Tawheed, Tafseer, Fiqh, its principles and branches.

As well as many other scholars.

A Brief Glance at the Shaykh’s Manners

He had many, many noble mannerisms, he was humble with the young, the old, the rich and the poor. He would spend some of his time in gatherings with those who wished to meet him and that would be like a knowledge club.

The Status of the Shaykh

The Shaykh was someone well grounded in Fiqh, in its principles and its branches. In the beginning the Shaykh adhered to the Hanbali Madhab following his teachers, and he memorised some texts from that Madhab.

He had earlier authored works in Fiqh, he compiled nearly four hundred lines of poetry and he wrote a brief explanation of it. However, he did not desire to publish it since that was what he was upon before.

Most of what the Shaykh busied himself with and benefited the most from was the books of Shaykh-ul-Islaam Ibn Taymeeyah and his student Ibn al-Qayyim. He acquired a lot of goodness due to those two Shaykhs in knowledge of Usool, Tawheed, Tafseer, Fiqh and other sciences from beneficial knowledge. And due to becoming enlightened with the books of these two Shaykhs he would not bind himself with the Hanbali Madhab, but rather he would hold the opinion which is stronger with the evidence of the Sharia’.

He had a lot of experience in Tafseer, he had read many Tafseer books and excelled in the subject, he authored a magnificent Tafseer in a number of volumes. He and his students would always read from the Qur’aan al-Kareem and explain it very well. He would digress and explain the meanings of the Qur’aan and its benefits, so much so that the listener would wish that he wouldn’t stop due to his eloquence and the expressiveness of his wording and elucidating the context of the evidences and stories.

Whoever met him, read to him and did research with him knew his status of knowledge.

Works Authored

• Tafseer of the Qur’aan al-Kareem called ‘Tayseer al-Kareem ar-Rahmaan’ in eight volumes which he completed in the year 1344.
• ‘Hasheeyat ala Fiqh’ research into all the books that he used in the Hanbali Madhab, so that he could emend the opinions that he held.
• ‘Irshaad Ooli al-Absaar wal-Albaab li-Ma’rifatil Fiqh bi-Aqrab at-Turuq wa Aysar al-Asbaab’ Fiqh arranged in question and answer format, printed in 1365 A.H. by the author and distributed for free.
• ‘al-Qawaid al-Hisaan li-Tafseer al-Qur’aan’ printed in the year 1366 and distributed for free.
• ‘Tawdeeh al-Kafiyah ash-Shaafiyah’ which is an explanation of the poetry of Nooneeyah by Ibn al-Qayyim.
• ‘al-Qawl as-Sadeed fee Maqasid at-Tawheed’ printed in 1367 A.H.

As well as many, many other works in all the different sciences of the Deen.

The Aim of his Works

The aim that he intended from his works was to spread knowledge and invite to the truth. This is why he authored, wrote and published what he could from works, not to earn some temporary supplies or to get some worldly benefit, but rather he used to freely distribute his books so everyone could benefit.

His Death

After having lived a blessed life of nearly 69 years in service to knowledge, he passed away to his Lord in the year 1376 A.H. in the City of Unayzah in al-Qaseem. May Allaah have mercy on him.

Taken and summarised from ibnothaimeen.com

In the Name of Allaah the Most Kind the Most Merciful

All praise belongs to Allaah and may Allaah send praise and peace upon Muhammad, his family and upon his Companions.

To proceed:

These are benefits derived from the story of Yusuf – may Allaah’s praise and peace be upon him and upon all the Prophets and Messengers. Indeed Allaah Ta’ala narrated the story of Yusuf to us clearly and at the end of the story He said:

A lesson or an admonition is something which is of importance and expressed to give different meanings and beneficial rulings, and instructs in goodness and warns against destruction. All the stories of the Prophets are lessons, however Allaah singled out the story of Yusuf – alayhi as-salaam – with His saying:

In the story of Yusuf, there are various signs and lessons for everyone who asks, and desires guidance and direction. The story details his transition from one state to another, from trial after trial, humiliation and imprisonment, to honour and ruling over a kingdom, from being separated and alone to being united and achieving goals, from sadness and grief to delight and happiness, from ease to poverty and poverty to ease, and from being constrained to being free. There are many other things which this great story includes, so praise be to The One Who narrated it, clarified it and explained it.

From the benefits of this Soorah is that it contains the principles of the science of dream interpretation. Indeed knowledge of dream interpretation is a great, important branch of knowledge, it is built upon having good understanding, an ability to be articulate, upon tangible visible things and abstract meanings, or that which is relevant to the circumstances of the one dreaming. It is also in accordance with the times and conditions associated with the dream.

Indeed Allaah praised Yusuf – alayhi as-salaam – for his knowledge of interpreting sequences of events or dreams, and for his explaining the narratives of Sharia’ rulings and narratives linked to these dreams.

The difference between these and the type of dreams which are confusing and have no interpretation, such as the dream of the one whom certain matters play on his mind and as a result he often sees those matters in his sleep, is that these type of dreams are confused dreams which have no interpretation.

Another type of dream is what Shaytaan casts in the soul of a sleeping person; dreams which are lies and madness. These also do not have an interpretation and it is not required for an intelligent person to busy himself with reflecting upon them, rather it is necessary for that person to turn his attention away from them and forget them.

As for the correct dream, then that is inspiration with which Allaah inspires the soul, when it is free from the body at the time of sleep, or it is examples which are presented to a human by an Angel to make that person understand what is suitable for him.

Perhaps a person sees something in reality and its interpretation is that what he saw in his dream.

Yusuf – alayhi as-salaam – was given the knowledge of distinguishing between a correct dream and a false one by Allaah, and of distinguishing the truth in that dream from the falsehood in it.

Yusuf’s story is proof for interpreting dreams due to the following:

Firstly, Yusuf’s dream which he narrated to his father Yaqoob – alayhi as-salaam –:

Yaqoob – alayhi as-salaam – interpreted it completely with its correct meaning, and he used means which preceded. He interpreted seeing the sun and the moon to be the father and the mother of Yusuf, and the eleven stars to be Yusuf’s brothers, and that his condition would be such that all of them would prostrate to Yusuf, and would be under his rule. This is why, when that meeting between Yusuf and his family took place, after his father, mother and brothers entered Misr, and Yusuf had raised his parents upon thrones and they had all bowed to him in prostration, that Yusuf said, recollecting that dream and interpretation:

This is a great matter by which Yusuf reached a level where he is exalted and highly honoured by his parents, his brothers and also by the people.

Achieving this goal necessitates means and preparation which cannot be achieved except by using means that comprise a great amount of knowledge, righteous actions, sincerity, being chosen by Allaah, fulfilling the rights of Allaah and the rights of the creation.

This is why it was stated, in mentioning the reason for reaching this noble goal:

This means that it is incumbent that Allaah will complete His blessings upon you by teaching you beneficial knowledge and righteous actions and by being chosen by Allaah, thereby achieving beautiful manners and magnificent status, which will therefore give you glad tidings and attaining high status in the Dunyaa and the Hereafter.

Incorporated into this interpretation of Yusuf’s dream by Yaqoob was good news for Yusuf and ease from what he was to encounter of difficulties and distress from his brothers and of being in prison. Indeed, through knowledge it is known that disliked things and difficulties lead towards goodness, ease and comfort and make difficulties easier, facilitate relief from their distress and that a great amount of ease and relaxation is thereby achieved.

This is a part of the kindness which Yusuf indicated in his statement:

This is what is essential from the wisdom of Allaah, that high, lofty levels cannot be achieved except with noble means, and this is why He said:

From the benefits of this interpretation of Yusuf’s dream is the great news for Yaqoob, Yusuf’s mother and his brothers, that he would achieve a high rank, rectification and goodness. Yaqoob was from the major Prophets, the best of those chosen. Yusuf’s mother had goodness, rectification and a high rank in the Dunyaa and the Hereafter such that she was compared to the sun or the moon, depending on the difference of opinion as to which referred to which parent.

As for Yusuf’s brothers, even though they did what they did regarding the rights of their father and brother: afflicting harm, being disobedient, and breaking off from him, despite that, their father and brother pardoned them and sought Allaah’s forgiveness for them – and Allaah Ta’ala is the Most Merciful of those who show mercy.

The sun, moon and stars all incorporate light and a great loftiness, yet they are, in the contrast of their light, similar to the contrast between Yusuf’s parents and his brothers.

So briefly, Yusuf’s dream included what happened to Yusuf – alayhi as-salaam –, the goodness of the Dunyaa and the Hereafter, his great status, the means and blessings which occurred due to these events and what happened to his parents and brothers, of sharing in the good of the Dunyaa and the Hereafter, and Allaah knows best.

AbdurRahmaan bin Nasir bin Sa’adi

As for the dream of the two young men, where one of them said:

They were kind to Yusuf so that he would inform them of the interpretation of their dream. This is due to what they witnessed of his being good to things and to the creation.

Yusuf – alayhi as-salaam – interpreted the dream of the one who saw that he was pressing wine to be that he would be saved from the prison and would return to his status of serving his master, so he would press grapes for his master, resulting in wine. He interpreted the other dream to be that person being killed, then crucified and birds eating from his head. As for the first dream then it came in a literal form. As for the other dream, then it came in the form of a similitude; that he would be killed, and even though he would have been killed, he would still be crucified and would not be buried until birds had eaten from his head.

This is an amazing insight, which gives precise meanings, as it is the custom that a person who is killed is buried straight away, such that it would not be possible for beasts and birds to eat from him. However, Yusuf – alayhi as-salaam – understood that this person would be killed and not buried quickly so that he reached this state.

This is the humiliation of that man, and his despicable, evil worldly destiny which causes the skin to tremble. He knew that this dream was real and would definitely take place.

Yusuf said to them:

This is from his complete knowledge of interpreting dreams, which are not interpreted based on suspicion and delusion, rather they are interpreted upon knowledge and certainty.

As for the appropriateness of the interpretation of this dream, it is that birds do not come close to living things, rather they eat from the deceased if there is no one close to the dead body, and this takes place after the person has been killed and crucified.

From the perfection of Yusuf, his advice and his amazing intelligence is that he was careful in interpreting their dreams when they narrated them to him and he promised them that he would interpret the dreams at the earliest time. Yusuf said:

He promised them the interpretations before the first meal was to be brought for them from outside the prison so that they would be calm and eager to hear the interpretations. Yusuf did this so he would be able to give them Da’wah before he gave them the interpretations, so that they would be more receptive to accepting the Da’wah to Allaah, because calling them to Allaah was more important than interpreting their dreams.

He called them to Allaah using two means:

Firstly: through his own self, in how he was and in his beautiful description that made him reach this noble station. Yusuf – alayhi as-salaam – said:

The second matter: he called them through natural, real evidences. He said:

Indeed The One who is singled out with perfection from all angles, and with complete control over all the world, the upper and the lower, The One Who is deserving of complete worship, Who created the creation for His worship and He ordered them to do it, He has the command over His slaves in this world and the Hereafter. He is the One Whom it is necessary to worship Alone, other than Whom there are things that are worshipped which are deficient and of different types – those things which many people claim divinity for, but they do not have anything of the real meaning of divinity nor are they deserving of worship, rather they are titles which they have defined and names without any meanings.

So, Yusuf saw that calling them to Allaah was foremost rather than the interpretation of their dreams and it was more beneficial for them and other than them.

As for the King’s dream, then he saw seven fat cows eating, whom seven lean cows were devouring, and seven green ears of corn being eaten up and overcome by seven other weak and dry ears of corn. This terrified the King, so he gathered everyone whom he thought would know about dreams, but none of them had knowledge of its interpretation and so they said:

So after one of the two persons who had been in prison with Yusuf left the prison, he understood the circumstances of Yusuf – alayhi as-salaam – and what he possessed of great knowledge and the knowledge of interpreting dreams.

This man understood Yusuf’s command, that which he wanted to convey to the master but which Shaytaan made him forget to mention to their master. This was due to a wisdom which later became clear, which is that he would not leave the prison until he had become famous and highly distinguished above all the people due to his interpreting the King’s dream.

So this man requested the King to send him to Yusuf – alayhi as-salaam – and he was the guardian of interpreting the King’s dream. When Yusuf came, the man said to him:

The man said, ‘Indeed the King and the people who are with him have sent me to you to interpret the dream for them, and they are eagerly awaiting, greatly desiring, the interpretation.’ This is why he said: ﴾that I may return to the people, and that they may know﴿ (Yusuf 12:46), which was very important for the King as it had troubled him and caused him anxiety.

At that moment, Yusuf – alayhi as-salaam – interpreted it and, in addition to its interpretation, he also explained how to act upon the dream correctly and how to manage affairs correctly.

So, he informed them that the fat cows and seven green ears of corn would be the years of ease and continuous produce which precede years of drought, that the lean cows and the dry ears of corn would be the years of drought which follow on after the years of produce. Also, that in those years of drought there would be a year where there would be lots of rain for the people and in it they would press (wine and oil). Also that they must, for the years of drought, take advantage of the opportunity and make preparations for the years of severity and that they should grow an enormous amount of crops, a major increase upon what they are used to.

This is why he said:

From what is known is that people grow crops every year, however what Yusuf – alayhi as-salaam – intended for them was that they should grow a large amount of crop and exert their strength with all that they were capable of and to be cautious with the produce and crops, if they achieved them, by storing and saving them.

So he said:

Meaning, carefully look after what you have gained from the crops, look after it and protect it from going off or from being eaten by worms by keeping it in the form of ears of corn. Also, keep a middle course during this period, the period of ease, and do not waste it by spending it, rather they should only eat a little of it and keep most of it.

Indeed, after these years of produce there will come upon you seven years of severe drought, which will encompass the land of Misr and what surrounds it. They will then eat what is given to them – from what they stored during the years of produce – from the little they had stored.

The relevance of this has been mentioned previously, that a dream is interpreted according to the one who saw it and the circumstances connected to that dream. So the dreamer was the King, who has the rule of his subjects and their affairs connected to him, that is why his dream was not specific to him, rather it included the King and his subjects.

The relevance of the explanation of the dream to refer to cows and ears of corn crops in relation to the length of time is clear, that it is connected to cows from two angles:

Firstly:

That cows are generally what are used to plough the land. Ploughing and growing crops and what results from that, is dependent upon the years of produce and drought [relating to ploughing and growing crops].

Secondly:

That cows are from livestock so them becoming fatter and leaner is also dependent upon years of produce and drought. If there is abundant crop, they become fatter and if there is a drought then they become lean and lose weight. Likewise ears of corn cause crops to blossom which become complete. They grow with plenty of water in years of rainfall but they become weak and dry during years of drought.

Therefore, the King’s dream about cows and ears of corn was described as the years of produce and drought and their effects, and also a mention of their causes and effects.

So, ploughing the land is a means and the growth of crops and fattening the livestock was the goal and intent of the dream.

As for his saying:

In that year, the people will have a heavy downpour of rain which will cause the land to be fertile and remove drought, this is what is understood from the restriction of the number of years of drought to being just seven.

This restriction indicates that what comes after these seven years eliminates their severity, and eliminates drought. It is known that after seven years of drought there are no remnants of greenery, vegetation, crops or anything similar to them remaining on the earth – neither a little nor a lot – and this great drought cannot be removed except with a great downpour of rain. This is very clear and is clearly understood from the King’s dream.

What is amazing is that all the Tafseer books that I came across did not explicitly mention this meaning. Rather they said that ‘perhaps a specific revelation came to Yusuf – alayhi as-salaam – that in that year there would be heavy rainfall and in it they would press (wine and oil).’

But the issue is not in need of the explanation they have mentioned, rather it is – and all praise belongs to Allaah – clearly understood from the number of years mentioned and it is also clear from the context, since he made this interpretation and Tafseer in a clarification of the King’s dream.

So you must know that the King’s dream and Yusuf’s interpretation and reflection upon it, which was an amazing reflection, was from the great mercy of Allaah upon Yusuf – alayhi as-salaam –, upon the King and upon the people.

If it was not for this dream and its interpretation and the contemplation over it, then the years of drought would have taken the people by surprise before they could prepare for it in any way and so a great harm would have befallen the lands of Misr and those surrounding them. So, this dream and its interpretation was a mercy for the people and for other than them from the creation.

Do you not see how this drought covered the lands of Misr, Shaam, Palestine and other lands, so much so that they had a need of food from Misr; this required Yusuf – alayhi as-salaam – to work out the amount of food that would be enough for everyone so that it could be distributed fairly, with gentleness for everyone and so it could continue to be given to them.

This great knowledge of Yusuf – alayhi as-salaam – was the major reason for him being released from prison and becoming close to the King. Due to his speciality he was given authority in the land to take possession therein when and where he liked, and that was due to his goodness – Allaah does not cause the reward of the righteous people to be lost. Along with this excellence, the excellence of Allaah is greater than that, He bestows His mercy upon whom He wills from those whom He chooses, and Allaah specified and gathered the goodness of the Dunyaa and the Hereafter for Yusuf – alayhi as-salaam –.

1 – From the benefits of this story is that it is prescribed for mankind to treat offspring equally. It is necessary for a person, even if he does love one of them more than another, that he should hide his favouritism as much as he can. He should not show preference for one child, even though he may love him due to different things, since not favouring one child over another is closer to rectifying children and promoting goodness and unity between them. This is why, once the severe love Yaqoob had for Yusuf became apparent to the brothers of Yusuf – alayhi as-salaam –, that Yaqoob – alayhi as-salaam – could not be patient without him and that he was preoccupied with Yusuf and not his brothers, they carried out an evil matter, which was to separate Yusuf from his father.

They said:

This makes it very clear that the reason which caused them to separate Yusuf – alayhi as-salaam – from his father was his distinction of Yusuf with love, which is in contrast to what many of the scholars of Tafseer mention, i.e. that Yusuf – alayhi as-salaam – told them about his dream and they envied him because of that. However, this understanding – that Yusuf told them about his dream – negates the noble Ayaah and it shows untrustworthiness in Yusuf – alayhi as-salaam – because his father asked him to keep his dream a secret, saying:

Yusuf – alayhi as-salaam – was better than that and more intelligent than to inform his brothers about his dream. However, many of the narrations of Bani Israel have been widely circulated amongst many of the people, despite the fact that, with the least contemplation of the texts of the Sharia’, one would come to know the falsehood of this interpretation.

In any case, what caused Yusuf’s brothers to do what they did was Yaqoob distinguishing Yusuf with attention and, if this was the case, the terrible matter of separating Yaqoob – alayhi as-salaam – from Yusuf was not permissible. They knew that it was not permissible for them to separate them, but they said: Do this great crime then repent to Allaah afterwards. This is why they said:

It is not permissible for Allaah’s slave to carry out a sin in any situation whatsoever, even if he intended to repent from it. It is obligatory to keep away from sins, but if sins occur, then repentance from them becomes obligatory.

Perhaps it is from the wisdom of Allaah and from His mercy for Yaqoob – alayhi as-salaam – that what Allaah had destined for him – to be separated, which caused him sadness and problems – was so that his rank could be raised in the Dunyaa and Hereafter. Also, the blessing when they were reunited had a more profound effect and led to greater gratitude and praise for Allaah and it caused Yaqoob’s son, Yusuf, to reach the station of great status that he did.

﴾Perhaps you hate something and it is good for you and Allaah knows and you do not know.﴿

2 – From the benefits of this story: is encouragement to be careful of what one fears harm from, due to the saying: ﴾‘O my son! Do not relate your vision to your brothers, in case they arrange a plot against you.’﴿ (Yusuf 12:5)

3 – From the benefits: what the story mentions about emphasizing the order to Yusuf’s brothers to look after him when Yaqoob sent him with them and then re-emphasizing it when he sent Yusuf’s brother Benjameen with them afterwards. Also, that Yaqoob took an oath and a contract from them that they would look after them.

So, humans are ordered to be careful; if something gives benefit then that is good, if not, then a slave of Allaah should not blame anyone except himself.

4 – From the benefits: it is from discretion that if a slave of Allaah intends to do any action, that he should examine it from every angle, and consider every viable possibility. Being cautious while having bad suspicion of people is harmless as long as it is not acted upon. However, protection is sought from every possibility where harm is feared, even if it includes having evil suspicion about others, if supporting proofs indicate a harm and require this suspicion, as in the Ayaah: ﴾‘O my son! Do not relate your vision to your brothers, in case they arrange a plot against you.’﴿ (Yusuf 12:5)

Likewise is the case if supporting evidences for a possible harm are strong, as is in the saying of Allaah: ﴾He said: ‘Can I entrust him to you just as I entrusted his brother [Yusuf] to you aforetime?’﴿ (Yusuf 12:64)

So Yaqoob – alayhi as-salaam – cannot be blamed for having suspicion of his sons, since what they did to Benjameen was similar to what they did to his brother Yusuf, even though it was not to the same extent of what they did to Yusuf.

5 – From its benefits: warning against sins, specifically sins which result in further sins, when their evil is successive, as the brothers of Yusuf did with Yusuf – alayhi as-salaam –. Indeed what they did to him was a number of crimes against the rights of Allaah, the rights of his parents, his relatives and the right of Yusuf.

Then they lied continuously every time that Yusuf and his case were mentioned. They were told about this horrible lie, this is why when they repented and humbled themselves, they requested a pardon from their father:

6 – From its benefits: that some evil is lesser than other evil. The brothers of Yusuf agreed upon splitting Yusuf – alayhi as-salaam – from his father and most of his brothers viewed that by killing him they would get rid of him forever:

So due to that, their evil against him was decreased. This is why when the caravan of people went looking for water and they lowered their bucket for water they were given good news of finding Yusuf, and they said: ﴾Here is a boy﴿ (Yusuf 12:19).

Yusuf’s brothers gathered around him after he had been found and they said: ‘He is a young slave who ran away from us,’ and his brothers sold him to the people of the caravan:

The brothers’ intention was to keep him far away and to emphasize this upon the buyer, in this way the buyer would keep him so that he could not escape. From the kindness of Allaah was that the person who bought him then sold him to the Azeez (leader) of Misr (Egypt), so when he saw him he very much desired to keep him and loved him and so he said to his wife:

Yusuf remained with them, being honoured and pardoned from difficult work and other things so he could be free to do good. This was from the kindness of Allaah to Yusuf – alayhi as-salaam –. This is why Allaah said:

Therefore, him being relatively free with the Azeez was from the means by which he could learn beneficial knowledge which would be the foundation for what was to come later – high status in the Dunyaa and the Hereafter. His dream was an introduction to gentleness, similarly is when Allaah revealed to him, when his brothers had thrown him into a well: ﴾‘Indeed, you shall (one day) inform them of this their affair, when they know (you) not.’﴿ (Yusuf 12:15)

This was good news for Yusuf of being saved from the situation he was in and that he would reach the point where he would inform his brothers of their affair while they did not know. This actually occurred, as in the saying of Allaah: ﴾‘Do you know what you did with Yusuf and his brother, when you were ignorant?’﴿ to the end of the Ayaat:

The vastness of the kindness of Allaah is something which cannot be comprehended by one’s intellect.

7 – From its benefits: the lesson learnt is about the condition of the slave of Allaah and his perfect ending, not his deficient beginning. The brothers of Yusuf – alayhi as-salaam – did what they did of these crimes, but in the end they repented to Allaah. They requested a pardon from their brother Yusuf and sought forgiveness from their father.

So they were completely pardoned and forgiven, Allaah pardoned them and delivered them to the level of perfection which was appropriate for them.

It has been said: that Allaah made them Prophets, just as more than one of the scholars of Tafseer have stated in explaining about the tribes of Bani Israel (al-Asbaat): that indeed they were the twelve brothers of Yusuf – alayhi as-salaam –.

It has also been said: rather they were righteous people, just as the others have said, and this is what is apparent, because the meaning of al-Asbaat is the tribes of Bani Israel, which is the title of the general tribe of the twelve children of Yaqoob – alayhi as-salaam –. Therefore, they are the fathers of the tribes of Bani Israel and they are from the tribes of Bani Israel, and this is why in the dream of Yusuf – alayhi as-salaam – he saw them as having the status of stars in their radiance and being in a high place, which is the characteristic of the people of knowledge and Eemaan, and Allaah knows best.

This is why the explanation of the dream about the sun, the moon and the stars was about scholars and righteous people. The dream has been explained as being about kings, however the connection between the dream and its explanation is clear.

8 – From its benefits: that Yusuf – alayhi as-salaam – completed the different levels of patience.

Forced patience:

which was him being patient with the harm endured from his brothers and the consequences of that harm, of being far from his parents and his being patient in prison for a few years.

Voluntary patience:

His being patient with his master’s wife (the wife of the Azeez) seeking to seduce him, even with the presence of the strong motivations of her beauty and high status. Along with her trying to seduce him, she had locked the doors, he was in the prime of youth, and he had no-one from amongst his relatives or anyone who knew him from before. However, despite all these things, a strong will, sincere Eemaan and complete sincerity prevented him from falling into that which is prohibited. This is the meaning of Allaah’s saying:

This is clear evidence of the effects of Eemaan which can conquer and overcome all psychological weaknesses. Therefore, that person will be the foremost of the seven whom Allaah will shade in His shade on the Day when there will be no shade except His Shade: he is the man who is invited by a woman who possesses status and beauty but yet he says, ‘Indeed I fear Allaah.’

Then after that, the wife of Azeez tried to seduce him again, and she sought help from the women who ended up slicing their hands (when they saw his beauty) to get him. However, Yusuf did not turn to them. Eemaan continued to remain with him in all situations, so much so that he said, after she threatened him by saying:

So he chose prison over falling into the prohibition; and along with that he did not rely upon his own self but rather he sought aid from his Lord that Allaah may turn away the evil of these women. His Lord answered his prayer and turned their evil plots away from Yusuf, indeed He is the All-Hearing, All-Knowing.

Just as Yusuf – alayhi as-salaam – completed the levels of patience, he also completed the levels of justice and perfection over those whom he ruled when he was in charge of the storehouses of the lands of Misr. He completed the level of being forgiving and of generosity when his brothers said to him:

So Yusuf – alayhi as-salaam – was promoted to the highest status of excellence, goodness, truthfulness and perfection and Allaah spread praise of him across the whole world.

1 – From the benefits of the story of Yusuf – alayhi as-salaam – is that having Ikhlaas (sincerity) for Allaah Ta’ala is the way to achieve all good and is protection against all evil, as Allaah Ta’ala said:

In a different mode of recitation the wording is ٱلْمُخْلِصِينَ Mukhliseen. This means that these chosen servants are those whom Allaah has chosen by granting them the remembrance of the Hereafter [they cause the people to remember it and they also used to invite people to obey Allaah and to perform good deeds for the Hereafter]. These two modes of recitation are interconnected.

Allaah chose them for their sincerity to Him, so whoever has sincerity for Allaah, then Allaah chooses him, protects him from evil and guards him from evil and evil deeds.

2 – From the benefits of this story: what the story illustrates from many different angles is the importance of acting with strong supportive evidence.

Of these objective proofs is: when Azeez’s wife claimed that Yusuf attempted to seduce her but he said she attempted to seduce him; a witness of her household bore witness, which means a person judging gave a verdict with a clear ruling – which was that Azeez’s wife had torn Yusuf’s shirt when she tried to seduce him.

This would have proved that he turned towards her and that the attempt of seduction came from him.

This was the reality because she wanted him as he was running away from her and escaping from her, therefore, his shirt was ripped from his back. Thus it became evident to them that she was the one who tried to seduce him in this situation.

After that was said she confessed and said:

Another example of acting upon supportive evidence was the presence of the golden bowl in Yusuf’s brother’s saddle bag, so the ruling upon him was that he had stolen it due to its being in his saddle bag, and this was strong supportive proof.

3 – Also from the benefits of this story is that it is necessary for a slave of Allaah to keep away from means that lead to Fitan (trials). He should flee from them when they occur, just like Yusuf – alayhi as-salaam – did when Azeez’s wife tried to seduce him.

So, you should know that many of the scholars of Tafseer mention narrations of Bani Israel when they talk about the explanation of the Ayaah: ﴾…and he would have inclined to her desire, had he not seen the evidence of his Lord.﴿ (Yusuf 12:24)

This was when Yusuf protected himself from committing an evil sin, however what is mentioned in the narrations of Bani Israel contradicts the intellect and the Deen. It also contradicts what the Messengers were upon, of having levels of perfection, where some of them said: Jibraeel appeared in the air, or Yaqoob – alayhi as-salaam – appeared biting his thumbs, or stories similar to these, which if they appeared to the vilest of people, would stop them from their evil. Therefore, all of these statements are false.

Likewise, from false statements which some of the scholars of Tafseer have made regarding the saying of Allaah: ﴾And she certainly determined [to seduce] him, and he would have inclined to her﴿ (Yusuf 12:24), they say about the statement ﴾inclined to her﴿ meaning he wanted to hit her – and this interpolation is clearly wrong. The one who made this statement intended to avoid the meaning of the wording ﴾inclined to her﴿, which is well known, fearing that it would have shown a deficiency in Yusuf, and defaming the Prophets is prohibited. However, regarding zeal, desires and things similar to these, if the slave of Allaah rectifies these characteristics and precedes them with fear and Eemaan then this is seen as perfection, as Allaah Ta’ala said:

As is established in the Saheeh of Bukhari from the Prophet ﷺ:

Indeed Yusuf left the evil deed due to courage, since he left it for the sake of Allaah, fearing His punishment and hoping for His reward, and this is from the greatest of worship, and Allaah knows best.

4 – From the benefits: what Yusuf – alayhi as-salaam – possessed of apparent beauty which captured the heart of Azeez’s wife and caused her to fall passionately in love with him. Also, when the women saw him they sliced their hands, they exalted him and they said: ﴾Perfect is Allaah! This is not a man; this is none but a noble angel﴿ (Yusuf 12:31).

From internal beauty is modesty and complete Ikhlaas (sincerity) and guarding one’s respectability and chastity.

5 – From its benefits: that it is necessary for Allaah’s slave, when he fears falling into the trials and tribulations of sins and disobedience, to seek refuge with Allaah and to have patience, striving to keep away from them, just as Yusuf did when he supplicated to his Lord saying:

Indeed Allaah’s slave has no capability, or strength and no protection for himself except with Allaah. So Allaah’s slave is ordered to fulfil actions which have been commanded, to keep away from what is prohibited and to be patient with what is written for him, along with seeking aid from The King, The All-Thankful.

1 – From the benefits: the excellence of complete Eemaan, certainty and contentment with Allaah and remembering Him.

Since Yusuf – alayhi as-salaam – was characterized with these characteristics they caused him to have stability in all his affairs and the ability to fulfil what he would face in his present occupation. He had stability while he was in different situations. While travelling around, his heart was tranquil, he had a stable mindset, he had no unease even though he was far away from his father and his loved ones, even though he had a severe longing and a great love between him and his parents, especially his father Yaqoob – alayhi as-salaam –. So, even though Yusuf knew where Yaqoob was and was capable of contacting him, the wisdom of Allaah necessitated that the meeting would not take place except in a state where the difficulties of this longing had become severe and its severity had become great. So Allaah helped him and aided him with an Angel sent by Him, and that is the most magnificent fruit of Eemaan.

2 – From its benefits: that there is no problem in seeking aid with the creation in ordinary matters that the person has the ability to perform or say or inform of, just as Yusuf – alayhi as-salaam – said to the one from the two prisoners who he thought would be saved:

From the complete Ikhlaas of Yusuf – alayhi as-salaam – and from his complete manners was that he did not blame this person, whom he had entrusted to mention him to his master but had, subsequently, forgotten. That same person came to Yusuf – alayhi as-salaam – asking about the King’s dream and Yusuf answered him, but he did not reprimand the man nor was he harsh with him or deal with him with bad manners.

With good manners, a slave of Allaah achieves a good life sooner or later.

3 – From its benefits: that if a person is faced with an accusation against him and he is free from it, then he is not at fault for seeking ways and means by which one achieves clarity and a general explanation for the people, just as Yusuf – alayhi as-salaam – did. Even though he spent a long time in prison, when the messenger came to tell him to present himself to the King, Yusuf said:

This is so that his complete innocence, of which there is no doubt, would become clear to everyone. So he would not come out of prison to face the King unless he was declared innocent, was respected, was of high status and that they held him as great for his knowledge, excellence and his honour – alayhi as-salaam –.

From its benefits

Yusuf – alayhi as-salaam – combined, for the people, the interpretation of the King’s dream and what was necessary for them to do and plan for during the years of abundant produce, so that they could prepare for the coming years of drought. The King said to Yusuf:

Which means that he was given control of the affairs of the kingdom and their administration. The matters of the kingdom would go back to him due to his reliability, competence and the complete trust in him. So the King was the one who began to give him authority and entrusted him with matters, and it was the King’s idea that Yusuf should be responsible for the storehouses of the land and its reserves as well as how they should be distributed to the general benefit of the people. This is why Yusuf said:

Which means: I will look after the produce and crops and I know how to distribute and plan for them.

At that time he was concerned with the number of productive years which produced a large number of crops, collecting them and placing them in stores and in the casing where the corn was kept. Yusuf strove to economise in feeding the people during the years of plentiful produce so there would be an abundance of crops available later on which would be of general benefit to everyone.

So when the years of drought came which, generally, afflicted the lands of Misr and other neighbouring lands, what the people had became depleted and so they began heading from every direction towards Misr. Then Yusuf began to distribute crops to them justly and sparingly according to their needs. No-one would carry more than one camel-load of provision, fearing that those who hoard up goods and had no need of extra crops might cause harm to the poor and needy.

This is how the brothers of Yusuf – alayhi as-salaam – manipulated their father so that he would send Benjamin with them, they said:

So if Benjameen was with us we would receive an extra camel’s load, and this is because Yaqoob – alayhi as-salaam – had a large family who needed a lot of provisions. The noble action of distributing provisions, which benefited a great number of the creation, was achieved by Yusuf – alayhi as-salaam –, and so stress was alleviated, needs were met and hardships and anxieties were eased.

From the benefits

The legislation of hospitality, that it is from the Sunan (paths) of the Messengers and that it is established in this Sharia’ due to the saying of Yusuf – alayhi as-salaam –:

From its benefits

Using means for prevention of the evil eye or prevention of other things. Preventative means are not prohibited to use, rather they are permissible or even recommended according to the situation, although all matters are by the command of Allaah and His Qadr (what Allaah has destined).

However, preventative means or powerful means are from the command of Allaah and His Qadr, on the condition that the slave of Allaah uses them while relying upon the One who causes these reasons (Allaah) to be effective. Yaqoob – alayhi as-salaam –, when he wanted to advise his children when he sent Benjamin with them, said:

Allaah mentioned that they carried out the command of their father, however, that did not avail them in the least against (the Will of) Allaah; it was but a need of Yaqoob’s inner-self that he discharged, which was the compassion of a father for his children. The Sharia’ affirms the use of worldly and religious beneficial means and encourages their use, along with seeking aid from Allaah, just as is established from the Messenger ﷺ that he said:

From its benefits

The permissibility of using trickery and plotting which leads to the truth, whether from the obligatory and recommended truth or just that which is permissible, like that which Yusuf – alayhi as-salaam – used with his brother when he placed a golden bowl in his brother’s saddle bag.

Then a caller called after they left, saying:

Yusuf dealt with his brother in this way so that he could get his brother to remain with him without his other brothers knowing it. Therefore, when it had been established amongst them that their brother was the one who took the golden bowl, Yusuf then questioned them about the ruling of a thief in their religion, so they said:

The punishment for a thief is that the thief becomes the possession of the one from whom he stole. So the verdict they gave upon themselves was the verdict that Yusuf – alayhi as-salaam – had intended. If the verdict upon Yusuf’s brother was that of the King of Misr then it would have been a different verdict. Therefore, Allaah facilitated this act and verdict so that his brother could remain with him.

So, there is no problem with this type of trickery. As for the trickery and plotting which is prohibited, then it is that which leads to making permissible that which is prohibited or to negating those things which are mandatory to be performed.

From its benefits

Making a display when needed, as making a display is an alternative to lying. This is from different perspectives, from His saying:

And he did not say: ‘that he stole it’.

Likewise his saying: ﴾‘[I seek] the refuge of Allaah [to prevent] that we take except him with whom we found our possession.’﴿ (Yusuf 12:79) And he did not say: ‘the one who stole our belongings.’

If it is said: ‘Indeed this is an accusation against someone who is innocent.’

Then it has been said that: Yusuf did this action with his brother’s permission and his acceptance; so if he accepted this, then the prohibition of trickery is removed.

From its benefits

That it is not allowed for a person to testify except with what he knows, due to the saying of Yusuf’s brothers: ﴾and we did not testify except to what we knew﴿ (Yusuf 12:81).

Indeed knowledge of a crime can be reached by a person admitting to the crime, or by finding the stolen goods etc. on his person, in his hand or in his possessions.

Likewise finding the stolen goods in the hand of the thief is clear proof and supporting evidence that this person is actually the thief. This is why Yusuf and the people gave a judgement on Yusuf’s brother with the verdict for theft.

From its benefits

This great trial – with which Allaah trialled His Prophet, His chosen one, Yaqoob – alayhi as-salaam –, where Allaah decreed separation for him, being separated from Yusuf – this prolonged time period, was most probably about thirty years or more. During that time period, Yusuf remained in the house of Azeez before being sent to prison, which could have been from seven years to ten years or something similar, and this approximation is an estimate and rough calculation. Then he stayed in prison for a few years, and most of the scholars say it was for seven years. Then after coming out of prison, came the seven years of [good crops], so this was for about twenty one years, then seven years of drought came upon them, then Yusuf’s brothers visited him a number of times, and what is apparent is that the meeting between them took place towards the end of that time period, so all of this was nearly thirty years or so.

For this entire time period, Yaqoob’s heart was not alleviated from sadness, he would cry constantly, so much so that he lost his eyesight due to sadness, but even with the loss of his eyesight he was patient with the command of Allaah, hoping for a reward from Allaah. Yaqoob promised himself he would have patience, and there is no doubt that he fulfilled that. This is not negated by his saying: ﴾‘I only complain of my suffering and my grief to Allaah’﴿ (Yusuf 12:86), since, indeed, complaining to Allaah does not negate patience, however patience is negated by complaining to the creation.

From its benefits

That there is relief from every distress, such as when Yaqoob’s distress became severe he said: ﴾Oh, my sorrow over Joseph﴿ (Yusuf 12:84). He said:

When Yusuf’s brothers entered upon Yusuf they stood before him as the needy stand, and they said:

which means very little, inconsiderable and does not amount to anything: ﴾but give us full measure and be charitable to us. Indeed, Allaah rewards the charitable.﴿ (Yusuf 12:88)

So when harm reached its limit from every direction, Yusuf presented himself to them and with that, great news came about for his parents, his brothers and their families – harm and distress came to an end and was replaced with happiness, delight and ease.

From the benefits

Allaah trials His Prophets and His chosen ones with severity and ease, with happiness and sadness, with ease and difficulty, and so Allaah causes them to reach His Uboodeeyah (servitude) in all situations – being thankful at the time of ease and patient at the time of severity and trial. This is so that Allaah’s favour can be completed upon them. So Yaqoob and Yusuf were trialled, as were other than them from Allaah’s Prophets and His chosen ones.

From the benefits

The permissibility of a person discussing his situation, and what it may contain of illness, poverty or other such things, without it involving feeling displeasure at those circumstances, due to the saying of Yusuf’s brothers: ﴾adversity has touched us and our family﴿ (Yusuf 12:88) – Yusuf accepted that statement from them.

From the benefits

The excellence of Taqwa and Sabr (piety and patience) and that from their effects is all good in the Dunyaa and Hereafter. The result for the one who has piety and is patient is the best of results, due to Yusuf’s saying:

Also, when the slave of Allaah mentions about himself having achieved Taqwa and Sabr, if he is truthful in this and there is a benefit, then this is from the likes of speaking about the blessings of Allaah. Allaah Ta’ala said:

This includes the blessings of the Dunyaa and the blessings of the Deen, or where Allaah gathers the good of the Dunyaa and the Hereafter, as is mentioned in this Ayaah and the previous Ayaah, which is the saying:

It is required for the slave of Allaah to remind himself, when in a state of ease and happiness, of his condition when he had hardships and was sad, so that he can increase in his thankfulness and praise to Allaah. This is why Yusuf said:

From the benefits

That it is essential for the slave of Allaah to always beseech Allaah to affirm his Eemaan, and that the slave of Allaah implements the means that lead towards that. He asks Allaah for a good ending and the perfection of blessings and, with the blessings that occur, he requests from his Lord that Allaah completes them upon him and gives him a good result, as Yusuf – alayhi as-salaam – said:

This was not Yusuf wishing for death, as some have presumed, rather it was him supplicating to Allaah for a good end and that Allaah cause him to die upon Islaam, just as the slave of Allaah requests this from his Lord at all times.

From the benefits

Is that Allaah blessed Yusuf with pardoning his brothers with kindness, and he forgave them for what had occurred in the past. He promised them that he would not blame them in the future and that he would not mention anything of that discord at all, because it caused them pain and caused them to be sad while they had shown complete regret for what they had done. This is why he said:

Here Yusuf did not say that estrangement was induced upon them, rather Yusuf actually attributed the action to Shaytaan, who had separated Yusuf from his brothers. This statement of Yusuf is due to him having perfection in generosity, nobility and a complete sense of honour.

From the benefits

What this great story contains of clear evidences of the Message of Muhammad ﷺ, whereby the Messenger Muhammad ﷺ related the truth as it really occurred. He ﷺ did not read any of it from the previously revealed books, nor did he sit with someone who knew the story or learn it from anyone, it is nothing but revelation, which Allaah revealed to him. This is why Allaah said:

Allaah mentioned this meaning in the story of Yusuf regarding other Prophets too, because the unseen is of two types:

The First:

Matters in the past, knowledge of which had been erased, which Allaah then informed of.

The Second:

Matters of the future, news of which Allaah informed of before they occurred; they continue to take place one after the other, just as the Messenger ﷺ mentioned, in the Book of Allaah and in the Sunnah of His Messenger, which are all evidences for his ﷺ Message.

The saying of Allaah Ta’ala:

This is evidence for the description of the essence of the soul – it does not leave this description of inclining towards evil except with Allaah’s mercy and concern from Him, because the soul is oppressive and ignorant. Nothing comes from oppression and ignorance except every evil. Therefore, if Allaah has mercy on His slave and blesses him with beneficial knowledge and makes him follow a path of justice in his manners and his actions, then his soul loses this description, finds tranquillity in the obedience of Allaah and His remembrance and does not command its companion except to do good, and this leads to the grace of Allaah and His reward.

Allaah Ta’ala said:

Therefore, it is upon the slave of Allaah to work on himself to rectify his soul, and to take this despised characteristic out of it, which is that the soul inclines towards evil. This is done by striving and having the best of manners, asking Allaah to be continuous upon that and repeating the following narrated supplication plentifully:

In the context of the story of Yusuf, there are many different points showing the excellence of knowledge; there is an explanation that it is a reason for attaining high status in this world and the Hereafter and that it is the cause of rectification in the Deen and in this world.

Yusuf did not achieve what he achieved except with knowledge. This is why his father said to him:

The time that Yusuf – alayhi as-salaam – stayed with the Azeez of Misr was a blessing for him because he was free to gain knowledge. He achieved the status of Ihsaan (perfection in worship) with knowledge and, likewise, he left prison in a state of honour and nobility due to knowledge. He held high rank with the King of Misr – the King personally employed him to work for him after he had spoken to Yusuf and found that he had knowledge. Yusuf – alayhi as-salaam – then organized and managed the state of the people in the lands of Misr by rectifying their worldly matters.

He correctly organized the manner in which to preserve the stores of the land, he dealt with this matter and distributed them with knowledge. At the end of his time, he requested his Lord to give him authority in the Dunyaa, with knowledge, when he said:

The excellence of knowledge and its magnificent benefits continue to be for the present and the future, they cannot be enumerated or limited.

From the benefits

Just as the cure for illnesses is using real medicines, likewise they can also be cured using divine means, to the extent that there are illnesses that can be cured with this type of treatment which cannot be cured with other types of treatments.

Yaqoob – alayhi as-salaam – lost his eyesight due to sorrow and went blind, then Allaah cured him and returned his eyesight through Yusuf’s shirt when they threw it on his face – his eyesight was restored with the scent of Yusuf. The disease of his eyes was because of his sorrow for Yusuf, so the shirt off Yusuf’s body became the only cure, by the permission of Allaah.

As for those who said that the shirt was from Paradise, then they have no proof for that.

Allaah is capable of curing him without using any such means, however Allaah is al-Hakeem (the Most Wise), He made matters occur via different means, due to reasons and via different rules which may or may not lead people’s intellects to understand.

Similar to this is what happened to Ayoob – alayhi as-salaam –. The disease and the harm that afflicted him reached the extent that it was impossible to cure him and the doctors were unable to treat him. So when Allaah wanted to cure him, He commanded Ayoob to strike the ground with his foot and a spring of cool water came up, Allaah commanded him to drink from it and wash with it. Then Allaah removed that which was inside of him and that which was evident from the harm of disease, and returned him to the best of what can be seen. Allaah Ta’ala said:

So Allaah Ta’ala cures His worshippers with medicines and known tangible means, and with divine means:

Similarly, Allaah Ta’ala brings something into existence through known, tangible means and likewise through divine means which intellects cannot comprehend, like miracles of the Prophets and the Awliyaa (those who are close to Allaah) or by Allaah’s signs and universal Ayaat. He is praised for these and for the first type.

From the benefits

Is the permissibility to seek and request things from the creation, especially kings, when there is a need for it, due to the saying of the brothers of Yusuf:

They asked for preference in dealings and charity without having to pay anything back. Indeed I have specifically mentioned asking from kings because kings are not entreated for their own wealth, rather they are entreated for wealth from the treasury, which is for the general benefit of everyone, the most important of which is removing harm from those who are in need.

From the benefits

That ignorance – just as it applies in respect to not having knowledge – also applies to not having gentleness and to committing sins, due to the saying of Allaah:

And His saying:

Here it does not mean not having knowledge, rather it means not acting upon that knowledge and plunging into sin.

From that is the saying of Musa – alayhi as-salaam –:

And Allaah’s saying:

Everyone who disobeys Allaah is ignorant in respect to not acting upon knowledge, because he is ignorant of real knowledge (i.e. the more a person learns the more he realizes he is ignorant). However, he is still obliged to act upon the knowledge he has.

From the benefits

The saying of Allaah Ta’ala:

This is used as a proof for three aspects from the different aspects of knowledge:

1. Rewarding someone for carrying out work which is difficult to determine precisely.
2. Guarantees for wealth.
3. Sponsorship of a person.

Because His saying: ﴾and for him who produces it is (the reward of) a camel load﴿ is a form of rewarding someone for carrying out work difficult to determine precisely and of making something understood or closer to being understood – like the equivalent of a camel load of goods, since that payment is understood by the one who works for him. Therefore, regardless of whether an action is known or unknown, this is permissible due to the benefit to the one who needs work done and to the worker.

As for his saying: ﴾I will be bound by it﴿, it means a guarantor and sponsor, and it is for documented contracts that are bound within rights and by which dealings and their requirements are fulfilled.

From the benefits

That by implementing the Sharia’ there is rectification for the land and country and so matters proceed correctly. Sinning, like stealing and other crimes, causes corruption on the earth; due to their saying:

How many times has it been mentioned clearly in the Qur’aan that sinning and opposing the Messengers corrupts the earth and that following the Messengers is absolute rectification, the rectification of the Deen and the Dunyaa.

From the benefits

An indication of a major principle which Allaah re-iterates and makes clear in His Book: that every soul will earn what it will from goodness and reward and it will earn what it will from evil and punishment, and that no bearer of burdens will bear the burden of another, due to His saying:

From the benefits

The encouragement to implement those means which lead to goodness and guard against disliked matters.

There are places in the story of Yusuf which indicate this major principle, that you utilise means whilst seeking aid from Allaah and trusting in Him. Yaqoob – alayhi as-salaam – took the means he had control over when he entrusted his sons with Yusuf – alayhi as-salaam –, then with Yusuf’s brother when he sent him with them, saying:

Also if problems distress the slave of Allaah and he is overcome by calamities, then it is upon him to be patient and seek aid from Allaah against those things. When the brothers of Yusuf did what they did and Yaqoob – alayhi as-salaam – was overcome with a major calamity, he said:

Likewise, patience upon obedience, being patient with abstaining from prohibitions and patience with calamities cannot be complete, and a person cannot triumph over them, except by seeking aid from Allaah. Also, a slave of Allaah must not rely upon himself. Yusuf said:

From the benefits of the story

Is guidance to a beneficial method from the different methods of debating, and the comparison of truth and falsehood, which is a clarification of the truth, good and the benefits from it – present and future – and what opposes them from falsehood.

Allaah Ta’ala said about the Da’wah of Yusuf to Tawheed:

It mentions the ugliness and evil condition of what constitutes Shirk and following false suspicions, and that every group of those who commit Shirk has a deity that they worship, whether it is fire, an idol, a grave, a dead person, or other different deities that are worshipped which do not possess benefit or harm, death or life, or resurrection for themselves or for the people.

Every group regards the other as misguided whereas they are all misguided and ruined, so are these lords and deities better or Allaah al-Qahhaar (The Ever-Forceful)?

So there are three great general characteristics mentioned about Him: (i) that Allaah has Names and lofty Characteristics, (ii) from Him are all the blessings and (iii) with that, Allaah has the right of being the deity – the deity of the people on the earth and those in the heavens. He actually is the deity in the heavens and He is the deity of the earth, and He is the One Alone who has all the perfect Characteristics, the One Alone with the Characteristics of al-Jalaal (Magnificence) and al-Jamaal (Beauty), who has no associate in anything from His actions; and He is The Ever-Forceful in everything.

All of the worlds, the heavenly and the earthly, all of them are subject to and compelled by Allaah’s power and strength, submitting to Allaah’s Magnificence and humbling themselves for His Glory and His Might. It is He who has these Great Characteristics, so worship is not appropriate except for Him Alone, who has no associate.

From its benefits

That the upright religion, which all the Messengers and their followers are upon, is the worship of Allaah Alone, who has no associate, due to the saying of Allaah Ta’ala:

So it is the straight Deen, established with belief, manners and deeds, without which the matters of the Deen and the Dunyaa cannot be correct or upright.

From its benefits

The obligation of acknowledging Allaah’s blessings of the Deen and the Dunyaa, due to His saying:

Allaah is He who blessed us with well-being and provision and what follows on from that. Allaah is He who blessed us with the blessings of Islaam, Eemaan, obedience and what follows on from that. So it is upon the slave of Allaah to acknowledge this with his heart and proclaim it and seek aid with that in obedience to the One Who gives blessings.

From its benefits

That Ihsaan (perfection) in the worship of Allaah and Ihsaan to the worshippers of Allaah is a means by which knowledge is learned and by which the good of the Dunyaa and the Hereafter is acquired, due to His saying:

And Allaah’s saying:

So Allaah made Ihsaan a means to achieve this lofty, noble level.

From its benefits

Having insight into desired ends lessens the hardships which are encountered when using their means. So when a slave of Allaah knows what the matter will be and that it leads him to the good of the Dunyaa and the Hereafter, then hardship becomes easier for him, and (this knowledge) comforts him whole-heartedly, due to the saying of Allaah Ta’ala:

So it was revealed to Yusuf – alayhi as-salaam – in this troublesome and difficult situation, that the matter would become easy and comfortable. So, after the abuse which stemmed from what Yusuf’s brothers did to him, there would be a good influence upon them and the end would be a praiseworthy one.

In this is kindness and comfort and a lessening of afflictions, which is from the greatest blessings of Allaah upon the slave of Allaah. This is why the clear meaning that Allaah reminds His slaves of when there are difficulties and troublesome matters, is that there is a reward as subsequent goodness and there is good news of virtue from Allaah. Allaah Ta’ala said:

The saying of Allaah Ta’ala: ﴾they all agreed to throw him down to the bottom of the well﴿ (Yusuf 12:15) is a proof that all of Yusuf’s brothers returned to the opinion of the one brother who said:

Just like the saying: ﴾Unless You turn away their plot from me, I will feel inclined towards them and be one (of those who commit sin and deserve blame or those who do deeds) of the ignorant. So his Lord answered his invocation and turned away from him their plot.﴿ (Yusuf 12:33-34) is an evidence that the women (at the banquet) assisted the wife of Azeez against Yusuf and they began to tempt him with this action. So after what they saw of the dazzling beauty of Yusuf, they became helpers for the wife of Azeez after they had previously blamed her, saying:

From its benefits

Contracts are established on what is presented and alluded to, through statements and actions.

There is no difference between charitable contracts and profitable contracts, because Yusuf returned the goods that his brothers had brought to barter with for provisions of food, and they did not even know that he had returned the goods. When they eventually opened their baggage they found their goods had been returned. This took place without there being any type of verbal acceptance, because the action and acceptance indicate that the deal was accepted.

If it is said: how was the place where Yusuf was hidden from Yaqoob – alayhi as-salaam –, since there was only a small distance between them, when, also, it had been a long period of separation and he had a strong, great urge to see Yusuf, he knew that Yusuf – alayhi as-salaam – was alive, and he had a fervent desire to meet him?

The reply to this question is: this is not strange, due to the power of Allaah. Indeed, the means, even if they are very powerful, cannot escape the Qadaa (the command) of Allaah and His Qadr (predestination). Indeed Allaah did not want them to meet except at the time He had appointed, and in the state Allaah wanted, since He had a great wisdom regarding this.

When Allaah wants something for a specific time, He decrees – tangibly or intangibly – means or symbolic ways which prevent achieving that thing before its specified time, just as Allaah decrees the means for what He wants to be achieved; so the means are in the Hand of The Almighty and All-Wise.

Therefore, the circumstances of Yusuf – alayhi as-salaam – are not stranger than the story of Bani Israel when they were ordered to enter the holy land yet refused (the story is mentioned in Soorah al-Maa’idah: 20-26), even though they were a great Ummah and the place was a short distance away. They wandered between many villages and towns, for a time period of forty years. They were not guided to the path they intended, and it was not easy for them to find someone to direct them to their destination.

Likewise the companions of the cave remained in their cave for three hundred and nine years even though they were in a cave near a great city, but no-one encountered them in this long period, due to it being a matter that Allaah had wanted.

These matters and those similar to them are an evidence of the perfect Power of Allaah and His Wisdom, as Yusuf – alayhi as-salaam – remained for a period – and Allaah knows best the time – while he was in the house of Azeez and a period while he was in prison, he was then promoted to administer the kingdom.

When did it ever occur to anyone that he would go from being a slave, to a prisoner, to being a great king?

Then Allaah appointed a period during which it is presumed he became well-known by a title as a minister for the king, yet before that nearly no one even knew his name, as is the case with kings and their likes. This is why when his brothers kept coming back to him, he recognized them but they did not recognize him, since he had the splendour of leadership. Also, because they separated from him when he was young and they did not see him again until after he had grown up. It is known that the features of a person change when he reaches older age, and Allaah knows best.

This is looking at the issue from the perspective of Yaqoob and his sons. As for the perspective of Yusuf, then he knew [about returning to his family] and intended to delay it, so that the decreed period reached its end. This is why, even though his brothers kept coming back to him and he recognized them, he did not let them know who he was and he did not call for his parents and family except at the conclusion of the affair.

The saying of Allaah Ta’ala of Yaqoob when his sons first carried out what they did to their brother Yusuf:

Likewise, what Yaqoob said when the trial became extremely difficult for him when his other son was detained:

In what happened to Yaqoob is an evidence that if catastrophes and calamities befall those chosen ones of Allaah, initially they confront them with patience and with seeking aid from Allaah, The Master. When these problems reach their limit, then they confront this with patience, with a desire for relief from this grief and with a desire for ease, the result being that Allaah gives them the capability to worship Him in both conditions. Then, if and when they are relieved from the trial, they face that situation with gratitude and praise for Allaah, and they come to realise more about Allaah’s kindness. This is due to the saying of Yusuf:

From the benefits

The saying of Allaah Ta’ala:

This indicates that no bearer of burdens shall bear the burden of another; and from this point is a specific issue, which is that being good can only be deemed so if it does not include a prohibited action or include leaving an obligation. Yusuf’s brothers requested him to be good to them by freeing one brother so he could go back to his father, and that Yusuf take one of them instead in his place, but Yusuf refused and said: ﴾“Allaah forbid, that we should take anyone but him with whom we found our property. Indeed (if we did so), we should be Zâlimûn (wrong-doers).”﴿ (Yusuf 12:79)

Therefore, if Ihsaan (being good to someone) excludes justice then it is oppression. This is why specifying some children over others, and some wives over others – even if it means being good to those specific people and showing favouritism to them – is not allowed, because it is leaving justice and fairness, and those things which are similar to these matters, and Allaah knows best.

From the benefits

That no matter which of the Ayaat of Allaah there are, the questioner who wants guidance benefits from those Ayaat, i.e. the one who intends to know the truth and follow it, due to the saying of Allaah Ta’ala:

As for neglectful rejecters or stubborn opposers, then against them is the saying of Allaah Ta’ala:

So looking into the recited Ayaat of Allaah and the universal signs of Allaah benefits the one who intends the truth, just as Allaah Ta’ala said:

Look how many benefits there are in the Qur’aan that restrict gaining benefit to the person who actually intends the truth, for example: ‘Indeed there are Ayaat for the believers’, ‘Ayaat about the Munafiqeen (hypocrites)’, ‘Ayaat for those who possess wisdom’, ‘Ayaat for those who possess wisdom and insight’.

From the benefits

That consultation is beneficial for all things, even in reducing evil. This is why Yusuf’s brothers consulted each other in what to do with him: whether they should kill him or cast him away on the earth. Then they agreed upon the opinion of the one they consulted; to throw him into the bottom of a well so some travellers would pick him up. Hence, there is a proof for the well-known principle: it is better to carry out the lesser of the two evils than carrying out the worse of the two.

When it was decided that the person in whose bag the golden bowl was found would be detained, Yusuf’s brothers began arguing with Yusuf and wanted him to take one of them instead, due to them knowing that this would be hard on their father. So when Yusuf refused, they then secluded themselves in private consultation. They concurred on the decision of the eldest of them, that he would remain in Misr and watch over the issue of his brother while they would go and provide for their family and inform their father of the issue in detail. There was no doubt that the elder brother staying behind in Egypt was easier on Yaqoob and more promising for achieving the end goal. In this is a type of compassion which the elder brother had for his two brothers Yusuf and Benjamin; this is why he said: ﴾Maybe Allaah will bring them (back) all to me. Truly He! only He is All-Knowing, All-Wise.﴿ (Yusuf 12:83)

Indeed Yaqoob did not believe his sons when they said ‘that Yusuf was eaten by a wolf’, nor when they produced their ‘evidences’ to prove their claims and their alleged innocence. This is because what is well-known cannot be contradicted by doubt or presumptions.

Yaqoob knew about Yusuf’s dream and, perhaps, other dreams eventually led Yaqoob to know Yusuf’s condition and that Allaah would complete His blessing upon them, which includes Yusuf and the family of Yaqoob.

What this story also indicates is that it is incorrect for a person to be deceived purely on the basis of the appearance of supporting evidences.

For example, when a woman and a person with whom she disputed were brought to Shurayh for judgement, her eyes had become overwhelmed due to crying. It was said to Shurayh by some of those present:

Therefore, how many times has the likes of this falsification occurred, thereby deceiving and reversing realities. This is why intelligent people keep all possibilities at the forefront of their minds, and they view matters from all different possible angles and perspectives.

This story also indicates that the leadership of the old and the young requires that the leader is strong in his competence, his trustworthiness and his knowledge of the matters of leadership. This is because when the King spoke to Yusuf and noted Yusuf’s knowledge, his experience of matters, and his deep insight, he took him in to work for him and said: ﴾“Verily, this day, you are with us high in rank and fully trusted.”﴿ (Yusuf 12:54) and Yusuf said: ﴾“Set me over the storehouses of the land; I will indeed guard them with full knowledge” (as a minister of finance in Egypt, in place of al-‘Azeez who was dead at that time).﴿ (Yusuf 12:55)

The reason for this was due to his complete mindfulness of what was under his control, and how he administered it, and due to his complete knowledge of the ways of attaining resources of expenditure, and of good planning. Yusuf did not, initially, request leadership, as many of the people of knowledge mention; rather when the King saw him, he appointed him exclusively, and gave him authority over all matters, such that all matters were under his command and management. Then he requested the King that he be the only one responsible for the stores of the land, because they were the most important. Yusuf knew that his being responsible for them was more beneficial for the kingdom and the creation, and this was from Yusuf’s complete sincerity and his honest insight.

When Allaah Ta’ala related this great story to us in detail, He Ta’ala said at the end of it:

Hence, Allaah negated any lies and mistakes from the Qur’aan, from all angles. He described the Qur’aan with three characteristics, every single one of them is of the greatest proof that this Qur’aan is from Allaah and that it is the truth regarding which there is no doubt.

The first characteristic: that it is a confirmation of what was before it from the Books that were revealed from the Heavens and from the speech of the faultless Messengers, those to whom Allaah sent revelation, just as Allaah Ta’ala said:

Therefore, this Qur’aan, which Muhammad ﷺ brought, came with the truth which confirms his informing us of Allaah, His Angels, the Hereafter and all the unseen things of the past and the future. It is confirmation of the justice of Allaah’s rulings, so He does not command except that which is good and He does not prohibit except that which is evil, just as Allaah Ta’ala said:

It is truthful in its information, just in its rulings and its commands and prohibitions.

Also, this Qur’aan established the truth of what all the Messengers brought and it supersedes them. It agreed upon what the great principles and major legislations were, generally or specifically. Also, the Messengers mentioned and gave the good news of the advent of Muhammad ﷺ and what Muhammad ﷺ would bring, and they were truthful in what they mentioned. Then the good news of his advent came true.

The second characteristic: that the Qur’aan is a detailed explanation of everything.

This includes all that the creation is in need of, from their beliefs, their manners and their open and hidden actions in regards to their religion and their worldly affairs.

Indeed Allaah explained the Qur’aan, elaborated on Tawheed and the Message and on the reward of Paradise. Likewise, Allaah explained all the truthful aspects of belief with a great, elaborate, detailed explanation. There is no Book equal to it whatsoever. In it Allaah Ta’ala explained the encouragement to have sincerity and truthfulness of al-Eemaan and that the Muslim should adorn himself with beautiful manners and free himself from vile and despicable manners. He – Subhanahu wa Ta’ala – explained the way and the means by which one can attain good manners and thereby repel evil manners. Just as He Ta’ala explained clear rulings, good actions, the Halaal, the Haraam, goodness and evil, Allaah Ta’ala explained in the Qur’aan all the beneficial goals and aims of the religion and worldly matters. He – Subhanahu wa Ta’ala – explained with what means a person can reach those aims, He – Subhanahu wa Ta’ala – explained rational proofs in the Qur’aan just like He – Subhanahu wa Ta’ala – explained divine proofs.

The third characteristic: is that the Qur’aan is ﴾a guide and a mercy for the people who believe﴿, ﴾wherewith Allaah guides all those who seek His good pleasure to ways of peace﴿, ﴾verily, this Qur’aan guides to that which is most just and right﴿.

It rectifies every situation, and is a straight path. The Qur’aan guides to the best actions and manners, it guides to all the benefits of the Deen and worldly gains, by which the Deen is established and happiness can be achieved.

The difference between guidance and mercy is that guidance is the means and way that leads to the goodness of the Dunyaa and the Hereafter. As for mercy, then that in itself is goodness and a reward which will come sooner or later.

Therefore, happiness in the Dunyaa and the Hereafter is dependent upon following this Qur’aan with knowledge and action. Allaah singled out the believers with guidance and mercy since, in reality, they are the ones who will benefit and will be guided by their Eemaan, and Allaah will increase them in guidance and mercy.

This Qur’aan is insight for all the people, the Qur’aan makes them comprehend and enlightens them regarding all that they need. There was no goodness that remained except that the Qur’aan indicated it, nor any evil except that it warned against it. The Qur’aan established the evidence against every individual, however it is a guidance and mercy specifically for the believers.

O Allaah favour us with truthful Eemaan, and make this Qur’aan a guidance and mercy for us, indeed You are the One who is close and responds.

And we ask Allaah to send praise and peace upon Muhammad.

I said and wrote this, AbdurRahmaan bin Nasr bin Sa’adi, the slave and the one in need of Allaah. May Allaah forgive him and his parents and all the Muslims. Ameen.
Accordingly, I finished writing this in the month of Safar in the year 1375 A.H.

The PDF includes, as an appendix, a translation of the meanings of Soorah Yusuf (an amended version of the translation by Muhammad Muhsin Khan). Read the complete Soorah on our Noble Qur’an page:

12. Soorah Yusuf – The Noble Qur’an

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

Source: followingthesunnah.com