The Story of Nabi Yusuf

The Story of Nabi Yusuf (A.S.)

By Ali Azhar Arastu

Copyright © 2013 The World Federation of KSIMC

Smashwords Edition

British Library Cataloguing in Publication Data

A catalogue record for this book is available from the British Library

ISBN 978 1 9092851 0 1

Published by:

The World Federation of Khoja Shia Ithna-Asheri Muslim Communities

Registered Charity in the UK No. 282303

The World Federation is an NGO in Special Consultative Status with the Economic and Social Council (ECOSOC) of the United Nations

Islamic Centre, Wood Lane, Stanmore, Middlesex, HA7 4LQ

United Kingdom

www.world-federation.org

First Edition 2013 - 2000 Copies

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Table of Contents

Dedication

Abstract

Preface

Introduction

PART 1: NABI YUSUFʼS CHILDHOOD

Nabi Yusuf sees a dream

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

The brothers plot to get rid of Nabi Yusuf

Verse 8

Verse 9

Verse 10

The brothers convince Nabi Yaqub

Verse 11

Verse 12

Verse 13

Verse 14

Nabi Yusuf is placed in the recess of the well

Verse 15

Verse 16

Verse 17

Verse 18

Nabi Yusuf is sold for a cheap price

Verse 19

Verse 20

Verse 21

PART 2: NABI YUSUFʼS LIFE IN THE PALACE AND HIS IMPRISONMENT

Zulaykha is infatuated with Nabi Yusuf

Verse 22

Verse 23

Verse 24

Verse 25

Verse 26

Verse 27

Verse 28

Verse 29

The women of Egypt cut their hands instead of the fruit

Verse 30

Verse 31

Verse 32

Verse 33

Verse 34

Verse 35

Nabi Yusuf is imprisoned

Verse 36

Verse 37

Verse 38

Verse 39

Verse 40

Verse 41

Verse 42

PART 3: NABI YUSUF: FROM PRISONER TO MINISTER

The king of Egypt sees a dream

Verse 43

Verse 44

Verse 45

Verse 46

Verse 47

Verse 48

Verse 49

Verse 50

Verse 51

Verse 52

Verse 53

Verse 54

Nabi Yusuf is granted an exalted position by the king

Verse 55

Verse 56

Verse 57

Verse 58

Verse 59

Verse 60

Verse 61

Verse 62

The brothers receive permission to take Binyamin with them

Verse 63

Verse 64

Verse 65

Verse 66

Verse 67

PART 4: THE REUNION

Nabi Yusuf meets Binyamin

Verse 68

Verse 69

Verse 70

Verse 71

Verse 72

Verse 73

Verse 74

Verse 75

Verse 76

Verse 77

Verse 78

Verse 79

The brothers return to Canaan without Binyamin

Verse 80

Verse 81

Verse 82

Verse 83

Verse 84

Verse 85

Verse 86

Verse 87

Nabi Yusuf finally reveals the secret

Verse 88

Verse 89

Verse 90

Verse 91

Verse 92

Verse 93

Nabi Yusuf’s shirt brings back the sight of Nabi Yaqub

Verse 94

Verse 95

Verse 96

Verse 97

Verse 98

Nabi Yaqub meets his son Yusuf

Verse 99

Verse 100

Verse 101

Verse 102

Conclusion

Endnotes

Bibliography

Dedication

…[Then, when they entered into his presence, they said,] ‘O Aziz! Distress has befallen our family, and us, and we have brought [just] a meagre sum. Yet grant us the full measure, and be charitable to us! Indeed Allah rewards the charitable.’ (Qur’an, 12:88)

I dedicate this research to my beloved Imam Mahdi (may Allah hasten his return); to my father, Riazath Husain Arastu; my mother, Tahera Begum Arastu; my brother, Shoukath Husain Arastu and my mother in law, Rabab Sultana Razavi.

I also pay special thanks to the personality of Lady Fatima Ma’suma of Qum (sa), for providing me with the opportunity to study in her city and granting me the blessings of her proximity, through which I was able to complete this book.

Abstract

The topic of this thesis is Nabi¹ Yusuf ² as narrated in the chapter of Yusuf (chapter 12) of the Holy Qur’an. This story is discussed in great detail and has been described as ‘The best of narrations’ by Allah.

The story of Nabi Yusuf indeed contains many vicissitudes and profound lessons. This work is divided into a number of segments and sub- segments, and each one contains related verses that describe a particular part of the story together with a detailed discussion of each verse.

The first segment of the story concerns Nabi Yusuf’s childhood: when Nabi Yusuf sees a dream, his brothers find out and conspire against him. They place him in the recess of a well and then he is sold as a slave. Verses 3 to 21 are the related verses highlighting this part of the story.

The second segment of the story is Nabi Yusuf’s life in the palace of the ruler and his subsequent imprisonment. It describes how Zulaykha, the vizier’s wife, becomes infatuated with the handsome looks of Nabi Yusuf and tries to lure him into sin, but she is rejected. Nabi Yusuf is blamed and thrown into prison. Verses 22 to 42 relate to this part of the story.

The third segment of the story is Nabi Yusuf’s transition from a prisoner to a minister. He interprets the complex dream of the king of Egypt and is given a high ministerial post by the king. His brothers come to Egypt to buy grain and Nabi Yusuf recognises them, but they do not recognise him; Nabi Yusuf asks them to bring Binyamin³ on their next visit to buy grain. Verses 43 to 67 relate to this part of the story.

The fourth segment of the story is the reunion wherein Nabi Yusuf meets Binyamin, reveals his identity to his brothers, and how his shirt brings back the sight of his father, and finally the reunion with his father. Verses 68 to 102 describe this part of the story.

After every part of the story, where applicable, there is a brief comparison with the Bible’s account of the story.

Preface

All praise is due to Allah, Creator of the universe, and may blessings and salutations be upon the Holy Prophet Muhammad (saw) and his Holy Progeny (as).

This book is about Nabi Yusuf as per the chapter of Yusuf in the Holy Qur’an (chapter 12) and also as per the traditions of the Holy Prophet (saw) and his Holy Progeny (as). The story of Nabi Yusuf contains many important lessons. I have divided the story into a number of segments and then further into various sub-segments, following which I discuss the verses that talk about those parts of the chapter. After every part of the story, where applicable, I have provided a brief comparison with the Bible’s account of the story.

The Qur’an tells us to ponder over its verses. The verses in the Qur’an convey much meaning. My goal in writing this book is to convey ref lections upon the verses of this glorious book. I chose the chapter of Yusuf because the story of Nabi Yusuf has been narrated in detail, it is very captivating, and contains many important messages.

Some of the important sources used for this book were: Tafseer-e Nemuneh, Tafseer al-Mizan, Tafseer-e Nur, Manshoor-e Javeed and Qisseha-ye Qur’an. The main text of the story of Nabi Yusuf was taken from Qisseha-ye Qur’an, and the main sources used to extract points regarding verses were Tafseer-e Nemuneh, Tafseer al-Mizan, Tafseer-e Nur and Manshoor-e Javeed. The text and the points taken from the books mentioned above are not rendered word-for-word but rather the gist of what they contain has been summarised to make this book simple and brief, and thereby cater to a larger audience.

Most of the translations of the verses of the Qur’an are based upon Sayyid Ali Quli Qarai’s translation; however, in some places the translations of M H Shakir and Abdullah Yusufali have been used. At times, I have modified the translation of some verses.

I thank Allah for giving me the ability to complete this work. I could not have completed this project alone and the contributions made by others have been invaluable. My sincere and deep thanks go to my teacher and friend, Shaykh Kumail Rajani for his guidance and help; my cousin, Haneef Arastu and Shaykh Abbas Ismail for his editing and insight; Shaykh Tahir Ridha Jaffer for his insight and suggestions; Shaykh Shuja Ali Mirza, Shaykh Salim Yusufali, and Shaykh Muhammed Hasnain for being there when needed; and my wife and my daughters for all their help, support, insight and suggestions.

I would like to express special thanks to some very special teachers from whom I have learned a great deal: Ustad Sayyid Ihsan Muhammadi, Ustad Mir Damad, and Ustad Amini.

Introduction

The Holy Qur’an has described the story of Nabi Yusuf as ‘ahsan al- qasas’4 (‘the best of the narrations’). This is because the story of Nabi Yusuf is narrated in great detail in one continuous f lowing chapter, with a detailed description of the ups and downs in his life, and because it appeals to both men and women, young and old. The stories of the other prophets in the Qur’an either do not possess such detail, or are scattered in different chapters.

In this work we have examined various events that took place in the story of Nabi Yusuf’s life in order to derive lessons from them. These lessons include: the ideal relationship between father and son, the jealousy of siblings which can cause separation between a father and his beloved son, the negative consequences of lying, the grief and patience of a father, the sale of Yusuf into slavery, the effects of letting the carnal desires rule over the self, the importance of refraining from what is unlawful, being chaste even in the most unchaste environment, piety, relying on Almighty God, faith, preferring the hardships of a prison to sinful luxuries, holding to the best of morals even in hardships, gratitude even in tough situations, life in prison and his impeccable moral traits in the prison, significance of dreams, freedom with dignity, humbleness even whilst in power, benevolence and forgiveness when revenge was justifiable, Allah as the Best Planner, and the ultimate victory of truth over falsehood.

As with other narratives in the Qur’an, the lessons in this story are clear for those who possess pure intellects, whilst for the people who do not pay attention to the signs of Allah it may seem to be just another story. The Holy Qur’an is a book for all of mankind whose message is applicable until the end of time, and its narratives apply to us even today.

I have divided this story into four segments:

• Nabi Yusuf’s childhood

• Nabi Yusuf’s life in the palace and his imprisonment

• Nabi Yusuf: from prisoner to minister

• The reunion

Nabi Yusuf sees a dream

The story of Nabi Yusuf starts with a dream he had as a child. By some accounts, Nabi Yusuf was either 7, 9 or 12 years old at the time of this dream. One morning, Nabi Yusuf, in a state of anxiety, came to his father, Nabi Yaqub,⁵ and described this dream to him.

‘(My) Father I saw eleven planets or stars, and the sun and the moon: I saw them prostrating themselves before me.’⁶

When Nabi Yaqub heard of this dream he recognised that it was very significant. He understood that the sun and moon symbolised himself and his wife, while the eleven stars symbolised the brothers of Nabi Yusuf. It was clear to Nabi Yaqub that Yusuf would become a Prophet because the celestial bodies were prostrating to him, thus symbolising that Yusuf was spiritually very special.

However, his son’s dream worried Nabi Yaqub because he knew that if Yusuf’s brothers found out about his dream, they would scheme against him, so he said to Yusuf, ‘Do not recount your dream to your brothers, lest they should devise schemes against you. Shaytan is indeed man’s manifest enemy.’ Nabi Yusuf had seen dreams before, and Nabi Yaqub knew that the brothers were jealous of him and if they were to hear of this very extraordinary dream, they would definitely devise something against him. This is why Nabi Yaqub was worried and advised Nabi Yusuf not to disclose this dream to his brothers.

As per the Bible, however, Joseph did tell his brothers about the dream:⁷ ‘Then he had another dream and he told it to his brothers. Listen, he said, I had another dream, and this time the sun and the moon and eleven stars were bowing down to me.’⁸ But as per the Holy Qur’an, Nabi Yusuf only described the dream to Nabi Yaqub and his father asked him not to relate the dream to his brothers.⁹

Related verses from the Qur’an:

Verse 3: We will recount to you the best of narrations in what We have revealed to you of this Qur’an and indeed prior to it you were among those who are unaware [of it].

Verse 4: When Yusuf said to his father, ‘[My] father I saw eleven planets or stars, and the sun and the moon: I saw them prostrating themselves before me.’

Verse 5: ‘He said, O’ my son, do not recount your dream to your brothers, lest they should devise schemes against you. Shaytan is indeed man’s manifest enemy.’

Verse 6: That is how your Lord will choose you and teach you the interpretation of dreams, and complete His blessing upon you and upon the house of Yaqub, just as He completed it earlier for your fathers, Ibrahim and Ishaaq.

Verse 7: In Yusuf and his brothers there are certainly signs for the seekers.

Explanatory comments and lessons derived

Verse 3:

We will recount to you the best of the narrations in what We have revealed to you of this Qur’an and indeed prior to it you were among those who are unaware [of it].

• Let us consider why the Qur’an describes Surah Yusuf as the best of narrations. It is because it contains the best lessons one can learn from in order to lead a good life. For example, it shows how the will and plan of Allah prevail in the face of jealousy, how evil plans are ruined, the disgrace of the unchaste and the success in piety, the triumph of the innocent prisoner who spent nights and days in a dark cell, and the light of hope behind thick curtains of hopelessness. We see how one dream can change the life of a family and how a dream can save a country from dying of hunger. These and many other lessons can be learned from the story of Nabi Yusuf.

• The Qur’an contains many stories of the past, yet it is a book of instructions. Why then does it have stories from the past? It is so we can learn from the mistakes made by the people long gone, and so we can learn the way the Prophets toiled to preserve the word of Allah. These stories show us the way towards success and at the same time they maintain the interest of the reader.

• The stories within the Qur’an are narrated by Allah, and therefore the stories are authentic and not corrupted.¹⁰

• Just as the story of Nabi Ayyub¹¹ teaches us patience and many other traits that are essential to reach perfection, the story of Nabi Yusuf also teaches us many things. For example, it shows us how Allah rewards the pious and the patient; it teaches us that worldly might is nothing compared to the power of Allah; it teaches us the love parents have for their dear children; it teaches us to respect parents; and it teaches us, that in this world, there will come calamities, but man can survive them, if he plans.

Verse 4:

When Yusuf said to his father, ‘[My] father I saw eleven planets or stars, and the sun and the moon: I saw them prostrating themselves before me.’

• Here, the meaning of sajdah (prostration)¹² means to show respect or to be humble.¹³

• In matters of their life, children should consult with their parents. Seeking counsel of one’s parents is often the best thing a child can do to solve his/her problem.¹⁴

• Nabi Yusuf says تِ بأا اي (My father) to show the deep love and affection he had for his father.¹⁵

• As a sign of respect and endearment, children should use terms like My Father (Ya abati) or Mother, and should not call their parents by their names.¹⁶

• This dream was a glad tiding given to Nabi Yusuf from Allah to encourage him to build his morale for training, and to prepare him to seek nearness to Allah. Allah gave him the glad tidings early in his life, so that he trusted that no matter what hardships he would have to go through, the end result would be good.¹⁷

• Surah Yunus (10:62-64): Look! The friends of Allah will indeed have no fear nor will they grieve. Those who have faith, and are God- wary. For them is good news in the life of this world and in the Hereafter. This is the wisdom behind