Commentary on Surah Yusuf
COMMENTARY ON SURAH YUSUF
The sciences of the noble Quran are a limitless ocean and a manifestation of the qur’anic verse:
Say: If the ocean were ink (to write out) the words of my Lord, then surely, the ocean would dry up before the words of my Lord finished, even if We brought another similar ocean for its aid. (Q. 18: 109)
At the beginning ofthe surah the following introductory information is contained. The words al-kitab al-mubin (‘the Manifest Book’), provide the name of the Book.
The words inna anzalnahu (‘indeed We have revealed it’) reveal the source of the Book. The words quran ‘arabiya (‘ Arabic Quran’) introduce the Book.
The words, ahsan al-qasas (‘the most beautiful of stories’) indicate a specific chapter title. Likewise the quranic words la taqsus ru ‘.vaka (‘do not relate your dream’) supported by the hadith ‘do not relate a vision except to a boon companion or intelligent person purport etiquettes of the science ofdreams and their interpretation.
The words fayakidu lalw lwyda (‘ otherwise they wil1 concoct a plot against you’) substantiate the presence of men of esoteric knowledge unto whom information is disclosed and future eventualities become unveiled and that the articulation of such knowledge should not be held as improper.
The words wa kadhalikayajtabika rabbuka (‘and your Lord will choose you’) indicate the science of disclosures and character judgement.
Effectively, each word seems to unfold a body of knowledge that the reader of this work would become acquainted with.
I supplicate to Allah that may He establish this work as a source of benefit for the author, its readers and all who assist in the printing and publication of it.
This surah, as I have previously stated, contains information about situations that both the people of distinction and the masses confront in their worldly lives.
It exposes the hidden jealousy of Prophet Yusuf s brothers towards him and his subsequent separation from his father, Prophet Ya’qub (peace be upon him) who virtually lost his eye sight due to a lifetimes longing for and remembrance of his beloved son.
This raises the question: what impact did this separation have on the mother?
Likewise how did the late Hadrat Moulana Islamul Haqq Sahib (ex-Shaykh ul-Hadith of Darul Uloom, Bury) and his wife, who were also separated from their son during his infancy whilst residents amongst a Hindu community in India, live out the remaining thirty five years of their lives?
The Prophet Ya’qub (peace be upon him) however was eventually repatriated with his son during the latter part of his life whilst the latter was the Governor of Egypt.
He, at this point, was also informed of the lengthy sequel of events, which characterised his son’s life. This includes the period ofhis son’s infancy, enslavement and of course the extent to which Zulekha and other Egyptian women were infatuated with him. All of which is recorded in great detail in the Quran.
This infamous infatuation has produced numerous narratives in various mediums.
My name is also Yusuf and approximately 25 years ago I had occasion to stay in Egypt for a short while.
A few months ago, I related to Moulvi Irshad, the Imam of Howard Street Mosque, Bradford an anecdote of an Egyptian Zulekha prior to his departure to Egypt for marital purposes. The anecdote is as follows: