soorah yoosuf

7/29/2019 Soorah Yoosuf

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A brief study of Soorah Yoosuf highlighting themanifestations of Al-Lateef

Commentary by

Ustaadh Aboo `Ubayd

Compilation byAboo Unays

Soorah Yoosuf through the name of Allaah

Al-Lateef

Indeed, my Rabb is Lateef to what He wills. Indeed, it is He who is Al-`Aleem, Al-

Hakeem.[12:100]


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www.daralarqam.co.uk 2

What is in the hands of the reader is only an initial draftcomprising of notes summarised from the current lessons

on the Names of Allaah . In progressive weeks newclass notes will be added InshaaAllaah. It is hoped that indue time a complete version will be available. The class

is taught by Ustaadh Aboo `Ubayd.[Aboo Unays]


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TRANSLITERATION TABLE

Consonants

a/i/u/ d d k

b z t l

t r z/dh m

th/th z ` n

j s gh h

h sh f w

kh s q y

Vowels, diphthongs, etc.

Short: a i/e o/u

Long: aa ie/ee oo

Diphthongs: ai/ay aw


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A brief meaning of the name Al-Lateef

Al-Lateefis a name from the names of Allaah . It is often translated to mean the One who

is subtly kind.Al-Lateeflinguistically comes from the meanings of minuteness, and kindness

& gentleness. These meanings reflect two dimensions of this name (and by extension two

characteristics ofRabb al-Àalameen). The first is that it denotes the meaning of one whoknows the subtleties and finer details of things

1. The second is the one who shows mercy to

others (i.e. bringing about benefit and protecting against harm) through subtle means such

that they are unaware of his mercy to them2.

Allaah said:

Should not the One who created know, while He is Al-Lateef and Al-Khabeer (Aware).

[Mulk, verse 14]

In this verse, the name Al-Lateef primarily denotes the knowledge of subtleties in the

creation.

Indeed, my Rabb is Lateef to what He wills. Indeed, it is He who is Al-Àleem (Knowing), Al-

Hakeem (Wise).[Yoosuf, verse 100]

In this verse, the nameAl-Lateefprimarily denotes His subtle kindness.

Allaah said about Himself:

The sights do not encompass Him, but He encompasses (all) sights; and He is Lateef, Al-

Khabeer (Well-Acquainted).[Anàam, verse 103]

The Messenger of Allaah said:

Verily, Allaah does not sleep, and it does not befit Him to sleep. He lowers the scale and

lifts it. The deeds of the night are raised to Him before the deeds of the day, and the deeds of

the day are raised to Him before the deeds of the night. His veil is Light. (In another

narration: Fire.) If He lifts it, the splendour of His Face would burn His creation as far as His

sight reaches.[Muslim]

Allaah envelops every creature with His sight. If it were not that that He looked upon

them with ease and gentleness, with a subtle glance, they would have all burnt. No sinner

sins and no criminal commits a crime except that Allaah continues to look upon him with

1 In Arabic: 2

In Arabic:


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lutf, He continues to give respite. Whosoever imagines that Allaahs might and power is

bereft oflutfis short sighted.

Allaah said about Yoosuf:

And Allaah is Ghaalib (Dominant, Overwhelming) over his affair, but most of the people do

not know.[Yoosuf, verse 21]

A being that is dominating someones life is very apparent. He intervenes in all your affairs,

controlling every aspect of your life. He wont leave you alone. He controls what you eat,

what you wear, who your friends are, when to come home, what you can and cant do, etc.

Parents are especially dominating in the early years of their children.

Allaah was dominating the life of Yoosuf. He was in complete control, yet it appeared

otherwise. It is as if His presence could not be felt. That is because His attribute of ghalabah

(dominance) is often manifested through His attribute of lutf(subtlety). There is a balance

between the dominating and subtle nature of Allaah.

And in recognition of that Yoosufsaid at the end of his epic journey:

Indeed, my Rabb is Lateef to what He wills. Indeed, it is He who is Al-Àleem, Al-Hakeem.

[Yoosuf, verse 100]

This verse brings together four attributes: lutf, ghalabah, ìlm (knowledge) and hikmah

(wisdom). It was only at the end of his story that all four attributes became completelyapparent. Throughout his story, Yoosuf sought comfort from these attributes, and thereby

never did he lose hope.

Consider some parallels between the lives of Yoosufand Muhammad in whose aid this

soorah was revealed, and notice how Allaah was ghaalib over their affairs through lutf.

Yoosuf was wronged by his brothers just as Muhammad was wronged by his kinsmen.

Yoosuf was driven out of his home just Muhammad was driven out of his. Then Allaah Al-

Ghaalib Al-Lateef Al-Àleem Al-Hakeem changed their affairs. He subtly gave them authority

which would not have been possible if they remained as they were. The Egyptian people

were in need of political guidance just as the tribes of Àws and Khazraj were in need of

tribal leadership, and so Yoosuf became a minister just as Muhammad became a leader.Yoosuf became a powerful figure in the land just as Muhammad became a powerful figure

in his. Yoosuf was given authority over his brothers and overlooked their wrongs just as

Muhammad was given authority over his kinsmen and overlooked their wrongs. Indeed,

Allaah provided them in subtle ways, from ways in which they did not expect:

Allah is Lateef with His slaves; He gives provisions to whom He wills. And He is the Al-Àzeez

(Mighty), Al-Qawiyy (Powerful).[Shooraa, verse 19]


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And whoever has taqwaa of Allaah - He will make for him a way out. And will provide for

him from where he does not expect.[Talaaq, verses 2-3]

Look at the stories of the Prophets through the name Al-Lateef, the stories of Ibraaheem,

Moosaa, `Eesaa, etc. and you will find that Allaah was with them as He was with Muhammad

and Yoosuf - may salaah and salaam of Allaah be upon them all.

This is the case for the Siddiqeen, Shuhadaaand Saaliheen, those whom are trialled with

calamities, and ordered with what they dislike and prohibited from what they desire; the

apparent of much of their affairs are trails and tests whilst in secret they are hidden paths to

stations of glory and happiness.

And notice how Allaah may allow the plots of the adversary to be implemented but then

subtly cause an outcome (or consequence) which was not perceived. The brothers plotted to

get rid of Yoosuf and so Allaah allowed their plot to be executed as they wanted, however

the consequences of their plot could not have been imagined. Allaah had caused their

plot to work in favour of Yoosuf - though on the apparent that was not the case - it was themeans by which the seeds of Yoosufs reign and authority were planted.

Allaah does not rush in his creation. He created the heavens and the earth in six days. He

causes the seed to sprout and grow over a length of time. The transition of the night to day

is not in the blink of an eye. This is no different to how He is with His slaves.

Allaah Al-Ghaalib Al-Lateef Al-`Aleem Al-Hakeem may allow the plots of the enemy to be

executed but know that as they plot against the believers, He is planning for them. Rather,

their plots will eventually work in favour of the believers:

And the (best) outcome is for those who have taqwaa.[Qasas, verse 83]

They said, Are you indeed Yoosuf? He said, I am Yoosuf, and this is my brother. Allaah has

certainly favoured us. Indeed, he who has taqwaa of Allaah and is patient, then indeed,

Allaah does not allow to be lost the reward of the muhsineen (doers of good).[Yoosuf, verse

90]

Part oftawheedis adopting a particular mindset, a mental attitude that determines how you

will interpret and respond to situations. We do not see things as they are, we see things as

we are. We can choose to read the events in our lives with the best or worst

interpretations. When we choose to reflect over these events via the Names of Allaah and

His Attributes we begin to change our trials into blessings. The Prophet said:

How wonderful is the affair of the believer, for his affairs are all good, and this applies to no

one but the believer. If something good happens to him, he is thankful for it and that is good

for him. If something bad happens to him, he bears it with patience and that is good for

him. [Muslim]


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Yoosufs dream and his conversation with his father

(Of these stories mention) when Yoosuf said to his father, "O my father, indeed I have seen

(in a dream) eleven stars and the sun and the moon; I saw them prostrating to me." He said,

"O my son, do not relate your vision to your brothers or they will contrive against you a plan.

Indeed shaitaan, to man, is a clear enemy. And thus will your Rabb choose you and continue

to teach you the interpretation of narratives and complete His favor upon you and upon the

family of Yàqoob, as He completed it upon your fathers before, Ibraaheem and Ishaaq.

Indeed, your Rabb is Aleem (Knowing) and Hakeem (Wise)." [Yoosuf, verses 4-6]

Some subtle benefits and points

This is the beginning of the story as it appears in the Quraan.

Dreams are either literal or symbolic. The stars symbolise his eleven brothers, the sun

symbolises his mother and the moon symbolises his father.

The dream is the first manifestation of lutfon Yoosufin this story. Allaah is preparing

Yoosuf for Prophethood just as He prepared Muhammad by revealing true dreams six

months prior to the revelation of the Quraan. Furthermore, Allaah was gentle in what he

revealed to Yoosuf in that dream, He did not detail the difficulties and tensions that await

him in the future.

It is also an act of lutfto Yàqoob . Yàqoob is being given the glad tidings that his son will

not only become a Prophet but will also hold a worthy rank above him. Furthermore, this

dream will serve to become a source of comfort for him when his beloved son is taken away.

This is because Yàqoob by it knew that he would one day be reunited with his son. Consider

how much more difficult it would have been on him if it was not for this dream (keeping in

mind the blindness he suffered due to his grief).

OTHER POINTS

It appears that Yoosuf knows the interpretation of the dream before narrating it tohis father. This is because the Arabic construct uses the masculine plural saajideen

which is applicable to living (intellectual) beings and not the feminine plural

saajidaatwhich is applicable to other than that. Therefore, it gives the impression

that Yoosuf knew it was a reference to people and in particular his family. And

Allaah knows best.

In the English rendition of the verse it states that Yàqoob warns Yoosuf that hisbrothers will plot (kayd) against him if the dream was narrated to them. However,

the Arabic word kayddenotes secrecy of planning, i.e. they will secretly plan. This is

different from the word makr which is an open plan to harm. Furthermore, lakagenerally translates to mean for you. This is because the secret plots were in reality


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working in favour of Yoosuf. The point being that Allaah summarized Yàqoobs

conversation; by the word kayd he informed Yoosuf that his brothers will secretly

plot against him, and by the word laka he informed Yoosuf that those plots will work

in favour of him. And thus Yàqoob gave comfort to Yoosuf that their plans will

eventually work towards the very thing they did not want.

OTHER BENEFITS

Upsetting and bad news should be limited if it does not bring about benefit. Oftenevil is spread which brings a great deal of pain and sorrow with very little benefit.

Notice that Ya`qoob instructed Yoosuf to not inform his brothers about his dream

which was a glad tiding. This is because this particular news would cause harm. It is

enough for us to know the harm that had been caused without them knowing about

this dream, so how much more would have been the case if they had known about

it?

A portion of blame is to be put on shaitaan. It is rare to hear any mention of blameon shaitaan nowadays. Rather it has become some what of a taboo to makemention of his blame in the disobedience and evil occurring in families and

communities. Sadly, many have become quick to point the finger at Muslim

individuals and groups whilst not even being aware of shaitaans involvement.

Because Yàqoob mentored Yoosuf from a young age, he was able to be patient and

overlook the wrongs of his brothers, holding no resentment towards them

understanding that they were victims ofshaitaan:

And He (Allaah) was certainly good to me when He took me out of prison and

brought you (here) from bedouin life after shaitaan had induced evil between me and

my brothers. [Yoosuf, verse 100]

Yàqoob understood the extent to which shaitaan can manipulate people due to

jealousy alone just as he manipulated one of the sons ofAadamto kill his

brother (Haabil and Qaabil).


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The secret plot of the brothers

When they said, "Yoosuf and his brother are more beloved to our father than we, while we

are a clan. Indeed, our father is in clear error. Kill Yoosuf or cast him out to (another) land;

the face of your father will (then) be only for you, and you will be after that a righteous

people." Said a speaker among them, "Do not kill Yoosuf but throw him into the bottom of

the rudimentary well; some travellers will pick him up - if you are about to do (something)."

[Yoosuf, verses 8-10]


This is a manifestation of His knowledge (of the obscure, hidden details) thus reflecting one

of the dimensions of the meaning of Al-Lateef. Allaah informs us of their plan though it

was done in secret.

OTHER POINTS

If you are about to do (something) indicates to the brothers hesitation in carryingout this act. Furthermore, the fact that one of them suggested and they all agreed to

a deed lesser than what was initially planned (i.e. murder) shows some good in them

and perhaps a twisted sense of compassion. They preferred his life over his death.

Hence, they opted to exile him from the land by abandoning him in a rudimentarywell far from their home in order to be picked up for slavery by travellers and

passing traders. Also, note how they would continuously mention his name, Yoosuf

and his brother are more beloved to our father than we, Kill Yoosuf, and Do not

kill Yoosuf. They did not refer to Yoosuf as him or that one. This happens

unintentionally when there is a natural love and care, and thus it is indicative of their

love for Yoosuf. They did what they did as a result of jealousy not because they did

not love Yoosuf.

OTHER BENEFITS

A trick of shaitaan is to seduce his victim to commit a crime by whispering thenotion of repentance and changing ones ways thereafter. The brothers thoughtthey could become righteous afterwards but a sin is often followed by more sins.

The initial act was followed by lies and disregard for their father.

It should be noted that this attitude is better than having no tawbah (repentance) at

all. To have regret before doing an act is better than none at all. This is indicative of

some goodness in the brothers.


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Yoosuf in the well and the brothers dialogue with their

father

They said, "O our father, why do you not entrust us with Yoosuf while indeed, we are to him

sincere counsellors? Send him with us tomorrow that he may eat well and play. And indeed,

we will be his guardians. Yàqoob said, "Indeed, it saddens me that you should take him, andI fear that a wolf would eat him while you are of him unaware." They said, "If a wolf should

eat him while we are a (strong) clan, indeed, we would then be losers." So when they took

him (out) and agreed to put him into the bottom of the well... We inspired him, "You will

surely inform them (someday) about this affair of theirs while they do not perceive (your

identity)." And they came to their father at night, weeping. They said, "O our father, indeed

we went racing each other and left Yoosuf with our possessions, and a wolf ate him. But you

would not believe us, even if we were truthful." And they brought upon his shirt false blood.

Yàqoob said, "Rather, your souls have enticed you to something, so patience is most fitting.

And Allaah is the one sought for help against that which you describe." [Yoosuf, verses 11-

18]


The lutfof Allaah was manifesting on Yoosuf, his father and his brothers.

Allaah was lateefwith the brothers by not taking them to account straight away for their

treatment of Yoosuf. He gave them time to repent and make amends. This is the case with

all people. From His mercy, Allaah does not rush to punish.

Allaah was lateefwith Yoosuf. Isolated from his father, betrayed by his brothers, in a state

of fear and loneliness Allaah revealed to him, You will surely inform them (someday)

about this affair of theirs while they do not perceive (your identity). This simple statementhas powerful words of hope. By this inspiration Yoosuf is being consoled. It is as if Allaah is

saying, O Yoosuf! You will not die in the well. It is as if Allaah is saying, O Yoosuf! You will be

reunited with your family one day. It is as if Allaah is saying, O Yoosuf! And when you meet

them you will have the upper hand. Yoosuf is being reminded of that dream he had about

the stars, sun, and the moon. He is comforted with knowledge of the final outcome.

Allaah was lateefwith Yàqoob. In some books of tafseer it is said that Yàqoob noticed

that the shirt was not torn. He saw the oddity wherein a wolf devours a person whilst

leaving the clothes intact. The shirt which the brothers took as a sign of Yoosufs death,

Allaah in subtle way made that shirt a sign of his life. Allaah subtly informed Yàqoob

(through the shirt) what he most importantly needed to know, and that was the fact thatYoosuf was alive.


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Furthermore, the fact that Allaah did not inform Yàqoob of how the brothers must have

treated Yoosuf is a subtle act of mercy. This is because it would have only pained him more

to know how his sons turned on Yoosuf.

Allaahs lutfin that He knows the subtleties is also evident in this set of verses. The portiontranslated as and (they all) agreed to put him into the bottom of the well does not do

justice to the Arabic. The actual Arabic text says wa ajmaòo an yajàloohufee ghayaabatil

jubb which implies that Yoosuf was lowered to dark recesses of the well where light did not

reach. It was not possible for those on top to see him, and thus highlighting the great depth

of the well.

OTHER BENEFITS

The Arabic construction of verse 15 So when they took him () implies an ellipse.Ellipse is the omission of a word(s) from a sentence that would complete or clarify it.

It is something that is implied but not explicitly stated. In Arabic it is called idmaarortaqdeer. The missing text is represented by the brackets. In other words, the details

of what occurred whilst they were out together are omitted.

This reflects an earlier point of benefit; bad news should be limited if it does not

bring about benefit. Allaah did not inform us of those details because it is known

and expected (and therefore does not require elaboration). In addition, because the

brothers were forgiven it is not befitting to make mention of their wrongs and this is

why no where in the entire soorah does Allaah detail their actions towards

Yoosuf, nor does He explicitly criticize them, and never did He use a negative

adjective for them like faasiqoon (evil doers) or zaalimoon (wrong doers). This is

very important because some take a disliking towards the brothers because of theirpast actions, and others are very uncaring in the words they choose to describe

them, however, they repented and made amends just as the sahaabah

(companions) repented and made amends.

This is from the praiseworthy qualities of speech subtly hinted by AllaahAl-Hameed

Al-Majeed.

Too much spreading of evil leads to the desentization of evil. It accustoms people to

listening and spreading it. Undoubtedly a cause of mass crime is spreading news of

evil and sin. Moreover, popularizing bad news psychologically weakens a

community.


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Yoosufs transition to Egypt

-

And there came a company of travellers; then they sent their water drawer, and he let down

his bucket. He said, "Good news! Here is a boy." And they concealed him, (taking him) as

merchandise; and Allaah was knowing of what they did. And they sold him for a miserly price

countable (i.e. few) dirhams - and they were, concerning him, of those content with little.

And the one3

from Egypt who bought him said to his wife, "Make his residence comfortable.

Perhaps he will benefit us, or we will adopt him as a son." And thus, We established Yoosuf

in the land that We might teach him the interpretation of dreams. And Allaah is dominant

over His affair, but most of the people do not know. [Yoosuf, verses 19-21]


This set of verses illustrates both dimensions of Allaahs lutf.

Allaahs detailed knowledge is reflected by the mention of four aspects of the actual

transaction, and Allaah was knowing of what they did. And they sold him for a miserly price

countable (i.e. few) dirhams - and they were, concerning him, of those content with little.

(1) The amount was identified as small or cheap by the use of the word miserly, (2) the

currency of the sale was in silver coins as opposed to gold coins by the use of the word

dirham, (3) the number of the coins were few so much so that they could be counted (easily)

by the use of the word counted i.e. it was not even a bagful of coins, and (4) the sellers were

uncaring of Yoosufs value despite slaves being valuable assets.

And thus, We established Yoosuf in the land that We might teach him the interpretation of

dreams. Allaahs gentleness and subtle mercy is manifestly present in this chapter.

It is likely that the Àzeez (minister) was seeking a son to adopt because he presumably

suffered from infertility and perhaps even impotence. This is because (1) he bought a child

instead of a mature healthy man (or woman) who would be more beneficial, whilst also

ordering his wife, "Make his residence comfortable. Perhaps he will benefit us, or we will

adopt him as a son." (2) It is unusual for a slave to have good living standards. (3) It makesno sense that a master adopts a child when he proves to be troublesome. (4) And it appears

that the minister came in secret without an entourage, for if that had been the case then the

merchant would have probably exploited the situation in an attempt to make the sale at a

higher price seeing the affluent nature of the minister. Therefore, it is indicative that the

minister had something to hide.

Àzeez was missing a son whilst Yoosuf was missing a father. They both were in need of

something. They both sought the affectionate relationship between a father and a son. And

so Allaah brought both together. After the rough treatment of his brothers came the

3This is Àzeez, a minister in Egypt.


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gentleness, kindness and generosity of the `Azeez. He ordered his wife to be generous on

him then how much more so will he be with Yoosuf?

Yoosuf could have just as easily ended up in labour camps, or in some other horrible

circumstance. But Allaah sought to establish him. Allaah subtly placed him in the midst of

a rich, experienced, prestigious, politician - someone close to the king. He is now living in thepoliticians house. He is living in an elite household. The guests of a politician are most likely

to be other politicians and high-profile figures. Conversations would consist of high level

economical, political and social topics which Yoosufwould pick up on. Allaah wants

him to become a minister and so He will make him subtly learn from the ministers of Egypt.

Moreover, Allaah will have him secretly learn the ways of interpreting dreams. None

would know that Yoosuf is being taught from above the seven heavens. Yoosuf was taken

from Palestine to the hub of interpreting dreams, namely Egypt. Allaah sought to teach

Yoosuf alone without the presence of his father so that none could say it was his father, a

Prophet, who taught him. Just as Allaah dumbfounded the Arabs with the Quraan, He

sought to dumbfound the specialists of dream interpretation with the dream of the king. TheQuraan was the primary miracle of Muhammad and the interpretation of that dream and

its consequences was primary the miracle of Yoosuf.

OTHER BENEFITS

It does not matter what science we excel in, if Allaah wants the most intelligentand capable specialists of that science to be dumbfounded by a simple occurrence

(within that discipline), He can do so.

soorah yoosuf

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