Surah Yusuf (Joseph) 12 : 6
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will choose you
and will teach you
(of) the narratives
He completed it
your two forefathers
1. Lessons/Guidance/Reflections/Gems[ edit ]
Jacob, Isaac’s son and Abraham’s grandson, feels that his young son will have some distinguished role to play, and he hopes that this will be in the realm of religion and divine guidance. He is right to do so as he himself is a prophet and he knows that his grandfather, Abraham, received God’s blessings which were also bestowed on the believers in his household. He thus expects that Joseph may be the one whom God will choose from among his children to receive His blessings and continue the blessed chain among Abraham’s descendants: “Even thus will your Lord make you His chosen one, and will impart to you some understanding of the real meaning of statements. He will perfect His favour to you and to the House of Jacob, as He perfected it to your forefathers, Abraham and Isaac. Your Lord is certainly All-Knowing, Wise.” (Verse 6)
It is only natural that Jacob should feel that Joseph’s dream indicates that he may be God’s choice to receive His perfect blessings, just as these were bestowed on his forefathers, Abraham and Isaac. What captures our attention here is his statement: “And [He] will impart to you some understanding of the real meaning of statements.” (Verse 6) The Arabic word, ta’wīl, rendered here as ‘understanding’ means literally ‘knowledge of the outcome.’ So, to what does the word ‘statements’ refer? Does Jacob mean that God will choose Joseph, teach and provide him with penetrating insight so that he knows the outcome of a statement or an event by knowing its beginning? For that is an inspiration God grants to those who have true knowledge. The comment at the end of this verse is most appropriate: “Your Lord is certainly All-Knowing, Wise.” (Verse 6) Or does Jacob merely refer here to dreams and visions, as actually happened to Joseph? Both are possible and both fit in well with the general atmosphere in the lives of Joseph and his father Jacob.
2. Linguistic Analysis[ edit ]
4. Miscellaneous Information[ edit ]
5. Connected/Related Ayat[ edit ]
6. Frequency of the word[ edit ]
7. Period of Revelation[ edit ]
The subject matter of this Surah indicates that it was revealed during the last stage of the Prophet’s residence at Makkah when the Quraysh were considering the question of killing, exiling or imprisoning him. At that time, some of the disbelievers asked a question to test his claim to prophethood: “Why did the Israelites go to Egypt?” They knew that the story was not known to the Arabs, since there was no mention of it in their traditions, and the Prophet had never referred to any knowledge of it in the past. Therefore they expected that he would not be able to give a satisfactory answer or would evade it and enquire about it from the Jews, which would expose him as a fraud. Contrary to their expectations, God revealed the whole story of Prophet Joseph and the Prophet recited it on the spot. This put the Quraysh in a very awkward position because it not only foiled their scheme but also cautioned them to consider their behaviour and compare it to the treachery displayed by the brothers of Prophet Joseph.
The fact is that by applying this story to the conflict, the Qur’an had made a bold and clear prophecy which was fulfilled literally by the events that happened in the succeeding ten years. Hardly two years had passed after its revelation when the Quraysh conspired to kill the Prophet like the brothers of Prophet Joseph and he had to emigrate from Makkah to Madinah where he gained the same kind of power as Prophet Joseph had gained in Egypt. Again in the end the Quraysh had to humble themselves before him just like the brothers of Prophet Joseph when they humbly requested ‘Show mercy to us for God rewards richly those who show mercy’ (v. 88) and Prophet Joseph generously forgave them (even though he had complete power to wreak vengeance on them) saying ‘today no penalty shall be inflicted on you. May God forgive you: He is the greatest of all those who forgive’ (v. 92). The same story of mercy was repeated when after the conquest of Makkah the fallen Quraysh stood meekly before the Prophet who had the power to inflict vengeance on them for their cruelty towards him. But instead he merely asked them ‘What treatment do you expect from me now?’ They replied ‘You are a generous brother and the son of a generous brother’. At this he very generously forgave them, saying ‘I will give the same answer to your request that Joseph gave to his brothers: ‘. . . 'today no penalty shall be inflicted on you, you are forgiven.’
8. Reasons for Revelation[ edit ]
Qurtubi mentions that the Jews asked the Prophet about the story of Yusuf and hence this surah was revealed.