Today, in our series of posts on Selected Invocations from
Qur’an, we are sharing a beautiful supplication attributed to
Prophet Yusuf (Joseph, peace be upon him) in the 101st verse of
Surah 12. Yusuf. In this supplication he prays to God acknowledging
his blessings and asking to live and die as a Muslim and be joined
with the righteous. One is amazed at the humbleness of prophets
when they supplicate to their Lord and how beautifully they choose
words that are most appropriate and befitting to the soul Creator
of the universe, and the heavens and the earth:�
رَبّ٠قَدۡ اٰتَيۡتَنÙÙ‰Û¡
Ù…ÙÙ†ÙŽ الۡمÙÙ„Û¡ÙƒÙ ÙˆÙŽ عَلَّمۡتَنÙÙ‰Û¡
Ù…ÙÙ†Û¡ تَاۡوÙيۡل٠الۡاَحَادÙÙŠÛ¡Ø«Ù​ Ûš
ÙَاطÙرَ السَّمٰوٰت٠وَالۡاَرۡضÙ
اَنۡتَ ÙˆÙŽÙ„Ùىّٖ ÙÙÙ‰ الدّÙنۡيَا
وَالۡاٰخÙرَةÙ​ Ûš تَوَÙÙ‘ÙŽÙ†ÙÙ‰Û¡
Ù…ÙسۡلÙمًا وَّاَلۡحÙÙ‚Û¡Ù†ÙÙ‰Û¡
بÙالصّٰلÙØ­Ùيۡنَ†
(12:101) My Lord! You have bestowed dominion upon me and have
taught me to comprehend the depths of things. O Creator of heavens
and earth! You are my Guardian in this world and in the Hereafter.
Cause me to die in submission to You, and join me, in the end, with
the righteous.”
The few sentences that were uttered by Prophet Joseph (peace
be upon him) at the happiest occasion of his life help depict the
most graceful pattern of the virtues of a true believer. There is
the man from the desert, whom his own brothers had, out of
jealousy, attempted to kill, now sitting on the throne after
passing through many vicissitudes of life. All the members of his
family have been forced by famine to come before him for help. The
same jealous brothers, who had made an attempt on his life, are now
standing before him with downcast heads. Had there been a
“successful man of the world†in his place, he would have used
this opportunity for boasting of his greatness and bragging of his
successes, and giving vent to his grievances and hurling malicious
taunts at his defeated enemies. In utter contrast to this, the true
man of God behaves in a quite different way. Instead of boasting
and bragging of his own greatness, he is grateful to his God Who
had shown grace to him by raising him to such a high position of
power, and for arranging his meeting with his people after such a
long period of separation. Instead of giving vent to his grievances
against his brothers, making taunts at them for their ill
treatment, he does not make even a mention of such things but puts
up a defense for them, saying that it was all due to Satan, who had
stirred up strife between them: nay, he even puts it forward as a
blessing in disguise, being one of the mysterious ways of Allah by
which He had fulfilled His design of raising him to the throne.
After saying these things in a few concise sentences, he at once
turns to his Lord in gratitude for bestowing on him kingdom and
wisdom, instead of letting him rot in the prison, and prays to Him
to keep him as His faithful and obedient servant as long as he was
alive, and to join him with the righteous people after his death.
What a pure and high pattern of character.
It is strange that this speech of Prophet Joseph has neither
found a place in the Bible nor in the Talmud, though these books
are full of irrelevant and unimportant details of this story and
others. It is an irony that these Books are void of those things
that teach moral values and throw light on the real characters and
the mission of the Prophets. Now that this story has come to an
end, the readers are again reminded that this story of Prophet
Joseph as given in the Quran is not a copy of the story given in
the Bible and the Talmud for there are striking differences between
them. A comparative study of these Books will show that the story
in the Quran differs from that given in the other two Books in
several very important parts. The Quran contains additional facts
in some cases and omits certain facts in other cases or even
refutes some parts as contained in the Bible and the Talmud.
Therefore there is absolutely no room for anyone to allege that
Prophet Muhammad (peace be upon him) related this story merely in
the form he heard it from the Israelites.
Tafsir Ibn Kathir:
This is the invocation of Yusuf, the truthful one, to his Lord
the Exalted and Most Honored. He invoked Allah after His favor was
complete on him by being reunited with his parents and brothers,
after He had bestowed on him prophethood and kingship. He begged
his Lord the Exalted and Ever High, that as He has perfected His
bounty on him in this life, to continue it until the Hereafter. He
begged Him that, when he dies, he dies as a Muslim, as Ad-Dahhak
said, and to join him with the ranks of the righteous, with his
brethren the Prophets and Messengers, may Allah’s peace and
blessings be on them all. It is possible that Yusuf, peace be upon
him, said this supplication while dying. 
In the Two Sahihs it is recorded that `A’ishah, may Allah be
pleased with her, said that while dying, the Messenger of Allah was
raising his finger and said – thrice, (O Allah to Ar-Rafiq Al-A`la
– the uppermost, highest company in heaven.) It is also possible
that long before he died, Yusuf begged Allah to die as a Muslim and
be joined with the ranks of the righteous.
Yusuf Ali Explanation:
Then he, Prophet Yusuf (peace be upon him) turns to Allah in
prayer, and again his modesty is predominant. He held supreme power
under the king, but he calls it “some power” or authority. His
reading of events and dreams had saved millions of lives in the
great Egyptian famine; yet he refers to it as “something of the
interpretation of dreams and events”. And he takes no credit to
himself, “All this,” he says, “was Thy gift, O Allah! For such
things can only come from the Creator of the heavens and
earth.”
Power in the doing of things as well as power in intelligent
forecasts and plans,-both must look to Allah: otherwise the deed
and the plan would be futile.
Joseph’s prayer may be analyzed thus: (1) I am nothing; all
power and knowledge are Thine; (2) such things can only come from
Thee, for Thou art the Creator of all; (3) none can protect me from
danger and wrong, but only Thou; (4) Thy protection I need both in
this world and the next; (5) may I till death remain constant to
Thee-, (6) may I yield up my soul to Thee in cheerful submission to
Thy will; (7) in this moment of union with my family after many
partings let me think of the final union with the great family of
the righteous. How marvelously apt to the occasion!
The story of Joseph is a lesson for all of humankind.   True
patience and the ability to forgive are lofty characteristics
worthy of inculcating. Please do read Surah 12. Yusuf for the
complete account of life of Prophet Yusuf (peace e upon him) and
draw relevant lesson for your own life and see how total faith on
Allah pays dividends even when all all odds are against you.
May Allah help us understand Qur’Än and help us to act upon
the commandments of Allah contained therein. Aameen.

For more Selected Verses, please refer to our reference
page: Selected
Invocations / Dua ” دÙعا ” from the Qur’an
. You may
also refer to our Reference
Pages
for knowing more about Islam and Qur’Än.


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Reading the Qur’Än should be a daily obligation of a Muslim –
Reading it with translation will make it meaningful. But reading
its Exegesis / Tafsir will make you understand it fully.

An effort has been made to gather explanation / exegesis of
the surahs / verses (ayat) of the Qur’Än from authentic sources
and then present a least possible condensed explanation of the
surah. In that:
  • The plain translation has been taken from the Qur’Än
    officially published by the Kingdom of Saudi Arabia. [1]
  • The exegesis of the chapters of the Quran is mainly based on
    the “Tafhim
    al-Qur’an – The Meaning of the Qur’an
    ” by one of the most
    enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.
    [2]  
In order to augment and add more explanation as already
provided by [2], additional input has been interjected from
following sources: 
  • Towards Understanding the Quran
  • Tafsir Ibn Khatir
  • Muhammad Asad Translation
  • Javed Ahmad Ghamidi / Al Mawrid
  • Al-Quran, Yusuf Ali Translation
  • Verse by Verse Qur’an Study Circle
In addition
the references of  other sources which have been explored have also
been given above. Those desirous of detailed explanations and
tafsir (exegesis), may refer to these sites.

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