بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

• وَكَذَٰلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِن تَأْوِيلِ الْأَحَادِيثِ وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ وَعَلَىٰ آلِ يَعْقُوبَ كَمَا أَتَمَّهَا عَلَىٰ أَبَوَيْكَ مِن قَبْلُ إِبْرَاهِيمَ وَإِسْحَاقَ ۚ إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ
• And so will your Lord choose you ˹O Joseph˺, and teach you the interpretation of dreams, and perfect His favour upon you and the descendants of Jacob—˹just˺ as He once perfected it upon your forefathers, Abraham and Isaac. Surely your Lord is All-Knowing, All-Wise. (12:6)
• لَّقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ آيَاتٌ لِّلسَّائِلِينَ
• Indeed, in the story of Joseph and his brothers there are lessons for all who ask. (12:7)
• إِذْ قَالُوا لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَىٰ أَبِينَا مِنَّا وَنَحْنُ عُصْبَةٌ إِنَّ أَبَانَا لَفِي ضَلَالٍ مُّبِينٍ
• ˹Remember˺ when they said ˹to one another˺, “Surely Joseph and his brother ˹Benjamin˺ are more beloved to our father than we, even though we are a group of so many. Indeed, our father is clearly mistaken. (12:8)
• اقْتُلُوا يُوسُفَ أَوِ اطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ وَتَكُونُوا مِن بَعْدِهِ قَوْمًا صَالِحِينَ
• Kill Joseph or cast him out to some ˹distant˺ land so that our father’s attention will be only ours, then after that you may ˹repent and˺ become righteous people! (12:9)
• قَالَ قَائِلٌ مِّنْهُمْ لَا تَقْتُلُوا يُوسُفَ وَأَلْقُوهُ فِي غَيَابَتِ الْجُبِّ يَلْتَقِطْهُ بَعْضُ السَّيَّارَةِ إِن كُنتُمْ فَاعِلِينَ
• One of them said, “Do not kill Joseph. But if you must do something, throw him into the bottom of a well so perhaps he may be picked up by some travellers.” (12:10)

TAFSIR (12:6 – 12:10)

Ibn Kathir (Abridged)

Interpretation of Yusuf’s Vision

Allah says that Ya`qub said to his son Yusuf, `Just as Allah chose you to see the eleven stars, the sun and the moon prostrate before you in a vision,

وَكَذلِكَ يَجْتَبِيكَ رَبُّكَ

(Thus will your Lord choose you) designate and assign you to be a Prophet from Him,

وَيُعَلِّمُكَ مِن تَأْوِيلِ الاٌّحَادِيثِ

(and teach you the interpretation of Ahadith).’ Mujahid and several other scholars said that this part of the Ayah is in reference to the interpreting of dreams. He said next,

وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ

(and perfect His favor on you), `by His Message and revelation to you.’ This is why Ya`qub said afterwards,

كَمَآ أَتَمَّهَآ عَلَى أَبَوَيْكَ مِن قَبْلُ إِبْرَهِيمَ

(as He perfected it aforetime on your fathers, Ibrahim…), Allah’s intimate friend,

وَإِسْحَـقَ

(and Ishaq), Ibrahim’s son,

إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ

(Verily, your Lord is All-Knowing, All-Wise.) Allah knows best whom to chose for His Messages.

There are Lessons to draw from the Story of Yusuf

Allah says that there are Ayat, lessons and wisdom to learn from the story of Yusuf and his brothers, for those who ask about their story and seek its knowledge. Surely, their story is unique and is worthy of being narrated.

إِذْ قَالُواْ لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَى أَبِينَا مِنَّا

(When they said: “Truly, Yusuf and his brother are dearer to our father than we…”) They swore, according to their false thoughts, that Yusuf and his brother Binyamin (Benjamin), Yusuf’s full brother,

أَحَبُّ إِلَى أَبِينَا مِنَّا وَنَحْنُ عُصْبَةٌ

(dearer to our father than we, while we are `Usbah.) meaning, a group. Therefore, they thought, how can he love these two more than the group,

إِنَّ أَبَانَا لَفِى ضَلَلٍ مُّبِينٍ

(Really, our father is in a plain error.) because he preferred them and loved them more than us.

اقْتُلُواْ يُوسُفَ أَوِ اطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ

(Kill Yusuf or cast him out to some (other) land, so that the favor of your father may be given to you alone,) They said, `Remove Yusuf, who competes with you for your father’s love, from in front of your father’s face so that his favor is yours alone. Either kill Yusuf or banish him to a distant land so that you are rid of his trouble and you alone enjoy the love of your father.

‘وَتَكُونُواْ مِن بَعْدِهِ قَوْمًا صَـلِحِينَ

(and after that you will be righteous folk.), thus intending repentance before committing the sin,

قَالَ قَآئِلٌ مِّنْهُمْ

(One from among them said…) Qatadah and Muhammad bin Ishaq said that he was the oldest among them and his name was Rubil (Reuben). As-Suddi said that his name was Yahudha (Judah). Mujahid said that it was Sham`un (Simeon) who said,

لاَ تَقْتُلُواْ يُوسُفَ

(Kill not Yusuf,), do not let your enmity and hatred towards him reach this level, of murder. However, their plot to kill Yusuf would not have succeeded, because Allah the Exalted willed that Yusuf fulfill a mission that must be fulfilled and complete; he would receive Allah’s revelation and become His Prophet. Allah willed Yusuf to be a powerful man in Egypt and govern it. Consequently, Allah did not allow them to persist in their intent against Yusuf, through Rubil’s words and his advice to them that if they must do something, they should throw him down to the bottom of a well,

يَلْتَقِطْهُ بَعْضُ السَّيَّارَةِ

(he will be picked up by some caravan) of travelers passing by. This way, he said, you will rid yourselves of this bother without having to kill him,

إِن كُنتُمْ فَـعِلِينَ

(if you must do something,) meaning, if you still insist on getting rid of him. Muhammad bin Ishaq bin Yasar said, “They agreed to a particularly vicious crime that involved cutting the relation of the womb, undutiful treatment of parents, and harshness towards the young, helpless and sinless. It was also harsh towards the old and weak who have the rights of being respected, honored and appreciated, as well as, being honored with Allah and having parental rights on their offspring. They sought to separate the beloved father, who had reached old age and his bones became weak, yet had a high status with Allah, from his beloved young son, in spite of his weakness, tender age and his need of his father’s compassion and kindness. May Allah forgive them, and indeed, He is the Most Merciful among those who have mercy, for they intended to carry out a “grave error.” Ibn Abi Hatim collected this state- ment, from the route of Salamah bin Al-Fadl from Muhammad bin Ishaq.

Ma’arif al-Qur’an

Expertise in the Interpretation of Dreams is Bestowed by Allah on whom He willsIn the sixth verse, Allah Ta ا ala has promised some blessings for Sayyidna Yusuf (علیہ السلام) : (1) كَذَٰلِكَ يَجْتَبِيكَ رَ‌بُّكَ (And in the like manner your Lord will choose you …) that is, H-e will choose him for His blessings and favours, something which manifested itself when wealth, recognition and power came into his hands in the country of Egypt. (2) وَيُعَلِّمُكَ مِن تَأْوِيلِ الْأَحَادِيثِ – (and teach you the interpretation of events …). The word: الْأَحَادِيثِ : ‘al-ahadith’ here means the dreams of people. It means that Allah Ta’ ala will teach him how to interpret dreams. This also tells us that interpreting dreams is a standing area of expertise which is bestowed by Allah Ta` ala on a chosen few – everyone is not fit to have it.

Ruling

It appears in Tafsir al-Qurtubi that ` Abdullah ibn Shaddad ibn al-Had said that the interpretation of this dream of Sayyidna ~Yusuf actualized after forty years. This tells us that an instant actualization of an interpretation is not necessary either.(3) As for the third promise: وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ (and will perfect His bounty upon you), it refers to the bestowal of Nubuwwah (prophethood) upon him. And this is what has been alluded to in the later sentences: كَمَا أَتَمَّهَا عَلَىٰ أَبَوَيْكَ مِن قَبْلُ إِبْرَ‌اهِيمَ وَإِسْحَاقَ (as He has perfected it, earlier, upon your father, Ibrahim and Ishaq). That which has been said here also indicates that the skill of interpreting dreams as given to Sayyidna Yusuf (علیہ السلام) was also taught to Sayyidna Ibrahim and Ishaq (علیہما السلام) ، peace be on them both.

At the end of the verse, it was said: إِنَّ رَ‌بَّكَ عَلِيمٌ حَكِيمٌ (Surely, your Lord is All-Wise, All-Knowing). So He is. For Him, teaching an art to someone is not difficult, nor does He, as His wisdom would have it, teach this art to just anyone. Instead of that, He elects someone, in His wisdom, and lets him have this expertise.

Commentary

In the first of the fourteen verses cited above (7), a notice of warning has been served to the effect that the story of Yusuf, peace be on him, should not be taken as a common story – because, in it, there are great signs of the perfect power of Allah Ta’ ala, and His instructions, both for those who have asked and for those who would seek guidance through it.The statement made here could be explained by saying that the signs referred to here are for the Jews who had put the Holy Prophet ﷺ to test by asking him to relate this story to them. When, according to a narration, the Holy Prophet ﷺ was in Makkah al-Mu` azzamah, the news about him reached Madinah. The Jews living there sent a group of their men to Makkah to make investigations and test his claim to prophethood. Therefore, the question they asked of him was put in a somewhat vague manner, that is, ` if you are a true prophet of Allah, tell us about the prophet one of whose sons was taken from Syria to Egypt, an event which had caused his father to become blind due to constant weeping during his absence.

The Jews had chosen to ask about this event because it was not widely known, nor did anyone in Makkah was aware of it. That was a time when there was no member of the people of Book living in Makkah, one from whom some part of this story as appearing in the Torah and Injil could be ascertained. So, it was following this very question that the entire Surah Yusuf was revealed, a Surah which relates the whole story of Sayyidna Ya` qub and Yusuf (علیہما السلام) – and does it in such details as do not appear even in Torah and Injil. Therefore, when the Holy Prophet ﷺ described it, it was an open miracle shown at his blessed hands.

Alternately, this verse could also mean that this event in itself – aside from the question asked by the Jews – was full of great signs of the perfect power of Allah Ta’ ala and that, in it, there were major elements of Divine guidance, and instructions and injunctions. One could imagine the destiny of a child who was thrown in a pit when the power of Allah took over, carried him from one stage to the other guarding him all along, from his childhood to his youth. Then, Allah Ta’ ala has blessed him with a divine colour as He would do with His special servants for he stood steadfast as His servant against trials which would make obedience difficult. It is all the more difficult when one is young and challenged by opportunities. But, here is he, armed with the fear of Allah. He holds his ground, controls his self from desiring the undesirable and walks out clean from the stranglehold of temptation. Then, the story tells us how Allah rewards a person who takes to righteousness and fear of Allah as his conscious and determined way of life, how He makes him rise higher than his adversaries in power and recognition, and how they stand subdued before him finally. These are lessons and truths, all pointing to the great signs of the Divine power which can be realized by anyone who would care to look and find out. (Qurtubi Mazhari)

This verse mentions the brothers of Sayyidna Yusuf (علیہ السلام) . The reference is to the twelve sons of Sayyidna Ya` qub (علیہ السلام) ، including Sayyidna Yusuf (علیہ السلام) . Every son from among them had their children. Their families prospered. Since the title by which Sayyidna Ya` qub (علیہ السلام) was known was Isra’il, therefore, all these twelve families were identified as Bani Isra’il (the children of Isra’il).

Out of these twelve sons, the eldest ten were from the first blessed wife of Sayyidna Ya` qub (علیہ السلام) ، Sayyidah Layya, daughter of Layyan. After her death, Sayyidna Ya` qub (علیہ السلام) married her sister, Rahil (See editorial note on page 156. ) (Rachel). She became the mother of his two sons, Sayyidna Yusuf (علیہ السلام) and Benyamin (Benjamin). Therefore, Benyamin was the only real brother of Sayyidna Yusuf (علیہ السلام) . The rest of the ten were his half-brothers from the father’s side. Ralil, the mother of Sayyidna Yusuf (علیہ السلام) ، had died during his childhood at the time of the birth of Benyamin. (Qurtubi)

From the second verse (8), begins the story of Sayyidna Yusuf (علیہ السلام) which tells that the brothers of Sayyidna Yusuf (علیہ السلام) saw that their father, Sayyidna Ya` qub (علیہ السلام) loved Sayyidna Yusuf (علیہ السلام) unusually more than them who were older than him. Therefore, this made them envy him. And it is also possible that they had somehow found out about the dream of Sayyidna Yusuf (علیہ السلام) which may have led them to become uncomfortable at the prospect of his coming rise in status, and which may have made them envious of him. They talked about it among themselves: We see that our father loves Yusuf and his brother Benyamin much more than us, although we are ten of us and older than them. We have the ability and group strength to manage the affairs of the family while they both are small children who cannot do much. Our father should have noticed this and we are the ones he should have been loving more. But, what he is doing is open injustice. Therefore, you should either kill Yusuf, or throw him away into some far out spot of land from where he could not come back.In this verse, these brothers have referred to themselves as: عُصبَۃً (` usbah). This word is used in the Arabic for a group from five to ten. As for their remark about their father: إِنَّ أَبَانَا لَفِي ضَلَالٍ مُّبِينٍ (Surely, our father is in clear error), the word: ضَلَال (dalal) appearing here lexically means the error of straying. But, at this place, dalal ضَلَال or error does not mean religious error. If so, such a connotation would have made all of them Kafirs (disbelievers) – because, Sayyidna Ya` qub (علیہ السلام) is an exalted prophet of Allah Ta` ala and such a thought in his case is an absolute Kufr.

In this verse, these brothers have referred to themselves as: عُصبَۃً (` usbah). This word is used in the Arabic for a group from five to ten. As for their remark about their father: إِنَّ أَبَانَا لَفِي ضَلَالٍ مُّبِينٍ (Surely, our father is in clear error), the word: ضَلَال (dalal) appearing here lexically means the error of straying. But, at this place, dalal ضَلَال or error does not mean religious error. If so, such a connotation would have made all of them Kafirs (disbelievers) – because, Sayyidna Ya` qub (علیہ السلام) is an exalted prophet of Allah Ta` ala and such a thought in his case is an absolute Kufr.

And about the brothers of Sayyidna Yusuf (علیہ السلام) ، it has been mentioned in the Qur’an itself that they, later on, admitted their crime and requested their father to pray for their forgiveness which he accepted to do. This makes it obvious that their mistake was forgiven. Now, this can become possible only when all of them are believers – otherwise, the prayer for the forgiveness of a disbeliever is not permissible. This is the reason why there is no difference of opinion about their being believers, although ` Ulama’ do differ about these brothers being prophets. This tells us that the word: ضَلَال (dalal: error) has been uttered at this place in the sense that he does not treat brothers equally in the matter of their rights.

The third verse (9) describes how the brothers exchanged opinions among themselves. Some suggested that Yusuf be killed. Others opted for throwing him into a desolate pit so that the thorn in their side could be removed and they could thus become the sole recipients of their father’s attention. As for the sin they would be earning for themselves by killing or throwing him in a pit that was something which could be taken care of later when they could repent for what they did and thus become righteous. This is the meaning of the sentence: وَتَكُونُوا مِن بَعْدِهِ قَوْمًا صَالِحِين (and after that you may become a righteous people) according to some reports. And the verse could also be taken to mean that things will come out right for them after the killing of Yusuf because that focus of the father’s attention on Yusuf (علیہ السلام) will not be there anymore, or that they would, once they have apologized to their father after the killing of Yusuf, become normal as they were.

This proves that these brothers of Sayyidna Yusuf (علیہ السلام) were not prophets because, in this case, they had committed many major sins, such as, the intention to kill someone innocent, disobedience to their father and causing pain to him, contravention of pledge, conspiracy, and things like that. Such sins, according to the Muslim consensus, cannot be committed by the noble prophets, may peace be upon them all, even before they are ordained to be one.

Mentioned in the fourth verse (10) is that, hearing this whole conversation, one of these brothers advised that Yusuf should not be killed. If something has to be done, let him be thrown into some pit of a well where he could remain alive so that when wayfarers stop at this well, they would take him out and away. Thus, it would serve their purpose while they would not have to take the trouble of traveling with him to some far out place. Some caravan passing this way would itself do this for them by taking him away to some distant destination.

The giver of this advice was their eldest brother, Yahuda (Judah). Some narrations report that Ruebel (Rueben) was the eldest and it was he who gave this advice. And this is the same person mentioned later, that is, he was the one who, when Benyamin, the younger brother of Sayyidna Yusuf (علیہ السلام) was detained in Egypt, came forward and said: How am I going to face my father when I go to him without him with me, therefore, I am not going back to Canaan.The expression used in this verse is: غَيَابَتِ الْجُبِّ (ghayabatil jubb: bottom of a pit). Literally, ghayabah means everything which hides something in or makes it disappear. Therefore, a grave is also called ghayabah. And jubb refers to a well without raised sidings.

Another word: يَلْتَقِطْهُ (yaltaqithu) appearing in the next sentence: يَلْتَقِطْهُ بَعْضُ السَّيَّارَ‌ةِ (so that some wayfarer picks him up) needs explanation. This word: اِلتِقَاط (iltiqat) is a derivation from: لُقطَہ (luqtah). The word: لُقطَہ (luqtah) refers to something left or dropped which is found by someone with-out having the desire to have it. If it is inert, it is called لُقطَہ luqtah, and if it is live, it is identified as laqit (لَقیط) in the terminology of Muslim jurists. A human being will be called لَقیط laqit when he or she is a child, not rational and pubert. It is from this word that Al-Qurtubi proves that, when Sayyidna Yusuf (علیہ السلام) was thrown in the pit of a well, he was a non-pubert child. In addition to that, the saying of Sayyidna Ya` qub (علیہ السلام) fear lest a wolf should devour him (13) ‘ also indicates his being a child – because, the likelihood of being eaten up by a wolf can only be imagined in the case of a child. As reported by Ibn Jarir, Ibn al-Mundhir and Ibn Abi Shaiybah, the age of Sayyidna Yusuf (علیہ السلام) was seven years at that time.

Some rules about the disposal of something owned by an unknown person (lugtah)

At this place, Imam Al-Qurtubi has given details of Islamic legal injunctions relating to ‘luqtah’ and ` laqit’ for which this is not the appropriate occasion. However, it is necessary to understand a matter of principle operative in this connection. Islam has a system of its own in which the protection of the life and property of common people, the upkeep and cleanliness of walkways and streets, and similar other civic duties, have not been left in the sole charge of the departments of the government. In-stead of that, it has made everyone obligated to the duty of keeping them safe and clean. The Hadith has sternly warned those who make things difficult for passersby by crowding or lingering or depositing or throwing their belongings on public walkways and streets. It says: ` The Jihad of a person who blocks or clogs the passageway of Muslims is not acceptable.’ Similarly, there is the instance of thorns or nails or broken glass or rocks and things like that which may be lying on walkways and which pose a danger of hurting others. Islam has not made their removal from public thoroughfare the sole responsibility of a city council or municipal board. Instead of that, it has made every believing Muslim responsible for it. Of course, it does that in a mode of persuasion and great reward and thawab has been promised for those who do so.

If, on this principle, the property lost by a person is found by some-one, his Islamic legal responsibility does not remain simply limited to not stealing it – it goes much beyond that. In fact, it also becomes his responsibility that he must pick it up as an article of trust, keep it safe, make an announcement, look for the owner and, when he finds him and his description of the lost property before him makes him sure that the lost property does belong to him, then, he should give it to him. And when, despite his announcement and search, the owner remains untraced and, given the general valuation and status of the lost property, one becomes convinced that its owner is not going to look for it anymore, then, one has two choices. If he himself is poor, he may use it personally; if not, he should give it in charity to those poor and needy. However, in both these situations, the lost property thus used shall be taken as sadaqah (charity) from the owner. The thawab for it shall reach the owner – as if, it was deposited in his name in the Treasury of the Heavens.

These are golden principles of public service and social self-help. The responsibility of putting them in regular practice has been placed on every individual of an Islamic society. Only if Muslims would under-stand their religion and start acting in accordance with it, they will be noticed by the whole world with surprise as to how do they accomplish things so easily and so effectively, things which big departments of governments fail to accomplish at the cost of millions and billions.

Tazkirul Quran

Here the expression ‘He will bestow the full measure of His blessings upon you’ applies to Joseph as it had previously applied to Abraham. The difference between the two was that Joseph was invested with political power, while Abraham was not. There was, however, an all-important factor common to both, namely, the prophethood conferred upon each of them by God. That was the sense in which God’s ‘blessings’ had been bestowed in ‘full measure’. It was the prophethood, that is, the conferring of special divine guidance, which would lead them to a high status in the Hereafter. God’s guidance to man is, in effect, the perfection of His favour to him. This favour is available directly to His prophets and indirectly to their true followers.

In the course of the last days of the Prophet Muhammad in Makkah, when Abu Talib and Khadijah had passed away, the people of Makkah intensified their opposition to him. In that period, some Makkans asked him about Joseph, whose name they had heard from some Jews during their travels. They asked him this question just to ridicule him, but God Almighty turned the thrust of this question against the interrogators themselves. By means of this story they were indirectly informed that they were treading in the footsteps of Joseph’s stepbrothers, while by the Grace of God, the prophet’s future would be like that of Joseph in Egypt. Jacob could see that among his children Joseph was the ablest and most pious. In him he could see the personality of a future prophet. For this reason, he was very much attached to Joseph. But his other ten sons looked at the matter from the worldly point of view. They thought that the most important in the eyes of their father should have been their collective group, because only that was capable of helping and supporting the family. In ancient tribal times the number (particularly male) of family members was of the utmost importance in defending and supporting the family. This one-sided view of theirs assumed such proportions that they thought that if they removed Joseph from the scene, they would have their father’s undivided attention. When they sat together to devise plans against Joseph, one of his brothers proposed that instead of killing Joseph, he should be pushed into some dry well. This was a special plan of God Almighty. It is the way of God, when a group is bent upon oppressing someone unjustly, that He makes them adopt such a moderate course as may open up new possibilities for their victim.

Personal Reflections: Finding Light in Divine Wisdom

Reading these verses fills me with awe. The story of Yusuf (علیہ السلام) is not merely a historical account; it’s a timeless blueprint for navigating trials with faith. As someone striving to deepen my understanding of the Quran, Surah Yusuf resonates deeply – especially the themes of divine selection, betrayal, and ultimate redemption.

Yusuf’s story reminds me that even in moments of abandonment – whether literal, like being cast into a well, or metaphorical, like facing life’s uncertainties – Allah’s plan is always unfolding. His vision for us is far greater than our immediate struggles. When Ya‘qub (علیہ السلام) interprets Yusuf’s dream, he doesn’t dismiss it as childish fantasy; he recognizes it as a divine sign. This teaches me to seek wisdom in every experience, no matter how small or confusing it seems.

The brothers’ envy and conspiracy also strike a chord. How often do we, as humans, let jealousy cloud our judgment? Their flawed logic – believing harm could secure their father’s love – mirrors the self-sabotage we sometimes inflict in pursuit of validation. Yet Allah’s mercy intervenes, turning their plot into a path for Yusuf’s rise. It’s a powerful reminder that no human scheme can override divine decree.

Wisdom from the Sages

Scholars and thinkers across generations have drawn profound lessons from these verses:

• Ibn Al-Qayyim (رحمه الله): “Allah’s wisdom is hidden in every trial. What seems like rejection is often protection, and what feels like delay is preparation.”
• Rumi: “The wound is the place where the Light enters you. Yusuf’s well was not a prison – it was the birthplace of his prophethood.”
• Modern Psychologist Carl Jung: “Dreams are the guiding words of the soul. Yusuf’s vision wasn’t just a dream – it was a roadmap ordained by the Divine.”

Key Takeaways

1. Divine Selection is Purposeful: Allah chooses individuals for specific roles (like Yusuf’s gift of dream interpretation) to fulfill His grand plan.
2. Trials Are Tests of Faith: Betrayal, envy, and hardship are not endpoints but pathways to growth and divine proximity.
3. Parental Love Reflects Divine Mercy: Ya‘qub’s unwavering love for Yusuf mirrors Allah’s compassion—even when His wisdom is beyond our grasp.
4. Repentance is Always Possible: The brothers’ eventual remorse shows no sin is too great for Allah’s forgiveness when coupled with sincere tawbah.
5. Dreams as Spiritual Guidance: While not all dreams are prophetic, they remind us to reflect on our inner state and seek Allah’s signs in daily life.

A Humble Disclaimer

I am neither a scholar nor a perfect Muslimah. Like many, I’m on a journey to understand the Quran’s depths, and sharing these reflections is part of my own growth. May Allah forgive any errors and guide us all to His eternal wisdom.

Final Thought: Surah Yusuf isn’t just a story – it’s an invitation to trust Allah’s timing, embrace His tests, and witness how He turns our deepest pits into wells of light.

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Kiran Kashif