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A brief study of Soorah Yoosuf highlighting the

manifestations of Al-Lateef

Commentary by
Ustaadh Aboo `Ubayd

Compilation by
Aboo Unays

Soorah Yoosuf through the name of Allaah
Al-Lateef

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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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What is in the hands of the reader is only an initial draft
comprising of notes summarised from the current lessons
on the Names of Allaah . In progressive weeks new
class notes will be added InshaaAllaah. It is hoped that in
due 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-Lateef is a name from the names of Allaah . It is often translated to mean the One who
is subtly kind. Al-Lateef linguistically comes from the meanings of minuteness, and kindness
& gentleness. These meanings reflect two dimensions of this name (and by extension two
characteristics of Rabb al-`Aalameen). The first is that it denotes the meaning of one who
knows the subtleties and finer details of things
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. 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 them
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Allaah said:

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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.

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Indeed, my Rabb is Lateef to what He wills. Indeed, it is He who is Al-`Aleem (Knowing), Al-
Hakeem (Wise). [Yoosuf, verse 100]

In this verse, the name Al-Lateef primarily denotes His subtle kindness.

Allaah said about Himself:

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The sights do not encompass Him, but He encompasses (all) sights; and He is Lateef, Al-
Khabeer (Well-Acquainted). [An`aam, verse 103]

The Messenger of Allaah said:


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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

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

Allaah said about Yoosuf:

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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 Yoosuf said at the end of his epic journey:

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Indeed, my Rabb is Lateef to what He wills. Indeed, it is He who is Al-`Aleem, Al-Hakeem.
[Yoosuf, verse 100]

This verse brings together four attributes: lutf, ghalabah, `ilm (knowledge) and hikmah
(wisdom). It was only at the end of his story that all four attributes became completely
apparent. Throughout his story, Yoosuf sought comfort from these attributes, and thereby
never did he lose hope.

Consider some parallels between the lives of Yoosuf and 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-`Aleem 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 `Aws 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:

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Allah is Lateef with His slaves; He gives provisions to whom He wills. And He is the Al-`Azeez
(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, Shuhadaa and 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 the
means 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:

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

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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 of tawheed is 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:

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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

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(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 Y`aqoob, 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 lutf on Yoosuf in 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 lutf to Y`aqoob . Y`aqoob 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 Y`aqoob 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 to
his father. This is because the Arabic construct uses the masculine plural saajideen
which is applicable to living (intellectual) beings and not the feminine plural
saajidaat which 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 Y`aqoob warns Yoosuf that his
brothers will plot (kayd) against him if the dream was narrated to them. However,
the Arabic word kayd denotes secrecy of planning, i.e. they will secretly plan. This is
different from the word makr which is an open plan to harm. Furthermore, laka
generally 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 Y`aqoobs
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 Y`aqoob 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. Often
evil 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 blame
on shaitaan nowadays. Rather it has become some what of a taboo to make
mention 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 Y`aqoob 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 of shaitaan:

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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]

Y`aqoob understood the extent to which shaitaan can manipulate people due to
jealousy alone just as he manipulated one of the sons of Aadam to kill his
brother (Haabil and Qaabil).



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The secret plot of the brothers

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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]

Some subtle benefits and points

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 carrying
out 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 rudimentary
well 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 the
notion of repentance and changing ones ways thereafter. The brothers thought
they 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

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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. Y`aqoob said, "Indeed, it saddens me that you should take him, and
I 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.
Y`aqoob 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]

Some subtle benefits and points

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

Allaah was lateef with 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 lateef with 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 statement
has 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 lateef with Y`aqoob. In some books of tafseer it is said that Y`aqoob 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 Y`aqoob
(through the shirt) what he most importantly needed to know, and that was the fact that
Yoosuf was alive.
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Furthermore, the fact that Allaah did not inform Y`aqoob 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 lutf in that He knows the subtleties is also evident in this set of verses. The portion
translated 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 ajma`oo an yaj`aloohu fee 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 idmaar or
taqdeer. 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 their
past 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 Allaah Al-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

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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 one
3
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]

Some subtle benefits and points

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 `Azeez (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 makes
no 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.

`Azeez 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

3
This is `Azeez, 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 the
politicians 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 Yoosuf would 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. The
Quraan 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 intelligent
and capable specialists of that science to be dumbfounded by a simple occurrence
(within that discipline), He can do so.

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