Tuesday 19 June 2012

Re: Islam Q


Question:
I was wondering what is the ruling on someone who leaves the Salat? What I'm curious about is that I know many Muslims, including family who have Imaan and are Muslim, believe in Allah, but they never observe the salat. They wouldn't be considered kaffirs, would they?

Answer:
It is not blasphemy if they believe it is a duty. However, if they scoff at it or make fun of it, or shows disrespect to it in any way, then they are not Muslims. This is by consensus. Moreover, many scholars, such as Ahmad ibn Hanbal and some Shaafiˆiys considered leaving one of the 5 prayers out of laziness to be blasphemy ( i.e. even without showing disrespect). This is in disagreement with Abuu Ĥaniifah and the majority of scholars.

SUNDAY, APRIL 08, 2007

Witr questions

Question: :
1. A brother told me that we must recite the last three Suurah of the Qur'aan: Al-Ikħlaaş, Al-Falaq, Al-Naas in the 3th rakˆah of Witr, Does this have an origin?
 
2. Also this brother told me that after the Takbiir for Qunuuţ in the 3th rakˆahs of Witr we must not fold hands but raise them like in duˆaa' and leave them them like that for the duration of the Qunuuţ duˆaa'. He told me that this was related from Abuu Ĥaniifah by his student Abuu Yuusuf (recorded in Al-Ĥaşkafiy, Ibn ˆAabidiin) Is this true?

Answer:
1. You can recite any Suurah after Al-Faatiĥah in all three rakˆahs of Witr Prayer.
2. The Madħhab is to put one's hands like when reciting Al-Faatiĥah in the Prayer. Raising the hands as in duˆaa' is the saying of Abuu Yuusuf and is not the Madħhab. 

Re: [fiqh-hanafi:2] Using Fragrance in Ahraam and Halaq in Jeddah

Question:
1. A person used Fragrance (perfume) on his Ahraam for ^Umrah. But later (after coming back from ^Umrah), learnt that it is forbidden to use perfume once in Ahraam. What he should do now?

Answer: He must slaughter a sheep for each separate time he put perfume while in iĥraam. The slaughtering must be made in the Haram area in Makkah, by the person himself, or someone he has appointed to do it for him.

Question:
2. The same person on another occasion after ^Umrah went to Jeddah with Ahraam and got his haircut, then got Halaal (changed his Ahraam). Is this allowed or he should have got his hair cut within the Haram area? If he was incorrect, how to compensate for it?

Answer: He must slaughter a sheep for having cut his hair outside the Ĥaram area. The slaughtering must be made in the Haram area in Makkah, by the person himself, or someone he has appointed to do it for him.

Wiping the neck


Question:
I found the follwing in a article (please tell me whether its true or not what is said in the sources):
 
Wiping the neck during Wudhu is another Bidah
As evidence we have relied on the following Sunni works:
1. Fathul Qadeer, Sharh Hidaya Volume 1 page 31, Dhikr Wudhu
2. au Jaza al Masalik fee Sharh Muwatta Imam Malik Volume 1 page 34
3. Fatawa Qadhi Khan Volume 1 page 17 Dhikr Wudhu
4. Nayl al Authar Volume 1 page 193 Dhikr Wudhu
5. Meezan al Kubra page 228
Fathul Qadeer:
"To wipe one's neck during Wudhu is an act of Bidah"
au Jaza al Masalik
There is no Hadeeth to evidence the wiping of the neck, which is why such an act is
Bidah
Nayl al Authar
"Wiping the neck during Wudhu is neither Wajib nor is it a Sunnah"
Answer: In the Ĥanafiy school wiping the back of the neck is mustahabb, but wiping the front, i.e. the throat is a bidˆah, and thus makruuh.

SUNDAY, APRIL 29, 2007

Re: [fiqh-hanafi:1] halal and haram

Question:
Although the scholars in their majority have said that seafood is allowed as long as it is considered fish, there is a difference of opinion regarding prawns, shrimps etc. I have been approached by a person who said that hanafis are not allowed to eat prawns. is this true?
Answer:
Some scholars considered all seafood halal, since it is mentioned in Qur'aan that the sea's harvest is halal [Suurah Al-Maa'idah 96].

According to Ĥanafiys this is not absolute, but restricted by:
Suurah al-'a3raaf 157 which says we cannot eat kħabaa'itħ, which could perhaps be translated as "vile things". They interpreted this in terms of aquatic animals as "other than fish" (samak). Also, the Prophet (may Allah raise his rank) forbade killing frogs (Ahmad, Al-Bayhaqiy, Abuu Daawuud, etc.), so its forbidden to eat it. Frogs are aquatic animals, and this shows that not all aquatic animals can be eaten. Moreover, he forbade eating what has not been slaughtered except fish and locust (Ahmad, Shaafi3i, Ibn Maajah). Thus aquatic animals other than fish are not allowed to eat - although they are not najis. Non-Hanafiys attacked the above ĥadiitħs; it comes back to the methodological questions of when it is allowed to go by a ĥadiith that has some weaknesses. Ĥanafiys consider ĥadiitħs that have been deemed acceptable by at least one major Hadiitħ Master (Ĥaafiţĥ), as acceptable, provided that the Ĥaafiţĥ is not considered to be easy going in his criticism of narrators. Al-Tirmidħiy is considered easy going, for example, and so is Al-Haakim in his Al-Mustadrak.

Note that a "Ĥanafiy" is a person who has deep and wide knowledge of the school and its evidences. I.e. someone who is convinced that his school is the most likely to be correct. People who are not at that level are simply required to follow a mujtahid, and most of them allowed all seafood, such as shrimp, crab and oyster.  

Question:
2) In sahih muslim i have read that the noble prophet, may Allah raise his rank, said that the use of khamr (a form of alcohol) is not permissible to make vinegar. having considered this the issue of spirit vinegar confuses me. Spirit Vinegar is made by using alcohol to start with and during the process there is a doubt that there is some residual alcohol left. If this is the case then would this form of vinegar as well as any form that used alcoholic drink to start with be considered haram? some scholars have stated that all types of vinegar are permissible. please clarify
Answer:
Vinegar is Ĥalaal, permissible to buy, sell and consume. I don't know of any scholarly disagreement on this issue, except that Al-Sħaafiˆiy had some reservations regarding vinegar that has been made by adding something to wine to make it turn into vinegar. 

Question:
3) When a husband and wife have sexual relations, the ejaculated fluid remains inside the wife sometimes for a few hours. during this time is she considered clean (once she has had the obligatory bath)? When she has had the obligatory bath and the fluid is then discharged does she then need to have another bath to cleanse herself?

Answer: If she had an orgasm then she has to repeat the ghusl and the prayer, because the semen will be a mix of his and her semen. If she did not have an orgasm, then it is his semen, not hers, so there is no need to repeat anything. 

Question:
4) Could you please clarify the situation regarding the correct pronounciation of the Qur'an during salaat. if the recitation is incorrect will this affect the validity of the salaat. I have been to a few different mosques and have noticed that during the last portion of surah fatiha the imam's either pronounce as
"ghairil maghdhubi alaihim waladh-dhwaaalleen"
or
"ghairil maghzubi alaihim walaz-zwaaalleen"
which of these is correct?  

Answer: I do not fully understand the transcription used above, but there is no "w" sound in "đaalleen". Also if you mean by z in zwaaalleen, the sound z as in "zenith" then this is wrong. Pronouncing "đaalleen" with a w or z as in zenith would invalidate the prayer, because these words are not in the Qur'aan. 

Question:
if one stands behind an imam who recites incorrectly is that person's salaat accepted?
Answer: It is invalid if the imam pronounces words that are not in the Quran or that changed the meaning of the Quraan.
 

Medical Insurance


Question: I am a convert to Islam. I want to know what is the ruling in Islam with regards to going for Medical Insurance. Please clarify.
 
Answer:
Assalaamu^alaykum,
 
I am glad to hear that you have taken this step and embraced Islam. I myself converted to Islam years ago. One of the basic beliefs of Muslims is that Allaah is the Creator of everything, including benefit and harm. This is because nothing can happen without His knowledge and nothing can overpower His Will. It is the only rational belief then, to believe that everything happens according to His Will.
 
In light of that, Muslims are required to rely on Allaah for their needs, and remain firm in knowledge that no one can escape the harm that He has willed, or prevent the benefit that He has specified for a creation. Insurance of any kind is very much contrary to this obligation of relying on Allaah, rather than on worldly promises.
 
One of the wisdoms in insurance being prohibited in Islam then, is that engaging in it prevents one from truly relying on Allaah. There are also other wisdoms that can be understood with some pondering.
 
In any case, with regards to the verdict. It is strictly prohibited to buy insurance in Islam, whether it is for healh or anything else. This is because buying and selling risk is not allowed by consensus of reliable scholars. Bying insurance is buying risk, because you are buying an unknown amount to be delivered at an unknown time in the future. It also involves the contractual condition that you will pay a certain amount of money now in order to get paid more back of the same kind of money if the future accident should require it. This is what is called ribaa in Islam, because it is like interest on loans, and is one of the greatest sins. Hope that helps.
 

Re: al Makki


Question:
Are Ibn Hajar Al Makki and Ibn Hajar Haythami al Makki and al Haythami (author of Majma al Zawaid) the same person? And all three Shafis?
 
Answer: Ibn Hajar Al Makki and Ibn Hajar Haytamy are the same person, and it is Haytamiy, not Haythamiy. The other person is Nuuru-d-Diin Al-Haythamiy and is a different person. Both are Shaafiˆiys.

THURSDAY, JULY 19, 2007

Ĥadiitħ of the blind man, how did the majority interpratate it?

Question:
Please tell me how (commentators of Hadith) have interpretated this Hadith;

THE HADITH OF THE BLIND MAN
حدثنا محمود بن غيلان حدثنا عثمان بن عمر حدثنا شعبة عن أبي جعفر عن عمارة بن خزيمة بن ثابت عن عثمان بن حنيف أن رجلا ضرير البصر أتى النبي صلى الله عليه وسلم فقال ادع الله أن يعافيني قال إن شئت دعوت وإن شئت صبرت فهو خير لك قال فادعه قال فأمره أن يتوضأ فيحسن وضوءه ويدعو بهذا الدعاء اللهم إني أسألك وأتوجه إليك بنبيك محمد نبي الرحمة إني توجهت بك إلى ربي في حاجتي هذه لتقضى لي اللهم فشفعه في
Tirmidhi relates, through his chain of narrators from 'Uthman ibn Hunayf, that a blind man came to the Prophet (Allah bless him and give him peace) and said,
"I've been afflicted in my eyesight, so please pray to Allah for me." The Prophet (Allah bless him and grant him peace) said: "Go make ablution (wudu), perform two rak'as of prayer, and then say:
"Oh Allah, I ask You and turn to You through my Prophet Muhammad, the Prophet of mercy; O Muhammad (Ya Muhammad), I seek your intercession with my Lord for the return of my eyesight [and in another version: "for my need, that it may be fulfilled. O Allah, grant him intercession for me"]."
The Prophet (Allah bless him and give him peace) added, "And if there is some need, do the same." (in a narration of Tabarani probably)
Answer: 
All of the reliable scholars of Islam say that this supplication can be made, just like that blind man did. Objections to that, in contradiction with consensus, was innovated by a deviant influenced by greekish pagan philosophy in the 8th century after the Hijrah only. Such objections should receive no attention.

Abu Adam

Marriage without witnesses


Question:
In hanafi fiqh; without witness does defective nikkah exist and if it exists can couple re marry  or do nikkah again after the seperation in defective nikkah?

Answer:
There is no marriage contract without witnesses.

Zakaat on money

Question:
I invested 1000$ on 1st of Muharram of a year, on the 1st of Ramadan of the same year I got profit of 20$ from that 1000$, so what would be my calculation of jakah on the next year  of 1st Muharram, on the basis of 1000$ or 1020$?

Answer:
You need to sum up all the cash and properties intended for trade you have minus any outstanding debts. The sum of this is the basis for Zakaat. It does not matter if you have invested it or not. Once you have a nişaab, which is about 85 grams of gold or 595 grams of silverin value, then you wait for a year. If you still have the value of a nişaab, then you should pay 2.5% of what you have at that moment in Zakaat.

Reciting in the 3rd and 4th rakˆah


Reciting in the 3rd and 4th rakˆah

Question: do we recite a suat after surat fateh in the 3rd and 4th rakat of farz namaz?Many thanks in anticipation.

Answer: No, you only recite Al-Faatiĥah in the 3rd and 4th rakˆah of farđ (obligatory) prayers. In other prayers, such as witr or sunnah prayers, you add a suurah.

TUESDAY, OCTOBER 02, 2007

Ghusl and fasting

Question: in ramadan after intercourse a person can have fast bt the thing which confuses me is after having fast  when it is necessary to take bath as i know it is as early as possible bt a frend otherwise our fast is not right a frend of mine arguing with me that it is not necessary to take bath as early as possible as if we did'nt have the bath till aftari then our fast remaind the day bt i said that in this condiion we dont have right fast as it shuld be .can u plz help me to solve my confusion
waiting for reply anxiously

Answer: It is not necessary to have ghusl to fast. Ghusl is necessary for prayer, not fasting.

SUNDAY, SEPTEMBER 30, 2007

Re: Fiqh Question

Question: 
My question is in regards to alcohol in foods according to the Hanafi madhhab. Recently, my  mother purchased a chocolate brownie cake which contained ehtyl alcohol and propylene glycol. I was wondering if it would be permissible to consume since the cake has been baked. Or if it's haram regardless.

Answer: It is forbidden to eat this cake. 

WEDNESDAY, AUGUST 29, 2007

Questions on ţahaarah, prayer and covering the ˆawrah

1- What's the ruling for eating halal food in plates / bowls/ pots used for cooking haram food in there?

Ĥanafiy Answer: They have to be cleaned in flowing water until all traces of najis filth are gone. If they have been washed in the kitchen sink, run some water from the tap over them before using them. If they have been cleaned in a dishwasher, then that should be sufficient if the water is changed 3 times or more (even if it was mixed with soap.) In the Shaafiˆiy school, however, if the najis is from a dog or a pig, then it must be washed 7 times, including one time with water mixed with soil.
2- Are my prayers valid for a Muslimah ( who follow Shafie mazhab) with her hand uncovered because running out of prayer time and don't have the clothes for praying (to cover her hands)

Sħaafiˆiy Answer: If you mean from below the wrist, yes, otherwise: no.

3- What's the ruling for hair colouring because of the chemicals used in the hair colour that make water don't go through the hair ( when making wudhu' or ghusl)

Ĥanafiy Answer: I one uses something that actually prevents the water from reaching the hair, then this prevents wuduu and ghusl. This is not the case, however, with normal hair coloring.
4- Is red / white wine vinegar" / "rice wine" etc halal? How about those things found / mixed in food ingredients such as bread , crab stick etc?

Ĥanafiy Answer: As long as there is no alcohol present, or other najis substances in the ingredients, it is halaal. Note that seafood other than fish is not halaal in the Ĥanafiy school, but the other 3 schools allow it.
5- What I understand , anything that comes in contact with dogs (its hair or saliva), needs to be washed 7 times. My husband's mother has dogs. What should me and my husband do every time we go to visit her? Because it's important for a son (even after he becomes a Muslim) to have a good relationship with his mother regardless of her religion Or we just can't be bothered to visit her?

Ĥanafiy Answer: The dog saliva and sweat is najis, but there is no need to wash with soil except according to Asħ-Sħaafiˆiy. If you come in contact with a dry dog, this does not transfer any najis to you. Only if it is wet, because its sweat is najis, or if it licks, because its saliva is najis.
6- When is the valid time to say niyyah (intention) for fasting ( Ramadhan, qadha' and nazr )?

Ĥanafiy Answer: in Ramađaan before half the time of fasting has passed, but in qađaa' or nadħr, only before fasting time starts. Asħ-Sħaafiˆiy says one must make the intention of fasting before fasting time starts even in Ramađaan.
7- Who is in my husband's family when I shake hand with them and etc will break my wudhu'? Is my wudhu' valid when I touch my mother in law, my female in laws, my father in law, my husband's uncles?

Sħaafiˆiy Answer: Shaking hands with a non-maĥram of the opposite gender that has reached an age when a normal person might find him/her attractive breaks one's wuđuu. This would apply to your husband's uncles and brothers (if any), but not his father. In front of these you are not allowed to show more than you hands below the wrist, and your face, and it is sinful to shake hands with them.
8-My relative takes medications to thin the blood because of health conditions,what if I find some old dry blood traces on clothes, sheets etc. I've tried washing the blood from the clothes used for prayer. Is it najis for the blood's on the sheet that's hard for me to wash it off?

Ĥanafiy Answer: If you have washed it several times in different waters, or with flowing water, and some trace of color remains that will not go away with using water alone (but would need soap or chemicals), then this is excused. 

Modality of 4 Rakat Sunnat Ghair Mokkada


Question: This question relates to a 4 Rakat Sunnat Ghair Mokkada. I have seen
many poeple who do not recite durood (At Tahiyyatu and Allahumma Salli
and Allahumma Barik) in the second rakat of Sunnat Ghair Mokkada. They
perform the Sunnat Ghair - Mokkada just like the they perform the
Mokkada Sunnat. Following is the way I was told to do it. Could you
tell me if i am doing it correctly?
Rakat 1 - Subhanaka, Fatiha, A Surah, Bowing, Prostration (Two times)
Rakat 2 - Fatiha, A Surah, Bowing, Prostration (Two times), At
Tahiyyatu, Allahumma salli, Allahumma barik
Rakat 3 - Subhanaka, Fatiha, A Surah, Bowing, Prostration (Two times)
Rakat 4 - Fatiha, A Surah, Bowing, Prostration (Two times), At
Tahiyyatu, Allahumma salli, Allahumma barik, Rabb'ana Atina

Answer: That is correct, as you do it, but add "aˆuudħu billaahi min asħ-sħayţaani r-rajiim" before the Fatiĥah in the 1st and 3rd rakat.

FRIDAY, OCTOBER 05, 2007

Marital relations

Question: If you say talaq 3 times consecutively (within 5 seconds) to your wife, can you go back to her during her Hada period?

Answer: No, these are three divorces, you cannot even marry her again until she has been married to another person and had intercourse in that marriage.

Question: Is oral sex between a husband and wife allowed in Islam?

Answer: Only if one can avoid swallowing the fluids of the sexual organs.

Question: If you do not want to grant talaq to a wife but she wants talaq and she does not want to have sex with you for a year, can she ask for divorce on the ground of No-Sexual relationship for more than 4 months?

Answer: The husband has to agree for a divorce

Re: eating meat from non-muslim supermarkets slaughtered in a non-islamic way


Question:
1.Is it halal to eat the meat (like chicken, cow , goath, etc and products that contain these meats) from non-muslim supermarkets slaughtered in a non-islamic way (without basmala) ?

Meat that has not been slaughtered islamically cannot be eaten, even in small amounts. To do so is an enormous sin. Saying bismillaah does not not change this.

Question:
2.Is it halal to eat fish from those supermarkets?

Yes, fish is allowed to eat, even if caught by a kafir, because it does not require slaughtering.

Nikah done over the phone


Question: Nearly 2 years ago, I met someone over the internet and fall madly in love with him. I am now 19. In January this year, we decided to get our nikkah done over the phone. His big sister was a witness on his side, and My 15 year old brother along with my 13 year old sister. We both said "i * * accept you * * in front of these witness and in front of Allah subana thala as my wife/husband" ever since then we have considered ourselves married. I am now worried, as since then, although we havent had intercourse, my husband has touched, hugged, kissed and caressed me. Is this haram? Am i not married? Cant i re - marry him?

Answer: You are not married. You need to perform the marriage contract in front of 2 male, adult, muslim witnesses, or 2 women with one man. This cannot be done over the phone, because the witnesses need to see who is conducting the contract. 

Thursday 19 April 2012

The-command-to-manage-the-orphans-property-correctly-and-to-give-the-right-measure

 I take refuge with Allaah from the accursed devil. 
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful. 
 Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .
May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.
The Command to Manage the Orphans Property Correctly and to Give the Right Measure.
وَلاَ تَقْرَبُواْ مَالَ الْيَتِيمِ إِلاَّ بِالَّتِى هِىَ أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ وَأَوْفُواْ بِالْعَهْدِ إِنَّ الْعَهْدَ كَانَ مَسْؤُولاً
(34. And come not near to the orphan’s property except to improve it, until he attains the age of full strength. And fulfill (every) covenant. Verily, the covenant will be questioned about.)
 وَأَوْفُوا الْكَيْلَ إِذا كِلْتُمْ وَزِنُواْ بِالقِسْطَاسِ الْمُسْتَقِيمِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً
 (35. And give full measure when you measure, and weigh with a balance that is straight. That is good (advantageous) and better in the end.)
Surah 17 Al Isra Verse 34-35
Tafsir Ibn Kathir
(And come not near to the orphan’s property except to improve it, until he attains the age of full strength.) meaning, do not dispose of the orphan’s wealth except in a proper manner.
(but consume it [the orphan's property] not wastefully and hastily fearing that they should grow up, and whoever (among guardians) is rich, he should take no wages, but if he is poor, let him have for himself what is just and reasonable (according to his labor).) [4:6] In Sahih Muslim it is recorded that the Messenger of Allah said to Abu Dharr:
(O Abu Dharr, I see that you are weak (in adiministering), and I like for you that which I like for myself. Do not let yourself be appointed as Amir over two people, and do not let yourself be appointed as guardian of an orphan’s property.)
(And fulfill (every) covenant.) meaning, everything that you promise people, and the covenants that you agree to, because the person who makes a covenant or a promise will be asked about it:
(Verily, the covenant will be questioned about.)
(And give full measure when you measure.) meaning, do not try to make it weigh less nor wrong people with their belongings.
(and weigh with a balance) meaning scales,
(that is straight.) meaning that which is not distorted nor that which will cause confusion.
(that is good) for you, in your daily life and in your Hereafter. So Allah says:
(and better in the end.) meaning, with regard to your ultimate end in the Hereafter.
(That is good (advantageous) and better in the end.) Sa`id narrated that Qatadah said that this means “Better in reward and a better end. ” Ibn `Abbas used to say: “O people, you are entrusted with two things for which the people who came before you were destroyed – these weights and measures.”

Its the responsibility of every Moslem in learning Quran and tajweed and we also must teach our kids Quran and not only the Quran teaching we should let then be aware of the basic of Islam and why it was reviled you bet it was vituperated and verity teaching of holy Quran and with Quranic tajweed we read Quran we can understand better all the replies that are necessitated if we study koran from a qualified Quran tutor he will let you know verity substance of Islam and why koran was reviled for it we should gain the information of the Holy Scripture with there translation and the context of when those verses were reviled and why and that is only potential when we continue with not simply learning quran for beginners but gaining the information of Quran tafseer and one query that we all is required to ask our self that why we all are here in the world to do good acts or to do bad acts to promote correct or to promote incorrect and will we be answerable to any one after this life of not then the query remains the very same that the reasons why we are here in the world but if yes then whom we have to respond is there any Divine All these response can be found when we go deep in to the Quran education do Quran reading and the so let us unite hands to full fill our job.

I take refuge with Allaah from the accursed devil. بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful. Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest . May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions. The Book of Deeds. وَكُلَّ إِنْسَـنٍ أَلْزَمْنَـهُ طَـئِرَهُ فِى عُنُقِهِ وَنُخْرِجُ لَهُ يَوْمَ الْقِيَـمَةِ كِتَابًا يَلْقَـهُ مَنْشُوراً (13. And We have fastened every man’s Ta’irah (deeds) to his neck, and on the Day of Resurrection, We shall bring out for him a Book which he will find wide open. ) اقْرَأْ كَتَـبَكَ كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا (14. (It will be said to him): “Read your Book. You yourself are sufficient as a reckoner against you this Day.”) Surah 17 Al Isra Verse 13-14 Tafsir Ibn Kathir After mentioning time, and the deeds of the son of Adam that take place therein, Allah says: (And We have fastened every man’s Ta’irah (deeds) to his neck,) The word Ta’irah (lit. something that flies) refers to man’s deeds which fly from him, as Ibn `Abbas, Mujahid and others said. It includes both good deeds and bad deeds, he will be forced to acknowledge them and will be rewarded or punished accordingly. (So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of a speck of dust shall see it.) (99:7-8). Allah says: (Remember) that the two receivers (recording angels) receive (each human being), one sitting on the right and one on the left (to note his or her actions). Not a word does he (or she) utter but there is a watcher by him ready (to record it).) (50:17-18) (But verily, over you (are appointed angels in charge of mankind) to watch you, Kiraman (Honorable) Katibin – writing down (your deeds), they know all that you do.) (82:10-12) (You are only being requited for what you used to do.) [52:16] (whosoever works evil, will have the recompense thereof.) [4:123] The meaning is that the deeds of the sons of Adam are preserved, whether they are great or small, and they are recorded night and day, morning and evening. (and on the Day of Resurrection, We shall bring out for him a Book which he will find wide open.) meaning, `We will collect all of his deeds for him in a Book which will be given to him on the Day of Resurrection, either in his right hand, if he is one of the blessed, or in his left hand if he is one of the wretched.’ (wide open) means, it will be open for him and others to read all of his deeds, from the beginning of his life until the end. (On that Day man will be informed of what (deeds) he sent forward, and what (deeds) he left behind. Nay! Man will be a witness against himself, though he may put forth his excuses.) (75:13-15) Allah says: ((It will be said to him): “Read your Book. You yourself are sufficient as a reckoner against you this Day.”) meaning, you have not been treated unjustly and nothing has been recorded against you except what you have done, because you remember everything that you have done, and no one will forget anything that he did. Everyone will be able to read his Book, whether he is literate or illiterate. (And We have fastened every man’s Ta’irah (deeds) to his neck,) The neck is mentioned because it is a part of the body that has no counterpart, and when one is restrained by it, he has no escape. Ma`mar narrated from Qatadah, “His deeds, (and on the Day of Resurrection, We shall bring out for him) We shall bring forth those deeds.” (a Book which he will find wide open.) Ma`mar said: Al-Hasan recited, (one sitting on the right and one on the left. ) [50:17] [And he said;] “O son of Adam, your Book has been opened for you, and two noble angels have been entrusted to accompany you, one on your right and one on your left. The one who is on your right records your good deeds, and the one who is on your left records your bad deeds. `So do whatever you want, a lot or a little, until you die, then I will fold up your Book and tie it to your neck with you in your grave. Then when you come out on the Day of Resurrection, you will find the Book wide open, so read your Book.’ By Allah, the One Who makes you accountable for your own deeds is being perfectly just.” These are some of the best words Al-Hasan ever spoke, may Allah have mercy on him.

I take refuge with Allaah from the accursed devil.  
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful. 
 Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .
May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.
تُسَبِّحُ لَهُ السَّمَـوَتُ السَّبْعُ وَالاٌّرْضُ وَمَن فِيهِنَّ وَإِن مِّن شَىْءٍ إِلاَّ يُسَبِّحُ بِحَمْدَهِ وَلَـكِن لاَّ تَفْقَهُونَ تَسْبِيحَهُمْ إِنَّهُ كَانَ حَلِيمًا غَفُورًا
The Glory that is Allah’s, Glorified and Praised.
(44. The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft-Forgiving.)
Surah 17 Al Isra Verse 44
Tafsir Ibn Kathir
Allah says: the seven heavens and the earth and all that is therein, meaning the creatures that dwell therein, sanctify Him, exalt Him, venerate Him, glorify Him and magnify Him far above what these idolators say, and they bear witness that He is One in His Lordship and Divinity. In everything there is a sign of Allah indicating that He is One. As Allah says:
(Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins, That they ascribe child to the Most Beneficent) (19:90-91).
(and there is not a thing but glorifies His praise.) there is no created being that does not celebrate the praises of Allah.
(But you understand not their glorification.) means, `You do not understand them, O mankind, because it is not like your languages.’ This applies to all creatures generally, animal, inanimate and botanical. This is the better known of the two opinions according to the most reliable of two opinions. It was reported in Sahih Al-Bukhari that Ibn Mas`ud said: “We used to hear the Tasbih of the food as it was being eaten. ” Imam Ahmad recorded that [Mu`adh bin Anas said that] the Messenger of Allah came upon some people who were sitting on their mounts and talking to one another. He said to them:
( Ride them safely then leave them safely. Do not use them as chairs for you to have conversations in the streets and marketplaces, because the one that is ridden may be better than the one who rides it, and may remember Allah more than he does.) An-Nasa’i recorded in his Sunan that `Abdullah bin `Amr said: “The Messenger of Allah forbade us from killing frogs.”
(Truly, He is Ever Forbearing, Oft-Forgiving.) means, He does not hasten to punish those who disobey Him, rather He gives them time and waits, then if they persist in their stubborn Kufr, He seizes them with a punishment of the All-Mighty, All-Capable. It was recorded in the Two Sahihs that:
(Allah will let the wrongdoer carry on until, when He does seize him, He will never let him go.) Then the Messenger of Allah recited:
(Such is the punishment of your Lord when He seizes the (population of) towns while they are doing wrong. ) [11:02] Allah says:
(And many a township did I give respite while it was given to wrongdoing.) [22:45] until the end of two Ayat.
(And many a township did We destroy while they were given to wrongdoing.) [22:48] Whoever gives up his disbelief and disobedience, and turns back to Allah in repentance, Allah will accept his repentance, as He says:
(And whoever does evil or wrongs himself but afterwards seeks Allah’s forgiveness) [4:110] Here, Allah says:
(Truly, He is Ever Forbearing, Oft-Forgiving.) At the end of Surah Fatir, He says:
(Verily, Allah grasps the heavens and the earth lest they should move away from their places, and if they were to move away from their places, there is not one that could grasp them after Him. Truly, He is Ever Most Forbearing, Oft-Forgiving…) until His saying;
(And if Allah were to punish men)(35:41-45)

I take refuge with Allaah from the accursed devil. بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful. Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest . May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions. The Best of Narrations: Prophet Yusuf (Joseph), Peace be upon him: A Dream Fulfilled. قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ عَسَى اللَّهُ أَن يَأْتِيَنِى بِهِمْ جَمِيعًا إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ (83. He [Ya`qub] said: “Nay, but your own selves have beguiled you into something. So patience is most fitting (for me). May be Allah will bring them (back) all to me. Truly, He! Only He is All-Knowing, All-Wise.”) وَتَوَلَّى عَنْهُمْ وَقَالَ يأَسَفَا عَلَى يُوسُفَ وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ (84. And he turned away from them and said: “Alas, my grief for Yusuf!” And he lost his sight because of the sorrow that he was suppressing.) قَالُواْ تَالله تَفْتَأُ تَذْكُرُ يُوسُفَ حَتَّى تَكُونَ حَرَضاً أَوْ تَكُونَ مِنَ الْهَـلِكِينَ (85. They said: “By Allah! You will never cease remembering Yusuf until you become weak with old age, or until you be of the dead.”) قَالَ إِنَّمَآ أَشْكُو بَثِّى وَحُزْنِى إِلَى اللَّهِ وَأَعْلَمُ مِنَ اللَّهِ مَا لاَ تَعْلَمُونَ (86. He said: “I only complain of my grief and sorrow to Allah, and I know from Allah that which you know not.”) Surah 12 Yusuf Verse 83-86 Tafsir Ibn Kathir Allah’s Prophet Ya`qub repeated to his children the same words he said to them when they brought false blood on Yusuf’ shirt, (Nay, but your own selves have beguiled you into something. So patience is most fitting (for me).) Muhammad bin Ishaq said, “When they went back to Ya`qub and told him what happened, he did not believe them and thought that this was a repetition of what they did to Yusuf. So he said, (Nay, but your own selves have beguiled you into something. So patience is most fitting (for me).) Some said that since this new development came after what they did before [to Yusuf], they were given the same judgement to this later incident that was given to them when they did what they did [to Yusuf]. Therefore, Ya`qub’s statement here is befitting, (Nay, but your own selves have beguiled you into something. So patience is most fitting (for me).) He then begged Allah to bring back his three sons: Yusuf, Binyamin and Rubil to him.” Rubil had remained in Egypt awaiting Allah’s decision about his case, either his father’s permission ordering him to go back home, or to secure the release of his brother in confidence. This is why Ya`qub said, (May be Allah will bring them (back) all to me. Truly, He! Only He is All-Knowing,), in my distress, (the All-Wise), in His decisions and the decree and preordainment He appoints. Allah said next, (And he turned away from them and said: “Alas, my grief for Yusuf!”) He turned away from his children and remembered his old grief for Yusuf, (Alas, my grief for Yusuf!) The new grief, losing Binyamin and Rubil, renewed his old sadness that he kept to himself. `Abdur-Razzaq narrated that Ath-Thawri said that Sufyan Al-`Usfuri said that Sa`id bin Jubayr said, “Only this nation [the following of Prophet Muhammad ] were given Al-Istirja’. Have you not heard the statement of Ya`qub, peace be upon him, (“Alas, my grief for Yusuf !” And he lost his sight because of the sorrow that he was suppressing. )” Ya`qub suppressed his sorrow and did not complain to a created being, according to Qatadah and other scholars. Ad-Dahhak also commented, “Ya`qub was aggrieved, sorrowful and sad.” Ya`qub’s children felt pity for him and said, while feeling sorrow and compassion, (By Allah! You will never cease remembering Yusuf), `you will keep remembering Yusuf, (until you become weak with old age,), until your strength leaves you,’ (or until you be of the dead.) They said, `if you continue like this, we fear for you that you might die of grief,’ (He said: “I only complain of my grief and sorrow to Allah.”) When they said these words to him, Ya`qub said, `(I only complain of my grief and sorrow) for the afflictions that struck me, (to Allah, ) alone, (and I know from Allah that which you know not.) I anticipate from Allah each and every type of goodness.’ Ibn `Abbas commented on the meaning of, (and I know from Allah that which you know not.) “The vision that Yusuf saw is truthful and Allah will certainly make it come true.” يبَنِىَّ اذْهَبُواْ فَتَحَسَّسُواْ مِن يُوسُفَ وَأَخِيهِ وَلاَ تَايْـَسُواْ مِن رَّوْحِ اللَّهِ إِنَّهُ لاَ يَايْـَسُ مِن رَّوْحِ اللَّهِ إِلاَّ الْقَوْمُ الْكَـفِرُونَ (87. “O my sons! Go you and inquire about Yusuf and his brother, and never give up hope of Allah’s mercy. Certainly no one despairs of Allah’s mercy, except the people who disbelieve.”) فَلَمَّا دَخَلُواْ عَلَيْهِ قَالُواْ يأَيُّهَا الْعَزِيزُ مَسَّنَا وَأَهْلَنَا الضُّرُّ وَجِئْنَا بِبِضَاعَةٍ مُّزْجَاةٍ فَأَوْفِ لَنَا الْكَيْلَ وَتَصَدَّقْ عَلَيْنَآ إِنَّ اللَّهَ يَجْزِى الْمُتَصَدِّقِينَ (88. Then, when they entered unto him, they said: “O `Aziz! A hard time has hit us and our family, and we have brought but poor capital, so pay us full measure and be charitable to us. Truly, Allah does reward the charitable.”) Surah 12 Yusuf Verse 87-88 Tafsir Ibn Kathir Allah states that Ya`qub, peace be upon him, ordered his children to go back and inquire about the news of Yusuf and his brother Binyamin, in a good manner, not as spies. He encouraged them, delivered to them the good news and ordered them not to despair of Allah’s mercy. He ordered them to never give up hope in Allah, nor to ever discontinue trusting in Him for what they seek to accomplish. He said to them that only the disbelieving people despair of Allah’s mercy. Allah said next, (Then, when they entered unto him), when they went back to Egypt and entered upon Yusuf, (they said: “O Aziz! A hard time has hit us and our family…”), because of severe droughts and the scarcity of food, (and we have brought but poor capital,) means, `we brought money for the food we want to buy, but it is not substantial,’ according to Mujahid, Al-Hasan and several others. Allah said that they said next, (so pay us full measure) meaning, `in return for the little money we brought, give us the full measure that you gave us before.’ Ibn Mas`ud read this Ayah in a way that means, “So give the full load on our animals and be charitable with us.” Ibn Jurayj commented, “So be charitable to us by returning our brother to us.” And when Sufyan bin `Uyaynah was asked if the Sadaqah (charity) was prohibited for any Prophet before our Prophet , he said, “Have you not heard the Ayah, (so pay us full measure and be charitable to us. Truly, Allah does reward the charitable.)” Ibn Jarir At-Tabari collected this statement. قَالَ هَلْ عَلِمْتُمْ مَّا فَعَلْتُم بِيُوسُفَ وَأَخِيهِ إِذْ أَنتُمْ جَـهِلُونَ (89. He said: “Do you know what you did with Yusuf and his brother, when you were ignorant”) قَالُواْ أَءِنَّكَ لاّنتَ يُوسُفُ قَالَ أَنَاْ يُوسُفُ وَهَـذَا أَخِى قَدْ مَنَّ اللَّهُ عَلَيْنَآ إِنَّهُ مَن يَتَّقِ وَيِصْبِرْ فَإِنَّ اللَّهَ لاَ يُضِيعُ أَجْرَ الْمُحْسِنِينَ (90. They said: “Are you indeed Yusuf” He said: “I am Yusuf , and this is my brother. Allah has indeed been gracious to us. He who has Taqwa, and is patient, then surely, Allah makes not the reward of the gooddoers to be lost.”) قَالُواْ تَاللَّهِ لَقَدْ آثَرَكَ اللَّهُ عَلَيْنَا وَإِن كُنَّا لَخَـطِئِينَ (91. They said: “By Allah! Indeed Allah has preferred you above us, and we certainly have been sinners.”) قَالَ لاَ تَثْرَيبَ عَلَيْكُمُ الْيَوْمَ يَغْفِرُ اللَّهُ لَكُمْ وَهُوَ أَرْحَمُ الرَحِمِينَ (92. He said: “No reproach on you this day; may Allah forgive you, and He is the Most Merciful of those who show mercy!) Surah 12 Yusuf Verse 89-92 Tafsir Ibn Kathir Allah says, when Yusuf’s brothers told him about the afflictions and hardship, and shortages in food they suffered from in the aftermath of the drought that struck them, and he remembered his father’s grief for losing his two children, he felt compassion, pity and mercy for his father and brothers. He felt this way, especially since he was enjoying kingship, authority and power, so he cried and revealed his true identity to them when he asked them, (Do you know what you did with Yusuf and his brother, when you were ignorant) meaning, `when you separated between Yusuf and his brother,’ (when you were ignorant) He said, `What made you do this is your ignorance of the tremendous sin you were about to commit.’ It appears, and Allah knows best, that Yusuf revealed his identity to his brothers only then by Allah’s command, just as he hid his identity from them in the first two meetings, by Allah’s command. When the affliction became harder, Allah sent His relief from that affliction, just as He said He does, (Verily, along with every hardship is relief. Verily, along with every hardship is relief.)[94:5-6] This is when they said to Yusuf, (Are you indeed Yusuf), in amazement, because they had been meeting him for more than two years while unaware of who he really was. Yet, he knew who they were and hid this news from them. Therefore, they asked in astonishment, (Are you indeed Yusuf He said: “I am Yusuf, and this is my brother…”) Yusuf said next, `(Allah has indeed been gracious to us.) by gathering us together after being separated all this time,’ (“Verily, he who has Taqwa, and is patient, then surely, Allah makes not the reward of the gooddoers to be lost.” They said: “By Allah! Indeed Allah has preferred you above us.”) They affirmed Yusuf’s virtue above them, being blessed with beauty, conduct, richness, kingship, authority and, above all, prophethood. They admitted their error and acknowledged that they made a mistake against him, (He said: “No reproach on you this day.”) He said to them, `There will be no blame for you today or admonishment, and I will not remind you after today of your error against me.’ He then multiplied his generosity by invoking Allah for them for mercy, (may Allah forgive you, and He is the Most Merciful of those who show mercy!) اذْهَبُواْ بِقَمِيصِى هَـذَا فَأَلْقُوهُ عَلَى وَجْهِ أَبِى يَأْتِ بَصِيرًا وَأْتُونِى بِأَهْلِكُمْ أَجْمَعِينَ (93. “Go with this shirt of mine, and cast it over the face of my father, his vision will return, and bring to me all your family.”) وَلَمَّا فَصَلَتِ الْعِيرُ قَالَ أَبُوهُمْ إِنِّى لأَجِدُ رِيحَ يُوسُفَ لَوْلاَ أَن تُفَنِّدُونِ (94. And when the caravan departed, their father said: “I do indeed sense the smell of Yusuf, if only you think me not senile).”) قَالُواْ تَاللَّهِ إِنَّكَ لَفِى ضَلَـلِكَ الْقَدِيمِ (95. They said: “By Allah! Certainly, you are in your old Dalal (error).”) Surah 12 Yusuf Verse 93-95 Tafsir ibn Kathir Yusuf said, `Take this shirt of mine, (and cast it over the face of my father, his vision will return),’ because Ya`qub had lost his sight from excessive crying, (and bring to me all your family.) all the children of Ya`qub. (And when the caravan departed) from Egypt, (their father said…), Ya`qub, peace be upon him, said to the children who remained with him, `(I do indeed feel the smell of Yusuf, if only you think me not senile.), except that you might think me senile because of old age.’ `Abdur-Razzaq narrated that Ibn `Abbas said, “When the caravan departed [from Egypt], a wind started blowing and brought the scent of Yusuf’s shirt to Ya`qub. He said, (I do indeed feel the smell of Yusuf , if only you think me not senile.) He found his scent from a distance of eight days away!” Similar was also reported through Sufyan Ath-Thawri and Shu`bah and others reported it from Abu Sinan. Ya`qub said to them, (if only you think me not senile.) Ibn `Abbas, Mujahid, `Ata, Qatadah and Sa’id bin Jubayr commented, “If only you think me not a fool!” Mujahid and Al-Hasan said that it means, “If only you think me not old.” Their answer to him was, (Certainly, you are in your old Dalal.) meaning, `in your old error,’ according to Ibn `Abbas. Qatadah commented, “They meant that, `because of your love for Yusuf you will never forget him.’ So they uttered a harsh word to their father that they should never have uttered to him, nor to a Prophet of Allah.” Similar was said by As-Suddi and others. فَلَمَّآ أَن جَآءَ الْبَشِيرُ أَلْقَاهُ عَلَى وَجْهِهِ فَارْتَدَّ بَصِيرًا قَالَ أَلَمْ أَقُلْ لَّكُمْ إِنِّى أَعْلَمُ مِنَ اللَّهِ مَا لاَ تَعْلَمُونَ (96. Then, when the bearer of the good news arrived, he cast it (the shirt) over his face, and his vision returned. He said: “Did I not say to you, `I know from Allah that which you know not”’) قَالُواْ يأَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَآ إِنَّا كُنَّا خَـطِئِينَ (97. They said: “O our father! Ask forgiveness (from Allah) for our sins, indeed we have been sinners.”) قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّى إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ (98. He said: “I will ask my Lord for forgiveness for you, verily, He! Only He is the Oft-Forgiving, the Most Merciful.”) Surah 12 Yusuf Verse 96-98 Tafsir Ibn Kathir Ibn `Abbas and Ad-Dahhak said; (good news) means information. Mujahid and As-Suddi said that the bearer of good news was Yahudha, son of Ya`qub. As-Suddi added, “He brought it (Yusuf’s shirt) because it was he who brought Yusuf’s shirt stained with the false blood. So he liked to erase that error with this good act, by bringing Yusuf’s shirt and placing it on his father’s face. His father’s sight was restored to him.” Ya`qub said to his children, (Did I not say to you, `I know from Allah that which you know not’), that I know that Allah will return Yusuf to me and that, (I do indeed feel the smell of Yusuf, if only you think me not senile.) This is when Yusuf’s brothers said to their father, with humble- ness, (“O our father! Ask forgiveness (from Allah) for our sins, indeed we have been sinners.” He said: “I will ask my Lord for forgiveness for you, verily, He! Only He is the Oft-Forgiving, the Most Merciful.”) and He forgives those who repent to Him. `Abdullah bin Mas`ud, Ibrahim At-Taymi, `Amr bin Qays, Ibn Jurayj and several others said that Prophet Ya`qub delayed fulfilling their request until the latter part of the night. فَلَمَّا دَخَلُواْ عَلَى يُوسُفَ ءَاوَى إِلَيْهِ أَبَوَيْهِ وَقَالَ ادْخُلُواْ مِصْرَ إِن شَآءَ اللَّهُ ءَامِنِينَ (99. Then, when they came in before Yusuf, he took his parents to himself and said: “Enter Egypt, if Allah wills, in security.”) وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ وَخَرُّواْ لَهُ سُجَّدَا وَقَالَ يأَبَتِ هَـذَا تَأْوِيلُ رُؤْيَـى مِن قَبْلُ قَدْ جَعَلَهَا رَبِّى حَقًّا وَقَدْ أَحْسَنَ بَى إِذْ أَخْرَجَنِى مِنَ السِّجْنِ وَجَآءَ بِكُمْ مِّنَ الْبَدْوِ مِن بَعْدِ أَن نَّزغَ الشَّيْطَـنُ بَيْنِى وَبَيْنَ إِخْوَتِى إِنَّ رَبِّى لَطِيفٌ لِّمَا يَشَآءُ إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ (100. And he raised his parents to the `Arsh and they fell down before him prostrate. And he said: “O my father! This is the interpretation of my dream aforetime! My Lord has made it come true! He was indeed good to me, when He took me out of the prison, and brought you (all here) out of the bedouin life, after Shaytan had sown enmity between me and my brothers. Certainly, my Lord is the Most Courteous and Kind unto whom He wills. Truly, He! Only He is the All-Knowing, the All-Wise.) Surah 12 Yusuf Verse 99-100 Tafsir Ibn Kathir Allah states that Ya`qub went to Yusuf in Egypt. Yusuf had asked his brothers to bring all of their family, and they all departed their area and left Kana`an to Egypt. When Yusuf received news of their approach to Egypt, he went out to receive them. The king ordered the princes and notable people to go out in the receiving party with Yusuf to meet Allah’s Prophet Ya`qub, peace be upon him. It is said that the king also went out with them to meet Ya`qub. Yusuf said to his family, after they entered unto him and he took them to himself, (and said: “Enter Egypt, if Allah wills, in security.”) He said to them, `enter Egypt’, meaning, `reside in Egypt’, and added, `if Allah wills, in security’, in reference to the hardship and famine that they suffered. Allah said next, (and he took his parents to himself) As-Suddi and `Abdur-Rahman bin Zayd bin Aslam said that his parents were his father and maternal aunt, as his mother had died long ago. Muhammad bin Ishaq and Ibn Jarir At-Tabari said, “His father and mother were both alive.” Ibn Jarir added, “There is no evidence that his mother had died before then. Rather, the apparent words of the Qur’an testify that she was alive.” This opinion has the apparent and suitable meaning that this story testifies to. Allah said next, (And he raised his parents to Al-’Arsh) he raised them to his bedstead where he sat, according to Ibn `Abbas, Mujahid and several others. Allah said, (and they fell down before him prostrate.) Yusuf’s parents and brothers prostrated before him, and they were eleven men, (And he said: “O my father! This is the Ta’wil (interpretation) of my dream aforetime…”), in reference to the dream that he narrated to his father before, (I saw (in a dream) eleven stars…) In the laws of these and previous Prophets, it was allowed for the people to prostrate before the men of authority, when they met them. This practice was allowed in the law of Adam until the law of `Isa, peace be upon them, but was later prohibited in our law. Islam made prostration exclusively for Allah Alone, the Exalted and Most Honored. The implication of this statement was collected from Qatadah and other scholars. When Mu`adh bin Jabal visited the Sham area, he found them prostrating before their priests. When he returned (to Al-Madinah), he prostrated before the Messenger of Allah , who asked him, (What is this, O, Mu`adh) Mu`adh said, “I saw that they prostrate before their priests. However, you, O Messenger of Allah, deserve more to be prostrated before.” The Messenger said, (If I were to order anyone to prostrate before anyone else (among the creation), I would have ordered the wife to prostrate before her husband because of the enormity of his right on her.) Therefore, this practice was allowed in previous laws, as we stated. This is why they (Ya`qub and his wife and eleven sons) prostrated before Yusuf, who said at that time, (O my father! This is the Ta’wil of my dream aforetime! My Lord has made it come true!) using the word, `Ta’wil’, to describe what became of the matter, later on. Allah said in another Ayah, (Await they just for its Ta’wil On the Day the event is finally fulfilled…), meaning, on the Day of Judgement what they were promised of good or evil will surely come to them. Yusuf said, (My Lord has made it come true!) mentioning that Allah blessed him by making his dream come true, (He was indeed good to me, when He took me out of the prison, and brought you (all here) out of the bedouin life,) out of the desert, for they lived a bedouin life and raised cattle, according to Ibn Jurayj and others. He also said that they used to live in the Arava, Ghur area of Palestine, in Greater Syria. Yusuf said next, (after Shaytan had sown enmity between me and my brothers. Certainly, my Lord is the Most Courteous and Kind unto whom He wills.) for when Allah wills something, He brings forth its reasons and elements of existence, then wills it into existence and makes it easy to attain, (Truly, He! Only He is the All-Knowing.) what benefits His servants, (the All-Wise.) in His statements, actions, decrees, preordain- ment and what He chooses and wills. رَبِّ قَدْ آتَيْتَنِى مِنَ الْمُلْكِ وَعَلَّمْتَنِى مِن تَأْوِيلِ الاٌّحَادِيثِ فَاطِرَ السَّمَـوَتِ وَالاٌّرْضِ أَنتَ وَلِىِّ فِى الدُّنُيَا وَالاٌّخِرَةِ تَوَفَّنِى مُسْلِمًا وَأَلْحِقْنِى بِالصَّـلِحِينَ (101. “My Lord! You have indeed bestowed on me of the sovereignty, and taught me something of the interpretation of dreams – the (Only) Creator of the heavens and the earth! You are my Wali in this world and in the Hereafter. Cause me to die as a Muslim, and join me with the righteous.”) Surah 12 Yusuf Verse 101 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.

 I take refuge with Allaah from the accursed devil. 
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful. 
 Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .
  May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.
Prophet Yusuf (Joseph), may peace be upon him, meets with his brothers.
وَجَآءَ إِخْوَةُ يُوسُفَ فَدَخَلُواْ عَلَيْهِ فَعَرَفَهُمْ وَهُمْ لَهُ مُنكِرُونَ
(58. And Yusuf’s brethren came and they entered unto him, and he recognized them, but they recognized him not.)
 وَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ قَالَ ائْتُونِى بِأَخٍ لَّكُمْ مِّنْ أَبِيكُمْ أَلاَ تَرَوْنَ أَنِّى أُوفِى الْكَيْلَ وَأَنَاْ خَيْرُ الْمُنْزِلِينَ
(59. And when he furnished them with their provisions, he said: “Bring me a brother of yours from your father. See you not that I give full measure, and that I am the best of the hosts”)
فَإِن لَّمْ تَأْتُونِى بِهِ فَلاَ كَيْلَ لَكُمْ عِندِى وَلاَ تَقْرَبُونِ
(60. “But if you bring him not to me, there shall be no measure (of corn) for you with me, nor shall you come near me.”)
قَالُواْ سَنُرَوِدُ عَنْهُ أَبَاهُ وَإِنَّا لَفَـعِلُونَ
(61. They said: “We shall try to get permission (for him) from his father, and verily, we shall do it.”)
وَقَالَ لِفِتْيَانِهِ اجْعَلُواْ بِضَـعَتَهُمْ فِى رِحَالِهِمْ لَعَلَّهُمْ يَعْرِفُونَهَآ إِذَا انْقَلَبُواْ إِلَى أَهْلِهِمْ لَعَلَّهُمْ يَرْجِعُونَ
(62. And [Yusuf] told his servants to put their money into their bags, so that they might know it when they go back to their people; in order that they might come again.)
Surah 12 Yusuf Verse 58-62
Tafsir Ibn Kathir
As-Suddi, Muhammad bin Ishaq and several others said that the reason why Yusuf’s brothers went to Egypt, is that after Yusuf became minister of Egypt and the seven years of abundance passed, then came the seven years of drought that struck all areas of Egypt. The drought also reached the area of Kana`an (Canaan), where Prophet Ya`qub, peace be upon him, and his children resided. Prophet Yusuf efficiently guarded the people’s harvest and collected it, and what he collected became a great fortune for the people. This also permitted Yusuf to give gifts to the people who sought his aid from various areas who came to buy food and provisions for their families. Yusuf would not give a family man more than whatever a camel could carry, as annual provisions for them. Yusuf himself did not fill his stomach from this food, nor did the king and his aids eat except one meal a day. By doing so, the people could sustain themselves with what they had for the remainder of the seven years. Indeed, Yusuf was a mercy from Allah sent to the people of Egypt. Yusuf’s brothers were among those who came to Egypt to buy food supplies, by the order of their father. They knew that the `Aziz of Egypt was selling food to people who need it for a low price, so they took some merchandise from their land with them to exchange it for food. They were ten, because Ya`qub peace be upon him kept his son and Yusuf’s brother Binyamin with him. Binyamin was the dearest of his sons to him after Yusuf. When Prophet Yusuf’s brothers entered on him in his court and the center of his authority, he knew them the minute he saw them. However, they did not recognize him because they got rid of him when he was still young, and sold him to a caravan of travelers while unaware of their destination. They could not have imagined that Yusuf would end up being a minister, and this is why they did not recognize him, while he did recognize them. As-Suddi said that Yusuf started talking to his brothers and asked them, “What brought you to my land” They said, “O, `Aziz, we came to buy provisions.” He asked them, “You might be spies.” They said, “Allah forbids.” He asked them, “Where are you from” They said, “From the area of Kana`an, and our father is Allah’s Prophet Ya`qub.” He asked them, “Does he have other children besides you” They said, “Yes, we were twelve brothers. Our youngest died in the desert, and he used to be the dearest to his father. His full brother is alive and his father kept him, so that his closeness compensates him for losing our youngest brother [who died].” Yusuf ordered that his brothers be honored and allowed to remain,
(And when he furnished them with their provisions,) according to their needs and gave them what they wanted to buy, he said to them, “Bring me your brother from your father’s side whom you mentioned, so that I know that you have told me the truth.” He continued,
(See you not that I give full measure, and that I am the best of the hosts) encouraging them to return to him. He then threatened them,
(But if you bring him not to me, there shall be no measure (of corn) for you with me. ) He threatened them that if the next time they come without Binyamin with them, they will not be allowed to buy the food that they need,
(“…nor shall you come near me.” They said: “We shall try to get permission (for him) from his father, and verily, we shall do it.”) They said, `We will try our best to bring him with us, so that we spare no effort to prove to you that we are truthful in what we told you about ourselves.’ Allah said,
(And [Yusuf] told his servants), or his slaves,
(to put their money), or the merchandise they brought with them to exchange for food,
(into their bags,), while they were unaware,
(in order that they might come again.) It was said that Yusuf did this because he feared that his brothers might not have any more merchandise they could bring with them to exchange for food.
فَلَمَّا رَجِعُوا إِلَى أَبِيهِمْ قَالُواْ يأَبَانَا مُنِعَ مِنَّا الْكَيْلُ فَأَرْسِلْ مَعَنَآ أَخَانَا نَكْتَلْ وَإِنَّا لَهُ لَحَـفِظُونَ
(63. So, when they returned to their father, they said: “O our father! No more measure of grain shall we get (unless we take our brother). So send our brother with us, and we shall get our measure and truly, we will guard him.”)
 قَالَ هَلْ آمَنُكُمْ عَلَيْهِ إِلاَّ كَمَآ أَمِنتُكُمْ عَلَى أَخِيهِ مِن قَبْلُ فَاللَّهُ خَيْرٌ حَـفِظًا وَهُوَ أَرْحَمُ الرَحِمِينَ
(64. He said: “Can I entrust him to you except as I entrusted his brother [Yusuf] to you aforetime But Allah is the Best to guard, and He is the Most Merciful of those who show mercy.”)
Surah 12 Yusuf  Verse 63-64
Tafsir Ibn Kathir
Allah says that when they went back to their father,
(they said: “O our father! No more measure of grain shall we get…”) `after this time, unless you send our brother Binyamin with us. So send him with us, and we shall get our measure and we shall certainly guard him.’ Some scholars read this Ayah in a way that means, `and he shall get his ration.’ They said,
(and truly, we will guard him.), `do not fear for his safety, for he will be returned back to you.’ This is what they said to Ya`qub about their brother Yusuf,
(“Send him with us tomorrow to enjoy himself and play, and verily, we will take care of him.”) [12:12] This is why Prophet Ya`qub said to them,
(Can I entrust him to you except as I entrusted his brother [Yusuf] to you aforetime) He asked them, `Will you do to him except what you did to his brother Yusuf before, when you took him away from me and separated me from him’
(But Allah is the Best to guard, and He is the Most Merciful of those who show mercy.) Ya`qub said, `Allah has the most mercy with me among all those who show mercy, He is compassionate with me for my old age, feebleness and eagerness for my son. I invoke Allah to return him to me, and to allow him and I to be together; for surely, He is the Most Merciful of those who show mercy.’
وَلَمَّا فَتَحُواْ مَتَـعَهُمْ وَجَدُواْ بِضَـعَتَهُمْ رُدَّتْ إِلَيْهِمْ قَالُواْ يأَبَانَا مَا نَبْغِى هَـذِهِ بِضَـعَتُنَا رُدَّتْ إِلَيْنَا وَنَمِيرُ أَهْلَنَا وَنَحْفَظُ أَخَانَا وَنَزْدَادُ كَيْلَ بَعِيرٍ ذلِكَ كَيْلٌ يَسِيرٌ
(65. And when they opened their bags, they found their money had been returned to them. They said: “O our father! What (more) can we desire This, our money has been returned to us; so we shall get (more) food for our family, and we shall guard our brother and add one more measure of a camel’s load. This quantity is easy (for the king to give).”)
 قَالَ لَنْ أُرْسِلَهُ مَعَكُمْ حَتَّى تُؤْتُونِ مَوْثِقًا مِّنَ اللَّهِ لَتَأْتُنَّنِى بِهِ إِلاَّ أَن يُحَاطَ بِكُمْ فَلَمَّآ ءَاتَوْهُ مَوْثِقَهُمْ قَالَ اللَّهُ عَلَى مَا نَقُولُ وَكِيلٌ
 (66. He [Ya`qub] said: “I will not send him with you until you swear a solemn oath to me in Allah’s Name, that you will bring him back to me unless you are yourselves surrounded (by enemies),” And when they had sworn their solemn oath, he said: “Allah is the Witness to what we have said.”)
Surah 12 Yusuf Verse 65-66
Tafsir ibn Kathir
Allah says, when Yusuf’s brothers opened their bags, they found their merchandise inside them, for Yusuf had ordered his servants to return it to their bags. When they found their merchandise in their bags,
(They said: “O our father! What (more) can we desire…”), what more can we ask for,
(This, our money has been returned to us;) Qatadah commented (that they said), “What more can we ask for, our merchandise was returned to us and the `Aziz has given us the sufficient load we wanted” They said next,
(so we shall get (more) food for our family,), `if you send our brother with us the next time we go to buy food for our family,’
(and we shall guard our brother and add one more measure of a camel’s load.) since Yusuf, peace be upon him, gave each man a camel’s load of corn.
(This quantity is easy (for the king to give).) They said these words to make their case more appealing, saying that taking their brother with them is worth this gain,
(He [Ya`qub (Jacob)] said: “I will not send him with you until you swear a solemn oath to me in Allah’s Name…”), until you swear by Allah with the strongest oath,
(that you will bring him back to me unless you are yourselves surrounded (by enemies)), unless you were all overwhelmed and were unable to rescue him,
(And when they had sworn their solemn oath), he affirmed it further, saying,
(Allah is the Witness to what we have said.) Ibn Ishaq commented, “Ya`qub did that because he had no choice but to send them to bring necessary food supplies for their survival. So he sent Binyamin with them.”
وَقَالَ يبَنِىَّ لاَ تَدْخُلُواْ مِن بَابٍ وَاحِدٍ وَادْخُلُواْ مِنْ أَبْوَابٍ مُّتَفَرِّقَةٍ وَمَآ أُغْنِى عَنكُمْ مِّنَ اللَّهِ مِن شَىْءٍ إِنِ الْحُكْمُ إِلاَّ للَّهِ عَلَيْهِ تَوَكَّلْتُ وَعَلَيْهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ
(67. And he said: “O my sons! Do not enter by one gate, but enter by different gates, and I cannot avail you against Allah at all. Verily, the decision rests only with Allah. In Him, I put my trust and let all those that trust, put their trust in Him.”)
وَلَمَّا دَخَلُواْ مِنْ حَيْثُ أَمَرَهُمْ أَبُوهُم مَّا كَانَ يُغْنِى عَنْهُمْ مِّنَ اللَّهِ مِن شَىْءٍ إِلاَّ حَاجَةً فِى نَفْسِ يَعْقُوبَ قَضَاهَا وَإِنَّهُ لَذُو عِلْمٍ لِّمَا عَلَّمْنَاهُ وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ
(68. And when they entered according to their father’s advice, it did not avail them in the least against (the will of) Allah; it was but a need of Ya`qub’s inner self which he discharged. And verily, he was endowed with knowledge because We had taught him, but most men know not.)
Surah 2 Yusuf Verse 67-68
Tafsir Ibn Kathir
Allah says that Ya`qub, peace be upon him, ordered his children, when he sent Binyamin with them to Egypt, to enter from different gates rather than all of them entering from one gate. Ibn `Abbas, Muhammad bin Ka`b, Mujahid, Ad-Dahhak Qatadah, As-Suddi and several others said that he feared the evil eye for them, because they were handsome and looked beautiful and graceful. He feared that people might direct the evil eye at them, because the evil eye truly harms, by Allah’s decree, and brings down the mighty warrior-rider from his horse. He next said,
(and I cannot avail you against Allah at all.) this precaution will not resist Allah’s decision and appointed decree. Verily, whatever Allah wills, cannot be resisted or stopped,
(“Verily, the decision rests only with Allah. In Him, I put my trust and let all those that trust, put their trust in Him.” And when they entered according to their father’s advice, it did not avail them in the least against (the will of) Allah; it was but a need of Ya`qub’s inner self which he discharged. ), as a precaution against the evil eye,
(And verily, he was endowed with knowledge because We had taught him,) he had knowledge that he implemented, according to Qatadah and Ath-Thawri. Ibn Jarir said that this part of the Ayah means, he has knowledge that We taught him,
(but most men know not.)
وَلَمَّا دَخَلُواْ عَلَى يُوسُفَ آوَى إِلَيْهِ أَخَاهُ قَالَ إِنِّى أَنَاْ أَخُوكَ فَلاَ تَبْتَئِسْ بِمَا كَانُواْ يَعْمَلُونَ
(69. And when they went in before Yusuf, he took his brother (Binyamin) to himself and said: “Verily, I am your brother, so grieve not for what they used to do.”)
Surah 12 Yusuf Verse 69
Tafsir Ibn Kathir
Allah states that when Yusuf’s brothers went in before him along with his full brother Binyamin, he invited them to a place of honor as privileged guests. He granted them gifts and generous hospitality and kindness. He met his brother in confidence and told him the story of what happened to him and that he was in fact his brother. He said to him,
`(grieve not) nor feel sad for what they did to me.’ He ordered Binyamin to hide the news from them and to refrain from telling them that the `Aziz is his brother Yusuf. He plotted with him to keep him in Egypt enjoying honor and great hospitality.
فَلَمَّا جَهَّزَهُمْ بِجَهَازِهِمْ جَعَلَ السِّقَايَةَ فِى رَحْلِ أَخِيهِ ثُمَّ أَذَّنَ مُؤَذِّنٌ أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسَارِقُونَ
(70. So when he furnished them forth with their provisions, he put the bowl in his brother’s bag. Then a crier cried: “O you (in) the caravan! Surely, you are thieves!”)
 قَالُواْ وَأَقْبَلُواْ عَلَيْهِمْ مَّاذَا تَفْقِدُونَ
(71. They, turning towards them, said: “What is it that you have lost”)
قَالُواْ نَفْقِدُ صُوَاعَ الْمَلِكِ وَلِمَن جَآءَ بِهِ حِمْلُ بَعِيرٍ وَأَنَاْ بِهِ زَعِيمٌ
(72. They said: “We have lost the bowl of the king and for him who produces it is (the reward of) a camel load; and I will be bound by it.”)
Surah 12 Yusuf Verse 70-72
Tafsir Ibn Kathir
After Yusuf supplied them with their provisions, he ordered some of his servants to place his silver bowl (in Binyamin’s bag), according to the majority of scholars. Some scholars said that the king’s bowl was made from gold. Ibn Zayd added that the king used it to drink from, and later, measured food grains with it since food became scarce in that time, according to Ibn `Abbas, Mujahid, Qatadah, Ad-Dahhak and `Abdur-Rahman bin Zayd. Shu`bah said that Abu Bishr narrated that Sa`id bin Jubayr said that Ibn `Abbas said that the king’s bowl was made from silver and he used it to drink with. Yusuf had the bowl placed in Binyamin’s bag while they were unaware, and then had someone herald,
(O you (in) the caravan! Surely, you are thieves!) They looked at the man who was heralding this statement and asked him,
(“What is it that you have lost” They said: “We have lost the bowl of the king…”), which he used to measure food grains,
(and for him who produces it is a camel load;), as a reward,
(and I will be bound by it.), as assurance of delivery of the reward.
قَالُواْ تَاللَّهِ لَقَدْ عَلِمْتُمْ مَّا جِئْنَا لِنُفْسِدَ فِى الاٌّرْضِ وَمَا كُنَّا سَـرِقِينَ
(73. They said: “By Allah! Indeed you know that we came not to make mischief in the land, and we are no thieves!”)
 قَالُواْ فَمَا جَزَآؤُهُ إِن كُنتُمْ كَـذِبِينَ
(74. They said: “What then shall be the penalty of him, if you are (proved to be) liars.”)
قَالُواْ جَزؤُهُ مَن وُجِدَ فِى رَحْلِهِ فَهُوَ جَزَاؤُهُ كَذَلِكَ نَجْزِى الظَّـلِمِينَ
(75. They [Yusuf's brothers] said: “His penalty should be that he, in whose bag it is found, should be held for the punishment (of the crime). Thus we punish the wrongdoers!”)
 فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَآءِ أَخِيهِ ثُمَّ اسْتَخْرَجَهَا مِن وِعَآءِ أَخِيهِ كَذَلِكَ كِدْنَا لِيُوسُفَ مَا كَانَ لِيَأْخُذَ أَخَاهُ فِى دِينِ الْمَلِكِ إِلاَّ أَن يَشَآءَ اللَّهُ نَرْفَعُ دَرَجَـتٍ مَّن نَّشَآءُ وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ
(76. So he [Yusuf] began (the search) in their bags before the bag of his brother. Then he brought it out of his brother’s bag. Thus did We plan for Yusuf. He could not take his brother by the law of the king (as a slave), except that Allah willed it. We raise to degrees whom We will, but over all those endowed with knowledge is the All-Knowing (Allah).)
Surah 12 Yusuf Verse 73-76
Tafsir Ibn Kathir
(By Allah! Indeed you know that we came not to make mischief in the land, and we are no thieves!) `Ever since you knew us, you, due to our good conduct, became certain that,
(we came not to make mischief in the land, and we are no thieves!) They said, `Theft is not in our character, as you came to know.’ Yusuf’s men said,
`(What then shall be the penalty of him), in reference to the thief, if it came out that he is one of you,’
(if you are (proved to be) liars) They asked them, `What should be the thief’s punishment if he is one of you’
(They said: “His penalty should be that he, in whose bag it is found, should be held for the punishment. Thus we punish the wrongdoers!”) This was the law of Prophet Ibrahim, peace be upon him, that the thief be given as a slave to the victim of theft. This is what Yusuf wanted, and this is why he started with their bags first before his brother’s bag, to perfect the plot,
(Then he brought it out of his brother’s bag.) Therefore, Yusuf took Binyamin as a slave according to their judgement and the law which they believed in. So Allah said;
(Thus did We plan for Yusuf.) and this is a good plot that Allah likes and prefers, because it seeks a certain benefit using wisdom and the benefit of all. Allah said next,
(He could not take his brother by the law of the king,) as a captive, for this was not the law of king of Egypt, according to Ad-Dahhak and several other scholars. Allah only allowed Yusuf to take his brother as a captive after his brothers agreed to this judgement beforehand, and he knew that this was their law. This is why Allah praised him when He said,
(We raise to degrees whom We will,) just as He said in another Ayah,
(Allah will exalt in degree those of you who believe.) [58:11] Allah said next,
(but over all those endowed with knowledge is the All-Knowing.) Al-Hasan commented, “There is no knowledgeable person, but there is another person with more knowledge until it ends at Allah the Exalted and Most Honored. In addition, `Abdur-Razzaq recorded that Sa`id bin Jubayr said, “We were with Ibn `Abbas when he narrated an amazing Hadith. A man in the audience said, `All praise is to Allah! There is an all-knowing above every person endowed with knowledge.’ Ibn `Abbas responded, `Worse it is that which you said! Allah is the All-Knowing and His knowledge is above the knowledge of every knowledgeable person.’ Simak narrated that `Ikrimah said that Ibn `Abbas said about Allah’s statement,
(but over all those endowed with knowledge is the All-Knowing (Allah).) “This person has more knowledge than that person, and Allah is above all knowledgeable persons.” Similar was narrated from `Ikrimah. Qatadah said, “Over every person endowed with knowledge is a more knowledgeable person until all knowledge ends with Allah. Verily, knowledge started from Allah, and from Him the scholars learn, and to Him all knowledge returns.” `Abdullah bin Mas`ud read the Ayah this way, (وَفَوْقَ كُلِّ عَالِمٍ عَلِيمٌ) “And above every scholar, is the All-Knower (Allah).”
قَالُواْ إِن يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَّهُ مِن قَبْلُ فَأَسَرَّهَا يُوسُفُ فِى نَفْسِهِ وَلَمْ يُبْدِهَا لَهُمْ قَالَ أَنْتُمْ شَرٌّ مَّكَاناً وَاللَّهُ أَعْلَمْ بِمَا تَصِفُونَ
(77. They [Yusuf's brothers] said: “If he steals, there was a brother of his [Yusuf] who did steal before (him)).
Surah 12 Yusuf verse 77
Tafsir Ibn Kathir
(But these things did Yusuf keep in himself, revealing not the secrets to them. He said (within himself): “You are in an evil situation, and Allah is the Best Knower of that which you describe!”)
After Yusuf’s brothers saw that the king’s bowl was taken out of Binyamin’s bag, they said,
(If he steals, there was a brother of his who did steal before.) They tried to show themselves as innocent from being like Binyamin, saying that he did just like a brother of his did beforehand, meaning Yusuf, peace be upon him! Allah said,
(But these things did Yusuf keep in himself), meaning the statement that he said afterwards,
(You are in an evil situation, and Allah is the Best Knower of that which you describe!) Yusuf said this to himself and did not utter it aloud, thus intending to hide what he wanted to say to himself even before he said it. Al-`Awfi reported that Ibn `Abbas said about Allah’s statement,
(But these things did Yusuf keep in himself), “He kept in himself [his statement next],
(You are in an evil situation, and Allah is the Best Knower of that which you describe!).”
قَالُواْ يأَيُّهَا الْعَزِيزُ إِنَّ لَهُ أَبًا شَيْخًا كَبِيرًا فَخُذْ أَحَدَنَا مَكَانَهُ إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ
(78. They said: “O `Aziz! Verily, he has an old father (who will grieve for him); so take one of us in his place. Indeed we think that you are one of the doers of good.”)
 قَالَ مَعَاذَ اللَّهِ أَن نَّأْخُذَ إِلاَّ مَن وَجَدْنَا مَتَـعَنَا عِندَهُ إِنَّـآ إِذًا لَّظَـلِمُونَ
(79. He said: “Allah forbid, that we should take anyone but him with whom we found our property. Indeed (if we did so), we should be wrongdoers.”)
Surah 12 Yusuf verse 78-79
Tafsir Ibn Kathir
When it was decided that Benyamin was to be taken and kept with Yusuf according to the law they adhered by, Yusuf’s brothers started requesting clemency and raising compassion in his heart for them,
(They said, “O `Aziz! Verily, he has an old father…”) who loves him very much and is comfor- ted by his presence from the son that he lost,
(so take one of us in his place.), instead of Binyamin to remain with you,
(Indeed we think that you are one of the doers of good.), the good doers, just, and accepting fairness,
(He said: “Allah forbid, that we should take anyone but him with whom we found our property…”), `according to the judgement that you gave for his punishment,
(Indeed, we should be wrongdoers.), if we take an innocent man instead of the guilty man. ‘
فَلَمَّا اسْتَيْأَسُواْ مِنْهُ خَلَصُواْ نَجِيًّا قَالَ كَبِيرُهُمْ أَلَمْ تَعْلَمُواْ أَنَّ أَبَاكُمْ قَدْ أَخَذَ عَلَيْكُمْ مَّوْثِقًا مِّنَ اللَّهِ وَمِن قَبْلُ مَا فَرَّطتُمْ فِى يُوسُفَ فَلَنْ أَبْرَحَ الاٌّرْضَ حَتَّى يَأْذَنَ لِى أَبِى أَوْ يَحْكُمَ اللَّهُ لِى وَهُوَ خَيْرُ الْحَـكِمِينَ
(80. So, when they despaired of him, they consulted in private. The eldest among them said: “Know you not that your father did take an oath from you in Allah’s Name, and before this you did fail in your duty with Yusuf Therefore I will not leave this land until my father permits me, or Allah decides my case and He is the Best of the judges.)
ارْجِعُواْ إِلَى أَبِيكُمْ فَقُولُواْ يأَبَانَا إِنَّ ابْنَكَ سَرَقَ وَمَا شَهِدْنَآ إِلاَّ بِمَا عَلِمْنَا وَمَا كُنَّا لِلْغَيْبِ حَـفِظِينَ
(81. “Return to your father and say, `O our father! Verily, your son has stolen, and we testify not except according to what we know, and we could not know the Unseen!)
 وَاسْئَلِ الْقَرْيَةَ الَّتِى كُنَّا فِيهَا وَالّعِيْرَ الَّتِى أَقْبَلْنَا فِيهَا وَإِنَّا لَصَـدِقُونَ
 (82. “And ask (the people of) the town where we have been, and the caravan in which we returned; and indeed we are telling the truth.”)
Surah 12 Yusuf Verse 80-82
Tafsir Ibn Kathir
Allah narrates to us that Yusuf’s brothers were desperate because they could not secure the release of their brother Binyamin, even though they had given a promise and sworn to their father to bring him back. They were unable to fulfill their promise to their father, so,
(in private), away from people’s eyes,
(they consulted), among themselves,
(The eldest among them said), and his name, as we mentioned, was Rubil, or Yahudha. He was the one among them who recommended throwing Yusuf into a well, rather than killing him. So Rubil said to them,
`(Know you not that your father did take an oath from you in Allah’s Name,) that you will return Binyamin to him However, you were not able to fulfill this promise and, before you caused Yusuf to be lost from his father,
(Therefore I will not leave this land), I will not leave Egypt,
(until my father permits me, ) allows me to go back to him while he is pleased with me,
(or Allah decides my case) by using the sword, or, they says; by allowing me to secure the release of my brother,
(and He is the Best of the judges.), He next ordered them to narrate to their father what happened so that they could present their excuse about that happened to Binyamin and as claim their innocence before him. Rubil said to them (to say to their father),
(and we could not know the Unseen!) or, `we did not know that your son had committed theft,’ according to Qatadah and `Ikrimah. `Abdur-Rahman bin Zayd bin Aslam said that it means, `we did not know that Binyamin stole something that belonged to the king, we only stated the punishment of the thief,’
(And ask (the people of) the town where we have been,), in reference to Egypt, according to Qatadah, or another town.
(and the caravan in which we returned), `about our truthfulness, honesty, protection and sincere guardianship,
(and indeed we are telling the truth.) in what we have told you, that Binyamin stole and was taken as a captive as compensation for his theft.’

Its the responsibility of every Moslem in learning quran and tajweed and we also have to teach our kids Quran and not only the Quran teaching we should let then start to see the basic of Islam and why it was reviled you bet it was railed and verity teaching of holy Quran and with tajweed quran we read Quran we can understand better all the responses that are asked if we study koran from a qualified Quran tutor he will let you know verity core of Islam and why koran was reviled for it we should gain the ability of the Holy Writ with there translation and the context of when those verses were reviled and why and that is only potential when we carry on with not simply learning quran for beginners but gaining the ability of Quran tafseer and one query that we all is needed to ask our self that why we all are here in the world to do good acts or to do bad humen activity to promote correct or to promote incorrect and will we be answerable to any one after this life of not then the interrogation remains the identical that the reasons why we are here in the world but if yes then whom we have to reply is there any Lord All these reply exist when we go deep in to the Quran education do Quran reading and the so let us unite hands to full fill our task. We all must do quran memorization and listen to quran online when ever we have time to stay in touch