The story of Yusuf, peace be upon him, was unfolded in full details in one sura, its events began and ended in Sura Yusuf.
It is a Makkan Sura comprised of 111 verses. It was revealed between the year of grief over the death of Abi Talib and Khadejah, the staunch supporters of the Messenger of Allah, peace be upon him and the first and second Aqaba pledges of allegiance in which Allah made a breakthrough and way-out for the Messenger of Allah, his Muslim companions and the Islamic Call, by allowing Hijra to Al-Madina. Therefore, it is one of the suras revealed in that crucial period of Dawa and the life of the Messenger of Allah, peace be upon him, and his companions in Makkah.(1)
The story revealed the most varied aspects of social, economic and political life.
The story of Yusuf, peace be upon him, began with the vision he had seen in a dream when he was a young man.
The story of Yusuf began in the Holy Quran with a prelude about the significance of the story. Addressing Prophet Mohammed, peace be upon him, Allah Al-Mighty said: we do relate unto thee the most beautiful of stories. In that we reveal to thee this (portion of the) Quran: before this, thou too was among those who knew not. “Sura Yusuf, verse (3)”.
The story was mindful of the crucial period through which the Messenger of Allah, his companions and the Islamic Call in general were passing. The aim was to console and comfort them, urging perseverance and patience and reminding them that Allah Al-Mighty is capable of rendering them victorious and easing their plight as was the case with Yusuf, peace be upon him.
It is one of the Holy Quran’s longest stories in which the spiralling of complicated events is painted in vivid colours.
Yusuf is subjected to various trials, but with the Grace of Allah, emerges stronger after each trial: Allah Al-Mighty helped him to come out of the bottom of the well to live in the palace of the king. Allah also released him from prison to put him in charge of the granaries and the store houses, and reunited him with his family after living as a lone stranger.
The story is revolving. It depended on a vision seen by Yusuf in his dream that was fulfilled at the end of the story. Thus, the story returned to its starting point to depict the realization of what Yusuf had seen in his dream (2). Allah Al-Mighty said: “And he raised his parents high on the throne (of dignity), and they fell down in prostration, (all) before him. He said: “o my father! This is the fulfilment of my vision of old! God hath made it come true! He was indeed good to me when he took me out of prison and brought you (all here) out of the desert, (even) after Satan had sown enmity between me and my brothers. Verily my Lord understandeth best the mysteries of all that he planneth to do. For verily he is full of knowledge and wisdom”.
In between the beginning and the end three visions were mentioned: the two visions seen by Yusuf’s companions in the prison were the bridge that helped him to cross to the king to interpret a vision he had seen that could not be explained by those skilled in the interpretation of dreams. Yusuf not only interpreted the dream, but also worked out a clear method for successfully dealing with a looming economic crisis. His interpretation of the vision and the proper plan for dealing with it led directly to his release from prison, the declaration of his innocence and his establishment in the land, earning him the trust of the king, who rewarded him by putting him in charge of the granaries and store houses.
Allah Al-Mighty showed Yusuf, peace be upon him, how to interpret stories and events. Allah said: “Thus will thy Lord choose thee and teach thee the interpretation of stories (and events) and perfect his favour to thee and and to the posterity of Jacob even as he perfected it to thy fathers Abraham and Isaac aforetime! For God is full of knowledge and wisdom”. The interpretation of stories and events means: making you understand the meaning of words and the interpretation of dreams in a way unattainable to anyone else (3).
The story shows the great attention given to the interpretation of visions. The king and Yusuf’s companions in the prison asked him to interpret their visions, a clear indication of the culture of that era and that the knowledge which Allah gave to Yusuf, peace be upon him, was compatible with the spirit and atmosphere of that era (4).
Such knowledge is one of Allah’s numerous Graces bestowed on Yusuf. We pause briefly to explain the value of this knowledge which many people claimed that it is of no great benefit. Allah Al-Mighty taught Yusuf the interpretation of visions because he knew that it is the weapon that will bring him out of his predicament, raise him to a lofty position and establish him in the land.
This article will cover in detail the four visions mentioned in the story of Yusuf, peace be upon him.
The first vision:
The story of Yusuf, peace be upon him, began with a vision he had seen in his dream when he was still a young man. Utterly perplexed, he directly headed to his father seeking a satisfactory interpretation. Endowed with wisdom, Jacob grasped its essence and asked Yusuf not to mention it to his brothers, lest they should be moved by malice against him. Allah Al-Mighty said: “Behold, Josef said to his father: “o my father! I did see eleven stars and the sun and the moon: i saw them prostrate themselves to me!*” Said (the father): “my (dear) little son! Relate not thy vision to thy brothers, lest they concoct a plot against thee; for Satan is to man an avowed enemy!* “Thus will thy Lord choose thee and teach thee the interpretation of stories (and events) and perfect his favour to thee and and to the posterity of Jacob even as he perfected it to thy fathers Abraham and Isaac aforetime! For God is full of knowledge and wisdom ”.
The vision clearly indicated the bright future to be attained by Yusuf in the end. It alluded that Allah Al-Mighty has prepared him for a great assignment and that he would reward him generously. Yusuf, peace be upon him, was honoured to combine prophethood and power, the good of this world and the Hereafter and the skill to interpret stories and events.
In fact, the vision psychologically prepared Yusuf to accept the unfolding events, alluding to the plot to be hatched by his brothers against him. It also gave Jacob glad tidings about his son’s Prophethood and protection against a range of plots. At the same time, it greatly increased his love and concern for Yusuf, peace be upon him.
The events in the story of Yusuf, peace be upon him, were based on the vision he had seen in his dream while the latter developed events, pushing them to eventually realize its intended meanings.
The second and third visions:
Following the first vision seen by Yusuf, peace be upon him, at the commencement of the story and its clear impact on his life and the technical style of the story, events began to unfold: His brothers envied him for the favour bestowed on him by Allah Al-Mighty, plotting against him and throwing him down to the bottom of the well. But it was Allah’s will that he shall be saved and established in the land, living a decent and honourable life in the palace of the king of Egypt. Allah Al-Mighty said: “The man in Egypt who bought him, said to his wife: “make his stay (among us) honourable: maybe he will bring us much good, or we shall adopt him as a son.” Thus did we establish Joseph in the land, that we might teach him the interpretation of stories (and events). And God hath full power and control over his affairs; but most among mankind know it not”.
Yusuf, peace be upon him, lived in the palace of the king, who treated him as his son. He was breath-takingly handsome and attractive. He inspired violent love in the wife of the Aziz who sought to seduce him from his true self ,but he firmly saved himself guiltless. Allah Al-Mighty said: “But she in whose house he was, sought to seduce him from his (true) self: she fastened the doors, and said: “now come, thou (dear one)!” he said: “God forbid! Truly (thy husband) is my lord! He made my sojourn agreeable! Truly to no good come those who do wrong!”.
Following this incident and subsequent developments, Yusuf was cast into prison. Here, once more the effect of vision rebounds and Yusuf shifted roles from the person who saw a vision that is likely to come true to a sincere interpreter of visions so that the correct interpretation of the visions of his two companions in prison would be instrumental in selecting him to interpret the king’s vision, which in turn culminated in his being established in the land as was predicted in the opening vision. The events of the story were all incorporated in a series of well connected visions (6).
In prison and among the prisoners Yusuf, peace be upon him, was renowned for his generosity, sincerity and honesty, devoting most of his time to worshiping and obeying Allah. He was a handsome skilled interpreter of visions, doing good to his companions in prison. Yusuf’s good qualities earned him the love of the prisoners (7).
Two young men came into the prison with Yusuf, peace be upon him. They were the king’s cup-bearer and baker (8). Seeing different visions, they both came to Yusuf seeking their interpretation. Allah Al-Mighty said: “Now with him there came into the prison two young men. Said one of them: “I see my self (in a dream) pressing wine.” Said the other: “ I see myself (in a dream) carrying bread on my head, and birds are eating thereof.” “Tell us” (they said) “the truth and meaning thereof: for we see thou art one that doth good (to all).”.
The verse “we see thou art one that doth good to all” was said by the two young men as a justification for telling their visions, seeking their interpretation, i.e. we believe that you are skilled in interpreting visions, judging by his correct interpretation of other prisoners’ visions. When he came into prison, Yusuf, peace be upon him, told the prisoners that he is a skilled interpreter of visions (9).
It is noteworthy that Yusuf did not rush to give a quick interpretation of the vision but he picked up from where they had left off, reassuring them that he will sincerely interpret their visions because he is able to inform them of things unseen to them, revealing to them any food before it came to them (10). Allah Al-Mighty said: “He said: “before any food comes (in due course) to feed either of you, i will surely reveal to you the truth and meaning of this ere it befall you: that that is part of the (duty) which my Lord hath taught me. I have (i assure you) abandoned the ways of people that believe not in God and that (even) deny the hereafter.”
Yusuf, peace be upon him, properly invested the attention they had shown, striving to communicate the message and propagate the righteous faith. His detention in prison did not prevent him from discharging his assignment and doing his duty.
Afterward, Yusuf, peace be upon him, began to interpret the two visions, telling the baker that he will die and the cup-bearer that he will be saved and restored to his position with the king. Allah Al-Mighty said: “O my two companions of the prison! As to one of you, he will pour out the wine for his Lord to drink: as for the other, he will hang from the cross, and the birds will eat from off his head. (so) hath been decreed that matter whereof ye twain do enquire”.* and of the two, to that one whom he considered about to be saved, he said: “mention me to thy lord.” But Satan made him forget to mention him to his lord: and (Joseph) lingered in prison a few (more) years.”
Convinced of his true interpretation, Yusuf, peace be upon him, asked the one whom he considered about to be saved to mention him to the king. His interpretation was proved to be correct: one of them died a cruel death and the other was saved and released from prison, but Satan made him forget to mention Yusuf to the king and he remained in prison a few more years.
Yusuf, peace be upon him, did not mention the one who was expected to die by name in order that the baker should not be scared by the bad news(11).
Yusuf’s reputation as an interpreter of visions was his vehicle for coming out of it, forging contacts with the king and getting established in the land. This clearly indicates the attention given to visions by people of that era and Allah has given Yusuf, peace be upon him, this advantage which was instrumental in his release from prison and attaining such a lofty position.
The fourth vision:
The visions seen by the two young men while in prison linked Yusuf in his prison with the king in his palace: After lingering a few more years in prison, the king saw a vision that scared and preoccupied him, pushing events once more towards the destiny which Allah Al-Mighty has willed for Yusuf. The king immediately convened a meeting of his inner circle who were unable to interpret the vision. Allah Al-Mighty said: “the king (of Egypt) said: “i do see (in a vision) seven fat kine, whom seven lean ones devour, and seven green ears of corn, and seven (others) withered. O ye chiefs! Expound to me my vision if it be that ye can interpret visions.”* They said: “a confused medley of dreams: and we are not skilled in the interpretation of dreams.” ”.
Their acknowledgment that they were not skilled in the interpretation of visions was a logical prelude to the revival of the talk about Yusuf, incorporating him as an important party in the country’s events after having been cast into prison and barred from public life (12).
Terming them as false dreams was due to their failure to interpret them, reminding the cup-bearer, who was a member of the king’s entourage, to revive the talk about Yusuf after Satan caused him to forget him. He told them he knew a skilled interpreter of visions. Allah Al-Mighty said: “but the man who had been released, one of the two (who had been in prison) and who now bethought him after (so long) a space of time, said: “i will tell you the truth of its interpretation: send ye me (therefore).”
He actually went to Yusuf, peace be upon him, and asked him to interpret the king’s vision which by now became a public issue. Allah Al-Mighty said: “O Joseph!” (he said). “O man of truth! Expound to us (the dream) of seven fat kine whom seven lean ones devour, and of seven green ears of corn and (seven) others withered: that I may return to the people, and that they may understand.”
Yusuf, peace be upon him, interpreted the vision, explaining in unambiguous terms what is meant by the fat and lean kine as well as the green and withered ears of corn. He not only interpreted the vision but also extended advice and guidance to people, showing the best way for handling the looming economic crisis.
He was not a mere interpreter of visions; he was a Messenger advocating Tawheed (monotheism). After pondering the interpretation of the vision and the measures proposed by Yusuf for handling the crisis, the king knew that he is a farsighted man with such qualities that enable him to undertake great assignments and assume a lofty position. Highly impressed, the king wanted to take him specially to serve about his own person.
Despite the years he had spent in prison, Yusuf refused to be released before his innocence was proven and not just because of a favour and reward by the king for interpreting his vision. Yusuf got his wish and the king asked the ladies about the nature of their affair with Yusuf. Allah Al-Mighty said: “(the king) said (to the ladies): “what was your affair when ye did seek to seduce Joseph from his (true) self?” the ladies said: “God preserve us! No evil know we against him!” said the Aziz’s wife: “now is the truth manifest (to all): it was i who sought to seduce him from his (true) self: he is indeed of those who are (ever) true (and virtuous).
After his innocence was proven, the king once again asked to see him and take him specially to serve him. Yusuf came out of the prison and asked the king to put him in charge of the granaries and store houses (13).
The king’s vision spawned a host of developments, moving Yusuf, peace be upon him, from the prison to the palace of the king who put him in charge of the granaries and store houses. It was Allah’s will that Yusuf is reunited with his family in Egypt. Yusuf reminded his father of the vision he had seen as a young man and his parents and brothers fell down in prostration before him. With the act of prostration the vision came true. The beginning was deep in the Unseen and the end became a distinct reality. The father, mother and eleven brothers prostrated themselves before Yusuf and the ambiguity was cleared, bringing the story to its end.(14).
The great impact of visions in forming, steering and linking events as well as in revealing the personality of Yusuf, peace be upon him, was distinctly evident, adding more suspense and interest to the story.
Dr. Ali Bin Mohammed Al-Mahmoud
Assistant professor, college of Arabic language, Imam University