Surah 12. Yusuf, Ayah 6
| وَكَذَٰلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِنْ تَأْوِيلِ الْأَحَادِيثِ وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ وَعَلَىٰ آلِ يَعْقُوبَ كَمَا أَتَمَّهَا عَلَىٰ أَبَوَيْكَ مِنْ قَبْلُ إِبْرَاهِيمَ وَإِسْحَاقَ ۚ إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ |
| Transliteration | : | wa- ka- dhaalika yajtabe -ka rabb -ka wa- yucallim -ka min ta'wel al- ah.aadeth wa- yutimm nicmah -hu calay -ka wa- calaa 'aal yacqob ka-maa atamma -haa calaa 'abawai -ka min qabli 'ibraahem wa- 'ish.aaq 'inna rabb -ka calem h.akem |
| Pickthall | : | Thus thy Lord will prefer thee and will teach thee the interpretation of events, and will perfect his grace upon thee and upon the family of Jacob as he perfected it upon thy forefathers, Abraham and Isaac. Lo! thy Lord is Knower, Wise. |
| Asad | : | For, [as thou hast been shown in thy dream,] even thus will thy Sustainer elect thee, and will impart unto thee some understanding of the inner meaning of happenings,10 and will bestow the full measure of His blessings upon thee and upon the House of Jacob - even as, aforetime, He bestowed it in full measure upon thy forefathers Abraham an Isaac. Verily, thy Sustainer is all-knowing, wise!" |
| Malik | : | It will happen, as you have seen in your dream, that you will be chosen by your Rabb for His work. He will teach you how to interpret visions, and will perfect His favor upon you and the children of Ya'qoob (Jacob), as He perfected it upon your forefathers Ibrahim (Abraham) and Ishaq (Isaac) before you. Surely your Rabb is Knowledgeable, Wise. |
| Yusuf Ali | : | "Thus will thy Lord choose thee and teach thee the interpretation of stories (and events) and perfect His favor to thee and to the posterity of Jacob even as He perfected it to thy fathers Abraham and Isaac aforetime! For Allah is full of knowledge and wisdom." 1636 1637 |
Note - 10Lit., "sayings" or "tidings" (ahadith). Most of the
commentators assume that this refers specifically to
Joseph's future ability to interpret dreams; but Razi
points out that in this context the term had~th (of which
ahadith is the plural) may be synonymous with hadith
("something that newly comes into existence", i.e., "an
event" or "a happening"). This is, to my mind, much more
convincing than a mere reference to dream-interpretation,
the more so as the term ta'wil is often used in the
Qur'an (e.g., in 3:7, 10:39 or 18:78) in the sense
of "final meaning", "inner meaning" or "real meaning" of
a happening or statement or thing, as distinct from its
outward, prima-facie appearance. The use of the particle
min ("of") before the term ta'wil indicates that absolute
knowledge of what a thing or event implies rests with God
alone (cf. 3:7 - "none save God knows its final
meaning"), and that even God's elect, the prophets -
albeit their vision is much wider than that of ordinary
men - are granted only a partial insight into the
mysteries of God's creation.
|
Note - 1636If Joseph was to be of the elect, he must understand and
interpret Signs and events aright. The imagination of the
pure sees truths, which those not so endowed cannot
understand. The dreams of the righteous prefigure great
events, while the dreams of the futile are mere idle
futilities. Even things that happen to us are often like
dreams. The righteous man received disasters and
reverses, not with blasphemies against Allah, but with
humble devotion, seeking to ascertain His Will. Nor does
he receive good fortune with arrogance, but as an
opportunity for doing good, to friends and foes alike.
His attitude to histories and stories is the same: he
seeks the edifying material which leads to Allah.
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Note - 1637Whatever happens is the result of Allah's Will and Plan.
And He is good and wise, and He knows all things.
Therefore we must trust Him. In Joseph's case he could
look back to his fathers, and to Abraham, the True, the
Righteous, who through all adversities kept his Faith
pure and undefiled and won through.
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Lit., "sayings" or "tidings" (ahadith). Most of the commentators assume that this refers specifically to Joseph's future ability to interpret dreams; but Razi points out that in this context the term had~th (of which ahadith is the plural) may be synonymous with hadith ("something that newly comes into existence", i.e., "an event" or "a happening"). This is, to my mind, much more convincing than a mere reference to dream-interpretation, the more so as the term ta'wil is often used in the Qur'an (e.g., in 3:7, 10:39 or 18:78) in the sense of "final meaning", "inner meaning" or "real meaning" of a happening or statement or thing, as distinct from its outward, prima-facie appearance. The use of the particle min ("of") before the term ta'wil indicates that absolute knowledge of what a thing or event implies rests with God alone (cf. 3:7 - "none save God knows its final meaning"), and that even God's elect, the prophets - albeit their vision is much wider than that of ordinary men - are granted only a partial insight into the mysteries of God's creation. |
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If Joseph was to be of the elect, he must understand and interpret Signs and events aright. The imagination of the pure sees truths, which those not so endowed cannot understand. The dreams of the righteous prefigure great events, while the dreams of the futile are mere idle futilities. Even things that happen to us are often like dreams. The righteous man received disasters and reverses, not with blasphemies against Allah, but with humble devotion, seeking to ascertain His Will. Nor does he receive good fortune with arrogance, but as an opportunity for doing good, to friends and foes alike. His attitude to histories and stories is the same: he seeks the edifying material which leads to Allah. |
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Whatever happens is the result of Allah's Will and Plan. And He is good and wise, and He knows all things. Therefore we must trust Him. In Joseph's case he could look back to his fathers, and to Abraham, the True, the Righteous, who through all adversities kept his Faith pure and undefiled and won through. |
