Lessons from Tafseer class of Dr Faadil Al Imam حفظه الله ورعاه وسدد خطاه (Ramadan 22nd)


Today’s Tafseer continues from Aayah : 21

  1. Yesterday’s Tafseer stopped at when the man that bought Yuusuf as slave was giving reasons why his wife should take good care of Yuusuf.
  2. Those without virtues and wealth are closer to Ikhlaaṣ (sincerity) than wealthy people which is rare to see the latter doing good sincerely.
  3. Benefits the couples gained from Yuusuf:
    1. He was trustworthy for their properties and life. Yuusuf :54
    2. He benefitted his boss by not committing illicit act with his wife. Yuusuf : 23
    3. He benefitted them by interpreting the dream which save the whole nation from famine.
    4. He benefitted the whole nation by being their minister of finance
  4. The word عسى أن ينفعنا… the wife misinterpreted the benefit as illicit. This is a message to serious men to distance their wives from mixing with non Marham. And Islam has warned against this free mixing in line with hadith of ‘Uqbah bn Aamir ” beware of being in seclusion with women then a man asked what about my male relatives, then the Prophet replied relatives are death.
  5. It is erroneous to call another person’s wife as my wife as it is common in Yorùbá culture.
  6. Majority of incidents of Zinaa that occurred in our society today are due to negligence on free mixing
  7. The reason why the king didn’t make Yuusuf as son? The response to this, though the man loved Yuusuf and wished to make him son but the illicit act of his wife prevented that. This similar thing happened to Muusaa though it was the husband (Fir’awn) that prevented Muusaa to be their son.
  8. Is it allowed to adopt a child in Islam? It is not allowed check Ahzaab:5
  9. Anyone ascribed to name other than his father’s or grandfather should get affidavit to change it to avoid wrath of Allâh.
  10. This Aayah shows that adoption of children were common in past generations before Islam prohibited it
  11. The statement نتخده ولدا might mean that the wife was barren though one can’t say this authoritatively.
  12. The peak of our life is love. Where there is love there will be progress and absence of it means setback.
  13. If one loves Allâh and His Prophet, it will be difficult to hate those practising the Sunnah of the Prophet and his ways.
  14. There are similarities between Muusaa and Yuusuf stories. Yuusuf came before Muusaa though Muusaa was superior
  15. Yuusuf trial started with dream and he was triumph with dream. Muusaa also started his life with water and later became victory over Fir’awn through water
  16. They both also shared being love by those who adopted them.
  17. They both lived their lives in Egypt.
  18. The bosses of both of them were high personnels and they were being taken cared by their wives.
  19. The decision on both of them were similar as both bosses agreed that they should keep them perhaps they might see benefits from them or take them as sons. It was male boss that took decision on Yuusuf as he was old enough then while it was woman that took decision on Muusaa since he was young then. Had it been it was the wife that made the decision of Yuusuf’s the husband might have been suspicious about his wife decision.
  20. Both of them weren’t able to be adopted as sons by their bosses though they both benefitted their bosses. The benefits of Muusaa to the household of Fir’awn was that the wife became Muslimah. Yuusuf even benefitted both husband and wife
  21. Both of them were abducted
  22. To cap it up check Suratul Gaafir : 34 and this happened to be the only place where Yuusuf name was mentioned in all Qur’an outside Suratu Yuusuf. This Aayah crept in place where Muusaa story was narrated and the story continued after this Aayah. This buttresses the fact that there are similarities in their stories
  23. Anyone under a boss should be obedient and loyal to him. If you have been loved by your boss and you are loyal to him that can be Sabab of your success in life.
  24. Majority of people who wrecked in life are due to their pomposity towards their bosses, teachers or ingratefulness. Parents should educate their children to appreciate those who do good to them and never feel pompous towards them
  25. Prophets and pious that Allâh established them in life with wealth:
    1. Yuusuf : Yuusuf : 21, 54
    2. Dhul Qarnaynn: Kahf 83 – 84
    3. Believers Hajj: 41, A’raaf :10

17 The والله غالب على أمره places where similar statements were used in Qur’an :
Imraan :160, Maaidah :23, 56, Qaṣaṣ :35, Ṣaaffaat : 173

وصلى الله وسلم على نبينا محمد وعلى آله وصحبه أجمعين

Lessons from Tafseer class of Dr Faadil Al Imam حفظه الله ورعاه (Ramadan 9th)


Today’s Tafseer starts from Aayah :

  1. Qur’an is means of success by reading, listening and staying with it. One can’t be unfortunate by staying with teachings of Qur’an. The verse started with لقد which is double emphasis and it implies attention to series of benefits embedded in this story and calling to ponder over this story and reflect on it
  2. A lot of lessons are embedded in story of Yuusuf both religious and worldly benefits. And these can be achieved by the one who is calmed and eager to learn.
  3. Something that comes After the word كما is greater than what is before it
  4. Favours bestowed on Prophet Ibrahim and Is-haaq were considered greater, this was due to the fact that these favors were preceded by trials and tribulations
  5. The peak of trial that afflicted Prophet Ibrahim was mentioned in Qur’an Suratul Anbiyaai : 68-70
  6. In knowledge of Balaagah the one being compared with is greater than comparer
  7. The story of Yuusuf focused on Yuusuf and his siblings. Any other issue that occurred during the course of the story was not as important like Yuusuf and his siblings. No wonder the story started by mentioning Yuusuf and his siblings and ended with them
  8. Both إخوة and إخوان have basic usage. إخوة basically to show blood relative as used in this Aayah, also in verse 58, verse 5.
    • As for إخوان is basically for friendship as used in Suratul Aalil ‘Imraan: 103, Suratul Hijr: 47,Suratul Israai: 27
    • However both can be used interchangeably for reasons : as used in Suratul Hujuraat : 10. It means that you should relate like blood relative
    • In Suratul Nuur: 61 إخوان was used in place of إخوة for the purpose that the blood related should eat like friends without being shy
  9. Aayaat as plural was used in the verse to indicate that this story would be full of benefits. Therefore, one should be calm to derive many benefits from the story.
  10. The word السائلين as used in the verse can be interpreted in two
    • To mean those Jews that came to ask about the story from the Prophet Muhammad صلى الله عليه وسلم in order to disgrace him
    • Or refer to those reading or listening to the story to be calm in order to derive many lessons form the story be they scholars or listeners.
  11. Twelve (12) lessons and signs are embedded in this story which are derived from 5 verses :
    • Lessons for those asking how parents should relate with their children
    • Lessons on how parents should advise and warn their children to be careful of evils of close relatives without breaking tie of kinship
    • Lessons on how children should relate with their parents
    • Lessons on how siblings should relate with one another
    • Unbeatable power of Allâh that can never be overpowered
    • Allâh can choose person at any point in life be it young or old age and this serves as hope to all.
    • Dreams and principles on how to interpret dreams
    • Benefits of patience as exemplified by many personalities in the story and their good ending
    • To be successful in life, one needs to struggle
    • Conceiving favours Allâh bestowed on one by guiding them from the eyes of enviers. As it is well known that the more favours, the more one will be envied
    • Competition is inevitable in life and it forms the foundation why people show hatred to one another as evident in the story
    • How to gain freedom from the prison and still be relevant to the society
  12. Similitude of this methodology in Qur’an where سائلين or its derivatives are used in narrating stories : Suuratu Fuṣilat: 10, Suratun Nabai:1, Suratul Ma’aarij: 1
  13. وصلى الله وسلم على نبينا محمد وعلى آله وصحبه أجمعين

Lessons from Tafseer class of Dr Faadil Al Imam حفظه الله ورعاه (Ramadan 8th)


Today’s Tafseer will start from Aayah : 6. It is preamble to the fiqh of dreams.

  1. After Yuusuuf’s father interpreted the meaning of the dream to his child, he educated him and returned and directed all favors that Allâh would bestow on him to Allâh and also attached Yuusuf to Allâh by ربك, يعلمك، عليك. And this is character of the pious people, they direct people to Allâh not to themselves.
  2. Allâh bestowed 3 big favours to Yuusuuf as elaborated by his father. He enlighten him about the favors Allâh would bestow on him, not only him, his brothers who he had mentioned earlier to him that they would envy him would equally share from the favors. And this favors didn’t start from him rather his forefathers also had similar favors from Allâh.
  3. There are six points in this Aayah as mentioned by his father :
    • Yuusuuf was chosen and made extraordinary person by Allah
    • He would be among scholars well grounded in the knowledge of dream interpretation
    • Real bestower of knowledge is Allaah not the teachers as they are just means
    • He would have special favors
    • Reminding him of Allaah’s favor on his forefathers
    • Tied him with his kinship
  4. May Allâh choose us for good things and those that have been chosen for good may Allâh make them firm on that. As for those chosen for bad things may Allâh rectify their affairs. The word كذالك means again أيضا
  5. The word اجتباك as used in the verse means that Allâh has chosen him as Prophet, blessed him with good character and blessed him with wealth. The origin of اجتبى and اصطفى in both Qur’an and Sunnah when used are solely for religiosity 90%. The word اصطفى is more used in Qur’an than اجتبى they both mean اختر. The word اصطفى was used like 15 places in Qur’an while اجتبى was used in 10 places
  6. Knowledge of dream interpretation is it acquired knowledge or gifted knowledge? This will be discussed consequently.
  7. These words have same meaning رؤيا, أحاديث and أحلام. In Shari’ah the first terminology is common. As for the others terminologies were common to the past nation to mean رؤيا. As for أحلام in most cases in our Shari’ah it used for bad dreams that why the Prophets didn’t use to have أحلام.
  8. Different between إكمال and إتمام when they are used together as in Suratul Maaidah : 3 the former will mean something that comes gradually until it is complete while the latter means something that when it starts it will be sequential.
  9. To explain this more Allâh used تكمل when discussing about paying back missed Ramadan to indicate that it not a must one pay it at once unlike يتم used when talking about the period to fast from down to sunset. It was also used in the case of Hajj. It could be inferred from this that ويتم نعمته عليك as used by Ya’quub means that the blessing of Allâh on Yuusuf will continue flowing without stop once it started.
  10. Secret of using present tenses and future tenses; يجتبيك ،يعلمك، ويتم are two: this dream was the beginning of Allaah’s blessings on Yuusuf as a new life and secondly the blessings will be continuous and renewal for him.
  11. It is allowed and sign of respect to address one’s grandfather as father. The evidence for this is in this Aayah at hand and as used in Suratul Baqarah :133
  12. The Suratul Baqarah further established that it is allowed as sign of respect to address one’s uncle as father.
  13. Some of the Du’a made by Prophet Ibrahim and he was known as one of the Prophet that made Du’a mostly for his offsprings no wonder the Prophet Muhammad referred to himself as answered Du’a of Prophet Ibrahim . Suratul Baqarah : 124, Suratul Ibrahim : 37, 40,
  14. Parents should endeavour to intensify efforts to make Du’a for their children and offsprings. The benefits of this is that they be coolness of their eyes both in this world and hereafter
  15. Allâh ends this verse with two of his beautiful names عليم وحكيم.
  16. Allâh is most knowledgeable and most Wise
  17. Whenever an Aayah ended with names of Allâh it has relationship with the beginning of the Aayah.
  18. The chosen can’t occur without knowledge and it can’t be appropriate without wisdom. This showcased the relationship between the beginning and end of the Aayah.
  19. The authentic aqeedah towards names of Allâh as mentioned in Qur’an and Sunnah is to believe in them and that they have appropriate attributes derived from them. Allah is عليم that knowledge is one of His attributes as derived from this name of His.
  20. وصلى الله وسلم على نبينا محمد وعلى آله وصحبه أجمعين