hazrat yousaf AS

 

Yusuf ibn Ya'qub ibn Ishaq ibn Ibrahim (Arabic: يوسف ٱبن يعقوب ٱبن إسحاق ٱبن إبراهيم, romanized: Yūsuf ibn Yaʿqūb ibn ʾIsḥāq ibn ʾIbrāhīm, lit. 'Joseph, child of Jacob, child of Isaac, child of Abraham') is a prophet referenced in the Quran[1] and compares to Joseph, an individual from the Hebrew and Christian Book of scriptures who was said to have lived in Egypt before the New Kingdom.

 Of Jacob's kids, Joseph supposedly had the endowment of prescience. Albeit the stories of different prophets are introduced in various surahs, Joseph's finished account shows up in only one: Yusuf. Supposed to be the most definite account in the Quran, it contains a greater number of subtleties than its scriptural counterpart.

Yusuf is accepted to have been the 11th child of Ya'qub (Arabic: يعقوب) and, as per various researchers, his number one. Ibn Kathir stated, "Jacob had twelve children who were the eponymous precursors of the clans of the Israelites. The noblest, the most lifted up, the best of them was Joseph.

"[4] The account starts with Joseph uncovering a fantasy to his dad, which Jacob recognizes.[5] notwithstanding the job of God in his life, the tale of Yusuf and Zulaikha (Potiphar's better half in the Hebrew Scripture) turned into a well known subject of Persian writing and was expounded over centuries.

In the Quran

A canvas on white tiles

Joseph at Zuleikha's party. Brightened tiles in the Takyeh Moaven-old Molk in Kermanshah, Iran

The tale of Joseph in the Qurʾān is a persistent story.

 There are north of 100 stanzas, enveloping numerous years; they "present an astonishing assortment of sciences and characters in a closely knit plot, and proposition a sensational outline of a portion of the central subjects of the Qurʾān. The Quran takes note of the story's significance in the third section: "and We describe unto you aḥsanal-qaṣaṣ (Arabic: أحسن ٱلقصص, lit. 'best (or generally gorgeous) of stories')." Most researchers trust that this alludes to Joseph's story; others, including al-Tabari, accept that it alludes to the Quran as a whole.

 It reports the execution of God's decisions notwithstanding the test of human intercession ("And God hath full power and command over His undertakings; yet most among humankind know it not").[9]

Prior to the fantasy

Muhammad at-Ṭabari gives itemized discourse on the account in his part on Joseph, handing-off the assessments of other notable researchers.

 In al-Ṭabari's part, the actual magnificence of Joseph and his mom Rahyl is presented; they were said to have had "more excellence than some other human being."[10] His dad, Jacob, had given him to his most established sister to be raised.

 Al-Ṭabari composes that there could have been no more prominent love than what Joseph's auntie felt for him, since she raised him as her own; hesitant to return him to Jacob, she kept him until her demise.

 As indicated by al-Ṭabari, she could do this due to a belt given to her by her dad, Isaac: "If another person gained it by cunning from the individual who should have it, then he would turn out to be totally dependent upon the desire of the legitimate owner."[11] Joseph's auntie puts the belt on Joseph when Jacob is missing; she blames Joseph for taking it, and he stays with her until her passing. Jacob is hesitant to surrender Joseph, and favors him when they are together.

The fantasy

The story starts with a fantasy, and finishes with its translation. As the sun showed up into the great beyond, washing the earth in morning magnificence, Joseph (child of Jacob) stirs charmed by a lovely dream. Loaded up with energy, he hurries to his dad and reports what he saw.

Joseph told his dad: "O my dad! I saw eleven stars and the sun and the moon: I saw them prostrate themselves to me!

— Qur'an 12:4[12]

As per Ibn Kathir, Jacob realizes that Joseph will become significant in this world and the following.

 He perceives that the stars address his siblings; the sun and moon address himself and Joseph's mom, Rachel. Jacob confesses to Joseph to maintain the fantasy mystery to shield him from the envy of his siblings, who are discontent with Jacob's affection for Joseph.

 He predicts that Joseph will be the one through whom the prescience of his granddad, Ibrahim, would be satisfied: his posterity would keep the illumination of Abraham's home alive and spread God's message to humankind. Abu Ya'ala deciphered Jacob's response as a figuring out that the planets, sun, and moon bowing to Joseph addressed "something scattered which God united.

" Jacob tells Joseph, "My child, relate not thy vision to thy siblings, in case they compose a plot against you: for Satan is a reasonable foe to mankind. Consequently your Master has chosen you and given you the information to decipher dreams, and has consummated His approval upon you and upon the group of Jacob similarly as He culminated it on your progenitors previously: Ibrahim and Is-haq (Isaac). Your Ruler is Knowing, Insightful" 

Joseph doesn't enlighten his siblings concerning his fantasy (in contrast to the Jewish Book of scriptures variant), yet they remain exceptionally desirous. Al-Ṭabari composes that they shared with one another, "Verily Joseph and his sibling (Benjamin) are dearer to our dad than we are, however we might be a troop ('usbah). By usbah they implied a gathering, for they were ten in number.

 They said, "Our dad is obviously in a condition of aberration."[15] Joseph has a delicate disposition and is conscious, kind, and circumspect, similar to his sibling Benjamin; both are Rachel's children. From a hadith (Arabic: حديث, lit. 'portrayal'):

Described Abu Huraira: Certain individuals asked the Prophet: "Who is the most good among individuals?" He answered, "The most decent among them is the person who is the most God-dreading." They said, "O Prophet of God! We don't get some information about this." He said, "Then, at that point, the most good individual is Joseph, Nabiyyullah (Arabic: نبي الله, lit. 'Prophet of God'), the child of a Nabiyyillah, the child of Khalilillah (Arabic: خليل الله, lit. 'Companion of God')."

— Sahih al-Bukhari, gathered by Muhammad al-Bukhari[16]

Plot against him

Joseph situated on a scale

Selling Joseph as a slave. Painted tiles in the Takyeh Moaven-old molk, Kermanshah, Iran

The Quran go on with Joseph's siblings plotting to kill him: "In Joseph and his siblings are finishes paperwork for the people who look for replies. At the point when Joseph's sibling said about him: "He is more cherished by our dad than we are, and we are a gathering.

 Our dad is in clear blunder. Allow us to kill Joseph or cast him to the ground, with the goal that your dad's face will be toward you, and after him you will be a local area of the truthful.

" One sibling contended against killing him and proposed tossing him into a well, said to be Jubb Yusif (Arabic: جب يوسف, lit. 'Well of Joseph'); a parade could safeguard and oppress him: "Kill not Joseph, but rather if ye should follow through with something, throw him down to the lower part of the well: he will be gotten by some convoy of travelers.

" Mujahid ibn Jabr recognizes the sibling as Simeon. Suddi distinguishes him as Judah; Qatadah composes that it was the oldest, Reuben:[19] Researchers propose that Joseph might have been however youthful as twelve when he seemed to be tossed into the well.

The siblings request that their dad let them bring Joseph into the desert to play, and vowed to watch him. Jacob wavers, mindful of their hatred of their sibling. Al-Ṭabari composes that Jacob's reason is that a wolf (Arabic: ذئب, romanized: dhi'b) could hurt him.

The siblings demand, and afterward toss Joseph into a well. They get back with a blood-smudged shirt, saying that he had been gone after by a wolf, however Jacob doesn't accept them.

As per the Quran,

They said: "O our dad! why dost thou not entrust us with Joseph, - seeing we are to be sure his earnest well-wishers?

Send him with us tomorrow to live it up and play, and we will take each consideration of him."

(Jacob) said: "Truly it disheartens me that ye ought to remove him: I dread in case the wolf ought to eat up him while ye go to not to him."

They said: "On the off chance that the wolf were to eat up him while we are (so enormous) a party, then would it be a good idea for us we without a doubt (first) have died ourselves!"

So they removed him, and they generally consented to toss him down to the lower part of the well: and We put into his heart (this Message): 'Of a guarantee thou shalt (at some point) come clean with them of this their issue while they know (you) not'

Then they came to their dad in the early piece of the evening, sobbing.

They said: "O our dad! We went hustling with each other, and left Joseph with our things; and the wolf gobbled up him.... Yet, thou wither never accept us regardless of whether we come clean."

They smudged his shirt with bogus blood. He said: "Nay, yet your brains have made up a story (that might pass) with you, (for me) persistence is generally fitting: Against that which ye declare, it is God (alone) Whose help can be sought"...

— Qur'an, Surah 12 (Yusuf) Ayat 11-18[23]

Al-Ṭabari composes that Judah prevents the siblings from further hurting Joseph, and brings him food.[22] Ibn Kathir composes that Reuben recommended that they put him in the well so he could return later to bring him home. At the point when he returns, Joseph is no more: "So he shouted and tore his garments. He put blood on the layer of Joseph. 

At the point when Jacob learned of this, he tore his garments, wore a dark shroud, and was miserable for some days."[24] Ibn Abbas composes that the "justification behind this preliminary of Jacob was that he had butchered a sheep while he was fasting.

 He requested a neighbor from his to eat it however he didn't.

 So God tried him with the question of Joseph."[25] He deciphers Joseph's revelation[clarification needed] in the well: "When they were uninformed" (12:15) signifies "you will educate them regarding what they did in a circumstance in which they won't perceive you."[26] A potential justification for Joseph's subjugation was that after Abraham left Egypt with slaves, "