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Yūsuf (Arabic: يوسف , "Joseph") is the 12th chapter (sūrah) of the Quran and has verses (āyāt). It is preceded by sūrah Hud and followed by Ar-Ra'd (The thunder). Regarding the timing and contextual background of the supposed revelation (asbāb al-nuzūl), it is an earlier "Meccan surah", Exegesis[show]. Abrogation.
Table of contents
- Surah Al-Fathiha - Maariful Quran - Maarif ul Quran - Quran Translation and Commentary
- Surah Yusuf, Chapter 12
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- Qur'an Commentary
It is human nature that when you are spiritually down, you need somebody to cheer you up. Nahnu the plural occurs because of Allah and the angels. The word qisah comes from qasah , which means to follow the footsteps in the sand. You are walking in their footsteps and following them. When I tell you the qisah , what happens to you? You are living it. Why does everybody love a story? A story is mesmerizing. A person never grows too old to listen to a story.
No matter how old you are, you love to listen to a story.
What do we do when we put children to sleep? We tell them a story, and this is what children love. All of us are children in this regard, and we love stories. When we hear the story it is as if we are following their footsteps. If you read any book of how to speak and how to give an effective talk, there is always a chapter dedicated to the story. In one of the latest books that I read, it says to always begin a lecture with a personal anecdote or personal story.
Because it grabs the attention of the audience. It is human nature that stories are attractive. Stories are something that you like to listen to. Also, the lessons in stories are manifested. Now those ahadith are brought home. It is one thing to say that you put your trust in Allah, but when we hear the story of Ibrahim when he is going to be thrown into the fire and he puts his trust in Allah, it is theology shown in action.
Another benefit of the story is that it is the reality of what has happened in the past. It is a real thing and not theory anymore. We know this happened to the previous prophets, and so we sense it more. What is the purpose of a fable or story we tell our children? There is always a moral to the story.
There is always a lesson to be learned. The lessons of Allah and these rules of Allah are permanent. When we hear these stories, the rules are reinforced. One of the fundamental rules of the story of Yusuf is that righteousness will win in the end, and evil can never succeed in the long run. This is one of the main themes of Surah Yusuf.
We are going to come to this. Reading the stories of the prophets and reading the seerah of the Prophet sal Allahu alayhi wa sallam is one of the greatest ways to increase iman. Reading the stories of the sahabah brings about a sense of taqwa and iman and courage in us. This whole surah is a story. This is for many reasons:. A second meaning that has been derived is the fact that Allah has mentioned this verse in Surah Yusuf is an indication that Surah Yusuf is the best of all stories. Ghaflah means to not have knowledge, and sometimes that ghaflah is intentional, and sometimes it is unintentional.
In this case, it is unintentional. The Prophet sal Allahu alayhi wa sallam did not have access to knowledge. Allah mentions both in the beginning of this surah. Yasir Qadhi is someone that believes that one's life should be judged by more than just academic degrees and scholastic accomplishments. Friends and foe alike acknowledge that one of his main weaknesses is ice-cream, which he seems to enjoy with a rather sinister passion.
The highlight of his day is twirling his little girl a. A few tid-bits from his mundane life: Sh. Jazak allahu khairan Sheikh Yasir Qadhi. We just started listening to this series a few weeks ago. Your videos are always a source of inspiration and knowledge for my kids. Yahya Ibrahim.
I like you in the traditional way, as in apeaking on the mic more, suits you better Alhamdulillah. Jazakum Allah khair again. JazakumAllahu khairun for posting the series, as well as the transcript. I think all who know Sh. Yasir Qadhi have listened to his Tafseer Surat Yusuf series in one form or another. Jazakallah khair for the upload, barakallah feek: will there be any uploads of the Seerah classes mentioned in the other set of videos on that same channel? Jazakum Allahu khairun.
I was upto number lesson no. Yasir Qadhi. This series is much more comprehensive — the Huda ones are older and more compact. Of course there will be a lot of overlap the original notes are the same! Leo Imanov. Allahu Akbar, it is indeed amazing and the stories are really and truely inspiring as it the nature of human as the Sheikh said in the commentary, so this lessons are very moving and sensational there in are countless wisdoms put fort by our Rabb.
May Allah make the Quran the ultimate source of our strength and guidance. Jazak allah I have a question.. I know about Qadar destiny but my question is what this ayat mean?? Nice to see an article about Amazing Power Of Memory. Abubakar Farooqui. Jazak Allah sister Sameera for the transcript. Its really hard to type a lecture down but its really helpful. Thank you so much! May Allah reward you for this in this world and the hereafter. And of course, Ustadh Yasir Qadhi enhances our understanding Quran in an amazing manner i. May Allah S. Your email address will not be published.
Leave this field empty. May Allah accept this effort from all of us and place it on our scale of good deeds. Alhamdulillah, in our last series we were able to complete the tafsir of Surah Al-Kahf. As mentioned in a hadith the superiority of the speech of Allah over all other speech is like the superiority of Allah over all of His creation.
All of us need to build a stronger relationship with the Quran. The Quran is full of wisdom and guidance in every single verse and word. The deeper a person gets into tafsir and studying the more engaged and interested they become. They also recognize how little they truly know. It develops humility. Surah Maryam is the 19 th surah in the Quran. It is a relatively long Makki surah made up of 98 verses.
It has been given the name Maryam because Allah mentions the story of Maryam as and her family and how she gave birth to Isa miraculously at the beginning of the Surah. Just like other Makkan surahs, it deals with the most fundamental aspects of our faith.
It talks about the existence and oneness of Allah , prophethood, and resurrection and recompense. The Surah is made up of a series of unique stories filled with guidance and lessons that are meant as reminders. One of the main themes of this Surah is mercy… It has been mentioned over 16 times in this Surah. We can say that one of the objectives of the Surah is to establish and affirm the attribute of mercy for Allah.
The surah then briefly mentions a series of other Prophets. They also mention the great difference between the resurrection of the believer and the resurrection of the non-believer.troucukcomtantclum.ml
Surah Al-Fathiha - Maariful Quran - Maarif ul Quran - Quran Translation and Commentary
They also express that Allah is pleased with the believers and mentions that one of the objectives of the Quran is to give glad tidings to the believers and to warn the non-believers. From various narrations, we learn that this surah was revealed near the end of the fourth year of Prophethood. This was an extremely difficult time for Muslims. The Quraysh were frustrated with their inability to stop the message of Islam from spreading so they became ruthless. They resorted to any method of torture that they could think of; beating, starving and harassing. When the persecution became so severe that it was difficult for the Muslims to bear it, the Prophet gave permission to migrate to Abyssinia.
After a few months, a larger group of 83 men and 18 women migrated as well. This migration added more fuel to the fire. It enraged the people of Quraysh. The plan was to go to each minister with gifts and turn them against the Muslims. Rather they have come with a new religion that neither of us knows. The noblemen of their people, from their fathers and uncles, have sent us to the king asking that he send them back.
Then they went to the king, offered him gifts and said the same thing… The ministers tried to convince him as well.
I will not do so until I summon them and speak to them. You have not entered into the fold of my religion, nor the religion of any person from these nations. We remained upon that state until Allah sent us a Messenger, whose lineage, truthfulness, trustworthiness, and chastity we already knew. He invited us to Allah — to believe in His oneness and to worship Him; to abandon all that we and our fathers worshipped besides Allah, in terms of stones and idols.
We follow him in what he came with.
Surah Yusuf, Chapter 12
And so we worship Allah alone, without associating any partners with Him in worship. We deem forbidden that which he has made forbidden for us, and we deem lawful that which he made permissible for us. Our people then transgressed against us and tortured us. The tried to force us to abandon our religion and to return from the worship of Allah to the worship of idols; they tried to make us deem lawful those abominable acts that we used to deem lawful.
Then, when they subjugated us, wronged us, and treated us in an oppressive manner, standing between us and our religion, we came to your country, and we chose you over all other people. We desired to live alongside you, and we hoped that, with you, we would not be wronged, O king. Then by Allah, I will never surrender them to you, and henceforward they will not be plotted against and tortured. Call them here and ask them what they say about him. Nothing similar to this befell us before. Turning to the Muslims, he said Go, for you are safe in my land.
Whoever curses you will be held responsible. And I would not love to have a reward of gold in return for me hurting a single man among you. Speaking to his ministers he said Return to these two men their gifts, since we have no need for them. For by Allah, Allah did not take from me bribe money when He returned to me my kingdom, so why should I take bribe money. The two left, defeated and humiliated; and returned to them were the things they came with. The response was simply amazing in its eloquence. A believer puts the needs of his soul before the needs of his body. Allah starts the Surah by saying,.
Allah starts Surah Maryam with a series of five letters. There are many different saying or explanations regarding these five letters. The most correct opinion is that these are from the broken letters. There are 29 different Surahs in the Quran that start with the broken letters. Only Allah alone knows the meanings of these letters. They are a secret from amongst the secrets of Allah , meaning that no one knows what they truly mean. Only Allah knows their meanings so they are from amongst the Mutashaabihat, those verses whose meanings are hidden. However, we do find that some great Companions, as well as their students, sometimes gave meanings to these words.
They offer possibilities, but no one truly knows what they mean. Now the question should come to our mind that why would Allah start of a Surah with words that no one understands? The Quran was revealed challenging them spiritually and intellectually. The Arabs never heard these letters being used in such a majestic way.
Allah then starts the story of Zakariyya. Zakariyya was one of the Prophets sent to Bani Israel. He was also one of the caretakers or custodians of Baitul Maqdis. Alhamdulillah last session we were able to cover the meanings of verses Just as a quick reminder, the last set of verses related the story of Dhul Qarnain, who was an upright and God-conscious ruler who ruled over the entire known world of his time.
He was a righteous servant of Allah to whom Allah granted might, power and sovereignty over the world along with knowledge and wisdom. He was a special servant of God. This story highlighted the fitna and trial of might, power, leadership, and authority and showed us that the way to deal with it is through faith and sincerity.
Dhul Qarnain was tested with a lot of wealth and power but it was unable to corrupt him because of his faith and sincerity. Verse And We shall leave them, on that day, to surge over one another like waves. And the trumpet shall be blown, and We shall gather them together. This will happen twice. The first time every single thing will be destroyed. The second time every single thing will be brought back to life.
This is how the day of Resurrection will start. Those who received the message and consciously chose to reject it and rebel against God and His messengers. Verse And We shall present Hell, on that Day, as an array before the non-believers, those whose eyes were veiled from the remembrance of Me, and could not hear. They will see it with their own eyes and hear its raging and frightening sounds even before entering it. Allah then describes the non-believers with 3 characteristics, which are essentially three reasons why they will be punished in the hereafter:.
Meaning, they consciously chose to ignore the message and turn away from it. Here Allah is contrasting their condition in the hereafter to their condition in the life of this world. The veil over their eyes will be removed and they will see the consequences of their choice. Verse Do those who disbelieve reckon that they may take My servants as protectors apart from Me? Truly We have prepared Hell as a welcome for the disbelievers! Allah is scolding them and showing them their mistake. Did they really think or believe that they could take created beings or inanimate objects as protectors apart from Me?
Did they really believe that worshipping idols, angels or people would benefit them or help them in any way? Those whose efforts go astray in the life of this world, while they think that they are virtuous in their works. They are the ones who did good deeds and put in effort, but all of it went to waste. Those individuals who were misguided in the life of this world so their actions were guided by their wants, desires, and pleasures. Their actions were misplaced and not guided by faith in Allah.
The reason why all of their efforts will go to waste is their disbelief or absence of faith. As Allah says,. Verse They are those who disbelieve in the signs of their Lord, and in the meeting with Him. So their deeds have gone to waste, and on the Day of Resurrection, We shall assign them no weight. That is their recompense, the Jahannam, for having disbelieved and for having taken My signs and My messengers in mockery. The greatest losers with respect to their deeds are those who reject the signs of Allah in this world.
Those who refuse to accept the oneness, might, power and magnificence of Allah, those who refuse to believe in life after death and accountability. We know from multiple verses and narrations that our deeds are going to be weighed on the Day of Judgment. It could be that the weight of one action or deed is more than a thousand other deeds. Those actions that are devoid of faith and sincerity will have no weight whatsoever. Verse Those who believe and perform righteous deeds, theirs shall be the Gardens of Paradise as a welcome. This is the simple formula to achieve success in this world and the next.
Our faith has to be real and practical; it has to translate into action. If we do so then our reward will be Jannah al-Firdaws, which is the highest and most virtuous level of Paradise. It is the highest level of Paradise, the middle of Paradise and the rivers of Paradise flow from it. Al-Firdaws is its highest level, and from it the four rivers of Paradise are made to flow forth. So when you ask Allah, ask Him for Al-Firdaws.
They will be in Paradise for all of eternity, enjoying all of its pleasures and not wanting or desiring anything other than it. Allah swt then tells us about the extent and vastness of His knowledge. That his knowledge is infinite. Meaning that if the oceans were turned into ink and the words of Allah were to be written with this ink, then the ink would run out and the words of Allah swt would still be left, even if more ink were to be brought.
The ocean is the largest and richest creation known to us as human beings. And we use ink to document and record our knowledge, which we think is vast and amazing. So Allah gives this example of the ocean as ink being used to write and record His words. This example is trying to help us comprehend the difference between the infinite and the finite. Truly Allah is Mighty, Wise. We as human beings should never be deceived or fooled by our own intellect and abilities. Our knowledge compared to the knowledge of Allah is like a drop of water compared to all the oceans.
It has been revealed to me that your God is one God. So whosoever hopes for the meeting with his Lord, let him perform righteous deeds and make no one a partner with his Lord in worship. He eats, drinks, walks, talks and sleeps just like them. It has been revealed to him that there is only one God, alone without any partners. So whoever believes in the meeting with their Lord, meaning they believe in the last day, resurrection, accountability and judgment.
Righteous deeds include fulfilling all of our obligations, obeying the commands of Allah and staying away from His prohibitions. It includes all voluntary acts of worship such as praying, fasting, reading Quran, making dua, dhikr and charity. It includes being kind to our parents, spouses, children, relatives, neighbors, and co-workers. It even includes smiling at someone. There are multiple paths of righteousness in Islam. There are two types of shirk: al-shirk al-akbar and al-shirk al-asghar. Al-Shirk Al-Asghar refers to ostentation and showing off or not having sincerity in acts of worship.
Watch out! Alhamdulillah that brings us to then end of this noble and beautiful Surah. The solution is sincerity and righte. Connect with us. They almost took the matter out of my hands. They asked for immediate publication. Blessed by youth, for its energy and determination. Gentle and discerning reader! The English shall be, not a mere substitution of one word for another, but the best expression I can give to the fullest meaning which I can understand from the Arabic Text.
The rhythm, music, and exalted tone of the original should be reflected in the English Interpretation. It may be but a faint reflection, but such beauty and power as my pen can command shall be brought to its service. I want to make English itself an Islamic language, if such a person as I can do it. And I must give you all the accessory aid which I can.
In rhythmic prose, or free verse whichever you like to call it , I prepare the atmosphere for you in a running Commentary. Where they are short, I give you one or two paragraphs of my rhythmic Commentary to prepare you for the Text. The paragraphs of the running Commentary are numbered consecutively, with some regard to the connection with the preceding and the following paragraphs. The text in English is printed larger type than the running commentary, in order to distinguish, at a glance, the substance from the shadow.
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It is also displayed differently, in parallel columns with the Arabic Text. The system of numbering the verses has not been uniform in previous translations. European editors and translators have allowed their numbering to diverge considerably from that accepted in the East. This causes confusion in giving and verifying references. This is not a vital matter, but it causes confusion in references. It is important that at least in Islamic countries one system of numbering should be adopted. I have adopted mainly that of the Egyptian edition published under the authority of the King of Egypt.
This will probably be accepted in Egypt and in the Arabic-speaking countries, as those countries generally look up to Egypt in matters of literature. I am glad to see that the text shortly to be published by the Anjuman-i-Himayat-i-Islam of Lahore is following the same system of numbering. I recommend to other publishers in India the same good example. If once this done we shall have a uniform system of numbering. I have supplied a further aid to the reader n indicating sub-divisions of the Sections into paragraphs. They are not numbered, but are distinguished by the use of a flowery initial letter.
In translating the Text I have aired no views of my own, but followed the received Commentators. Where they differ among themselves, I have had to choose what appeared to me to be the most reasonable opinion from all points of view. Where it is a question merely of words, I have not considered the question important enough to discuss in the Notes, but where it is a question of substance, I hope adequate explanations will be found in the Notes.
Where I have departed from the literal translation in order to express the spirit of the original better in English, I have explained the literal meaning in the Notes. For example, see n. In choosing an English word for an Arabic word a translator necessarily exercises his own judgment and may be unconsciously expressing a point of view, but that is inevitable.
Let me explain the scope of the Notes. I have made them as short as possible consistently with the object I have in view, viz. To discuss theological controversies or enter into polemical arguments I have considered outside my scope. Such discussions and arguments may be necessary and valuable, but they should find a place in separate treatises, if only out of respect of the Holy Book.
Besides, such discussions leave no room for more important matters on which present-day readers desire information. In this respect our Commentators have not always been discreet. On these points I consider that the labours of the vast body of our learned men in the past have left little new to say now. There is usually not much controversy, and I have accepted their conclusions without setting out the reasons for them.
Where it has been necessary for the understanding of the Text to refer to the particular occasion for the revelation of a particular verse, I have done so briefly, but have not allowed it to absorb a disproportionate amount of space. It will be found that every verse revealed for a particular occasion has also a general meaning.
The particular occasion and the particular people concerned have passed away, but the general meaning and its application remain true for all time. What we are concerned about now, in the fourteenth century of Hijra, is: what guidance can we draw for ourselves from the message of God? I spoke of the general meaning of the verses. It is like a traveller climbing a mountain: the higher he goes, the father he sees. The meaning which we thought we had grasped expands. New worlds are opened out. We are in the mulk of Sulaiman Q. But we can ignore blasphemy, ridicule and contempt, for we are on the threshold of Realities, and a little perfume from the garden of the Holy One has already gladdened our nostrils.
Such meaning it is most difficult to express. But where I can, I have indicated in the Notes, in the Commentary, and with the help of the rhythm and the elevated language of the Text. Calligraphy occupies an important place in Muslim Art, and it is my desire that my version should not in any way be deficient in this respect. I have been fortunate in securing the co-operation of Professor Zafar Iqbal in looking over the proofs of the Arabic Text.
I hope he will some day publish these valuable notes. It has been my desire to have the printing done in the best style possible, with new type, on good glazed paper, and with the best ink procurable. I hope the result will please those who are good enough to approve of the more essential features of the work.
The proprietors of the Ripon Press and all their staff, but especially Mr. The somewhat unusual demands made on their time and attention they have met cheerfully, and I am obliged to them. The publisher, Shaikh Muhammad Ashraf, has thrown himself heart and soul into his work, and I hope the public will appreciated his efforts. As the work proceeds, I hope it will be possible to accelerate the pace. The paging will be continuous in the subsequent volumes. The final binding will be in either three or two volumes. It is my intention to provide a complete analytical Index to the whole.
One final word to my readers. Read, study, and digest the Holy Book. Read slowly, and let it sink into your heart and soul. Such study will, like virtue, be its own reward. If you find anything in this volume to criticise, please let it not spoil your enjoyment of the rest. If you write to me, quoting chapter and verse, I shall be glad to consider your criticism, but let it not vex you if I exercise my own judgment in deciding for myself.
Any corrections accepted will be gratefully acknowledged.
On the other hand, if there is something that specially pleases you or helps you, please do not hesitate to write to me. I have given up other interests to help you. It will be a pleasure to know that my labour has not been in vain. If you address me care of my Publisher at his Lahore address, he will always forward the letters to me. A, LL. B, of Lahore, have also been helpful in pointing out misprints.
Maulvi Muhammad Shafi, Principal of the Oriental College, Lahore, has been good enough to answer most readily my queries on questions of scholarship referred to him. To these and other gentlemen, who have favored me with correspondence, I have much pleasure in expressing mu obligation. For four years he and I have co-operated in a great undertaking, and all processes connected with it have been carried out by loving Muslim hands. Since I last greeted my readers collectively I have been able to perform the Pilgrimage to the holy city of Mecca and the sacred territory around it and seen with my own eyes the city and territory of Medina, with all the country around and between the holy Cities.
I have realised for myself the scenes in which the revelations came which I have humbly sought to interpret. I hope that some glimpses of this experience will have been conveyed to my dear readers. Will they pray that God may give me strength to complete this work and to serve Islam in other ways? To deal adequately with such a Book, the widest reading is necessary as well as the most varied experience in life.
But the interests of readers require that a handy Commentary should not roam too far afield. Bearing this in view the three essential kinds of books would be: a Previous Commentaries; b previous Translations; c Dictionaries and General Works of Reference, easily accessible. I have set out a and b in the previous two Notes.
I note a few under c : -. The earliest manuscripts had few or no punctuation marks. Their growth and development furnish an interesting history, on which I hope Professor Zafar Iqbal, who gone into the question, will public his notes. In classical Europe, Greek had practically no punctuation marks. Later Latin had one or two rudimentary ones.
In modern Europe they developed with printing. Aldus Manutius 16th century was the first to work out a regular system. The Muslims were much earlier in the field for Quranic purposes, although in current Urdu, Persian, or Arabic, punctuation is not a strong point. Quranic punctuation is a elaborate system, in which three kinds of marks are used. First, there are marks to show the variations in the system of Qiraat. The technical meaning in connection with the Quranic text is that a certain word or expression so marked can construed as going either with the words or expressions preceding it or with those following it.
An example will be found in , where the word fi-hi may be construed either as referring to the word rabb in the preceding clause, or to the word hudan in the succeeding clause. Either or both constructions are admissible. Secondly, there are marginal marks showing division into sections op paraghs. Thirdly, there are ordinary punctuation marks in the Text.
A knowledge of the most important of these is necessary for an intelligent reading of the Text. If the end of the Ayat is not also the end off a sentence, the mark of a smaller stop is put above it. Where one mark is put on the top of another, the former governs the latter. There are other marks to show the extent to which a stop is permissible, e. For the convenience of those who wish to complete the whole reading in a given time, the whole Text is divided into thirty equal parts, or seven equal parts.
If you read a Sipaha every day, you complete the whole reading in a month of thirty days. The seventh part is called a Manzil. If one is read every day, the whole is completed in a week. According to subject-matter, the division is different. The Surahs are numbered and the consecutive number is shown just before the title of the Surah, both in Arabic and English. In Arabic, the figure just after the title shows the chronological order as usually accepted by Muslims writers. Each Surah consists of a number of Ayats. Surah 1 contains 7 Ayats and Surah 2 contains For the meaning of Surah and Ayat see C.
The most convenient form of quotation is to name the Surah and the Ayat: thus means the th Ayat of the second Surah. A Surah is usually spoken of as a Chapter in English, but that translation is hardly satisfactory. If you examine the order you will find that each Surah is a step in a gradation. I have left the word untranslated, as a technical term in our religious literature.
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