This Learning Plan, based on the book When the Stars Prostrated: Meditations on Surat Yusuf, will take you through the captivating story of Prophet Yusuf. We invite you to explore the timeless wisdom of his trials and triumphs, offering insights that resonate with your own struggles and aspirations.
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Introduction
“Go and ask Muhammad how the Israelites wound up in Egypt.”
According to some narrations, a group of the unbelievers, likely at the instigation of the Jews, put this question to the Prophet Muhammad (peace be upon him), thinking that it would be a fatal blow to his message, or so they thought, for they were certain that nobody in Arabia had any access to this history (<a href="https://quran.com/12:7/tafsirs/en-tafsir-maarif-ul-quran">Surah Yusuf - 12:7: Ma'ariful Qur'an</a>) But to their dismay, the Prophet Muhammad recited Surah Yusuf, leaving their mouths gaping wide in wonderment from the inexplicably accurate history therein.
​​Surah Yusuf was revealed shortly before the Prophet Muhammad’s (peace be upon him) migration to Madinah. Scholars mention that it came to prepare him for being driven out of Makkah by his own people and to suggest that he would soon return—as this is similar to what Yusuf himself also experienced.
The lessons of this surah, such as the transient nature of tests and the importance of unwavering faith in Allah’s plans, have served as a source of spiritual guidance for believers throughout the centuries, helping them endure their most difficult trials.
Verses 1–3: The Best of Stories
1: Alif-Lam-Ra. These are the verses of the clear Book.
2: Indeed, We have sent it down as an Arabic Quran so that you may understand.
3: We relate to you ˹O Prophet˺ the best of stories through Our revelation of this Quran, though before this you were totally unaware ˹of them˺.
<h2>Reflections</h2>
Alif, Lam, Ra
These disjointed letters appear throughout the Quran at the beginning of several surahs.
Action Item: As we embark on our journey through Surah Yusuf, renew your intentions. Approach the lessons with humility and ask Allah for guidance to implement what you learn.
The best of stories
Scholars explain that Surah Yusuf is the best of stories because it contains all the elements of a captivating narrative. Additionally, it is conveyed in the Quran with flawless precision, with every detail perfectly chosen by Allah.

Introduction & The Best of Stories

Synopsis
<ul>
<li>Yusuf shared his dream with his father Yaqub, who interpreted it as a sign that Yusuf would achieve great status in the future. The 11 stars symbolized Yusuf’s brothers, while the sun and moon represented his parents.</li>
<li>Yaqub advised Yusuf to keep his dream private from his 10 half-brothers, who were jealous of him and his full brother, Binyamin.</li>
<li>Driven by envy, Yusuf’s half-brothers plotted to kill him, but later decided to throw him into a well instead.</li>
</ul>
Verses 4–6: Yusuf’s dream
4: ˹Remember˺ when Yusuf said to his father, “O my dear father! Indeed I dreamt of eleven stars, and the sun, and the moon—I saw them prostrating to me!”
5: He replied, “O my dear son! Do not relate your vision to your brothers, or they will devise a plot against you. Surely Satan is a sworn enemy to humankind.
6: And so will your Lord choose you ˹O Yusuf, and teach you the interpretation of dreams, and perfect His favour upon you and the descendants of Yaqub—˹just˺ as He once perfected it upon your forefathers, Ibraham and Ishaq. Surely your Lord is All-Knowing, All-Wise.”
Verses 7–10: Conspiracy by Yusuf’s brothers
7: Indeed, in the story of Yusuf and his brothers there are lessons for all who ask.
8: ˹Remember˺ when they said ˹to one another˺, “Surely Yusuf and his brother ˹Binyamin˺ are more beloved to our father than we, even though we are a group of so many. Indeed, our father is clearly mistaken.
9: Kill Yusuf or cast him out to some ˹distant˺ land so that our father’s attention will be only ours, then after that you may ˹repent and˺ become righteous people!”
10: One of them said, “Do not kill Yusuf. But if you must do something, throw him into the bottom of a well so perhaps he may be picked up by some travellers.”
Verses 11–15: Convincing Yaqub
11: They said, “O our father! Why do you not trust us with Yusuf, although we truly wish him well?
12: Send him out with us tomorrow so that he may enjoy himself and play. And we will really watch over him.”
13: He responded, “It would truly sadden me if you took him away with you, and I fear that a wolf may devour him while you are negligent of him.”
14: They said, “If a wolf were to devour him, despite our strong group, then we would certainly be losers!”
15: And so, when they took him away and decided to throw him into the bottom of the well, We inspired him: “˹One day˺ you will remind them of this deed of theirs while they are unaware ˹of who you are˺.”
<h2>Reflections</h2>
Lessons in parenting
In these opening verses, Allah showcases Yaqub’s wise parenting. Despite his responsibilities as a Prophet and father to many sons, he attentively listened to Yusuf’s dream.
Countless are the ambitions that are buried, and the talents that are sterilized, when youngsters find their parents or mentors dismissive of what they value. Sometimes children value things that are comically trivial, but we should see beyond that; making them feel valued is priceless.
Yusuf and his father also used terms of endearment for one another—“O my dear father,” and “O my dear son,” teaching us the importance of language and communication in building healthy relationships.
Finally, Yaqub recognized the potential for his other children to be influenced by evil and thereby advised Yusuf to keep his dream a secret. From this, parents are taught the importance of being observant, vigilant, and proactive in preventing children from causing or experiencing harm.
Action item: To build healthy relationships in your own life, especially between parents and children, focus on:
<ol>
<li>Speaking with respect and affection.</li>
<li>Setting aside dedicated time to discuss everyday matters.</li>
</ol>
What is envy?
Envy is described as desiring what others have and wanting them to be deprived of it. This was the state of Iblis toward Adam, Qabil toward Habil, the brothers toward Yusuf, and the leaders of Quraysh toward Prophet Muhammad (peace be upon him).
In verse 5, Yaqub instructed Yusuf to hide his dream from his brothers to prevent them from feeling envy. His advice teaches us to be mindful when sharing our blessings—a lesson that is especially relevant in the age of filters and social media.
Reflect: Are you oversharing your blessings, whether in person or online? How can you be more mindful of what you choose to share?
Action Item: Imam Al-Ghazali taught that the cure for envy is to act contrary to its impulses. For example, if envy encourages one to curse their rival, they should instead pray for them. Likewise, if envy encourages arrogance towards someone else, they should instead humble themselves (Iḥyā’ ‘Ulūm al-Dīn, 3:199). If you are struggling with envy, ask yourself what your impulses are and how you can counter them.
Sincerity is a condition for repentance
Yusuf’s brothers silenced their guilty consciences by rationalizing their sin with the intention for future repentance. We often take a similar approach while sinning, by numbing our accountability and administering what could be described as “religious sedatives.”
Shedding blood is justified by a superficial intention to repent, unlawful income is justified by allotting some of it to charity, missing the Fajr prayer is justified by being punctual about the other four, silence about oppression is justified by our tears for the oppressed.
Repentance is not merely about intention; it is a divine gift from Allah, who grants the resolve to turn back to Him. He alone knows the sincerity—or lack thereof—behind &quot;premeditated repentance.”
Action Item: Have you justified any sins today with the intention to later repent? Ask Allah for sincerity and the strength to transform your intentions into meaningful change.
Minimize harm
One of Yusuf’s brothers, whose name is unknown, proposed that instead of killing Yusuf, they should throw him into the bottom of a well.
We do not have details as to why he made this suggestion—perhaps it was to pacify his own conscience, or perhaps he was actually righteous and advocated for the lesser evil. From this statement, we learn that we should seek to minimize harm, even if we are in the minority and cannot eliminate it entirely.
Action Item: Memorize this prayer from Umar ibn al-Khattab and recite it frequently—
اللَّهُمَّ أَرِنِ الحَقَّ حَقّاً وَوَفِّقْنِيْ لأِتِّبَاعِهِ، وَأَرِنِ البَاطِلَ بَاطِلاً وَوَفِّقْنِيْ لِاجْتِنَابِهِ
Transliteration: Allahumma arini al-haqqa haqqan wa-waffiqni littibaʿihi, wa-arini  al-batila batilan wa-waffiqni lijtinabihi.
Translation: “O Allah show me guidance as guidance, and allow me to follow it. And show me error as error, and allow me to avoid it.”

The Family of Yaqub

Synopsis
<ul>
<li>After throwing Yusuf into the well, Yusuf’s brothers faked his death by staining his shirt with blood, however, Yaqub was not convinced.</li>
<li>Yusuf was picked up by a group of travelers who sold him as a slave to the Chief Minister of Egypt.</li>
</ul>
Verses 16–18: Faking Yusuf’s Death
16: Then they returned to their father in the evening, weeping.
17: They cried, “Our father! We went racing and left Yusuf with our belongings, and a wolf devoured him! But you will not believe us, no matter how truthful we are.”
18: And they brought his shirt, stained with false blood. He responded, “No! Your souls must have tempted you to do something ˹evil˺. So ˹I can only endure with˺ beautiful patience! It is Allah’s help that I seek to bear your claims.”
Verses 19–20: Yusuf Sold into Slavery
19: And there came some travellers, and they sent their water-boy who let down his bucket into the well. He cried out, “Oh, what a great find! Here is a boy!” And they took him secretly ˹to be sold˺ as merchandise, but Allah is All-Knowing of what they did.
20: They ˹later˺ sold him for a cheap price, just a few silver coins—only wanting to get rid of him.
Verses 21–22: Yusuf in Egypt
21: The man from Egypt who bought him said to his wife, “Take good care of him, perhaps he may be useful to us or we may adopt him as a son.” This is how We established Yusuf in the land, so that We might teach him the interpretation of dreams. Allah’s Will always prevails, but most people do not know.
22: And when he reached maturity, We gave him wisdom and knowledge. This is how We reward the good-doers.
<h2>Reflections</h2>
Do not feel secure while sinning
The scholars state that Yusuf’s brothers forgot to rip his shirt as they stained it with blood— as if a wolf could ravage a person to death without leaving any teeth or claw marks on his clothes.
This serves as a powerful reminder that no one should feel secure while sinning because there is no such thing as a perfect crime.
This lesson will be revisited in Section 4: Temptation &amp; Integrity.
A beautiful patience
In response to hearing tragic news, Yaqub responded with &quot;Fa sabrun jameel.&quot; This is translated as “I can only endure with beautiful patience,” or “so patience is most fitting.”
Ibn Taymiyyah wrote that Allah instructed the Prophet Muhammad (peace be upon him) to practice the following:
<ul>
<li>Beautiful withdrawal (73:10): when one disengages from others without offending.</li>
<li>Beautiful forgiveness (15:85): when the pardon contains no reprimand.</li>
<li>Beautiful patience (70:5): when one does not seek any sympathy from the people, does not complain to them, and takes one’s grief only to Allah.</li>
</ul>
At the end of verse 18, Yaqub also stated, “Wallahu musta’an.” This is translated as “It is Allah’s help that I seek.” or “Allah is the one relied on for strength.” Yaqub’s words remind us that in the face of calamity, we should turn to Allah first and foremost.
Action Item: Take a moment to turn your worrying thoughts into prayer and then trust that Allah will manage your affairs perfectly.
Action Item: Memorize this prayer and recite it frequently
وَٱللَّهُ ٱلْمُسْتَعَانُ
Transliteration: Wallahu almusta’an
Translation: It is Allah’s help that I seek

From the Well to Slavery

Synopsis
<ul>
<li>Yusuf grew up in the Chief Minister’s house. As a young man, he was blessed with beauty and the ability to interpret dreams.</li>
<li>The Chief Minister’s wife tried to seduce Yusuf, but he refused.</li>
<li>A group of women gossiped about the Chief Minister’s wife’s actions. To show them the reality, she hosted these women in her home and gave them each a knife to cut fruit before Yusuf entered the room.</li>
<li>When the women saw Yusuf’s beauty, they became so mesmerized that the knives skidded off the fruit and into the flesh of their hands.</li>
<li>When Yusuf again refused to commit adultery, the Chief Minister’s wife used her power to have him thrown into prison.</li>
</ul>
Verses 23–29: The Temptation
23: And the lady in whose house he lived tried to seduce him. She locked the doors ˹firmly˺ and said, “Come to me!” He replied, “Allah is my refuge! It is ˹not right to betray˺ my master, who has taken good care of me. Indeed, the wrongdoers never succeed.”
24: She advanced towards him, and he would have done likewise, had he not seen a sign from his Lord. This is how We kept evil and indecency away from him, for he was truly one of Our chosen servants.
25: They raced for the door and she tore his shirt from the back, only to find her husband at the door. She cried, “What is the penalty for someone who tried to violate your wife, except imprisonment or a painful punishment?”
26: Yusuf responded, “It was she who tried to seduce me.” And a witness from her own family testified: “If his shirt is torn from the front, then she has told the truth and he is a liar.
27: But if it is torn from the back, then she has lied and he is truthful.”
28: So when her husband saw that Yusuf’s shirt was torn from the back, he said ˹to her˺, “This must be ˹an example˺ of the cunning of you ˹women˺! Indeed, your cunning is so shrewd!
29: O Yusuf! Forget about this. And you ˹O wife˺! Seek forgiveness for your sin. It certainly has been your fault.”
Verses 30–35: The Women and Yusuf’s Beauty
30: Some women of the city gossiped, “The Chief Minister’s wife is trying to seduce her slave-boy. Love for him has plagued her heart. Indeed, we see that she is clearly mistaken.”
31: When she heard about their gossip, she invited them and set a banquet for them. She gave each one a knife, then said ˹to Yusuf, “Come out before them.” When they saw him, they were so stunned ˹by his beauty˺ that they cut their hands, and exclaimed, “Good God! This cannot be human; this must be a noble angel!”
32: She said, “This is the one for whose love you criticized me! I did try to seduce him but he ˹firmly˺ refused. And if he does not do what I order him to, he will certainly be imprisoned and ˹fully˺ disgraced.”
33: Yusuf prayed, “My Lord! I would rather be in jail than do what they invite me to. And if You do not turn their cunning away from me, I might yield to them and fall into ignorance.”
34: So his Lord responded to him, turning their cunning away from him. Surely He is the All-Hearing, All-Knowing.
35: And so it occurred to those in charge, despite seeing all the proofs ˹of his innocence˺, that he should be imprisoned for a while.
<h2>Reflections</h2>
Modesty
The extreme brevity of the details given in verse 23, compared to the other scenes surrounding it, reinforces the importance of modesty, even when recounting crimes. The Prophet Muhammad (peace be upon him) said, “Every religion has its signature character trait, and the signature character trait of Islam is modest shame (Muwatta Malik 47:9).&quot;
In verse 33, Yusuf also said, “Prison is more to my liking than that which they are inviting me to.” Yusuf described the evil actions in general terms, showing us that strength of faith is closely linked to guarding one’s speech and using appropriate language.
Reflect: Do you display modesty in your behavior, dress, and language? What kind of changes can you make to further align yourself with Islamic values?
Choose your self-image
The people around Yusuf saw him as a powerless slave, but Yusuf saw himself as a devout servant of Allah, thereby allowing him to remain firm in his values.
Ultimately, it is your self-image (i.e. striving to be a servant of Allah) that dictates your actions above all else. People will insist upon their narrative of you, but it is entirely your choice whether you become the mirror that reflects their perceptions or the hammer that shatters them.
Patience in the face of sin
Ibn Taymiyyah said that patiently resisting a sin is more difficult than patiently enduring a hardship, since the former requires choice, contentment with Allah’s law, and combating the inner self. It took greater patience from Yusuf to resist the wife of the Chief Minister, than to endure being cast by his brothers into the well and separated from his father.
We can also take a number of lessons from this event:
<ul>
<li>Resisting a sin is more heroic when there is a strong desire for it.</li>
<li>Desires are not condemned in Islam provided that you do not act upon them.</li>
</ul>
This leads to another important question—how did Yusuf gain Allah’s support in his moment of vulnerability?
 In verse 24, Allah said, “This is how We kept evil and indecency away from him, for he was truly one of Our chosen servants.”
Your sincere devotion to Allah in the past and present will ensure your safety and support in the future. In other words, when you choose Allah today over your desires, He will choose you on the day you are about to fall prey to them.
Do not feel secure while sinning
In Section 3, we discussed that one should not feel secure while sinning. This concept is reinforced here with the wife of the Chief Minister. She meticulously planned her crime by ensuring that her husband was absent and locking the doors behind her. However, Allah exposed her sins in her own home—the very place she felt most comfortable. The Quran states,
“Did they feel secure from the plan of Allah? But no one feels secure from the plan of Allah except those who are lost” (7:99).
As for the one who fears Allah, He will grant him divine help from the most unexpected sources. In Yusuf’s case, a witness from the wife’s family came forward and confirmed his innocence.
 
What did you preserve of your religion?
In these verses, Allah did not say that He placed Yusuf in prison, rather He said that He averted the schemes against him. This teaches us the importance of framing, which refers to the process of shaping how a situation or story is understood. For example, you can look at failure as a setback or as an opportunity to learn from your mistakes.
The practice of framing can help us:
<ul>
<li>Control our narrative even when external circumstances are beyond our influence.</li>
<li>Reframe adversity as part of a larger journey.</li>
</ul>
Through the story of Yusuf, we are taught to shift our perspective by focusing on what we have preserved of our religion rather than what we seem to have lost in our worldly lives.
Action Item: What is a difficult situation you’ve faced recently, and how have you been telling this story to yourself or others? How can you frame this situation in a positive light to help you change your perspective about it?
Reflect: Have you ever experienced a situation that initially seemed negative but, in hindsight, helped you strengthen or preserve your religion?

Temptation & Integrity

Synopsis
<ul>
<li>In prison, Yusuf met two men who asked him to interpret their dreams—he told them that one of them (a wine server) would be set free and the other would be crucified.</li>
<li>Yusuf asked the wine server to mention him to the King of Egypt so that he could also secure his own release from prison, but the wine server forgot to do so.</li>
<li>Years later, the King of Egypt had a concerning dream that no one else was able to interpret.</li>
<li>Eventually, the wine server came back to Yusuf seeking interpretation of the King’s dream. Yusuf explained that Egypt will face 7 years of abundant crops followed by 7 years of drought.</li>
</ul>
Verse 36: The Dream of the Two Inmates
36: And two other servants went to jail with Yusuf. One of them said, “I dreamt I was pressing wine.” The other said, “I dreamt I was carrying ˹some˺ bread on my head, from which birds were eating.” ˹Then both said,˺ “Tell us their interpretation, for we surely see you as one of the good-doers.”
Verses 37–40: Invitation to the Truth
37: Yusuf replied, “I can even tell you what kind of meal you will be served before you receive it. This ˹knowledge˺ is from what my Lord has taught me. I have shunned the faith of a people who disbelieve in Allah and deny the Hereafter.
38: I follow the faith of my fathers: Ibrahim, Ishaq, and Yaqub. It is not ˹right˺ for us to associate anything with Allah ˹in worship˺. This is part of Allah’s grace upon us and humanity, but most people are not grateful.
39: O my fellow-prisoners! Which is far better: many different lords or Allah—the One, the Supreme?
40: Whatever ˹idols˺ you worship instead of Him are mere names which you and your forefathers have made up—a practice Allah has never authorized. It is only Allah Who decides. He has commanded that you worship none but Him. That is the upright faith, but most people do not know.
Verses 41–42: Interpretation of the Dreams
41:“O my fellow-prisoners! ˹The first˺ one of you will serve wine to his master, and the other will be crucified and the birds will eat from his head. The matter about which you inquired has been decided.”
42: Then he said to the one he knew would survive, “Mention me in the presence of your master.” But Satan made him forget to mention Yusuf to his master, so he remained in prison for several years.
Verses 43–45: The King’s Dream
43: And ˹one day˺ the King said, “I dreamt of seven fat cows eaten up by seven skinny ones; and seven green ears of grain and ˹seven˺ others dry. O  chiefs! Tell me the meaning of my dream if you can interpret dreams.”
44: They replied, “These are confused visions and we do not know the interpretation of such dreams.”
45: ˹Finally,˺ the surviving ex-prisoner remembered ˹Yusuf after a long time and said, “I will tell you its interpretation, so send me forth ˹to Yusuf.”
Verses 46–49: Interpretation of the King’s Dream
46: ˹He said,˺ “Yusuf, O man of truth! Interpret for us ˹the dream of˺ seven fat cows eaten up by seven skinny ones; and seven green ears of grain and ˹seven˺ others dry, so that I may return to the people and let them know.”
47: Yusuf replied, “You will plant ˹grain˺ for seven consecutive years, leaving in the ear whatever you will harvest, except for the little you will eat.
48: Then after that will come seven years of great hardship which will consume whatever you have saved, except the little you will store ˹for seed˺.
49: Then after that will come a year in which people will receive abundant rain and they will press ˹oil and wine˺.”
<h2>Reflections</h2>
Calling people to Allah
Before interpreting the dreams of the prisoners, Yusuf invited them to Islam. Through his approach, we learn a number of important etiquettes, including the importance of:
<ul>
<li>Kindness, respect, and building relationships. Yusuf did not directly accuse the prisoners of disbelief. Instead, he made a general statement about their faith saying, “I have shunned the faith of a people who disbelieve.” This approach prevented the prisoners from becoming defensive.</li>
<li>Centering the conversation on Islamic monotheism.</li>
<li>Asking questions to keep your audience mentally engaged. For example, Yusuf asked the prisoners, “Which is far better: many different lords or Allah—the One, the Supreme?”</li>
</ul>
Allah did not reveal the outcome of Prophet Yusuf’s efforts, teaching us that our purpose is to spread the message of Islam, for which we will be fully rewarded regardless of the results.
Dream Interpretation
The Prophet Muhammad (peace be upon him) said that there are three types of dreams (Sahih Muslim 2263a):
<ol>
<li>A true dream, which is a good tiding from Allah.</li>
<li>An evil dream, which is from the devil and causes pain.</li>
<li>A dream that comes from one’s daily thoughts, worries, and experiences.</li>
</ol>
It is imperative that we take a balanced approach to dreams. We should not harbor extreme superstitions about their meanings nor should we dismiss them as entirely false.
The balanced truth about dreams is that some of them can be very beneficial to a person and society…The astute believer knows that such dreams may offer practical insights from Allah, so he does not dismiss them or surrender to them. Instead, he takes them in stride, by trying to understand them and employ them (in moderation), while always keeping full trust in Allah.
Dream interpretation is a gift from Allah, as seen in verse 6, “And so will your Lord choose you ˹O Yusuf, and teach you the interpretation of dreams.” Dream interpretation should only be sought from those who are well-versed in the subject, since the Prophet Muhammad (peace be upon him) said, “Dreams are indefinite until they are interpreted. Once they are interpreted, then they materialize as such (Abu Dawud 5020).&quot;
Allah is the Subtle
Allah’s Name, The Subtle (Al-Latif), reminds us that He delivers mercy to His creation in the most gentle and subtle ways. We see the manifestation of this name throughout the story of Yusuf—at every stage of his life, he was protected by Allah’s mercy, ultimately leading to the point where even the King was seeking him.
Explaining this point, Dr. Ali al-Fifi said, “When Allah wished to remove Prophet Yusuf from prison, He did not make the prison walls collapse, nor did He send an angel to pluck the souls of the tyrants, nor a lightning bolt from the sky to explode the iron locks off the cage. He simply caused the king to see a dream as he slept.”
He further comments, “This entire surah is about the lutf [subtle kindness] of Allah; whoever reads it and does not feel His lutf in his bones and flowing in his veins has not read it.”
Action Item: Make a conscious effort to treat those around you with kindness and compassion and ask Allah to shower you with his gentle care and mercy.
Reflect: How have you felt the presence of Al-Latif during significant moments of your life?

Imprisonment

Synopsis
<ul>
<li>The King ordered that Yusuf be released and brought back to the palace.</li>
<li>Yusuf refused to leave prison until his innocence was proven.</li>
<li>The women of the city testified that Yusuf was truthful and innocent.</li>
<li>Impressed with Yusuf’s character, the King offered Yusuf a position in his cabinet.</li>
<li>At Yusuf’s request, he was appointed as the Chief Minister of Egypt, responsible for managing the grain storehouses to protect the people from the upcoming drought.</li>
</ul>
Verses 50–52: Yusuf Declared Innocent
50: The King ˹then˺ said, “Bring him to me.” When the messenger came to him, Yusuf said, “Go back to your master and ask him about the case of the women who cut their hands. Surely my Lord has ˹full˺ knowledge of their cunning.”
51: The King asked ˹the women˺, “What did you get when you tried to seduce Yusuf?” They replied, “Allah forbid! We know nothing indecent about him.” Then the Chief Minister’s wife admitted, “Now the truth has come to light. It was I who tried to seduce him, and he is surely truthful.
52: From this, Yusuf should know that I did not speak dishonestly about him in his absence, for Allah certainly does not guide the scheming of the dishonest.
53: And I do not seek to free myself from blame, for indeed the soul is ever inclined to evil, except those shown mercy by my Lord. Surely my Lord is All-Forgiving, Most Merciful.”
Verses 54–57: Yusuf the Chief Minister
54: The King said, “Bring him to me. I will employ him exclusively in my service.” And when Yusuf spoke to him, the King said, “Today you are highly esteemed and fully trusted by us.”
55: Yusuf proposed, “Put me in charge of the store-houses of the land, for I am truly reliable and adept.”
56: This is how We established Yusuf in the land to settle wherever he pleased. We shower Our mercy on whoever We will, and We never discount the reward of the good-doers.
57: And the reward of the Hereafter is far better for those who are faithful and are mindful ˹of Allah˺.
<h2>Reflections</h2>
Clear your name
Yusuf valued his integrity over his freedom, insisting that his name be cleared of immorality prior to being released from prison. The Prophet Muhammad (peace be upon him) expressed admiration for Yusuf’s patience, even saying, “Had I remained in prison for as long as Yusuf remained, and then a caller came to me, I would have agreed (Bukhari 6992).&quot;
In Islam, protecting a person’s honor is among the primary objectives of the Islamic code of conduct. When the Prophet Muhammad (peace be upon him) crossed paths with two men as he walked a woman home at night, he made it a point to say, “This is [my wife] Safiyah.” They said, “Glory be to Allah, O Messenger of Allah,” meaning we would never harbor any suspicion about you. He replied, “The devil flows through the veins of the human being, and I feared that he would cast something into your hearts (Bukhari 3101).&quot;
Scholars mention that clearing your reputation when possible is mandatory in Islam, because even if you will not enjoy that, it will still preserve trust in a society, and prevent the normalization of vice between its members.
Three categories of the human soul
In verse 53, the wife of the Chief Minister said, “Indeed the soul is ever inclined to evil.” Commenting on this verse, scholars explain that there are three categories of the human soul (nafs):
<ol>
<li>The assured soul (nafs mutma’innah, 89:2) is “settled” in its conviction and does not incline towards evil. It is undisturbed by the sweetness it finds in devotion.</li>
<li>The persistent enjoiner of evil (nafs ammarah bil-su, 12:53) constantly nags a person to yield to their lower desires, leading them from one sin to the next.</li>
<li>The reproaching soul (nafs lawwamah, 75:2) exists between these two states. It guilts a person for the good deeds that they did not perform while also blaming them for their sins.</li>
</ol>
It is the duty of every Muslim to liberate themselves from the evils of their soul and learn to find tranquility in the obedience of Allah.
Allah’s justice will prevail
Earlier in the surah, we were told that young Yusuf was sold for a small price. In contrast, in verse 56, Allah said, “This is how We established Yusuf in the land to settle wherever he pleased.”
Yusuf went from being a slave to being appointed as an exclusive advisor to the King, and from imprisonment to having the freedom to live wherever he wished.
These verses demonstrate Allah’s divine justice, showing us that even in this world, we are rewarded for our patience and good deeds, often in ways that directly contrast the trials we endured.
Action Item: Scrutizine yourself honestly by reflecting on your actions, intentions, and inner thoughts. Identify one specific area for improvement—whether its in your worship, character, or daily habits—and commit to taking a clear, measurable step to address it starting today.

Yusuf’s Rise to Power

Synopsis
<ul>
<li>Years later, Egypt and the surrounding region were afflicted with drought.</li>
<li>With Allah’s help and Yusuf’s planning, Egypt was saved from starvation. As a result, people from neighboring lands came to Egypt seeking food.</li>
<li>Yusuf’s half brothers travelled from Palestine to Egypt to trade goods in return for grain and eventually stood before him in his court. He recognized them, but they remained unaware of his true identity.</li>
<li>Yusuf treated his brothers generously and informed them that to receive more grain in the future, they were required to bring their youngest brother, Binyamin.</li>
<li>To encourage them to return, Yusuf secretly returned his brothers’ traded goods to their bags.</li>
<li>When they returned home, Yusuf’s brothers convinced Yaqub to allow them to travel with Binyamin, but Yaqub was concerned, recalling what happened with Yusuf.</li>
<li>Yaqub eventually agreed to their request, but he informed them to be cautious of attracting unwanted attention while in Egypt.</li>
</ul>
Verses 58–62: Yusuf’s Brothers Visit Egypt
58: And Yusuf’s brothers came and entered his presence. He recognized them but they were unaware of who he really was.
59: When he had provided them with their supplies, he demanded, “Bring me your brother on your father’s side. Do you not see that I give full measure and I am the best of hosts?
60: But if you do not bring him to me ˹next time˺, I will have no grain for you, nor will you ever come close to me again.”
61: They promised, “We will try to convince his father to let him come. We will certainly do ˹our best˺.”
62: Yusuf ordered his servants to put his brothers’ money back into their saddlebags so that they would find it when they returned to their family and perhaps they would come back.
Verses 63–65: The Brothers Return Home
63: When Yusuf’s brothers returned to their father, they pleaded, “O our father! We have been denied ˹further˺ supplies. So send our brother with us so that we may receive our measure, and we will definitely watch over him.”
64: He responded, “Should I trust you with him as I once trusted you with his brother ˹Yusuf? But ˹only˺ Allah is the best Protector, and He is the Most Merciful of the merciful.”
65: When they opened their bags, they discovered that their money had been returned to them. They argued, “O our father! What more can we ask for? Here is our money, fully returned to us. Now we can buy more food for our family. We will watch over our brother, and obtain an extra camel-load of grain. That load can be easily secured.”
Verses 66–68: Yusuf’s Wisdom
66: Yaqub insisted, “I will not send him with you until you give me a solemn oath by Allah that you will certainly bring him back to me, unless you are totally overpowered.” Then after they had given him their oaths, he concluded, “Allah is a Witness to what we have said.”
67: He then instructed ˹them˺, “O my sons! Do not enter ˹the city˺ all through one gate, but through separate gates. I cannot help you against ˹what is destined by˺ Allah in the least. It is only Allah Who decides. In Him I put my trust. And in Him let the faithful put their trust.”
68: Then when they entered as their father had instructed them, this did not help them against ˹the Will of˺ Allah whatsoever. It was just a desire in Yaqub’s heart which he satisfied. He was truly blessed with ˹great˺ knowledge because of what We had taught him, but most people have no knowledge.
<h2>Reflections</h2>
Trust Allah’s timing
In verse 58, Allah says, &quot;And Yusuf’s brothers came, and entered into his presence.” Had they arrived earlier, they would have found Yusuf as a slave boy or a prisoner. However, Allah brought them to Yusuf at the peak of his power. These verses serve as a reminder to trust in Allah’s perfect timing.
Sometimes, when Allah wishes to avenge someone, He does so by placing his oppressors at his mercy, desperate for his aid, groveling at his doorstep, totally unaware that what they are bent on attaining will cost them what they would have done anything to avoid paying.
What is the evil eye?
Evil eye refers to harm or misfortune caused by the envy of another person. The concept of evil eye is mentioned in the Quran and Sunnah, for example in Surah Falaq:
“And from the evil of an envier when they envy” (113:5).
Evil eye, like any other phenomenon in this world, cannot occur without Allah’s permission. However, we're advised to take a number of precautions to protect ourselves. In these verses, Yaqub advised his sons to enter Egypt in small groups, rather than as one handsome string of siblings.
Lay low, he implores them, and do not cause others to strain their eyes over your beauty and strength in envy. Here lies one antidote to the evil eye: underplay your blessings. Be yourself with those nearest to you, but live in the shadows as best you can with everyone else.
Additional precautions to prevent or treat evil eye include:
<ol>
<li>Seek refuge with Allah by asking for His protection.</li>
<li>Recite Surah Al-Falaq and Surah An-Nas.</li>
<li>Recite Prophetic prayers. For example, we are taught to say “Whatever Allah wills has occurred” (mashAllah) when something pleases us.</li>
</ol>
Action Item: There are a number of prayers that we can say to protect ourselves from the evil eye. One example is the prayer in (<a href="https://quran.com/23/97-98">Surah Al-Mu’minun 23:97-98</a>)
وَقُل رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَٰتِ ٱلشَّيَـٰطِينِ
وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ
Transliteration: Rabbi ‘a<code>outhubika min hamazaatish-shayaateeni, wa ‘a</code>outhu bika rabbi ‘ay-yahdhuroon.
Translation: “My Lord! I seek refuge in You from the temptations of the devils. And I seek refuge in You, my Lord, that they ˹even˺ come near me.”
Obedience to parents
Yusuf’s brothers followed their father’s instructions while entering Egypt. This act of theirs illuminates the complexity of human nature, reminding us that individuals are not entirely “good” or “evil.” Rather, they can fall into sin while still demonstrating virtue in other areas of life. In this case, Yusuf’s brothers, despite their shortcomings, displayed virtue by following their father’s instructions to safeguard against the evil eye—emphasizing the importance of obedience to parents even in adulthood.

The Return of the Brothers

Synopsis
<ul>
<li>The brothers returned to Egypt with Binyamin.</li>
<li>Upon their arrival, Yusuf welcomed Binyamin and secretly revealed his identity to him.</li>
<li>Yusuf informed Binyamin about his plan to keep him in Egypt—Yusuf would make it seem like Binyamin had stolen by placing the Royal Cup in his belongings.</li>
<li>When the Royal Cup was found among Binyamin’s belongings, Yusuf’s brothers stated that according to their own law, a thief would become enslaved to the person from whom he had stolen. Thus, Yusuf succeeded in keeping his brother with him.</li>
<li>The brothers pleaded for Binyamin’s release and offered one of themselves in his place, but Yusuf refused.</li>
</ul>
Verses 69–75: The Royal Cup
69: When they entered Yusuf’s presence, he called his brother ˹Binyamin aside, and confided ˹to him˺, “I am indeed your brother ˹Yusuf! So do not feel distressed about what they have been doing.”
70: When Yusuf had provided them with supplies, he slipped the royal cup into his brother’s bag. Then a herald cried, “O people of the caravan! You must be thieves!”
71: They asked, turning back, “What have you lost?”
72: The herald ˹along with the guards˺ replied, “We have lost the King’s measuring cup. And whoever brings it will be awarded a camel-load ˹of grain˺. I guarantee it.”
73: Yusuf’s brothers replied, “By Allah! You know well that we did not come to cause trouble in the land, nor are we thieves.”
74: Yusuf’s men asked, “What should be the price for theft, if you are lying?”
75: Yusuf’s brothers responded, “The price will be ˹the enslavement of˺ the one in whose bag the cup is found. That is how we punish the wrongdoers.”
Verses 76–79: Yusuf Takes Binyamin
76: Yusuf began searching their bags before that of his brother ˹Binyamin, then brought it out of Binyamin’s bag. This is how We inspired Yusuf to plan. He could not have taken his brother under the King’s law, but Allah had so willed. We elevate in rank whoever We will. But above those ranking in knowledge is the One All-Knowing.
77: ˹To distance themselves,˺ Yusuf’s brothers argued, “If he has stolen, so did his ˹full˺ brother before.” But Yusuf suppressed his outrage—revealing nothing to them—and said ˹to himself˺, “You are in such an evil position, and Allah knows best ˹the truth of˺ what you claim.”
78: They appealed, “O Chief Minister! He has a very old father, so take one of us instead. We surely see you as one of the good-doers.”
79: Yusuf responded, “Allah forbid that we should take other than the one with whom we found our property. Otherwise, we would surely be unjust.”
<h2>Reflections</h2>
Anger
In verse 77, Yusuf’s brothers responded to the allegation that Binyamin stole by claiming that Yusuf had also committed theft in the past. According to scholars, this accusation against Yusuf was either an outright lie or an extreme exaggeration. Allah continued the verse by telling us that Yusuf suppressed his outrage.
When you think about it, our Lord could have skipped this detail. He could have plucked the perfect palate, the flawless, the wholly admirable when portraying His prophet’s life, but He doesn’t. Rather, He shines a subtle light on Yusuf’s emotions: his resentment, his anger, bundled in a bitter riposte. And we can hear Yusuf’s pain spill on the page when he battles to hold it all in.
In the famous hadith, the Prophet Muhammad (peace be upon him) says thrice: do not become angry (Bukhari 6116).
Action Item: Patience is difficult to uphold in the heat of the moment. Practice restraining your anger, anxiety, and grief when things become intense, even if it is just for a few moments.
Action Item: The Prophet Muhammad (peace be upon him) said “Verily, anger comes from the devil, and the devil was created from fire. Fire is extinguished with water, so if you become angry, perform ablution with water” (Sunan Abi Dawud 4784).
When you feel intense emotions, take a moment to cool off! If you cannot make wudu, you can drink cold water, splash your face with cold water, or place something cold against your cheeks.
Excellence in character
In verse 78, Yusuf’s brothers said to him, “We surely see you as one of the good-doers.” This verse highlights the essence of excellent character. Despite enduring deep trauma and his brothers’ wrongdoing, Yusuf treated them with generosity and respect. We are reminded here that even when others trigger our negative emotions, we should seek to break the cycle of pain and extend grace.
This is also the second time that Yusuf has been given this compliment. In verse 36, while in prison, the other inmates made the same observation about Yusuf’s character. In pain, Yusuf gave to his fellow prisoners, and in power, he gave to his brothers. This teaches us that true excellence is not dependent on life circumstances but on one's unwavering devotion to Allah.

The Hidden Plan

Synopsis
<ul>
<li>After the brothers lost hope in persuading Yusuf to release Binyamin, the eldest, full of guilt, chose to atone by self-exiling.</li>
<li>The remainder of the brothers returned to their father and informed him that he had lost two more sons.</li>
<li>Upon hearing the devastating news, Yaqub responded with exemplary patience.</li>
<li>Despite his grief, which affected his vision, Yaqub remained optimistic that Allah would return his sons to him.</li>
</ul>
Verses 80–83: Bad News for Yaqub, Again
80: When they lost all hope in him, they spoke privately. The eldest of them said, “Do you not know that your father had taken a solemn oath by Allah from you, nor how you failed him regarding Yusuf before? So I am not leaving this land until my father allows me to, or Allah decides for me. For He is the Best of Judges.
81: Return to your father and say, ‘O our father! Your son committed theft. We testify only to what we know. We could not guard against the unforeseen.
82: Ask ˹the people of˺ the land where we were and the caravan we travelled with. We are certainly telling the truth.’”
83: He cried, “No! Your souls must have tempted you to do something ˹evil˺. So ˹I am left with nothing but˺ beautiful patience! I trust Allah will return them all to me. Surely He ˹alone˺ is the All-Knowing, All-Wise.”
Verses 84–87: Yaqub’s Grief
84: He turned away from them, lamenting, “Alas, poor Yusuf!” And his eyes turned white out of the grief he suppressed.
85: They said, “By Allah! You will not cease to remember Yusuf until you lose your health or ˹even˺ your life.”
86: He replied, “I complain of my anguish and sorrow only to Allah, and I know from Allah what you do not know.
87: O  my sons! Go and search ˹diligently˺ for Yusuf and his brother. And do not lose hope in the mercy of Allah, for no one loses hope in Allah’s mercy except those with no faith.”
<h2>Reflections</h2>
Grief
The lives of the Prophets remind us that faith does not eliminate pain but protects us from falling into despair. Yaqub suppressed so much pain that he lost his sight, yet his sorrow never crossed into resentment or objection to Allah’s will. From his example, we learn that expressions of grief are not condemnable in Islam, provided that they remain within the boundaries of submission to Allah.
Prophet Muhammad (peace be upon him) embodied this balance, expressing sorrow at the loss of his son, saying, “The eye weeps, the heart grieves, but we only say that which pleases our Lord (Bukhari 1303).&quot;
Sa’d ibn Jubayr said, “No nation was given ‘We belong to Allah, and We are to Him returning’ (inna lillahi wa inna ilayhi raji’un) but this ummah. Had anyone been given it before you, Yaqub would not have been found saying, ‘O my sorrow over Yusuf.’” We are advised, therefore, to seek comfort in these divine words and embrace grief as a natural response to trials.
Dr. Waleed Basyouni further comments on grief, saying “Surah Yusuf taught me that crying is not a sign of weakness for a man. I always say that a heavy heart is like a heavy cloud. In order for the cloud to be relieved, the rain has to come down. In order for your heart to be relieved, sometimes tears need to fall.”
Action Item: Incorporate the practice of saying &quot;Inna lillahi wa inna ilayhi raji’un” in your life with not only the intention of seeking comfort, but also as a show of gratitude for the blessing of these unique words.
Hope
At his most distressing hour, after going blind from grief, Yaqub advised his children “Do not despair of God’s relief.” It was as though he recognized that his hardships had reached their peak and that with so much pain, the moment of relief was near.
Ibn Taymiyyah commented that this verse contains a prohibition against losing hope in the mercy of Allah. One of the righteous predecessors also said, “The true scholar is the one who does not cause people to despair in the mercy of Allah, nor emboldens them to disobey Allah.”
This message of hope is not just for those who face hardships but also for those who consistently sin. A believer knows that Allah can always fix things, and that getting tripped up and falling again into a particular sin, and repenting yet another time, is not hypocrisy but rather a sign of faith. It was said to al-Hasan al-Basri, “A man sins and repents, then sins and repents, then sins and repents - until when?!” He said, “These are the manners of the faithful.”

Desperation & Hope

Synopsis
<ul>
<li>The brothers returned to Egypt in desperation.</li>
<li>Although they brought goods for trade that were poor in quality, they pleaded with Yusuf to be generous with them.</li>
<li>When Yusuf revealed his identity to them, they were shocked, but humbly responded by acknowledging their faults.</li>
<li>Yusuf prayed for their forgiveness and then instructed his brothers to return to their father and place his shirt over Yaqub’s face to restore his vision.</li>
<li>Yusuf’s brothers sought forgiveness from their father.</li>
<li>Yusuf’s family, including his parents, brothers, and their wives and children returned to Egypt.</li>
<li>In the fulfillment of his dream, Yusuf’s parents and his brothers prostrated to him.</li>
</ul>
Verses 88–90: Yusuf Reveals His Identity
88: When they entered Yusuf’s presence, they pleaded, “O Chief Minister! We and our family have been touched with hardship, and we have brought only a few worthless coins, but ˹please˺ give us our supplies in full and be charitable to us. Indeed, Allah rewards the charitable.”
89: He asked, “Do you remember what you did to Yusuf and his brother in your ignorance?”
90: They replied ˹in shock˺, “Are you really Yusuf?” He said, “I am Yusuf, and here is my brother ˹Binyamin! Allah has truly been gracious to us. Surely whoever is mindful ˹of Allah˺ and patient, then certainly Allah never discounts the reward of the good-doers.”
Verses 91–93: Brothers’ Apology Accepted
91: They admitted, “By Allah! Allah has truly preferred you over us, and we have surely been sinful.”
92: Yusuf said, “There is no blame on you today. May Allah forgive you! He is the Most Merciful of the merciful!
93: Go with this shirt of mine and cast it over my father’s face, and he will regain his sight. Then come back to me with your whole family.”
Verses 94–98: Yaqub Regains His Sight
94: When the caravan departed ˹from Egypt˺, their father said ˹to those around him˺, “You may think I am senile, but I certainly sense the smell of Yusuf.”
95: They replied, “By Allah! You are definitely still in your old delusion.”
96: But when the bearer of the good news arrived, he cast the shirt over Yaqub’s face, so he regained his sight. Yaqub then said ˹to his children˺, “Did I not tell you that I truly know from Allah what you do not know?”
97: They begged, “O our father! Pray for the forgiveness of our sins. We have certainly been sinful.”
98: He said, “I will pray to my Lord for your forgiveness. He ˹alone˺ is indeed the All-Forgiving, Most Merciful.”
Verses 99–100: Yusuf’s Dream Comes True
99: When they entered Yusuf’s presence, he received his parents ˹graciously˺ and said, “Enter Egypt, Allah willing, in security.”
100: Then he raised his parents to the throne, and they all fell down in prostration to Yusuf, who then said, “O my dear father! This is the interpretation of my old dream. My Lord has made it come true. He was truly kind to me when He freed me from prison, and brought you all from the desert after Satan had ignited rivalry between me and my siblings. Indeed my Lord is subtle in fulfilling what He wills. Surely He ˹alone˺ is the All-Knowing, All-Wise.”
Verse 101: Yusuf’s Prayer
101:  “My Lord! You have surely granted me authority and taught me the interpretation of dreams. ˹O˺ Originator of the heavens and the earth! You are my Guardian in this world and the Hereafter. Allow me to die as one who submits and join me with the righteous.”
<h2>Reflections</h2>
Prostration
The act of prostration from Yusuf’s family was out of respect and was permissible during their time. In the law of the Prophet Muhammad (peace be upon him), prostration was deemed an act of worship and therefore it is now impermissible to prostrate to anyone but Allah.
Allah humbles those who sin
Consider the state of Yusuf’s brothers at the beginning of the surah, they called themselves a strong clan and boldly plotted to kill Yusuf. By the end, they nervously called Yusuf “mighty governor” and extended their hands like beggars. Their circumstances illustrate the effects of sin and disobedience. The Prophet Muhammad (peace be upon him) said, “And whoever is kept back by his actions, his lineage will not bring him up to speed (Nawawi 40:36).&quot;
Ibn al-Jawzi said, “Whoever deeply considers the humiliation of Yusuf’s brothers will realize the negative impact of evildoing.” Its pleasure is fleeting, its consequences are long-lasting and inescapable—in this world before the next.
Do not prolong rebuke
Magnanimous souls do not prolong rebuke, and their desire to excuse people is evident in their choice of words. In verses 89-92, Yusuf extended grace, buried contempt, and prioritized the remorse and reform of his brothers by:
<ul>
<li>Making no direct mention of their envy, scheming, or tossing him into the well. Instead he referred to their actions in vague terms by calling them a mere act of “ignorance.”</li>
<li>Offered forgiveness by saying, “There will be no condemnation of you today. Allah will forgive you. He is the Most Merciful of the merciful.”</li>
<li>Referred to his own good deeds of patience in the third person by saying “Surely whoever is mindful ˹of Allah˺ and patient, then certainly Allah never discounts the reward of the good-doers.”</li>
</ul>
Additionally, after the brothers prostrated to Yusuf, he said that the devil “ignited rivalry between me and my siblings.” This choice of words suggests that Yusuf was choosing to reframe his memories by speaking lightly of his brothers’ faults, despite the residual anger and hurt that he must have felt.
Yusuf was deliberate with his words and generous with his forgiveness. This teaches us an important lesson — how you speak about people and your most painful experiences with them can either heal you or sink you deeper into the pits of bitterness.
Should we always forgive?
In Islam, when we are wronged, we have the option to:
<ul>
<li>Seek justice through equitable retribution and within the bounds of Islamic law</li>
<li>Forgive</li>
</ul>
While seeking justice is not reprehensible, Allah tells us that forgiveness is better, as stated in the verse, “...but whoever pardons and [thereby] makes reconciliation—then his reward is [due] from Allah” (42:40).
Ibn Taymiyyah commented on this matter, saying that the spirit of the Quran is that forgiveness is preferable if it leads to rectification and reform, as in the case of Yusuf’s brothers. However, if forgoing our rights emboldens wrongdoers and tyrants, then seeking justice may be preferable. However, even when a legal penalty is imposed, there must be no room for gloating, excessiveness, or an appetite for vengeance.
Reflect: Just like Yusuf, the Prophet Muhammad (peace be upon him) also chose grace at the height of his power, when he forgave twenty years of enmity and war crimes after the Conquest of Makkah. How can you emulate the examples of Yusuf and the Prophet Muhammad (peace be upon him) when it comes to practicing forgiveness?
Be fearful over yourself
Prophet Muhammad (peace be upon him) told us that actions are judged by whatever they are sealed upon (Bukhari 6439).
Yusuf’s brothers repented, their family forgave them, and Allah absolved them. The purpose of their story is not to demonize them, or any other believer, but to learn from their mistakes and humbly move on.
The scholars teach us an important and terrifying lesson about the nature of sin - Allah may have already forgiven someone for their mistakes but if you engage in mocking and ridicule, you may be afflicted with the same tests. Therefore, first and foremost, focus on yourself.
Action Item: The Prophet Muhammad (peace be upon him) used to frequently seek forgiveness by reciting this prayer (Bukhari 6307)
أستغفر الله، وأتوب إليه
Transliteration: Astaghfirullah wa atubu ilaih
Translation: I beg forgiveness from Allah and I turn to Him in repentance.
Tip: To incorporate this prayer into your daily life, try to pair it with an existing activity, such as walking to school or running errands.
Yusuf’s shirt
Yusuf’s shirt has played a recurring role throughout this story. In the first instance, his shirt was used as evidence for his false death, breaking his father’s heart. In the second instance, it was used by the family of the Chief Minister to point to Yusuf’s innocence. In this third occurrence, the shirt represents a new day:
A day to forget those other shirts and the trauma they represented, a day to bury the excruciating years that followed. It is a new shirt, one that only royalty possesses (akin to a king’s signatory ring), and one that signifies to Yaqub that the time has come to finally discover what the King of Kings reserved for his son from above the mighty throne.
Tests
Yusuf was given four major tests, each progressively harder than the one that preceded it:
<ul>
<li>His first test was to be patient when he was thrown into the well.</li>
<li>His second test was to enter prison willingly to save himself from immorality.</li>
<li>His third test was to forgive his brothers, although he was not required to do so.</li>
<li>His fourth test was to remember Allah in prosperity.</li>
</ul>
Few people realize that one of the most challenging trials a believer can face is the invisible test of success.
Ask yourself this: when the world (dunya) swells around you, when its gates fling open, ushering in a string of comforts, how does your heart react? Does it become heedless? Deluded? Or, like Yusuf’s, does it resign to its Maker in a state of humility, ascribing all success to Him?

The Truth Unveiled

Verses 102–108: Reminders to the Prophet (peace be upon him)
102: That is from the stories of the unseen which We reveal to you ˹O Prophet˺. You were not present when they ˹all˺ made up their minds, and when they plotted ˹against Yusuf.
103: And most people will not believe—no matter how keen you are—
104: even though you are not asking them for a reward for this ˹Quran˺. It is only a reminder to the whole world.
105: How many signs in the heavens and the earth do they pass by with indifference!
106: And most of them do not believe in Allah without associating others with Him ˹in worship˺.
107: Do they feel secure that an overwhelming torment from Allah will not overtake them, or that the Hour will not take them by surprise when they least expect ˹it˺?
108: Say, ˹O Prophet,˺ “This is my way. I invite to Allah with insight—I and those who follow me. Glory be to Allah, and I am not one of the polytheists.”
Verses 109–110: Allah’s Messengers
109: We only sent before you ˹O Prophet˺ men inspired by Us from among the people of each society. Have the deniers not travelled through the land to see what was the end of those ˹destroyed˺ before them? And surely the ˹eternal˺ Home of the Hereafter is far better for those mindful ˹of Allah˺. Will you not then understand?
110: And when the messengers despaired and their people thought the messengers had been denied help, Our help came to them ˹at last˺. We then saved whoever We willed, and Our punishment is never averted from the wicked people.
Verses 111: Messengers’ Stories in the Quran
111: In their stories there is truly a lesson for people of reason. This message cannot be a fabrication, rather ˹it is˺ a confirmation of previous revelation, a detailed explanation of all things, a guide, and a mercy for people of faith.
<h2>Reflections</h2>
Lessons from Surah Yusuf
In these verses, we are reminded to take lessons from the story of Yusuf, including:
<ul>
<li>
Patience and trust in Allah.
<ul>
<li>Though his eyes became blind and his palms became stiff, Yaqub persisted in patience and prayer, to the point that his own sons mocked him for it.</li>
<li>Yusuf similarly displayed patience, facing one trial after another, while maintaining a standard of excellence that was apparent to those around him.</li>
</ul>
</li>
<li>
Divine decree and destiny
<ul>
<li>This surah reminds us that Allah’s will is always executed. Though Yaqub strove to keep Yusuf close, Allah sent him away. Yusuf’s brothers tossed him down a well, but Allah elevated him to a throne.</li>
<li>We also learn that the negative experiences we dread so much may be the first link in a chain of good fortune.</li>
</ul>
</li>
<li>
Forgiveness and reconciliation
<ul>
<li>It takes immense courage to face our darkest shadows, to break the cycle of trauma and extend grace to those around us. It’s an arduous task, but we have in the story of Yusuf a model for that process</li>
</ul>
</li>
</ul>
Learn from history
In verse 109, Allah encourages us to explore the earth. If we are not able to do so with our feet, then at the very least, we should do so with our minds to see how history repeats itself. The numerous accounts of the perished nations teach us an important lesson - turn back to Allah before it is too late.
One of the early Muslims said, “When I emerge from my home, my eye does not fall upon anything except that I notice Allah’s favor on me because of it, or a lesson for me from it.”  Additionally, the great Companion, Ibn Abbas, said, “A moment of reflection is superior to standing for a night in worship.”
While you will not live for hundreds of years, the stories in the Quran can give you the experience of a thousand lifetimes.
Have you committed yourself to the truth?
Surah Yusuf is sealed with the words, “This message cannot be a fabrication, rather ˹it is˺ a confirmation of previous revelation, a detailed explanation of all things, a guide, and a mercy for people of faith.”
People who stand before Allah’s guidance are of three types:
<ol>
<li>Those who turn away in aversion.</li>
<li>Those who carry revelation as though it is a burden—they dont benefit from it, nor do they benefit others.</li>
<li>Those who are thirsty for faith and are healed by the Quran.</li>
</ol>
In order to be the third type of people, we must ensure that we firmly believe in the message of the Quran and act upon its teachings.
Action Item: As we come to our conclusion take a moment to pray—may we contemplate and implement the lessons of Surah Yusuf.
For the full book and other works by Mohammad Elshinawy click <a href="https://www.amazon.com/When-Stars-Prostrated-Meditations-Surat/dp/B0B5KV55RP/ref%3Dsr_1_1?crid%3DOUUJ82WF715B%26dib%3DeyJ2IjoiMSJ9.YIEtkwMBKehn4UDr_Mhs1w.yjbHJl0s5oIVRm2rfPph8HngKIkP9_46yK46DnMnipE%26dib_tag%3Dse%26keywords%3Dsurat%2Byusuf%2Bwhen%2Bthe%2Bstars%26qid%3D1733716056%26s%3Dbooks%26sprefix%3Dsurat%2Byusuf%2Bwhen%2Bthe%2Bstar%252Cstripbooks%252C384%26sr%3D1-1">here.</a>

Conclusion of Surah Yusuf

Explore the story of Prophet Yusuf (a) in this Learning Plan based on "When the Stars Prostrated". Reflect, track your progress, and find inspiration in his journey.