Surah Yusuf (12): Verse 4

Issues Discussed Herein:

The verse begins with: When Joseph said...

The author of Al-Kashshaf states that the correct view is that Yusuf (يُوسُف) is a Hebrew name. If it were Arabic, it would be subject to declension (tanwin) because it lacks any other reason for being indeclinable besides being a proper noun.

Some reciters read it with a kasra on the sīn (يُوسِف), and others with a fatḥa (يُوسَف). These three variations are also narrated regarding the name Yūnus.

It is narrated from the Prophet (peace be upon him) that he said: "When asked, 'Who is the noble one?' say: 'The noble one, son of the noble one, son of the noble one: Yusuf, son of Ya'qub, son of Ishaq, son of Ibrahim (peace be upon them all).'"

Ibn 'Amir reads يَا أَبَتِ (O my father) with a fatḥa on the tā’ throughout the Qur'an, while the rest read it with a kasra.

• The Fatḥa Reading: The basis for this is that the original form was يَا أَبَتَاهُ (O my father!), used for lamentation, from which the alif and the final hā’ were dropped.
• The Kasra Reading: The basis for this is that the original form was يَا أَبِي (O my father!), from which the yā’ was dropped, and the kasra was kept as a substitute. Then, the hā’ of pause was added, resulting in يَا أَبَتِ. Later, this form became so commonly used that it seemed inherent to the word itself, so the iḍāfah (genitive construction) was applied to it. This is the view of Tha'lab and Ibn al-Anbari.

Note: Grammarians have elaborated extensively on this issue; whoever desires their discourse should consult their books.

Joseph (peace be upon him) saw in a dream that eleven stars, the sun, and the moon prostrated to him. He had eleven brothers. Thus, the stars were interpreted as the brothers, and the sun and moon as the father and mother. The prostration signifies their humility towards him and their submission to his command.

We interpret his statement, "O my father, indeed I saw eleven stars and the sun and the moon prostrate to me," as referring to a dream for two reasons:

1. Stars do not truly prostrate; therefore, this speech must be interpreted as a dream.
2. The statement of Ya'qub (peace be upon him): "Do not relate your vision to your brothers" (Qur'an 12:5).

There are several questions arising from this verse:

Question 1: The use of the word "prostrating" (سَاجِدِينَ)

The phrase "I saw them prostrating to me" uses a term typically reserved for rational beings ('uqalā'), yet stars are inanimate objects. How is this specific terminology permissible for inanimate things?

Answer: A group of philosophers who claim that the stars are living, speaking entities have used this verse as evidence. They also cite the verse: "And each [celestial body] swims in an orbit" (Qur'an 21:33), noting that the plural form using wāw and nūn is specific to rational beings.

Al-Wāḥidī said: Since God described them as prostrating, they became, as it were, endowed with intellect, and He described them as He describes those who possess intellect. This is similar to His description of idols: "And you see them looking at you, though they do not see" (Qur'an 7:198), and the statement to the ant: "O ants, enter your dwellings" (Qur'an 27:18).

Question 2: The repetition of "I saw" (رَأَيْتُ)

He said: "Indeed I saw eleven stars and the sun and the moon," and then repeated the vision by saying: "I saw them prostrating to me." What is the benefit of this repetition?

Answer: Al-Qaffāl (may God have mercy on him) said: The first mention of seeing indicates that he witnessed the stars, the sun, and the moon. The second mention indicates witnessing their state of prostration to him.

Others said: When he said, "Indeed I saw eleven stars and the sun and the moon," it is as if he was asked, "How did you see them?" He replied, "I saw them prostrating to me."

Still others suggested that one instance refers to the vision itself (the dream), and the other refers to the act of seeing (the perception within the dream). However, this view did not clarify which instance refers to the dream and which to the perception, making it a general, unspecified statement.

Question 3: Why were the sun and moon mentioned last?

Answer: They were mentioned last due to their superior status compared to the stars. Singling something out in mention indicates greater honor, as in the verse: "and His angels, and His Messengers, and Gabriel and Michael" (Qur'an 2:98).

Question 4: Is the prostration literal or metaphorical (humility)?

Answer: Both interpretations are possible. The default in speech is to take it literally, and there is no impediment to him seeing in a dream that the sun, moon, and stars prostrated to him.

Question 5: When did Joseph (peace be upon him) have this dream?

Answer: Undoubtedly, he saw it in his childhood. As for the exact time, it is only known through reports.

Wahb narrated that Joseph (peace be upon him), at the age of seven, saw eleven tall staffs planted in the ground in a circular formation. Then, a small staff stood up and swallowed them. He mentioned this to his father, who told him: "Do not mention this to your brothers." Then, at the age of twelve, he saw the sun, the moon, and the stars prostrating to him, which he recounted to his father, who told him: "Do not mention it to them, lest they plot against you."

It is also said that forty years passed between Joseph's dream and his brothers coming to him. Another opinion suggests eighty years.

Note: The wise say that the interpretation of a bad dream appears soon, while the interpretation of a good dream appears after some time. They say the reason is that God's mercy dictates that the notification of impending evil should only come near its arrival so that sorrow and grief are minimized. As for the notification of good, it comes long before its manifestation so that the joy resulting from anticipating that good is greater and more complete.

Question 6: Why did some say the sun and moon refer to his father and his paternal aunt?

Answer: They said this based on reports stating that his mother died and did not enter Egypt with him. They argued that if the sun and moon referred to his father and mother, his mother would not have died, because the dreams of the Prophets (peace be upon them) must be revelation, and this argument is not strong because Joseph (peace be upon him) was not yet a Prophet at that time.

Question 7: What were those stars?

Answer: The author of Al-Kashshāf narrated that a Jew came to the Prophet (peace be upon him) and asked: "O Muhammad, tell me about the stars that Joseph saw." The Messenger of God (PBUH) remained silent until Gabriel (peace be upon him) descended and informed him. The Prophet (PBUH) then said to the Jew: "If I tell you, will you become Muslim?" He replied, "Yes." The Prophet (PBUH) said: "Jarban, Al-Ṭāriq, Al-Dhayyāl, Qābis, 'Amūdān, Al-Faliq, Al-Muṣbiḥ, Al-Ḍurūḥ, Al-Fargh, Waththāb, and Dhū al-Katifayn—Joseph saw them. And the sun and the moon descended from the sky and prostrated to him." The Jew replied: "By God, those are indeed their names."

Note: Many of these names are not mentioned in the established books detailing the forms of the constellations. God knows the reality of the matter best.

Surah Yusuf (12): Verses 5-7

(The translation ends here, corresponding to the end of the provided excerpt.)