S. Yusuf: Literary Anchors


 

1. The word used for different groups of Ayahs in the Qur'an is called "SOORAH". This word comes from the word "SOOR" which means "the large gates outside a city that are meant for protection." 

2. The word "SOORAH" is not the equivalent of "chapter", it is unique to the Qur'an. Similarly, the word "AYAH" is not the equivalent of "verse", since a verse is always some kind of sentence and Ayah isn't always a sentence.

3. Interestingly, a "SOOR"(protective city wall) is built from down to top whereas Allah says that the "SOORAH" were revealed from top to down. The origin is in the skies, so they can never be scaled and invaded.

4. There are different kinds of studies in the Qu'ran, one of them is "Linear Coherence". 

5. Linear Coherence means how things connect one after the other. Surah Yusuf didn't need much discussion in this area since it is a coherent story and one scene leads to another.

6. Another type of study is "Structure Coherence" which is where we see how the beginning connects to the end and in the middle, there is a central passage.

7. It also happens in the Qur'an that some words are used in a particular Ayah and those same words are used later in different Ayahs. There are many examples of this in Surah Baqarah and Surah Dukhan. This is called "Literary Anchors".

8. The example of this can be seen in Surah Yusuf:

وَقَالَ ٱلَّذِى ٱشْتَرَىٰهُ مِن مِّصْرَ لِٱمْرَأَتِهِۦٓ أَكْرِمِى مَثْوَىٰهُ عَسَىٰٓ أَن يَنفَعَنَآ أَوْ نَتَّخِذَهُۥ وَلَدًا ۚ وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِى ٱلْأَرْضِ وَلِنُعَلِّمَهُۥ مِن تَأْوِيلِ ٱلْأَحَادِيثِ ۚ وَٱللَّهُ غَالِبٌ عَلَىٰٓ أَمْرِهِۦ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ

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 Joseph in the land so that We might teach him the interpretation of dreams. Allah’s Will always prevails, but most people do not know. Surah Yusuf, Ayah 21.


وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِى ٱلْأَرْضِ يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَآءُ ۚ نُصِيبُ بِرَحْمَتِنَا مَن نَّشَآءُ ۖ وَلَا نُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ

This is how We established Joseph in the land to settle wherever he pleased. We shower Our mercy on whomever We will, and We never discount the reward of the good-doers. Surah Yusuf, Ayah 56.


9. Yusuf(AS) became a slave and Allah says that "We stationed Yusuf in the land". Becoming a slave is actually a blessing to Yusuf(AS) because he(AS) was being trained to rule the kingdom.

10. Here, we learn that living a good life doesn't always look like a good life in people's life.

11. Sometimes, it may be that Allah has put you in low situations where you need to learn things because He wants you to become great.

12. Yusuf(AS) was serving the purpose even when he(AS) was a slave which is why this statement is told in the beginning and in the end.

وَلَمَّا بَلَغَ أَشُدَّهُۥٓ ءَاتَيْنَٰهُ حُكْمًا وَعِلْمًا ۚ وَكَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ

And when he reached maturity, We gave him wisdom and knowledge. This is how We reward the good-doers.
Surah Yusuf, Ayah 22.


وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِى ٱلْأَرْضِ يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَآءُ ۚ نُصِيبُ بِرَحْمَتِنَا مَن نَّشَآءُ ۖ وَلَا نُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ

This is how We established Joseph in the land to settle wherever he pleased. We shower Our mercy on whomever We will, and We never discount the reward of the good-doers. Surah Yusuf, Ayah 56.

13. In the very next Ayah(Ayah 22), Allah says
 "وَكَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ" and at the end of the same Ayah as before(Ayah 56), Allah says "وَلَا نُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ " Thus, connecting these two Ayahs.

14. The second Literary Anchor is seen in the scene where the women see Yusuf(AS):

فَلَمَّا رَأَيْنَهُۥٓ أَكْبَرْنَهُۥ وَقَطَّعْنَ أَيْدِيَهُنَّ وَقُلْنَ حَٰشَ لِلَّهِ مَا هَٰذَا بَشَرًا إِنْ هَٰذَآ إِلَّا مَلَكٌ كَرِيمٌ
When they saw him, they were so stunned that they cut their hands, and they exclaimed, “Allah Forbid! This cannot be human; this must be a noble angel!” Surah Yusuf, Ayah 31.

قَالَ مَا خَطْبُكُنَّ إِذْ رَٰوَدتُّنَّ يُوسُفَ عَن نَّفْسِهِۦ ۚ قُلْنَ حَٰشَ لِلَّهِ مَا عَلِمْنَا عَلَيْهِ مِن سُوٓءٍ ۚ

The King asked, “What did you get when you tried to lure Joseph away from himself?” They replied, “Allah forbid! We know nothing indecent about him.” Surah Yusuf, Ayah 51.

15. In Ayah 31, the women used Allah's name in a very unholy context.
In Ayah 51, the same women u
se Allah's name but they actually mean it here. 

16. This shows that people can be in the lowest place yet turn around and change for the better. The words are the same but the meaning behind them can change.

17. Now let us look at the third anchor:

وَقَالَتْ هَيْتَ لَكَ قَالَ مَعَاذَ ٱللَّهِ ۖ إِنَّهُۥ رَبِّىٓ أَحْسَنَ مَثْوَاىَ ۖ إِنَّهُۥ لَا يُفْلِحُ ٱلظَّٰلِمُونَ 
 

She locked the doors 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.” Surah Yusuf, Ayah 23.

قَالَ مَعَاذَ ٱللَّهِ أَن نَّأْخُذَ إِلَّا مَن وَجَدْنَا مَتَٰعَنَا عِندَهُۥٓ إِنَّآ إِذًا لَّظَٰلِمُونَ

Joseph responded, “Allah forbid that we should take other than the one with whom we found our property. Otherwise, we would surely be unjust.” Surah Yusuf, Ayah 79.

18. The first time he(AS) said "مَعَاذَ ٱللَّهِ" is when he(AS) is a slave, the second time he(AS) said "مَعَاذَ ٱللَّهِ" is when he(AS) is (basically) the king. That shows that he(AS) never changed, whether as a slave or as the finance minister, Yusuf(AS) remains the same.

19. When someone is going through a hard time, they cling to Allah. But when the problems get solved, they cling to their successes until they fall into difficulties again, then they cling to Allah again.

20. Yusuf(AS) was in the position of intimate power and could have fulfilled the desire as a man but he(AS) sought Allah's refuge. Then he(AS) is in a position of political power and he stills seeks Allah's refuge.

21. The last words he(AS) said to the wife of the minister in Ayah 23 is "Indeed, the wrongdoers never succeed." 
In Ayah 79, he(AS) says "Otherwise, we would surely be unjust."

22. Wrongdoers are there both in Ayah 23 and in Ayah 79. Clinging to Allah is also there both in Ayah 23 and in Ayah 79. So, there is a connection being made here.

23. The study of Literary Anchors makes us pay attention to connections in the Qur'an and each connection gives us new lessons.

24. If you don't cling to Allah, you will be wrongdoers. There will be places where you will have a chance to become a wrongdoer and if you do wrong, then you have released the cling of Allah.

25. Here, it is "wrongdoer" not "the one who is done wrong to". We shouldn't just seek Allah's refuge because we don't want the wrongdoers to do wrong to us, we should also seek Allah's refuge because we want to be saved from doing wrong to ourselves and others.

26. Now, you see here that Yusuf(AS) hid information on purpose. Withholding information is also a lie. However, there are contexts where lying to avoid larger harm is fine.

27. Keep in mind that as you read this, Shaitan may come and justify this to your situation. So, seek Allah's refuge and stay away from such misuse of solutions.

28. There is also another situation that there might be people in your life who are toxic. So, withholding information might be your solution. 

29. Also, now that you know the amount of complexity there is in someone's life, don't be quick to judge people. You don't know what's going on in their life. You shouldn't judge them. These Ayahs are meant for you to reflect upon yourself, so leave others and focus on yourself.

فَلَمَّا ذَهَبُوا۟ بِهِۦ وَأَجْمَعُوٓا۟ أَن يَجْعَلُوهُ فِى غَيَٰبَتِ ٱلْجُبِّ ۚ وَأَوْحَيْنَآ إِلَيْهِ لَتُنَبِّئَنَّهُم بِأَمْرِهِمْ هَٰذَا وَهُمْ
لَا يَشْعُرُونَ

And so, when they took him away and decided to throw him into the bottom of the well, We inspired him: "You will remind them of this deed of theirs while they are unaware."
Surah Yusuf, Ayah 15.


وَجَآءَ إِخْوَةُ يُوسُفَ فَدَخَلُوا۟ عَلَيْهِ فَعَرَفَهُمْ وَهُمْ لَهُۥ مُنكِرُونَ

And Joseph’s brothers came and entered his presence. He recognized them but they were unaware of who he really was. Surah Yusuf, Ayah 58.


30. If someone who abused you comes to you and they are no longer able to abuse you, then you have two choices - either you shame them or you can use the past to help them reform themselves. Both are allowed but one requires more self-control than the other.

31. Interestingly, most of us choose the first option because we need to let them know how they hurt us. 


وَجَآءُو عَلَىٰ قَمِيصِهِۦ بِدَمٍ كَذِبٍ ۚ قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا ۖ فَصَبْرٌ جَمِيلٌ ۖ وَٱللَّهُ ٱلْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ

He responded, “No! Your souls must have tempted you to do something. So beautiful patience! It is Allah’s help that I seek to bear your claims.” Surah 12, Ayah 18.


قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا ۖ فَصَبْرٌ جَمِيلٌ ۖ عَسَى ٱللَّهُ أَن يَأْتِيَنِى بِهِمْ جَمِيعًا ۚ إِنَّهُۥ هُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ
He cried, “No! Your souls must have tempted you to do something. 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.” Surah 12, Ayah 83.


32. The first time the brothers came with the false story of Yusuf(AS) and the second time the brothers came with a true story about Bin Yameen. Both times Yaqub(AS) responded with the same words.

33. When someone lies, then the other person feels like they are always lying. So, even when the truth is told, they won't accept it.

34. The brothers here also didn't tell the truth. They said that Bin Yameen stole whereas he didn't. Yaqub(AS) knew that Bin Yameen wouldn't do something like that. So, he(AS) says they easily accepted the narrative in order to leave Bin Yameen.

35. When the brothers came for the first time, Yaqub(AS) knew that they were lying. So, he(AS) was harsher. But the second time, Yaqub(AS) saw that there was an element of truth in the story. So, he(AS) was less harsh and became optimistic.

36. Sometimes, family members lie and harm you, so all you can do is beautiful patience. And sometimes, family members try to do their best but that best does not meet the moral standards. Here also all you can do is beautiful patience.

37. When they are abusing you, then you just say may Allah help me against the things that you do. 

38. And when they try to do their best but they don't try hard enough, you don't shame them further by telling them that they are not trying hard enough, you just become more optimistic.

39. When they have disappointed you, then stop having hope in them and just put your hope in Allah. These two anchors highlight the mature way of dealing with difficult family members.


وَقَالَ ٱلَّذِى ٱشْتَرَىٰهُ مِن مِّصْرَ لِٱمْرَأَتِهِۦٓ أَكْرِمِى مَثْوَىٰهُ عَسَىٰٓ أَن يَنفَعَنَآ أَوْ نَتَّخِذَهُۥ وَلَدًا ۚ وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِى ٱلْأَرْضِ وَلِنُعَلِّمَهُۥ مِن تَأْوِيلِ ٱلْأَحَادِيثِ ۚ وَٱللَّهُ غَالِبٌ عَلَىٰٓ أَمْرِهِۦ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ

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 Joseph in the land so that We might teach him the interpretation of dreams. Allah was dominant in his affair, but most people do not know. Surah Yusuf, Ayah 21. 

وَرَفَعَ أَبَوَيْهِ عَلَى ٱلْعَرْشِ وَخَرُّوا۟ لَهُۥ سُجَّدًا ۖ وَقَالَ يَٰٓأَبَتِ هَٰذَا تَأْوِيلُ رُءْيَٰىَ مِن قَبْلُ قَدْ جَعَلَهَا رَبِّى حَقًّا ۖ وَقَدْ أَحْسَنَ بِىٓ إِذْ أَخْرَجَنِى مِنَ ٱلسِّجْنِ وَجَآءَ بِكُم مِّنَ ٱلْبَدْوِ مِنۢ بَعْدِ أَن نَّزَغَ ٱلشَّيْطَٰنُ بَيْنِى وَبَيْنَ إِخْوَتِىٓ ۚ إِنَّ رَبِّى لَطِيفٌ لِّمَا يَشَآءُ ۚ إِنَّهُۥ هُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ

Then he raised his parents to the throne, and they all fell down in prostration to Joseph, 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 is the All-Knowing, All-Wise.” Surah Yusuf, Ayah 100. 

40. Allah doesn't seem to be helping.Yusuf(AS) was a slave, nothing good seemed to be happening to him(AS). Allah seems invisible yet Allah calls Himself "GHALIB"(dominating).
41. When Yusuf(AS) is at the height of power and Allah is very apparently helping, Yusuf(AS) says that Allah is "LATEEF"(subtle).
42. Allah is dominating but a human being doesn't see Him and thinks that Allah is subtle. Allah is dominating and subtle. Both of them are Allah's names and, though they are opposite, they complement each other.

وَرَٰوَدَتْهُ ٱلَّتِى هُوَ فِى بَيْتِهَا عَن نَّفْسِهِۦ وَغَلَّقَتِ ٱلْأَبْوَٰبَ وَقَالَتْ هَيْتَ لَكَ ۚ قَالَ مَعَاذَ ٱللَّهِ ۖ إِنَّهُۥ رَبِّىٓ أَحْسَنَ مَثْوَاىَ ۖ إِنَّهُۥ لَا يُفْلِحُ ٱلظَّٰلِمُونَ
And the lady, in whose house he lived, tried to get him away from himself. 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.” Surah Yusuf, Ayah 23.

قَالُوا۟ سَنُرَٰوِدُ عَنْهُ أَبَاهُ وَإِنَّا لَفَٰعِلُونَ
They promised, “We will try to get his father to let him go. We will certainly do ˹our best˺.” Surah Yusuf, Ayah 61.

43. The same word is used in very different contexts. One is in an intimate context and the other is in an emotional context. Both involve manipulation.
44. Manipulation doesn't just happen in a man-woman relationship. It also happens in parent-child, sibling relationships. Any situation in which one person is trying to get the other person away from something good is called a manipulation.
45. The 'good' here isn't just in a spiritual context but it is also in emotional, financial contexts. There are commands that Allah has put on you and there are your own good things. 
46. Manipulation can affect your behavior towards both of these. Getting manipulated can make you violate your own rights and other people's rights. 
47. The manipulation of the wife is different from the manipulation of the brothers. Allah has mentioned both of them so that believers can recognize and protect themselves from both types. 


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