of Nokounam, (Session 1737)
Surah Yusuf, like a radiant jewel amidst the chapters of the Noble Quran, presents a profound narrative of the inner and spiritual authority of Prophet Yusuf (peace be upon him). This chapter, focusing on wisdom, dream interpretation, and moral steadfastness, portrays a manifestation of spiritual powers which, in contrast to the operational and miraculous powers of other prophets, shines like a star in the firmament of gnosis. This treatise, with a deep examination of the verses of this Surah, analyses the distinction among various prophetic powers, especially the inner authority of Yusuf (peace be upon him) compared to his father Yaqub (peace be upon him) and other prophets. Its objective is to unveil the profound layers of this spiritual authority Noble Quran and authentic exegeses and to propose methods for revitalising these sciences in Islamic societies.
The Divine Prophets in the Noble Quran are categorised into two groups from the perspective of their powers: operational powers and inner powers. Operational powers, manifested in apparent miracles such as the transformation of the staff into a serpent by Prophet Musa (peace be upon him), represent extraordinary abilities perceptible to the eye and serve to validate prophethood. In contrast, inner powerssuch as wisdom, gnosis, and dream interpretation, which are prominent in the personalities of Prophet Yusuf (peace be upon him) and Luqman the Wiseroot themselves in the depths of the soul and intellect. These powers, less visible to superficial observation, are distinctly embodied in Surah Yusuf through the dream interpretation, wisdom, and moral perseverance of Yusuf (peace be upon him).
Key Point: Inner authority, like an internal light, is not merely a sign of prophetic rank but a universal capacity accessible to every individual through self-purification and piety.
This distinction reflects the diversity in prophetic missions. Each prophet, demands of their mission, possessed a particular type of power. Yusuf (peace be upon him), relying on inner sciences, not only overcame personal challenges but also transformed the social and economic system of Egypt.
Although Prophet Yaqub (peace be upon him), as Yusufs father, possessed divine knowledge, Yusufs inner authorityespecially in dream interpretation and practical impactsurpassed that of his father. This superiority is evident in numerous verses of Surah Yusuf, notably in the verse where Yusuf interprets his own dream while Yaqub was unable to do so.
One of the pivotal passages in Surah Yusuf is the narration of Yusufs dream and Yaqubs reaction. This dream, depicted in the fourth verse of the Surah, reveals a facet of Yusufs inner authority:
When Yusuf said to his father, O my father, indeed I have seen eleven stars and the sun and the moon; I saw them prostrating to me.
Yaqub (peace be upon him), aware of the danger of his brothers envy, forbade Yusuf from revealing the dream:
He said, O my son, do not relate your vision to your brothers or they will contrive against you a plan. Indeed, Satan is to man a clear enemy.
This counsel stems from Yaqubs prophetic wisdom, which was aware of the threat of envy from the brothers. Nevertheless, his incapacity to interpret this dream signifies the limitation of his knowledge in contrast to Yusufs authority in this domain. Although Yaqubs knowledge extended to the unseen, his predictive capacity was limited, whereas Yusuf, with precise dream interpretation, possessed a divine speciality.
Key Point: Divine dreams, as messages from the unseen, sometimes must remain concealed to come true autonomously, and at other times should only be entrusted to genuine interpreters, since improper disclosure can convert good into evil.
The Noble Quran in verse six emphasises Yusufs divine appointment to the science of dream interpretation:
And thus will your Lord choose you and teach you the interpretation of narratives and complete His favour upon you and upon the family of Yaqub, as He completed it upon your fathers, Abraham and Isaac. Indeed, your Lord is Knowing and Wise.
This verse presents dream interpretation not merely as a skill but as a sign of prophetic rank and divine wisdom that guided Yusuf to a position of spiritual and practical leadership.
Empowerment (Tamkin), meaning establishment and authority on earth, is one of the prominent traits of Yusuf (peace be upon him), stated in verse twenty-one of Surah Yusuf:
And thus We established Yusuf in the land to settle therein wherever he willed. We touch with Our mercy whom We will, and We do not allow to be lost the reward of those who do good.
Yusufs empowerment, like a firm root in the soil, enabled him to manage social crises such as famine by relying on the science of dream interpretation. This authority, beyond apparent miracles, was rooted in his wisdom and governance.
In verse twenty-two, this authoritys maturation during Yusufs adulthood is highlighted:
And when he reached maturity, We gave him judgement and knowledge. Thus do We reward the doers of good.
Yusufs wisdom and knowledge, like two wings of flight, distinguished him as a spiritual and intellectual leader. These traits are not exclusive to the prophets but are attainable by every person who pursues self-purification.
Key Point: Wisdom and knowledge, as hidden treasures within the human constitution, flourish through effort and piety, liberating societies from reliance on material appearances.
One of the most conspicuous manifestations of Yusufs inner authority is his resistance to temptation, illustrated in verse twenty-three:
And she who was in his house sought to seduce him. She closed the doors and said, Come, you. He said, I seek refuge in Allah! Indeed, He is my Lord, who has made good my residence. Indeed, wrongdoers will not succeed.
The phrase I seek refuge in Allah acts as an iron shield, indicating Yusufs complete commitment to ethical principles and belief in divine oversight. This perseverance testifies to his dignity and inner strength.
However, verse twenty-four refers to an exegetical divergence:
And she certainly determined to seduce him, and he would have inclined to her had he not seen the proof of his Lord. And thus [We] avert from him evil and immorality. Indeed, he was of Our chosen servants.
Some commentators have suggested Yusufs inclination towards Zulaikha; yet Shiite exegesis, based on Yusufs infallibility and the phrase I seek refuge in Allah, denies any such inclination. In this view, the term had he not seen
