Miracles that Allah Gave Messenger Moses

This article mentions an English Translation and Tafsir of Surah Al-Isra, ayah 101 to ayah 104.

 It speaks about the miracles that Allah, Exalted be He, gave His Prophet and Messenger Moses. 

Arguments and conflicts between Messenger Moses and Pharaoh were extremely strong. Pharaoh wanted to preserve his kingdom and dominance in Egypt. He feared that Moses might compete with him in order to take over dominance in Egypt. On the other hand, Messenger Moses wanted to prove the truthfulness of his prophet-hood. Thus, Allah gave him miracles to support him. 

(Indeed, We gave Moses nine clear miracles. Ask the Children of Israel when he came to them. Then Pharaoh said to him, ‘O Moses! I think you are indeed bewitched.’ 

He said, ‘Indeed, you know that no one has produced these miracles but the Lord of the heavens and the earth as clear proofs. O Pharaoh! I think you are indeed doomed.’ 

Then he wanted to drive them out of the land. Thus, We drowned him and all those with him.

Thereafter, We said to the Children of Israel, ‘Dwell in the land. When the appointed time of the Hereafter comes, We shall bring you all together.’) [Quran Surah al-Isra: 101-104]

Relationship with the Previous Part

It should be noted that the disbelievers asked Messenger Muhammad to bring them great miracles. Thus, Allah told him that He granted the Children of Israel great miracles like the miracles that they asked for, or even greater. If Allah knew that granting miracles to Messenger Muhammad would be beneficial, He would have done so, just as He granted miracles to Messenger Moses. However, Allah did not give Messenger Muhammad miracles because He knew that no benefit would be attained by granting these miracles. 

Extraordinary miracles are not the main cause of belief in Allah. Rather, having responsive hearts that are willing to accept the truth is the undeniable important cause of belief. Allah mentions the story of Messenger Moses with Pharaoh. Allah said that He granted Messenger Moses great miracles testifying to his truthfulness. However, Pharaoh insisted on disbelief in Allah and rejecting the truth. 

Tafsir 

(Indeed, We gave Moses nine clear miracles. Ask the Children of Israel when he came to them. Then Pharaoh said to him, ‘O Moses! I think you are indeed bewitched.’) [101] 

(Indeed, We gave Moses nine clear miracles.)

O Messenger! Do not think that denying and hateful hearts may believe in Allah. The proof is that We granted Messenger Moses nine clear miracles, proving his truthfulness. However, these miracles increased Pharaoh and his followers nothing but stubbornness and disbelief. So be patient with the negative reaction of your people, and their disbelief, just as the messengers before you were patient. 

Mentioning nine clear proofs in the ayah, in particular, does not negate that Allah gave Messenger Moses other miracles. 

Ibn Abbas, Mujahid, Ikrima, ash-Sha’by, and Qatãda said that the nine miracles referred to in the ayah are Moses’ hand turned white, his rod turned into a snake, the famine that befell Pharaoh and his people, shortage of crops, the flood, the locusts, the lice, the frogs, and the blood. 

(Ask the Children of Israel when he came to them.)

O Messenger! Ask your contemporaries among the Children of Israel like Abdul-Allah bin Salam in order to be certain that these miracles are mentioned in the Torah.

Allah gave Moses many miracles because multiplicity of proofs makes them have a strong impact and more convincing. 

(Then Pharaoh said to him, ‘O Moses! I think you are indeed bewitched.’) 

When Messenger Moses asked Pharaoh to let the Children of Israel leave Egypt with him after he showed him the clear proofs testifying to his truthfulness, Pharaoh said, ‘O Moses! I think that you are indeed bewitched. Therefore, you say and claim unsound things.’

Pharaoh’s reaction represents the typical reaction of the tyrant throughout history. When they see that truth surrounds them, and their corruption is exposed, they accuse the advocates of the truth of every kind of defect. 

(He said, ‘Indeed, you know that no one has produced these miracles but the Lord of the heavens and the earth as clear proofs. O Pharaoh! I think you are indeed doomed.’) [102] 

Messenger Moses said to Pharaoh, ‘Indeed, you know that no one has produced these miracles but Allah, the Creator of the heavens and the earth. Allah has produced them as clear evidence so that people may be guided to the right path.’

This reply implies censure to Pharaoh as he disregarded the truth though he certainly knew that Moses was neither bewitched nor a magician and that Allah gave him the miracles.

(O Pharaoh! I think you are indeed doomed.)

This is another reprimand to Pharaoh. Messenger Moses said, ‘O Pharaoh! I believe that you are doomed as you insist on disbelieving in the Oneness of Allah, and rejecting the miracles, confirming my truthfulness.’

Then ayat narrate what Pharaoh wanted to do with Messenger Moses and the Children of Israel after being confronted with such decisive evidence.

(Then he wanted to drive them out of the land. Thus, We drowned him and all those with him. [103]

Thereafter, We said to the Children of Israel, ‘Dwell in the land. When the appointed time of the Hereafter comes, We shall bring you all together.’) [104]

Pharaoh wanted to drive Messenger Moses and the Children of Israel out of Egypt or destroy them. However, the result was contrary to his intention. 

(Thus, We drowned him and all those with him.)

Allah made Pharaoh and his soldiers drown in the sea.

(Thereafter, We said to the Children of Israel, ‘Dwell in the land.)

Allah told the Children of Israel through Messenger Moses that they could dwell in Egypt. 

The ayah gives good news to the oppressed believers at all times. It states that the rule of Allah is to destroy the oppressors and make the patient and oppressed believers take over their land and wealth. 

Ibn Kathir said, ‘The ayah gave good news to the Messenger Muhammad that he would take over Mecca though surah al-Isra was revealed before his migration to al-Madinah. Indeed, Allah made Messenger Muhammad take over Mecca later. The disbelievers tried to drive Messenger Muhammad out of Mecca. (Indeed, they were about to harass you to drive you out of the land. Had they done so, they would have not stayed after you, but a little while. Such was Our way with the Messengers We sent before you. You will find no change in Our way.) [Q 17:76- 77] Therefore, Allah made Messenger Muhammad take over Mecca, and triumph over the disbelievers, just as He made the Children of Israel take over Egypt and inherit the wealth of Pharaoh and his people.’ 

(When the appointed time of the Hereafter comes, We shall bring you all together.)

When the time that Allah appointed for the occurrence of the Day of Judgment comes, Allah will bring people back to life, and gather them all for reckoning.

Learned Lessons Surah Al-Isra Ayah 101-104 

• Allah granted Messenger Moses miracles, testifying to his truthfulness.

• Pharaoh insisted on disbelief. He tried to use his power and authority to expel Messenger Moses and the Children of Israel from Egypt. However, Allah drowned him and his soldiers in the sea. 

• It is obligatory to seek protection from Allah when confronting the tyrant. 

• Allah will bring people to life and gather them all on the Day of Judgment for reckoning.

Introduction to Tafsir of Surah al-Isra

Tafsir of Surah al-Isra: Ayah 110-111

Moses in Islam

Tafsir of Surah al-Kahf: Ayah 42-44

His fruit was destroyed. Wringing his hands for what he had spent on it, and seeing it had collapsed on its trellises, he said, ‘I wish I had not worshipped any one besides my Lord.’

He had no company to help him other than Allah, nor could he defend himself.

In such a situation, support comes only from Allah, the true God. He is the best giver of reward, the best end for the obedient. 

[Surah al-Kahf: 42-44]

Ingratitude demonstrated by the owner of the two gardens for the blessings of Allah resulted in the destruction of his gardens and wealth. Thus, he remorsefully wrung his hands because he spent great wealth and put a lot effort to build and take care of the gardens, which all were in vain. 

His fruit was destroyed. Wringing his hands for what he had spent on it, and seeing it had collapsed on its trellises, he said, ‘I wish I had not worshipped any one besides my Lord.’ [42]

The expectations of the righteous believer realized. The gardens’ fruits were destroyed. At that time, the owner of the gardens hoped that he had not worshipped any one besides Allah. This is the case of most people. They remember Allah at times of afflictions, and forget Him at times of comfort and health. 

The ayah eloquently depicts the reaction of the owner of the two gardens. Usually, when affliction befalls someone, he will be astonished, shocked, and become speechless. Then, when he regains his consciousness, he will begin to speak and express his feelings, which is the case of the owner of the gardens as narrated in the Quran. When he saw the destruction of his gardens, he remorsefully wrung his hands and became speechless. Then when he recovered from his shock, he began to speak and hoped that he had not worshipped any one besides Allah. 

 It is totally a striking scene. The entire crops were destroyed as if the calamity engulfed them from all sides so nothing was left. The two gardens had completely been ruined and their owner was regretfully wringing his hands, grieving his wasted wealth and labor. He regretted that he had worshipped other gods besides Allah, and acknowledged Allah’s Oneness though he did not explicitly say so. However, being proud of other earthly values other than belief in Allah served as a form of Shirk, which he denied and regretted now though it was too late.  

Then, the story was concluded with showing Allah’s Omnipotence, and His enforceable will.

He had no company to help him other than Allah, nor could he defend himself. [43]

This ungrateful, conceited person did not find supporters, who could help, protect, or defend him when he lost his gardens. Only Allah is the giver of help and support. He was also unable to protect himself as he was prevented from all means of help by preferring disbelief to belief. 

 The ayah clearly shows the inability of all powers to help that deserted man except the power of Allah and the inability of that man to help himself, and prevent the punishment of Allah.

In such a situation, support comes only from Allah, the true God. He is the best giver of reward, the best end for the obedient. [44]

In such a situation and case, support and help is sought only from Allah, the only true God. Indeed, He is the best giver of reward to His obedient slaves, and the best end to which they return. 

 The example of the owner of the two gardens and his poor fellow is an example of the righteous and the disobedient. It eloquently describes the evil end of the conceited people, and the happy end of the thankful and humble ones. It also shows the good effects of belief in the Oneness of Allah and performance of righteous deeds, and the evil effects of disbelief in the Oneness of Allah, and bad deeds. It clearly states that Allah is the only Owner of power and support, and the only One who deservers worship. No reward for the obedient is better than His reward, and no end for them is better than returning to Him. 

Tafsir of Surah al-Kahf: Ayah 37-41

English Translation of Surah al-Kahf

Allah is All-Powerful

Understand and Learn English Translation andTafsir of Surah al-Isra Ayah 99-100

Allah confirms in the Quran that resurrection will take place on the Day of Judgment by pointing out to things that man can see. For example, the creation of the heavens and the earth with their magnificence is clear evidence that nothing is impossible for Allah, who created them. 

(Have they not seen that Allah, who created the heavens and the earth, is able to create the like of them? He has appointed a term for them, about which there is no doubt. Yet the wrongdoers refuse to accept nothing but disbelief.

Say, ‘If you possessed the treasures of my Lord’s mercy, you would hold them back for fear of spending. Man is ever stingy.’) 

Relationship with the Previous Part

After refuting suspicions of the deniers of prophethood, the ayat return to refute to suspicions of the deniers of resurrection on the Day of Judgment. They claim that it is impossible that man becomes alive after dying and becoming crumbled remains. Allah has proved that such a claim is false by referring to the fact that the One Who is able to create the heavens and the earth with magnificent creation is able to bring back the dead alive. 

Tafsir 

(Have they not seen that Allah, who created the heavens and the earth, is able to create the like of them? He has appointed a term for them, about which there is no doubt. Yet the wrongdoers refuse to accept nothing but disbelief.) [99]

(Have they not seen that Allah, who created the heavens and the earth, is able to create the like of them?)

Can the disbelievers not see the truth that those who are endowed with sound intellect can easily discern? 

Do the disbelievers not know that Allah, who has created the heavens and the earth, is able to create a greater creation, and bring them back to life after death for reckoning on the Day of Judgment?

Indeed, He is Omnipotent and nothing is impossible for Him, Exalted is He. The disbelievers’ ignorance of such a clear fact is evidence of their defective minds. 

After establishing clear evidence for the occurrence of resurrection, and that people will become alive after death, then Allah mentions that resurrection will take place at an appointed time according to His wisdom and will.

(He has appointed a term for them, about which there is no doubt.)

Allah has appointed a specific time for resurrection on the Day of Judgment. People will be brought out of their graves for reckoning and recompense on that day.

  

(Yet the wrongdoers refuse to accept nothing but disbelief.)

This shows the disbelievers’ insistence on rejecting and denying the truth though they know it.

The deniers of resurrection accept nothing but disbelief in Allah, which is the typical characteristic of the ignorant. 

Then Allah commanded Messenger Muhammad to encounter the disbelievers, informing them about their inborn stinginess after they asked him for corrupt suggestions.

(Say, ‘If you possessed the treasures of my Lord’s mercy, you would hold them back for fear of spending. Man is ever stingy.’) [100]

O Messenger! Tell the disbelievers, who have rejected your message and asked you impossible things, ‘O people! If you possessed the treasures of sustenance of Allah, you would be stingy and not spend them for fear of becoming poor though the treasures of Allah never run out. But stinginess is your inherent disposition.’

(Man is ever stingy.)

Man is extremely stingy by nature. He is tightfisted with people and even with his own self for fear of poverty even if he owns all the treasures of the heavens and the earth. 

Learned Lessons from Surah Al-Isra Ayah 99-100

• Though evidence, denoting the Oneness of Allah and His omnipotence, is clear, e.g. creation of the heavens and the earth, the disbelievers insist on disbelief.

• The Day of Judgment will certainly occur. 

• Even if man owns all treasures of the heavens and the earth, he will not spend them for fear of poverty, as stinginess is his innate characteristic. 

• It may be said that there are generous people. How can this be reconciled with the fact that man is stingy by nature? 1) Stinginess is an inherent characteristic of man since he normally needs things, so he loves things that avail and protect him from being in need. He may be generous for reasons that force him to be generous. 2) When man gives to people, he may do so in order to be thanked, he may be obliged to give, and he may give to be rewarded by Allah. In fact, he gives to attain compensation. 

English Translation and Tafsir of Surah Al-Fil (The Elephant)

Introduction to English Translation and Tafsir of Surah Ad-Duha

Tafsir of Surah al-Kahf: Ayah 37-41

He said to his companion, conversing with him, ‘Do you disbelieve in He who created you from dust, then from a drop of fluid, and then formed you into a man?’ 

But as for me, He is Allah, my Lord, and I do not worship any one besides my Lord. 

Why did you not say, when you entered your garden, ‘This is what Allah has willed, and there is no power except by Allah’s help’? Although you see that I have less wealth and children than you.  

It may be that my Lord will give me something better than your garden, and will send upon it torment from heaven, so it will become a slippery, plantless land, or its water will sink into the ground, so you will never be able to seek it out. [Surah al-Kahf: 37-41]

Tafsir

Admonition & Warning

The following ayat present what the believing man said to the owner of the two gardens, who was ungrateful to Allah’s blessings on him. 

He said to his companion, conversing with him, ‘Do you disbelieve in He who created you from dust, then from a drop of fluid, and then formed you into a man? [37]

The poor believing man replied to the owner of the two gardens, who denied resurrection on the Day of Judgment, and was ungrateful to Allah, who granted him the wealth he was enjoying. He said, ‘Do you disbelieve in Allah, who created Adam, your first father, from dust, and then created you by means of sexual reproduction, and formed you into a man in the best form? 
Do you disbelieve in He who created you from dust, then from a drop of fluid, and then formed you into a man?

The interrogation indicates disapproval and astonishment. That is because knowing that Allah is the Creator necessitates worshipping Him alone sincerely and thanking Him for His blessings.  In another ayah, Allah says,

How do you disbelieve in Allah, seeing that you were dead, then He gave you life, then He will cause you to die, then He will bring you back to life, and then you will be returned to Him? [Surah al-Baqarah: 28]

How could you disbelieve in Allah though proofs denoting His existence are clear, and self-evident? There is no created being but knows that he was nothing, and then was created, and his existence does not depend on any other created being because it is created just like him. Therefore, it becomes clear that there is a Creator, Allah, who created everything. 

Then, the righteous man courageously declares his position. 

But as for me, He is Allah, my Lord, and I do not worship any one besides my Lord. [38]

O disbeliever! While you have disbelieved in Allah, who created you and formed you into a man, I will never disbelieve in Allah. I believe in Him and worship Him alone. 

In this manner, the glory of faith powerfully emerges. It does not care for wealth, supporters, nor pride. It also does not declare the truth hesitatingly, nor does it try to flatter the companion at the expense of the truth. In this manner, the believing man believes that he is noble before prestige and wealth, and that attaining Allah’s reward is better than all worldly life enjoyments. He believes that Allah’s bounty is great. He also believes that Allah’s wrath against the arrogant people is also great, and will imminently befall them.  
The believer guided his disbelieving fellow to what he should say when entering his gardens.

Why did you not say, when you entered your garden, ‘This is what Allah has willed, and there is no power except by Allah’s help’? Although you see that I have less wealth and children than you. [39] 

This is exhortation and admonition. The believer said to the owner of the gardens, ‘When you entered your garden, looked at, and admired it, why you did not thank Allah for His blessings, and the wealth and offspring that He granted to you. Why did you not say, ‘This is what Allah has willed for me, and I have no power except by Allah’s help?’’ 

 Some of the righteous predecessors said, ‘If one admires anything of his condition, health, or wealth, he should say, ‘This is what Allah has willed for me, and I have no power except by Allah’s help.’ 

The believer wants to teach the owner of the two gardens how to react to Allah’s blessings by attributing them to their giver, Allah. That is because a person enjoying a blessing does not play any role in obtaining it; rather, Allah is its giver. Gardens and orchard, how do they come? They grow on the land that Allah created. When the person cultivates it with a plow, Allah has granted him this blessing. Allah also has granted him the power he uses to work, and He may take it at any time. This will render the person weak and unable to do anything. Hence, all blessings come from Allah.  

 After exhorting and admonishing the owner of the gardens, the righteous believer replied to the conceit and pride of his fellow.  

It may be that my Lord will give me something better than your garden, and will send upon it torment from heaven, so it will become a slippery, plantless land, or its water will sink into the ground, so you will never be able to seek it out. [40-41] 

O conceited one! Although I have less wealth and offspring than yours, I hope that Allah, the Omnipotent, will give me something that better than your garden, and will send upon it torment on your garden, so it will be slippery, plantless ground. It may be that Allah will make water in your garden sink into the ground, so you will never be able to seek it out. No one can give you water but Allah.
 In other words, the disbeliever’s garden will become useless. It will be destroyed by either heavenly torment or a calamity.

Then the ayat conclude the story of the owner of the two gardens by mentioning the evil end that the conceited, ungrateful owner of the gardens suffered. 

Tafsir of Surah al-Kahf: Ayah 32-36

English Translation of Surah al-Kahf

Rule of Guidance and Misguidance

Tafsir of Surah al-Isra Ayah 97-98

The rule of guidance and misguidance states that the one whom Allah guides to believe in His Oneness is indeed the guided one. On the other hand, the one whom Allah lets go astray because he rejects to follow the truth, no one can guide him to the right path. 

(Whomever Allah guides is rightly guided; and whom He lets go astray, you will find no supporters for them other than Him. And We shall gather them on the Day of Judgment, dragged on their faces, blind, dumb, and deaf. Their abode will be Hell; whenever it abates, We shall increase its burning.

That will be their recompense because they disbelieved in Our proofs and said, ‘What! When we become bones and crumbled remains, shall we be resurrected as a new creation?’)

[Quran Surah al-Isra: 97-98] 

Relationship with the Previous Part 

Some suspicions of the disbelievers were refuted in the previous part. Then consolation to Messenger Muhammad is mentioned for the oppression and abuse he suffered from the disbelievers. He was told that whomever is destined to follow the right path would be rightly guided, and those whom are destined to follow the path of misguidance would never be guided to the right path. 

Tafsir

(Whomever Allah guides is rightly guided; and whom He lets go astray, you will find no supporters for them other than Him. And We shall gather them on the Day of Judgment, dragged on their faces, blind, dumb, and deaf. Their abode will be Hell; whenever it abates, We shall increase its burning.) [97]

(Whomever Allah guides is rightly guided; and whom He lets go astray, you will find no supporters for them other than Him.)

Whomever Allah guides to the right path is truly the guided one. He will attain the pleasure of Allah. On the other hand, whomever is destined to follow the path of misguidance, will go astray, and one can guide him to the right path. Indeed, being guided to the right path and being misguided is only in the hands of Allah, according to His will and wisdom. 

It should be understood that the fact that Allah knows beforehand who will follow the right path and who will not follow it does not mean human beings are compelled to be believers or disbelievers. Rather, man has full will to choose which path to follow according to his will. Allah says, interpretation of meaning,

(It is nothing but admonition for all the worlds, for whomever of you who wants to be rightly guided. And you will not want unless Allah, the Lord of the worlds, wants.)[Q81:27-29] 

The Quran is admonition for whomever wants to be rightly guided to the truth, but whoever does not want to benefit from its guidance, he will never be guided to the truth. Someone may say, ‘Can a person choose what he wills? Yes, he can choose what he wills. Allah has given man will and ability to choose and do what he wants. If he wants to something, he will do it. On the other hand, if he does not want to do something, he will do it. Otherwise, evidence against people to whom the messengers of Allah were sent would not be established.  Likewise, whoever wants to obey Allah will obey Him, and whoever wants to disobey Allah will disobey Him. Thus, man has his own will, yet it is certain that man is unable to choose anything unless Allah wills it to be so in the first place. 

Then the ayat depict the horrible state of the disbelievers when they will be gathered and resurrected on the Day of Judgment.

(And We shall gather them on the Day of Judgment, dragged on their faces, blind, dumb, and deaf.)

On the Day of Judgment, the disbelievers will be resurrected from their graves, be gathered, and dragged to Hell on their faces. On that day, they will be blind, dumb, and deaf. They will be humiliated and treated in such a disgracing manner because they rejected to believe in the Oneness of Allah in the worldly life. 

The scholars have three opinions on how the disbelievers will be gathered on the Day of Judgment. The first is that they will walk on their faces. Anas bin Malik, may Allah be pleased with him, reported that a man asked Messenger Muhammad about how the disbeliever will walk on his face on the Day of Judgment when Allah will gather people. The Messengerﷺ said, ‘The One, Who made him walk on his feet in the worldly life, will make him walk on his face on the Day of Judgment.’ The second is that the disbelievers will be resurrected and gathered while being dragged on their faces. The third is that they will be gathered and move swiftly. 

Then the ayat mention the end abode of the disbelievers.

(Their abode will be Hell; whenever it abates, We shall increase its burning.)

The final abode of the disbelievers will be Hell. It will severely burn and destroy their skins and flesh. This will make it abate. Then their burned skin and flesh will be changed, and this will make Hell rekindle blazingly. This process will be repeated forever. 

The following ayah presents the causes that make the disbelievers deserve such horrible punishment.

(That will be their recompense because they disbelieved in Our proofs and said, ‘What! When we become bones and crumbled remains, shall we be resurrected as a new creation?’) [98]

The disbelievers will deserve such severe torment because they disbelieved in the Oneness of Allah in the worldly life though proofs, denoting His Oneness were conclusively clear and abundant. Denyingly and ignorantly, they said, ‘When we become bones and crumbled remains after death, shall we be resurrected as a new creation?’ 

They insisted on disbelief and denied resurrection and reckoning on the Day of Judgment. Therefore, their punishment will be severe. Allah will make Hell burn their skins and flesh. Then they will be given new skins and flesh and it will be re-burn again. This process will be repeated forever. 

Learned Lessons 

• Only Allah can guide to the right path. Thus, He must be worshipped alone and invoked for help and guidance. 

• The torment of the disbelievers in Hell on the Day of Judgment will be severe and forever. 

• Hell is the final abode of those who disbelieve on resurrection and reckoning on the Day of Judgment. 

• Proofs in the Quran, Sunnah of Messenger Muhammad, and logic confirm that the Day of Judgment will be established. Logic dictates that the one, who creates something from nothing, is able to re-create it. Allah has created man from nothing and He is able to re-create him on the Day of Judgment. 

Tafsir of Surah al-Isra: Ayah 94-96

English Translation of Surah al-Isra

Tafsir of Surah al-Kahf: Ayah 32-36

Present to them an example of the two men. We gave one of them two grape gardens. We surrounded them with palm trees, and made vegetation between them. 

Both these gardens produced their fruits, and did not fall short thereof. We caused a river to flow through them. 

He had wealth. He said to his companion, conversing with him, ‘I have greater wealth than yours, and stronger supporters.’ 

He entered his garden while he was unjust to himself. He said, ‘I do not think that this will ever perish.’

‘And I do not think the Hour will occur, and even if I am brought back to my Lord, I will surely find a better resort than this.’  

[Surah al-Kahf: 32-36]

Tafsir

The Story of the Owner of the Two Gardens

The following ayat depict a haughty, arrogant soul that was deceived by the temptations of the worldly life. It is ungrateful for Allah’s blessings. They also portray a humble soul that was proud of its right and firm creed, and thankful to Allah’s blessings. The goal is to give lessons to whoever desires to learn. 

Allah commanded Messenger Muhammad to tell the disbelievers the story of the owner of the two gardens as a lesson to learn from. It aims to correct misconceptions and show that the Hereafter is far more important. Enjoyment of the disbeliever in this life serves as a test for the believer. 

The disbelievers were proud of their wealth and disdained the poor Muslims. Thus, Allah shows that having wealth should not make one proud of himself because the rich may become poor, and vice versa. Rather the thing that one should be proud of is worshipping Allah alone and obeying Him, which the poor believers did.  

The story of the owner of the two gardens gives examples of transient pleasures and of eternal values. It provides clear examples of a soul that is proud of the worldly life enjoyments, and a soul that is proud of being obedient to Allah. Both examples exist among people. The owner of the two gardens is an example of a wealthy man, who is deceived by wealth, and became arrogant because of richness. Thus, he forgot the great power controlling destinies of people and life. He thought that this wealth would never perish, neither would his power and prestige. On the other hand, his believing fellow, who was proud of being obedient to Allah, saw that having blessings denote the existence of the Creator, Allah, the Giver of all blessings. These blessings necessitate thanking Allah, rather than denying His blessings and disbelieve.  

Present to them an example of the two men. We gave one of them two grape gardens. We surrounded them with palm trees, and made vegetation between them. [32]

O Messenger! Relate to the disbelievers the example of the believers, who worship their Creator, Allah, all time, seeking His pleasure, and the example of the disbelievers, who are deceived by the enjoyments of the worldly life.

The two men may be imaginary subjects, or they may be real ones, which is the strongest opinion. It was said that they were two Israeli brothers, one a disbeliever and the other a believer.  

We, Allah, gave one of the two men, the disbeliever, two grape gardens, and surrounded them with palm trees. We made vegetation between them. Thus, the two gardens had fruit and foodstuff.
Then, Allah mentions what shows the excellent nature of the two gardens.

Both these gardens produced their fruits, and did not fall short thereof. We caused a river to flow through them. [33]

Each of the two gardens produced fruits and other types of crops abundantly. They did not produce less in any year as is typical of most gardens – their yields differ from one year to another. Moreover, Allah caused a river to flow through them to provide them with the needed water easily. 

The description of the two gardens gives the impression that they were beautiful, and produce plentiful yields. 

Boasting and Showing off

The ayah mentions that the owner of the two gardens had wealth in addition to the two gardens.

He had wealth. He said to his companion, conversing with him, ‘I have greater wealth than yours, and stronger supporters.’ [34]

Boastfully, the owner of the two gardens said to his believing fellow, ‘I have greater wealth than yours and stronger supporters.’
This statement indicates his haughtiness and vanity. This is the condition of arrogant people. Wealth increases their insolence and corruption. Qatada, may Allah have mercy on him, said, ‘That is, by Allah, the wish of the arrogant-disobedient: abundant wealth and many supporters.’ 

He entered his garden while he was unjust to himself. He said, ‘I do not think that this will ever perish.’[35]

‘And I do not think the Hour will occur, and even if I am brought back to my Lord, I will surely find a better resort than this.’[36] 
The owner of the two gardens persisted in his haughtiness and self-conceit. 

He conceitedly entered his garden and said that his gardens would never perish. He said so out of disbelief, ungratefulness, and arrogance. Then he concluded his statement by stating that the Day of Judgment would not take place. After denying the annihilation of his gardens, he denied the occurrence of the Day of Judgment and what follows it. Then he emphasized his statement by an oath. He said, ‘By Allah, even if I am to be resurrected on the Day of Judgment, I would find something that is better than this garden.’
Reflecting on the condition of the owner of the two gardens, the following things are noted:
• He claimed that the criterion for superiority is wealth and having strong kinship and supporters.
• He built his life on self-conceit, arrogance, and haughtiness. He believed that life enjoyments would never perish.
• He denied the occurrence of the Day of Judgment.
• He thought that just as he was wealthy in the worldly life, he would be the same in the Hereafter. 

    He doubted that his gardens would perish because of the delusion that he would live a very long life, his avariciousness, his heedlessness, and being deceived by the fact that Allah gave him respite and did not punish him, and not thinking of what happened to those who behaved like him. Most wealthy Muslims, even if they do not utter their real belief, their practices reveal their actual worldview. 

Tafsir of Surah al-Kahf: Ayah 27-31

English Translation of Surah al-Kahf

Introduction to Tafsir of Surah Yusuf

The Noble Quran Surah Yusuf:Translation and Tafsir 

Name of Surah Joseph

This surah is called Surah of Joseph. It is called so because it mentions the story of Joseph. His story has not been mentioned in any other surah in the Quran. Joseph’s name has been mentioned in this surah, and surah al-An’am ‘the Cattle’ and surah Ghafir ‘the Forgiving.’ Surah Joseph was revealed in Mecca, and it contains one hundred and eleven ayah.  

Main Theme of Surah Joseph

Surah Joseph, just like Meccy surahs, focuses on the creed of the Oneness of Allah, Exalted be He. It confirms that worship is only due to Allah. It refers to issues related to the Divine Lordship, and names and attributes of Allah, such as referring to the fact that judgment belongs only to Allah when Joseph interpreted the dream of the two prisoners, and that all gods worshipped besides Allah are false.

Relationship between Surah Joseph and Surah Hud

Allah, Exalted be He, confirms, in surah Hud, which comes before surah Joseph according to the arrangement of the written copy of the Quran, that the Quran is the speech of Allah and that it is excellently clear and precise. He, Exalted be He, mentions some stories of His messengers in surah Hud, such as the story of Hud, Salih, Noah, Lot, Moses. Thus, it was suitable to mention the story of Joseph after mentioning their stories. 

General Introduction to Surah Joseph 

It was reported that the companions of Messenger Muhammad were once bored. They said, ‘O Messenger of Allah! Tell us a narration.’ Thus, Allah revealed, [Allah revealed the best speech, a book consisting of similarity and repetition. The skins of those fear their Lord shiver when hearing it. And then their skins and hearts soften at the remembrance of Allah. That is the guidance of Allah whereby He guides whomever He wills. And whomever Allah leaves astray, for him there is no guide.] [Surah az-Zumar: 23] Once again, they got bored, and said, ‘O Messenger of Allah! Tell us something that is more than an ordinary narration, but not like the Quran, i.e. stories. Then Allah revealed, [Alif, Lam, Ra. These are the ayat of the clear Book. Indeed, We have revealed it as an Arabic Quran that you may understand. We relate to you the best of stories by revealing this Quran to you though before its revelation you were unaware of them.] [Surah Joseph: 1-3] The companions of Messenger Muhammad asked for a narration, so Allah revealed the best narration, and they asked for stories, so Allah revealed the best story. 

It was said that surah Joseph was revealed during a critical period of the life of Messenger Muhammad when his uncle Abu Talib and his wife Khadijah, may Allah be pleased with her, died. This period was called the Year of Sadness, which was considered one of the hardest periods in the life of Messenger Muhammad. During this period, he suffered extreme abuse from the disbelievers. Revealing this Surah during this period was one of the greatest consolations that Allah, Exalted be He, consoled His Messenger Muhammad with. Allah, Exalted be He, informed His Messenger Muhammad about what happened between Joseph and his brothers and the adversity this noble prophet suffered from his brothers.

Surah Joseph is the only surah in the Quran that narrates a complete story with all its scenes. Allah informed Messenger Muhammad that He would narrate to him the best story. And indeed, it is the best story as the scholars of literature say, especially, those specialized in novels. All elements of an excellent story are found in the story of Joseph, such as suspense, using symbols, and logical relationships. It begins with a dream and ends with the interpretation of this dream. It is quite a funny thing that Joseph’s shirt, which Joseph’s brothers used as a means of their innocence, indicated their betrayal. Then it was used as a means of Joseph’s innocence of the accusation of Aziz’s wife. Finally, the shirt was also used as a means for giving good news to his father, Jacob, and it was cast on his face, which led to the restoring of his eyesight.  

The reciter of surah Joseph can visualize the events when reciting it, which makes the recitation thereof powerfully affecting. However, the Quran does not mention this story for mere narrating a story; rather, it mentions it for drawing lessons therefrom such as the result of fearing Allah with patience is victory no matter how long the adversity lasts. In other words, the surah says, ‘O believer! Trust Allah and His wise management of this universe’s affairs. Be patient and do not despair. Allah will never deny the good-doers of their reward.’ 

The story of Joseph progresses in a wondering manner, that is to say, a beautiful matter may end in a sad or bad way, and vice versa. For example, Prophet Joseph was loved by his father, Jacob, which is a beautiful matter; however, the consequence was a painful one, as his brothers threw him into the bottom of a well.  Yet, the result of such thing was that he lived in the house of Aziz of Egypt, where he was greatly honored, and this is of course a wonderful matter. However, the end of this beautiful thing was bad as Prophet Joseph was imprisoned. But again, the end of such imprisonment was that Joseph became the Aziz of Egypt himself, which is a beautiful consequence. The goal behind all these events is conveying a message to the believer. It indicates that everything in this universe is controlled by a power, which is greater than your discernment. Thus, a believer should not occupy himself with thinking about how things go. He should leave all matters to the wise Creator, Allah, who will manage everything according to His knowledge and wisdom. Therefore, if the believer encounters frustrating events and does not understand the wisdom behind them, he must not despair or complain; rather, he must trust Allah, the owner of this kingdom, Who manages it in the best manner. 

Surah Joseph does not depict Joseph as an inspired prophet; rather, it introduces him as Joseph, an ordinary human being, who lived a very difficult life since childhood, but in the end, he succeeded. It is as if his story tells us that Joseph did not have miracles; rather, he was an ordinary man, who feared Allah. Thus, he succeeded. It is an important lesson for every afflicted believer, and it gives hope to everyone, who seeks to succeed regardless of his bitter life.

Surah Joseph begins by referring to the greatness of the Quran, and that its ayat are Arabic so that people can understand it. [Alif, Lam, Ra. These are the ayat of the clear Book. Indeed, We have revealed it as an Arabic Quran that you may understand.] [Surah Joseph: 1-2] 

Then the surah mentions the story of Joseph and the dream he saw and narrated to his father, Prophet Jacob. After that, the surah talks about the first adversity Joseph encountered, i.e. his brothers’ conspiracy against him by throwing him into the bottom of a well. [Mention when Joseph said to his father, ‘O father! I saw eleven stars, the sun, and the moon in a dream. I saw them all prostrating before me.’] [Surah Joseph: 4] [They said, ‘Joseph and his brother are dearer to our father than we are, while we are a strong group. Indeed, our father is clearly mistaken.’ Kill Joseph, or cast him forth in an unknown land that your father’s loving attention will be for you alone, and you will be after that righteous people.] [Surah Joseph: 8-9] 

After that, the surah mentions the second adversity Joseph encountered when he was sold as a slave. He was sold to the Aziz of Egypt and Allah granted him wisdom, knowledge, and ability to interpret the events. In the house of Aziz of Egypt, Joseph faced seductions from the wife of the Aziz. He steadfastly faced these seductions, which caused him to be imprisoned.  [They sold him for a paltry price – a few dirhams – and they had been eager to get rid of him.] [Surah Joseph: 20] [Then it occurred to them after they had seen the proofs that they should imprison him for some time.] [Surah Joseph: 35] 

Then the surah mentions the story of Joseph with the two prisoners, how he interpreted their dreams and remained in the prison for a number of years. [Two young men entered the prison with him. One of them said, ‘I dreamed that I was pressing grapes to make wine.’ The other said, ‘I dreamed that I was carrying bread on my head that birds were eating thereof.’ Tell us its interpretation. Indeed, we believe you are one of the good-doers.] [Surah Joseph: 36] [He said to one of the two prisoners, whom he knew would be saved, ‘mention me to your master.’ Then Satan made him forget to mention it to his master, and so he remained in the prison for a number of years.] [Surah Joseph: 42] 

After that, the surah mentions the dream of the king of Egypt, how Joseph interprets it, how he is released from the prison and is attested to his innocence, and how he has authority in Egypt. [The king said, ‘Indeed, I saw in a dream seven fat cows being eaten by seven weak ones, and seven green ears of corn and seven other dry. O notables!  Tell me the interpretation of my dream if you can interpret dreams.’] [Surah Joseph: 43] [Thus, did We establish Joseph in the land. He could settle wherever he willed therein. We grant Our mercy to whomever We will, and We shall not deny the good-doers of their reward. [Surah Joseph: 56]

Then the surah mentions how Joseph’s brothers came to Egypt to buy food because famine befell their country, that they did not know Joseph, and that Joseph asked them to bring their young brother, Benjamin, with them in their next journey; otherwise, they would not have food. [Then Joseph’s brothers came and entered his court. He knew them, but they did not know him.] [Q12:58] [When he provided them with their provisions, he said, ‘Bring me your paternal brother. Do you not see that I give full measure and that I am the best of hosts?’] [Surah Joseph: 59]

Then the surah mentions the second visit of Joseph’s brothers to Egypt after convincing their father to send Benjamin with them, accusing Benjamin of stealing the measuring bowl of the king, and Jacob’s suffering great adversity by losing his two sons, which caused him extreme sadness. [When they entered as their father ordered them, he could not ward off them anything Allah decreed, but an urge in Jacob’s heart that he satisfied. Indeed, he possessed knowledge that We taught him, but most people do not know.] [Surah Joseph: 68] [He turned away from them. And he said, ‘O my grief over Joseph!’ His eyes turned white because of sadness, and he suppressed his grief.] [Surah Joseph: 84]

After that the surah narrates how Jacob sent his sons to Egypt for the third time, Joseph’s introducing himself to his brothers, sending Joseph’s shirt to his father, and the coming of Jacob’s family to Egypt and meeting Joseph. Finally, Joseph’s dream came true by the prostration of his father, mother, and brothers before him [prostration of greeting not worship, which is due only to Allah, Exalted be He.] [When they entered Joseph’s court, they said, ‘O Aziz ! Adversity has befallen us and our families, and we have brought poor quality goods. Thus, give us full measure and be charitable to us. Indeed, Allah rewards the charitable people.’] [Surah Joseph: 88] [He raised his parents on the throne, and they prostrated themselves before him. He said, ‘O my father! This the interpretation of my dream of long ago. Indeed, my Lord has made it come true. Indeed, He did me a favor when He released me from the prison and brought you from the desert after Satan stirred enmity between me and my brothers. Indeed, my Lord is subtly kind for what He wills. Indeed, He the All-Knowing, the All-Wise.’][Surah Joseph: 100] 

Finally, the surah is concluded with clarifying that the Quran does not contain fabricated narrations. It is the revelation that Allah revealed to His Messenger Muhammad. It contains a detailed explanation of everything man needs in the worldly life and the Hereafter as well as it is guidance and mercy for the believers. [Indeed, there were lessons in their stories for those endowed with sound understanding. Never was it a fabricated narration, but confirmation of what was before it, a detailed clarification of all things, guidance, and mercy for people who believe.] [Surah Joseph: 111]

Here are some of the characteristics of surah Joseph: 

• It presents facts and lessons through dialogue, discussions, and arguments. This method adds an interesting presentation to the topics discussed in the surah. Moreover, this method of presenting facts and ideas helps the reciter of the Quran to memorize it, reflect on its meanings, and benefit from its lessons. Some of which are as follows: 

1) The dialogue that took place among Joseph’s brothers about how to get rid of him. [They said, ‘Joseph and his brother are dearer to our father than we are, while we are a strong group. Indeed, our father is clearly mistaken.’ Kill Joseph, or cast him forth in an unknown land that your father’s loving attention will be for you alone, and you will be after that righteous people. One of them said, ‘Do not kill Joseph, but throw him into the bottom of a well. Some travelers may pick him up - if you would do that deed.’] [Surah Joseph: 8-10]

 2) The dialogue that took place between Joseph and his brothers when he knew them, but they did not recognize him, and when they came to Egypt for obtaining provisions for their families. [When they entered Joseph’s court, they said, ‘O Aziz! Adversity has befallen us and our families, and we have brought poor quality goods. Thus, give us full measure and be charitable to us. Indeed, Allah rewards the charitable people.’ He said, ‘Do you know what you did with Joseph and his brother when you were ignorant?’ They said, ‘Are you indeed Joseph?’ He said, ‘I am Joseph and this is my brother. Indeed, Allah has bestowed His bounty on us. Indeed, whoever fears Allah and is patient, then indeed, Allah never denies the good-doers their rewards.’ They said, ‘By Allah! Indeed, Allah has favored you over us. Indeed, we have been sinful.’ He said, ‘No reproach this day will be on you. May Allah forgive you, and He is the Most Merciful of those who show mercy.’[Surah Joseph: 88 -92] 

• The surah focuses on presenting the main events and facts of the story. As for the details of the story, it leaves them to the reader’s imagination, cleverness, understanding, and the extent of his ability to reflect on the speech of Allah, Exalted be He. This method of presenting events and facts is known as conciseness using omission. It is a highly eloquent manner of expression. For example, [They brought his shirt stained with false blood. Jacob said, ‘Rather your souls enticed you to do a grave matter. So my patience will be with no complaint. Allah alone is sought for help concerning your claim.’] [Surah Joseph:18] The understood meaning of this ayah is that Joseph’s brothers threw Joseph in the bottom of a well. Then they brought their father a shirt stained with false blood to deceive him. This method of presenting events and facts motivates the minds to think and reflect on what they read as well as it helps them learn lessons and benefit from the admonitions. This is the most fitting method of narrating a story of one of the prophets of Allah, which requires concentration on the most important events, not the secondary details. 

• The surah greatly takes care of describing the states of the human’s soul and analyzing its reactions, whether when pleased and angry, righteous and wicked, rich and poor, going through hardship and enjoying blessing, or being malicious and kind and harmless. It adequately describes the characters of the story and truthfully shows different aspects of their ethics, behaviors, inclinations, disposition, and ideas.  

• It satisfactorily speaks about Joseph, the main character of the story to the extent that enables us to imagine him, and his virtues and merits. For example, it mentions his ability to control his soul and its whims no matter how enticing the seduction was because of his fear of Allah. Allah says, interpretation of meaning, [He said, ‘I seek protection from Allah. Indeed, he is my master, who gave me honorable lodging. Indeed, the wrongdoers will not succeed.] [Surah Joseph:23] Ibn al-Qayym, may Allah have mercy on him, eloquently described the allurements that Joseph̓ steadfastly faced and overcame. He wrote, ‘Allah, Exalted be He, narrated about the position that Joseph attained by his patience, chastity, and fear of Allah though no one could remain patient before the affliction that he was afflicted with except those whom Allah bestowed patience. It is a fact that the desire to do something depends on the strength of the motive and the absence of the obstacle before it. The motive, in the situation of Joseph with the wife of the Aziz, was very strong for many reasons, among which are the following:

 First, Allah has put natural inclination and attraction between men and women just like a thirsty person inclines to drink water, and a hungry person yearns to eat food. Some men may be patient with deprivation of food and drink, but they cannot be patient with not having sexual relations with women, which is not blameworthy as long as it is satisfied through lawful means. 

Second, Joseph was young when Aziz’s wife sought to seduce him. It is known that young people’s sexual desire is strong.

Third, Joseph was a bachelor and had no wife with whom he could satisfy his sexual desire.

Fourth, Joseph was in a foreign country. A stranger usually feels free to do whatever he wants like satisfying his sexual needs, unlike a person who lives in his hometown.

Fifth, Aziz’s wife was beautiful and wealthy; each of these qualities is attractive for any man to have sexual relation with her. 

Sixth, Aziz’s wife was the one who strongly sought to have sexual relation with Joseph. By doing so, she relieved him of the burden of humiliation to agree to satisfy his desire; rather, she was the humiliated one in this situation and Joseph was the honored and desired one. Many people lose the desire for a refusing and rejecting woman, and some people are attracted by the refusal and rejection of a woman and even love her more and more. In this situation, she was the desiring one.

Seven, the attempt for seduction took place in the house of Aziz’s wife and under her authority and control. Thus, if Joseph did not comply with her orders, he would fear for himself of her revenge. 

Eighth, Joseph would not fear that she might tell any of her acquaintance of the matter, as she was the one who sought this relationship and exerted her efforts to have it.

Ninth, Joseph, before people, was the slave of Aziz’s wife. He could freely and easily accompany her without fear of any blame.

Tenth, Aziz’s wife sought the help of the leaders of cunning, i.e. women. She showed him to them and complained to them about her condition. On the other hand, Joseph sought help from Allah, Exalted be He. 

Eleventh, Aziz’s wife threatened Joseph with imprisonment and humiliation, which is considered some kind of compulsion because she was able to do so.   

Twelfth, this woman’s husband, the Aziz of Egypt, did not show whatsoever jealousy. The most reproachful statement that he said to Joseph was that he ordered him to ignore the matter, and asked his wife to ask Allah for forgiveness.

Though all those strong causes were present, Joseph chose to fear Allah and be imprisoned.’ 

• The surah speaks about how Joseph invited people to worship Allah alone, i.e. the story of the prisoners. [O my two fellow-prisoners! Is worshipping many gods better, or worshipping Allah, the One, the Subduing? You worship none besides Him but names that you and your fathers have named. Allah has not given authority to them. True judgment belongs only to Allah. He has commanded that you worship none but Him. That is the right religion, but most people do not know. [Surah Joseph:39-40]

• The surah refers to the patience that Joseph observed. It also mentions how he sought protection from Allah, favoring imprisonment over freedom and seduction. 

• The surah narrates about some of Joseph’s capabilities to wisely manage the affairs of Egypt during the famine.

• The surah speaks about self-esteem and noble ethics that Joseph enjoyed as he refused to leave the prison before proving his innocence though the king asked to meet him.

• The surah narrates about how Joseph pardoned his brothers. He even did not blame them for what they did with him; rather, he attributed their act to the incitement of Satan.

• The surah mentions how Joseph was faithful to his family that he ordered his brothers to bring them to Egypt and how he thanked Allah for all His blessings.

• Surah Joseph narrates about Jacob. It refers to his patience that was not accompanied by complaining except to Allah, his reliance on Allah, his certainty that Allah would bring back his sons to him, and how he did his best to protect his sons from the danger of envy while completely depending on Allah. 

• Surah Joseph elaborately speaks about Joseph’s brothers. It refers to how they were jealous of him, conspired to get rid of him, and their regret in the end for what they did with their father and Joseph.

• Surah Joseph narrates about Aziz’s wife, showing how the condition of a woman becomes when she loves. It refers to how she used whatever means she could have to satisfy her desire even if she broke all psychological or social rules, and even if these means contradict natural human disposition, i.e. a woman usually is sought by men and not vice versa.

• Surah Joseph briefly speaks about the Aziz of Egypt that is commensurate with his role and his cold reaction towards his wife’s unprecedented conduct.

• Surah Joseph briefly refers to the king of Egypt then, and the environment of society during his reign that allowed imprisonment of an innocent person to please the whims of wild souls.

Quran, English Translation, Surah Joseph

Towards Understanding the Quran, Surah Joseph