Day 11
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TWELFTH PÂRA

The twelfth pâra consists of two sûrahs – Sûrah Hûd and Sûrah Yûsuf. Only five verses of Sûrah Hûd are found in the eleventh pâra. The remaining sûrah is in the twelfth pâra. This is a Makkî sûrah. It has 123 verses and 10 rukûs. The sûrah commences explaining the greatness of the Qur’ân. With regard to its verses, meaning and contents, it is a strong unshakable book. No form of error or corruption can come into it nor is there any discrepancy or inconsistency found in it. The reason for it being so unshakable and strong is that its detail and explanation has come from that Being who is All-Wise and All-Knowing. His every command is based on some wisdom and He is fully aware of man’s past, present and future conditions as well as his psychology, weaknesses, and necessities.

After mentioning the greatness of the book of Allâh سُبْحَانَهُ وَتَعَالَى , there is a call to tawhîd which is the basis of belief and conviction. Thereafter, the proofs of tawhîd are mentioned which are spread out in the whole universe. We are informed that the sustainer of the entire creation is only Allâh سُبْحَانَهُ وَتَعَالَى , whether it be to humans or jinns, animals or birds, fish living in water or insects crawling on the earth. Only Allâh سُبْحَانَهُ وَتَعَالَى has created the heavens and earth. However, those people who do not ponder over these proofs and those who have placed a plaster of stubbornness and obstinacy on their eyes, deny tawhîd and deny accepting the Qur’ân to be the speech of Allâh سُبْحَانَهُ وَتَعَالَى , these deniers are challenged that if the Qur’ân is in reality some human effort, then they should create and produce just ten sûrahs likewise. (13) The deniers have been challenged thrice in the Qur’ân.

The first time, they were challenged to bring something similar to the whole Qur’ân, the second time to bring only ten sûrahs and the third time, which is mentioned in Sûrah Baqarah, to bring just one similar sûrah. However, all three times they were unable to accept this challenge.

Besides this, other important points mentioned in sûrah Hûd are :
(1) Man is divided into two groups. The first group are those people for whom the sole objectives of their lives, actions and toils is only to acquire this world. At all times, they are concerned about making this world more and more comfortable for themselves. They do not remember the hereafter, even by mistake. The second group are those fortunate people who make effort also in this world but the basis of their efforts is the hereafter. Keeping the hereafter in mind, they pass this worldly life. (15-17) The example of the first group is, of blind and deaf people while the example of the second group is of those people who have been bestowed with the blessing of sight and hearing.

(2) One style of the Qur’ân-e-Karîm is that after refuting the thoughts of the kuffâr and mushrikîn by means of proofs, the incidents, and narratives of the past Ambiyâ and their nations are mentioned. By doing so, the proofs are strengthened and diversity is created in the speech. Man’s nature likes diversity. Just as Allâh سُبْحَانَهُ وَتَعَالَى has kept diversity in His signs in the universe i.e., in the physical and material world, similarly He has taken it into consideration in His sharî signs. Look around this physical world. At every moment, wherever you look, the sights, seasons and times are changing.

Somewhere there is a flower, somewhere a thorn, somewhere a high mountain, somewhere a piece of flat land, somewhere violent waves of the oceans, somewhere flying dust particles. Sometimes it is cold, sometimes it is hot, sometimes it is summer, sometimes winter, sometimes spring and sometimes autumn. Sometimes it is morning, sometimes afternoon and sometimes evening. Similarly, in the legislative world, the subject matter continues changing. Laws and information with proofs, incidents, and narratives together with advice, the spectacles of Jannah and Jahannum, together with glad-tidings, warnings and together with promises, threats are mentioned side by side. The speech continues changing from one style to another, one spectacle to another, one incident to the next and one subject to another. The reciter and listener never fall prey to tiredness.

A glimpse of this special style of the Qur’ân is clearly seen in Sûrah Hûd. First, the truthfulness of the Qur’ân as well as proofs of the truthfulness of tawhîd and risâlat are mentioned. Thereafter, the narratives of Hadhrat Nûh, Hadhrat Hûd, Hadhrat Sâlih, Hadhrat Lût, Hadhrat Shuayb, Hadhrat Mûsa and Hadhrat Hârûn عَلَيْهِ السَّلَام are mentioned. All these narratives are brought to prove wahî, the truthfulness of the nubuwwat of Muhammad صَلَّى اللهُ عَلَيْهِ وَسَلَّم and to show the miraculous nature of the Qur’ân. The mushrikîn of Makkah knew well that Nabî was ummî (unlettered). Neither could he read, nor was he aware of the method of writing, and nor was he the student of any teacher. However, inspite of all this, mentioning all these narratives so correctly, in such a fine and perfect detail was not possible without divine revelation.

In order to turn our attention to this point, after mentioning the incidents of the Ambiyâ and messengers, the Qur’ân generally discusses wahî (revelation) and nubuwwat. In this sûrah, at the end of the narrative of Hadhrat Nûh عَلَيْهِ السَّلَام, Allâh سُبْحَانَهُ وَتَعَالَى states, “These (incidents and narrations) are from the information of the unseen which we reveal to you. Neither you nor your people knew of it from before. Thus, be patient. The final outcome is only in favour of the God-fearing.” (49)

Also, after the incident of Hadhrat Mûsa and Hârûn عَلَيْهِ السَّلَام, Allâh سُبْحَانَهُ وَتَعَالَى states, “These are from the incidents of those villages which We relate to you. Some of them remain and some have been completely destroyed.” (100) In these incidents, there are great lessons and advice for people of intelligence, sight, and hearing on one side, and on the other side, there is the lesson of steadfastness as well as consolation for Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم and the sincere people of îmân. Therefore, while mentioning these incidents, Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم is commanded to be steadfast, which in reality, is a command to the whole ummah. Steadfastness is one such law which is related to belief, speech, action, and character. It is no easy thing but in fact a very difficult quality which the special servants of Allâh سُبْحَانَهُ وَتَعَالَى attain. The meaning of istiqâmat (steadfastness) is that one’s whole life must be passed in accordance with those teachings which Allâh سُبْحَانَهُ وَتَعَالَى has commanded. Hadhrat Ibn Abbâs رَضِيَ اللهُ عَنْهُ says that no verse severer than this verse was revealed to Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم.

The Sahâbah-e-Kirâm رَضِيَ اللهُ عَنْهُ, on one occasion, saw a few white hairs on the blessed beard of Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم. They said, “O Rasûlullah صَلَّى اللهُ عَلَيْهِ وَسَلَّم, old age is coming quickly.” Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم said, “Sûrah Hûd and others similar to it have aged me.” The Ulamâ (scholars) mention that he (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) was referring to this verse in Sûrah Hûd wherein he was commanded to be steadfast. The Ulamâ-e-Rabbâniyyîn (those who have a close relationship with Allâh سُبْحَانَهُ وَتَعَالَى ) have regarded istiqâmat (steadfastness) as a karâmat (miracle). In reality there is no greater miracle than istiqâmat.

Keeping in mind the importance of steadfastness and making du’â to Allâh سُبْحَانَهُ وَتَعَالَى to acquire it, it is necessary to ponder over the incident of Hadhrat Mûsa عَلَيْهِ السَّلَام in which Fir’awn is criticised in the following verse, “And like this is the punishment of Your Rabb when He punishes disobedient nations. Verily His punishment is very painful and severe. Verily in these (narratives) is a great lesson for the one who fears punishment in the hereafter.” (102-103) Here we are told that the same Allâh سُبْحَانَهُ وَتَعَالَى who sent down punishment on disobedient nations of yesterday, can today also seize these disobedient people in His grip.

Similarly, studying verse 116, we learn that generally Allâh سُبْحَانَهُ وَتَعَالَى punishes any nation when two evils have crept into them :
1- There does not remain any concerned and intelligent people amongst them who prevent them from disobedience and evils.
2- These people exceed the bounds in sin and luxurious living.

For Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم and the people of îmân, after the above-mentioned narratives, consolation, patience, and steadfastness have been mentioned in the last few verses of this sûrah. In verse 120 is the following, “(O Muhammad صَلَّى اللهُ عَلَيْهِ وَسَلَّم) all of these incidents of the Ambiyâ which we narrate to you, we strengthen by means of it your heart. The truth has come to you in these narratives and advice and admonition for the believers.”

Sûrah Yûsuf

Sûrah Yûsuf is a Makkî sûrah. It has 111 verses and 12 rukûs. Since the incident of Yûsuf عَلَيْهِ السَّلَام is mentioned here, it has been named thus. In the Qur’ân-e-Karîm the narratives of the other Ambiyâ عَلَيْهِ السَّلَام are repeated. However, this repetition does not trouble the mind. At every place, there are new words, new construction of sentences, some new lessons and new advices found. These incidents are spread out in the Qur’ân in the form of small, beautiful pieces. By joining these pieces, the whole incident is understood. However, the incident of Hadhrat Yûsuf عَلَيْهِ السَّلَام is not repeated. The whole incident, from beginning to end, is mentioned in this sûrah. In other sûrahs, Yusuf عَلَيْهِ السَّلَام’s name is mentioned, but not even a small portion of this incident is mentioned there. The people of knowledge (ahle-ilm) have mentioned that the deniers can neither challenge the repeated narratives, nor the non-repeated ones. The Qur’ân-e-Karîm itself has called Sûrah Yûsuf “Ahsanul-Qasas” (the best of narratives) because the number of lessons and advices found in it are not found in other narratives.

Looking at its comprehensiveness, it encompasses many different subjects viz. dîn (religious matters), dunyâ (worldly matters), tawhîd, fiqh as well as history and biographies, the interpretation of dreams as well as the secrets of government and politics, man’s psychology as well as planning for good economic conditions, the result of beauty and illicit love as well as the assistance of Allâh سُبْحَانَهُ وَتَعَالَى due to abstinence and piety. The Ambiyâ are mentioned, as well as the angels and Shayâtîn; man and jinn as well as birds and animals; the condition of kings, businessmen, learned and ignorant people as well as the immorality, scheming and plotting of women who have deviated from the right path. In this narrative, there is mention of the ups-and-downs of life, obscurity as well as fame, poverty as well as wealth, honour as well as disgrace, patience, and firmness as well as the servitude of desires.

One great beauty found in this narrative is that in it, a whole map is drawn of Rasûlullah صَلَّى اللهُ عَلَيْهِ وَسَلَّم and his adversaries with regards to their present and future conditions. Like Yûsuf عَلَيْهِ السَّلَام, our Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم was the victim of jealousy by his Qurayshî brothers. They plotted to kill him. He had to leave Makkah Mukarramah. For three days, he had to hide in the cave of Thaur. From there, he migrated to Madînah. There, slowly, he (صَلَّى اللهُ عَلَيْهِ وَسَلَّم) continued progressing until he became the leader of the first Islâmic state. When Makkah was conquered, then his Qurayshî brothers were ashamed. They had to lower themselves in front of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم. Whether this was co-incidental or intentional, at this juncture Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم said, “I say to you what my brother Yûsuf said to his brothers, ‘Go, you are free, there is no blame upon you.’”

The incident of Sayyidinâ Yûsuf عَلَيْهِ السَّلَام is so famous that even the children of Muslim families know it by heart. Therefore, there is no need to go into detail. However, briefly we will mention it, placing special attention on the lessons and advices to be taken from this incident. Since Sûrah Yusuf comes in both the 12th and 13th pâra and this narrative is mentioned in sequence, we will mention the crux of this narrative keeping this sequence in place. Then we will mention some advices and lessons.

Hadhrat Ya’qûb عَلَيْهِ السَّلَام had 12 sons. From amongst them Yûsuf عَلَيْهِ السَّلَام was exceptionally handsome. Due to the beauty of his character and looks, his honourable father had intense love for him. Another reason for his love for him and his brother Binyâmin, was that they were the smallest and their mother had already passed away. To love one’s small children is part of the nature of human beings. Hadhrat Hasan رَضِيَ اللهُ عَنْهُ’s daughter was asked, “From all your children, who do you love the most?” She answered, “The small one until he gets big, the absent one until he returns, and the sick one until he regains his health.” Due to this love, his brothers became jealous. They took Yûsuf عَلَيْهِ السَّلَام into the jungle, telling their father that they were going out to play. They threw him in a well. A caravan passed there. To get water, they lowered a bucket into the well. Yûsuf عَلَيْهِ السَّلَام then climbed out of the well. These travellers took him to Egypt and sold him. The minister of Egypt bought him and kept him in his house. When he grew up, the minister’s wife became infatuated with him. She invited him to commit evil. He rejected this invitation. The minister, to save his name from disgrace, placed Yûsuf عَلَيْهِ السَّلَام in jail. In jail, he continued his call towards the oneness of Allâh سُبْحَانَهُ وَتَعَالَى (tawhîd), due to which the prisoners respected him. Due to correctly interpreting the dream of the king of the time, he became esteemed in the king’s eyes. He made Yûsuf عَلَيْهِ السَّلَام the independent minister of his treasury, business, and kingdom. Due to the drought in Egypt and surrounding areas, his brothers came to Egypt to get food. After a few meetings, he informed them that he was their brother Yûsuf عَلَيْهِ السَّلَام. Then his parents also came to Egypt and they all began residing there.