Answer me this Selfsap. Is there any other religion associated with groups of terrorists slaughtering innocent people by beheading them or dropping them in acid ?
The Quran interpreter complements the story of your twelve fathers
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I surprise from these ugly Zionists!! ...
What's the relation of my thread with such rancor and Zionist propaganda?
I am telling about the marvelous story of their grandfathers ... so why are they so devilish and aggressive?
This proves they belong to Satan in fact not to God or Yahweh.
In addition, their Zionist community consists of three categories:
1- The atheists.
2- The religious enthusiastic who are almost: the tomb worshipers.
3-The Satan and genie worshipers: and this latter group may be the dominant one in position and authority.
Moreover, they provoke people by any means against Muslims and against the Islam, and they vow to give Muslims what they deserve; but what the ugly Zionists themselves deserve: when they are the origin of all conflicts and wars in the region?
I think God's promise is the final outcome:
http://quran-ayat.com/conflicts/english3.htm#A_Warning_to_Zionists_of_Perishing_
Google search:A Warning to Zionists of Perishing if they do not believe in the Quran quran-ayat Mohammed-Ali Hassan Al-Hilly
What's the relation of my thread with such rancor and Zionist propaganda?
I am telling about the marvelous story of their grandfathers ... so why are they so devilish and aggressive?
This proves they belong to Satan in fact not to God or Yahweh.
In addition, their Zionist community consists of three categories:
1- The atheists.
2- The religious enthusiastic who are almost: the tomb worshipers.
3-The Satan and genie worshipers: and this latter group may be the dominant one in position and authority.
Moreover, they provoke people by any means against Muslims and against the Islam, and they vow to give Muslims what they deserve; but what the ugly Zionists themselves deserve: when they are the origin of all conflicts and wars in the region?
I think God's promise is the final outcome:
http://quran-ayat.com/conflicts/english3.htm#A_Warning_to_Zionists_of_Perishing_
Google search:A Warning to Zionists of Perishing if they do not believe in the Quran quran-ayat Mohammed-Ali Hassan Al-Hilly
The Zionists are the idolaters
and they worshiped the gold calf statue made for them by the Samaritan in the time of Moses;
they worshiped the two gold calf idols made for them by Jeroboam, when most of the Children of Israel worshiped these idols;
they worshiped the Baal or Baalim;
they worshiped Astaroth or Ishtar;
they worshiped the star Sirius which they called the Queen of Heaven;
and Zionists committed all crimes forbidden by the Ten Commandments.
http://quran-ayat.com/conflicts/english2.htm#They_Worshiped_the_Idols_
Google search: quran-ayat Mohammed-Ali Hassan Al-Hilly They worshipped the idols
I pray God that you will sleep and not awake once again; or you keep vigil and will not sleep till you perish.
No one said such ugly words about the prayers of Muslims to God Almighty ... none said such words even among the Mongol and Tatar, the Crusades or any other enemy; it indicates the evil and rancor and blasphemy of Zionists + their haughtiness and self conceit and ... their horrible ending at last ... in the near future I hope.
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I pray God that you will keep vigil and will not sleep forever until you will perish. Or you may sleep and will not awake from your sleep like Charon when all the medics of the world could not save him :laughing6:
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I pray God that you will keep vigil and will not sleep forever until you will perish. Or you may sleep and will not awake from your sleep like Charon when all the medics of the world could not save him :laughing6:
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Religion of Peace, eh. You need to curb your temper selfsame. Allah does not look kindly on those who are not kind. Jesus said "turn the other cheek". Cursing your antagonists will not help your cause. If Allah is all merciful, then so should you be.
The second coming to Joseph's together with Benjamin
69. And when they entered unto Joseph, he received his brother [Benjamin] privately, and [Joseph] said [to Benjamin]:
"Truly I, [whom you think a stranger], am your brother [Joseph]; so grieve not over their past doing [to me, when they cast me in the well and sold me for twenty ‘silver coins’.]"
70. Then, when he [measured for them their measure of the food, and] provided them with their provisions [for their journey], he [secretly] put the drinking-cup in the saddle-bag of his brother [Benjamin], then a crier [: one of the pages of Joseph] cried: "O men in the caravan, you are thieves."
71. The [men of the caravan] said [to Joseph’s pages], as they return from the road to them [in the city a], "What is it that you miss [so that you accuse us with the theft]?"
72. The [pages of Joseph] said: "We miss the king's cup b, and he who brings it c shall have a [free] camel-load [of wheat], and I guaranty it d."
73. [Joseph's brothers] said: "By God! You know well that we come not [here] to make mischief in the land [by taking the property of people], nor did we steal before [so that today we may steal the king’s cup.]"
74. [The king's pages] said: "What is then the penalty for the [thief], if you are liars [in your words] e?"
75. They said: "His penalty is that the one in whose saddle-bag [the cup] is found – he shall be the penalty thereof f;
thus do we reward wrong-doers g."
76. Then the [searcher] began [the search] with their sacks [in which the food was] before the sack of his brother [Benjamin], then he brought the [drinking cup] out of the sack of his brother [Benjamin].
h Thus did We contrive for Joseph; he could not have taken his brother according to the king's law i unless God willed j.
We raise by ranks k [anyone] whom We will, and above every [creature] with knowledge there is the All-Knowing l [Lord.]
77. m They said: "In case [Benjamin] has stolen [the cup] now, a brother n of his own had stolen [the teraphim] before!" o
Joseph kept it secret within himself and did not disclose its [truth] to them p; he said: "You are the worst in case you have power! q But God knows best the truth of what you allege [about the theft.] r "
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71 a That is because they went out of Egypt riding on their riding animals, then Joseph sent after them and said: “Search their vessels.” So when they started to search, they said: “What is that you miss?”
72 b It was a cup of silver, which they used for measuring.
72 c i.e. the cup.
72 d i.e. I guaranty that I shall give him a camel-load of wheat for free.
74 e And the cup is found in your luggage?
75 f It means: the thief will be a slave of the one whose cup is stolen; i.e. will be a slave of Joseph. This was the statement of Jacob as written in the scripture of Abraham – salam to him: that the thief will be a slave of the one whose property is stolen.
75 g i.e. As such do we reward thieves, according to our religious law.
76 h So as did We teach him a trick to bring his brother from the land of Canaan to Egypt, thus did We teach him this second trick to take his brother and keep him with him.
76 i It means: he has no right, according to the law of Egypt king to have the thief as a slave of the one whose property is stolen, but his penalty is the prison.
76 j So He taught him this trick to take and keep his brother with him.
76 k Of knowledge, prophecy and guidance.
76 l About all the knowledge. That is God – be glorified.
77 m Then when they saw the pages of Joseph take the cup from the sack of Benjamin, the brothers of Joseph said:
77 n They meant Joseph.
77 o The meaning: Benjamin today has stolen because [Joseph] his brother had stolen before him, and so he has imitated him in the theft.
The story [about the claimed theft of Joseph (as was he accused by his brothers)]:
Rachel, mother of Joseph, took a small silver statue, which they called teraphim, which was with her father Laban, so she took it, hid it from her father and denied it. Then when Rachel died, her sister Leah took it and hid it.
Joseph was a little child when his mother died, so his mother’s sister Leah took care about him.
Then one day, while Joseph was playing, he opened the box in which the statue was, and when he saw the statue, he liked to play with it, so he took it and started to play with it as do children play with dummies, and he took it to the house of his father Jacob.
Afterwards when his mother’s sister Leah came to her house, she saw the box opened and the teraphim not there, so she started to search about it and inquire, and they said [to her]: We saw Joseph playing with it; so she went to the house of his father and took the statue from him.
Therefore, Joseph’s brothers considered that incident as a theft done by him.
77 p It means: Joseph concealed their words, when they considered him a thief, and did not disclose its truth lest they should recognize him. But instead of that, he said:
77 q It means: You are worse than he was: in case you have power to do anything.
The indication of this is His saying – be glorified – in the Quran 11: 93, which means:
("My people, work according to your management; I [too] am working.”)
It means: Work according to your capability to harm or kill me if you can do that.
The meaning of the words of Joseph (You are the worst in case you have power!) is:
First: if you consider the incident of the statue as a theft, then know that I only took it to play with it then to restore it to its place, but I did not intend to steal it.
Second: I was a little boy, and no blame on me concerning that.
Third: The statue was left by my mother after her death, and my mother’s sister took it, so I was more worthy than my mother’s sister to have it.
Moreover, my brother Benjamin did not steal the cup, but I ordered my pages and they put it in his sack. And this was my trick to keep my brother with me.
While you stole your brother from your father, and intended to kill him, then you cast him in the well, then you sold him for twenty silver coins with so cheap price as are the goods sold, while you were adults not children; and by doing so, you were guilty towards your brother and towards your father to whom you were disobedient, and caused his extreme sadness so that his sight weakened because of his weeping and crying.
So which of us is the worst when being capable to do anything?
Therefore, this is the meaning of his saying (You are the worst in case you have power!)
77 r It means: God knows better than you do about that; so He knows that I did not steal the statue, but I took it to play with it then to return it to its place, and God knows better that my brother Benjamin did not steal the cup, but I ordered my pages to put it in his luggage.
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I cannot imagine such ugliness! .. so in stead of telling him not to transgress with his offending words, you come to tell me that I should not answer him !!
69. And when they entered unto Joseph, he received his brother [Benjamin] privately, and [Joseph] said [to Benjamin]:
"Truly I, [whom you think a stranger], am your brother [Joseph]; so grieve not over their past doing [to me, when they cast me in the well and sold me for twenty ‘silver coins’.]"
70. Then, when he [measured for them their measure of the food, and] provided them with their provisions [for their journey], he [secretly] put the drinking-cup in the saddle-bag of his brother [Benjamin], then a crier [: one of the pages of Joseph] cried: "O men in the caravan, you are thieves."
71. The [men of the caravan] said [to Joseph’s pages], as they return from the road to them [in the city a], "What is it that you miss [so that you accuse us with the theft]?"
72. The [pages of Joseph] said: "We miss the king's cup b, and he who brings it c shall have a [free] camel-load [of wheat], and I guaranty it d."
73. [Joseph's brothers] said: "By God! You know well that we come not [here] to make mischief in the land [by taking the property of people], nor did we steal before [so that today we may steal the king’s cup.]"
74. [The king's pages] said: "What is then the penalty for the [thief], if you are liars [in your words] e?"
75. They said: "His penalty is that the one in whose saddle-bag [the cup] is found – he shall be the penalty thereof f;
thus do we reward wrong-doers g."
76. Then the [searcher] began [the search] with their sacks [in which the food was] before the sack of his brother [Benjamin], then he brought the [drinking cup] out of the sack of his brother [Benjamin].
h Thus did We contrive for Joseph; he could not have taken his brother according to the king's law i unless God willed j.
We raise by ranks k [anyone] whom We will, and above every [creature] with knowledge there is the All-Knowing l [Lord.]
77. m They said: "In case [Benjamin] has stolen [the cup] now, a brother n of his own had stolen [the teraphim] before!" o
Joseph kept it secret within himself and did not disclose its [truth] to them p; he said: "You are the worst in case you have power! q But God knows best the truth of what you allege [about the theft.] r "
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71 a That is because they went out of Egypt riding on their riding animals, then Joseph sent after them and said: “Search their vessels.” So when they started to search, they said: “What is that you miss?”
72 b It was a cup of silver, which they used for measuring.
72 c i.e. the cup.
72 d i.e. I guaranty that I shall give him a camel-load of wheat for free.
74 e And the cup is found in your luggage?
75 f It means: the thief will be a slave of the one whose cup is stolen; i.e. will be a slave of Joseph. This was the statement of Jacob as written in the scripture of Abraham – salam to him: that the thief will be a slave of the one whose property is stolen.
75 g i.e. As such do we reward thieves, according to our religious law.
76 h So as did We teach him a trick to bring his brother from the land of Canaan to Egypt, thus did We teach him this second trick to take his brother and keep him with him.
76 i It means: he has no right, according to the law of Egypt king to have the thief as a slave of the one whose property is stolen, but his penalty is the prison.
76 j So He taught him this trick to take and keep his brother with him.
76 k Of knowledge, prophecy and guidance.
76 l About all the knowledge. That is God – be glorified.
77 m Then when they saw the pages of Joseph take the cup from the sack of Benjamin, the brothers of Joseph said:
77 n They meant Joseph.
77 o The meaning: Benjamin today has stolen because [Joseph] his brother had stolen before him, and so he has imitated him in the theft.
The story [about the claimed theft of Joseph (as was he accused by his brothers)]:
Rachel, mother of Joseph, took a small silver statue, which they called teraphim, which was with her father Laban, so she took it, hid it from her father and denied it. Then when Rachel died, her sister Leah took it and hid it.
Joseph was a little child when his mother died, so his mother’s sister Leah took care about him.
Then one day, while Joseph was playing, he opened the box in which the statue was, and when he saw the statue, he liked to play with it, so he took it and started to play with it as do children play with dummies, and he took it to the house of his father Jacob.
Afterwards when his mother’s sister Leah came to her house, she saw the box opened and the teraphim not there, so she started to search about it and inquire, and they said [to her]: We saw Joseph playing with it; so she went to the house of his father and took the statue from him.
Therefore, Joseph’s brothers considered that incident as a theft done by him.
77 p It means: Joseph concealed their words, when they considered him a thief, and did not disclose its truth lest they should recognize him. But instead of that, he said:
77 q It means: You are worse than he was: in case you have power to do anything.
The indication of this is His saying – be glorified – in the Quran 11: 93, which means:
("My people, work according to your management; I [too] am working.”)
It means: Work according to your capability to harm or kill me if you can do that.
The meaning of the words of Joseph (You are the worst in case you have power!) is:
First: if you consider the incident of the statue as a theft, then know that I only took it to play with it then to restore it to its place, but I did not intend to steal it.
Second: I was a little boy, and no blame on me concerning that.
Third: The statue was left by my mother after her death, and my mother’s sister took it, so I was more worthy than my mother’s sister to have it.
Moreover, my brother Benjamin did not steal the cup, but I ordered my pages and they put it in his sack. And this was my trick to keep my brother with me.
While you stole your brother from your father, and intended to kill him, then you cast him in the well, then you sold him for twenty silver coins with so cheap price as are the goods sold, while you were adults not children; and by doing so, you were guilty towards your brother and towards your father to whom you were disobedient, and caused his extreme sadness so that his sight weakened because of his weeping and crying.
So which of us is the worst when being capable to do anything?
Therefore, this is the meaning of his saying (You are the worst in case you have power!)
77 r It means: God knows better than you do about that; so He knows that I did not steal the statue, but I took it to play with it then to return it to its place, and God knows better that my brother Benjamin did not steal the cup, but I ordered my pages to put it in his luggage.
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I cannot imagine such ugliness! .. so in stead of telling him not to transgress with his offending words, you come to tell me that I should not answer him !!
There are ignorant people everywhere. It is much better to ignore them than to antagonize them. They want to get a rise out of you and you give it to them. They will just keep antagonizing you until you stop responding. Their fate is not in your hands. Leave that to the Creator. Your job is to take care of your own relationship with your Creator.
Allahu Akbar .. what a wisdom; thank you, wise man :lol:
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78. [Joseph’s brothers] said: "Your highness! He has an elderly father, so take one of us instead of him; [for] we see that you have [yet] been so kind [to us a.]"
79. [Joseph] said: "God forbids that we should take anyone save whom we find our property with.
Otherwise [if we do as you demand] we will be wrong-doers [concerning the innocent.]"
80. When they despaired of moving him b, they isolated themselves from others, and conferred together discussing the matter in private. c
Said [Reuben] the eldest of them: "Don’t you know how your father has taken a solemn pledge from you by God d, and how – aforetime – you neglected in [your duty towards] Joseph e? Never will I depart from this land [of Egypt], until my father gives me leave [to return to the land of Canaan], or God judges in my favor f; He is the Best of Judges."
81. "[My brothers] return to your father and say: Our father, your son [Benjamin] stole [the cup of the king]; we did not witness [with our eyes] but only that which we knew g, nor could we observe [him when he was] absent [from us h.]"
82. And ask [the people of] the city [of Egypt i] where we were j, and the men of the caravan with whom we came k, and we certainly are truthful."
83. [Jacob] said [to his sons l]: "[Not so,] but your souls has made [about Benjamin] a matter fair to you [as had your souls made some matter fair about his brother Joseph.]
So [let me have] good patience, that God may bring them [Joseph, Benjamin and Reuben] all-together to me; it is He the All-Knowing [about my condition], the Most Wise [about the affairs of His servants.]"
84. Then [Jacob] turned aside from [his sons m] and said:
"How much I do grieve for Joseph!" His sadness was so extreme;
but he was suppressing [his sadness n.]
85. They said: "By God! you will never cease to remember [and weep about] Joseph, till you are about to die or will even die."
86. [Jacob] said: "I only complain my [heart] sadness and [my proclaimed] anguish to God [alone], and I know from God [about Joseph o] that which you [yourselves] do not know."
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78 a You did good to us in the measuring, hosting and restoring the merchandise to us; so as did you good about that, do good to us now and take one of us instead of him.
80 b To give them their request.
80 c Would they go to their father without Benjamin, or would they stay in Egypt? And what would be the solution of such problem?
80 d That we must bring Benjamin back to him; so how can we return alone and leave Benjamin in Egypt?
80 e Because you had promised your father to bring him back to him, but you broke the promise and cast him in the dry well.
80 f With what He pleases, and with what let Benjamin be saved.
Then Reuben said: “I will stay her, and you carry the food to your families, and tell your father about the incident.” This is his saying included in the next aya.
81 g It means: we did not see him when he stole, but we saw the cup when they took it out of his luggage.
81 h It means: we did not observe Benjamin when he left us to relieve nature or by night at the time of sleep or at the time of his going to the prime minister when he would be alone with him. But we observed him when he walked and sat with us, but we don’t know what he did when he left us, or when he stole the cup in order to prevent him from doing that.
82 i Who took the cup out of his luggage.
82 j It means: Send people to ask them about that, and to check is it right.
82 k Who are Canaanites, and they will tell you about the incident.
83 l When they told him about that.
84 m And isolated himself from them, weeping and crying about his sons who have been lost.
84 n And was not exposing it to anyone of people.
86 o According to the dream that I saw.
The interpretation is by Mohammed-Ali Hassan Al-Hilly.
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The third journey of Joseph's brothers to Egypt
87. [Then he said:] "Go, my sons, [to Egypt] and make inquiries about Joseph and his brother [Benjamin]. Do not despair of God's comforting mercy a; for none despair of God's comforting mercy excepting disbelieving people." b
[Then they set forth to Egypt, as did their father order them.]
88. And when they presented themselves before [Joseph], they said: "Your highness, we and our families have been afflicted with distress c. Now we have brought you a receivable merchandise d, so measure [food] for us in full e, and do us [favor in a way of] charity; [for surely] God will recompense those who do charity, [out of His bounties, in both this life of the World and the Next Life.]"f
89. [Joseph] said [to his brothers]:
"Do you remember then the [beating, casting in the well and selling for twenty silver coins] that you did to Joseph
and [the humiliating of Benjamin] his brother [in the absence of his brother Joseph],
the while you were ignorant [about the future outcome of Joseph?]"
90. They said [with surprise g]: "It seems that you indeed are Joseph!"
"I am Joseph", he said: "and this is my brother; God has shown us favor h;
for whosoever wards off [the things forbidden by God] and forbears patiently [the affliction that befalls him],
then [surely] God will not suffer to be lost the wage of those that are kind [towards the weak and needy.]"
91. They said: "By God! God has preferred you [Joseph] to us i; and we were indeed guilty [about you and what we did to you.]"
92. [Joseph] said: "No reproach against you to-day j!
God will forgive you k, for He is the Most Merciful l than all those who are merciful."m
93. "Take this shirt of mine, go and cast it over my father's face [so that] he will come [to me] with clear-sightedness n, and bring to me together with you [to Egypt] all your families." o
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87 a It means: Don’t despair of the rest and comfort which God decrees for you by Joseph. He pointed out, by that, to the dream which Joseph had seen in his childhood, and Jacob promised him with good outcome by his saying:
([Your Lord will] fulfill His grace to you, [Joseph, with prophecy and sovereignty], and to the men of Jacob's house [i.e. to your brothers, their sons and their women, by giving them more wealth, and by increasing their seed and making them righteous.])
87 b The meaning: Search about Joseph, because the blessings will come to you by his hand.
88 c On account of losing our brother Joseph which led to our father’s extreme sadness, and also because you took Benjamin from us, in addition to the starvation that has afflicted us in these years of drought.
88 d Sent to you by our father, so accept it from us, although it is little according to your esteem.
88 e According to its price.
88 f Their merchandise which they brought to Joseph as a present was:
some balm (which is a kind of perfume, extracted from some small white flowers in the form of redundant clusters on some trees: it might be the Arabian jasmine),
date syrup or dibis,
some spices
the red fruit of some kinds of trees), myrrh (which is some kind of gum),
some pistachio nuts, almonds
and some fruits.
90 g About the authority and position that he had.
90 h With safety, honor and coming together.
91 i By the beautiful shape, good conscience, fair manners and authority and that He let us be in need of you.
92 j i.e. There will be no blame nor any rebuke for you today.
92 k Because you admitted your sin and regretted your past acts.
92 l To those who repent and regret.
92 m Then he asked them about the condition of his father, and they said: “His sight became weak and his body became thin, on account of his severe sadness and his much weeping and crying about you.”
So he said to them:
93 n On account of his delight.
The meaning: He will be relieved of his sadness, and will have joy an delight, so that he will return to have clear insight.
93 o So they took with them their food provision and the shirt of Joseph, to their father in the land of Canaan.
http://quran-ayat.com/interpretation.pdf
Google search: quran-ayat Mohammed-Ali Hassan Al-Hilly the Quran interpretation - pdf
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99. And when they entered in unto Joseph, he took his parents [in his arms a], and said: "Enter into Egypt safe, if God wills." b
100. And he raised his parents upon the throne c; and they fell down prostrate before him [in salutation] d.
"See father", [Joseph] said [to his father]: "This [authority and sovereignty e] is the [interpretation and] fulfillment of my vision f [which I saw] in the past; my Lord has made it true g.
[My Lord] has been Good for me that He brought me out of the prison, and brought you out of the desert [from the land of Canaan near to Jordan], after that Satan [with his suggestions] corrupted the relation between me and my brethren.
My Lord is Kind for what He will h;
He is the All-Knowing [about His servants], the Most Wise [in managing their affairs i]."
[Then Joseph thanked his Lord and said:]
101. j "My Lord, You have bestowed on me the ruling and taught me the interpretation of the relating [of their dreams.k]
O Splitter of the heavens and the earth l, You are my Patron m in [both this life of] the World and the Next Life; take me [to You after my death n] submitting [myself to You o] and join me with the righteous [of your allies and prophets in Paradise.]" p
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99 a It means: he embraced both of them and kissed them; they were his father Jacob and his mother’s sister Leah, who took care about him after the death of his mother Rachel, who died when she gave birth to Benjamin in her childbed.
99 b For Joseph went out to receive them together with his pages and host to Goshen, (which is to the north of Byblos; one of its cities is Saft el-Henna.) He settled them at Goshen in the beginning, because it was a fertile land with pasture, and they had many of the cattle; therefore, he chose for them that place, then he gave them a possession in the district of Ramesses and settled them there.
He took his father and five of his brothers to Egypt, and introduced his father to the king, and said: “This is my father.” So the king respected and glorified him and sat him to his side on the throne of the kingdom, and said to his retinue, servants and those who attended him: “Prostrate yourselves to Jacob in a way of salutation.” So they prostrated themselves to him.
Therefore, this is the meaning of His saying – be glorified – in the next aya.
Anyhow, Jews entered Egypt at 1656 AD by means of Joseph in the time of King Apophis, king of the Hyksos in the Sixteenth Dynasty.
Then time passed by, and Ahmose came, who was the first of the kings of the Eighteenth Dynasty, who drove away the Hyksos the "Shepherd Kings".)
Then Ramesses II came, who saw the Israelites increasing in number and their seed multiplying; they also had helped the Hyksos before, so he feared lest they should become helpers of his enemies; therefore, he subjected them to do the hardest work to weaken their multitude and he increased in dividing them into sects and parties.
Afterwards, the Israelites went out of Egypt in the year 1218 AD together with Moses in the Exodus.
100 c i.e. he sat his father Jacob and Leah the sister of his mother on the throne or the chair of the ruling on which Joseph used to sit.
100 d i.e. the servants and retinue of the king fell prostrate to Jacob in salutation.
100 e At which you see me.
100 f Or my dream; the period of time between the vision and its fulfillment with the prostration of his brothers to him was fourteen years.
100 g It has been fulfilled by the will of my Lord, so that my brothers prostrated themselves to me in salutation and glorification whenever they visited me, before I made myself known to them. While you and my aunt Leah, you listened to my words and came from the land of Canaan to Egypt; moreover, the authority over Egyptians is by my hand: I do rule them as I like and I do whatever I like.
100 h i.e. God has been Kind to me by improving my condition and your condition, and He saved you from these years of drought, lest you should die from starvation.
100 i And what they need in their livelihood.
101 k It means: the interpretation of the dream about which they tell me.
101 l It means: the planets including the earth, because they were one earth, and He split it up into nine planets, i.e. nine earths.
101 m i.e. You take care about my affairs.
101 n When You make me die.
101 o And complying with Your obedience.
101 p i.e. gather me together with them in Paradise.
Jacob stayed in Egypt for seventeen years, then died at the age of one hundred and forty seven years. So Joseph ordered the Egyptians to embalm him, then after few years, he carried him to Al-Khalil (Hebron) in Palestine, and buried him there, with his fathers Isaac and Abraham, and that was according to a bequest of his father Jacob.
100. And he raised his parents upon the throne c; and they fell down prostrate before him [in salutation] d.
"See father", [Joseph] said [to his father]: "This [authority and sovereignty e] is the [interpretation and] fulfillment of my vision f [which I saw] in the past; my Lord has made it true g.
[My Lord] has been Good for me that He brought me out of the prison, and brought you out of the desert [from the land of Canaan near to Jordan], after that Satan [with his suggestions] corrupted the relation between me and my brethren.
My Lord is Kind for what He will h;
He is the All-Knowing [about His servants], the Most Wise [in managing their affairs i]."
[Then Joseph thanked his Lord and said:]
101. j "My Lord, You have bestowed on me the ruling and taught me the interpretation of the relating [of their dreams.k]
O Splitter of the heavens and the earth l, You are my Patron m in [both this life of] the World and the Next Life; take me [to You after my death n] submitting [myself to You o] and join me with the righteous [of your allies and prophets in Paradise.]" p
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99 a It means: he embraced both of them and kissed them; they were his father Jacob and his mother’s sister Leah, who took care about him after the death of his mother Rachel, who died when she gave birth to Benjamin in her childbed.
99 b For Joseph went out to receive them together with his pages and host to Goshen, (which is to the north of Byblos; one of its cities is Saft el-Henna.) He settled them at Goshen in the beginning, because it was a fertile land with pasture, and they had many of the cattle; therefore, he chose for them that place, then he gave them a possession in the district of Ramesses and settled them there.
He took his father and five of his brothers to Egypt, and introduced his father to the king, and said: “This is my father.” So the king respected and glorified him and sat him to his side on the throne of the kingdom, and said to his retinue, servants and those who attended him: “Prostrate yourselves to Jacob in a way of salutation.” So they prostrated themselves to him.
Therefore, this is the meaning of His saying – be glorified – in the next aya.
Anyhow, Jews entered Egypt at 1656 AD by means of Joseph in the time of King Apophis, king of the Hyksos in the Sixteenth Dynasty.
Then time passed by, and Ahmose came, who was the first of the kings of the Eighteenth Dynasty, who drove away the Hyksos
the "Shepherd Kings".)Then Ramesses II came, who saw the Israelites increasing in number and their seed multiplying; they also had helped the Hyksos before, so he feared lest they should become helpers of his enemies; therefore, he subjected them to do the hardest work to weaken their multitude and he increased in dividing them into sects and parties.
Afterwards, the Israelites went out of Egypt in the year 1218 AD together with Moses in the Exodus.
100 c i.e. he sat his father Jacob and Leah the sister of his mother on the throne or the chair of the ruling on which Joseph used to sit.
100 d i.e. the servants and retinue of the king fell prostrate to Jacob in salutation.
100 e At which you see me.
100 f Or my dream; the period of time between the vision and its fulfillment with the prostration of his brothers to him was fourteen years.
100 g It has been fulfilled by the will of my Lord, so that my brothers prostrated themselves to me in salutation and glorification whenever they visited me, before I made myself known to them. While you and my aunt Leah, you listened to my words and came from the land of Canaan to Egypt; moreover, the authority over Egyptians is by my hand: I do rule them as I like and I do whatever I like.
100 h i.e. God has been Kind to me by improving my condition and your condition, and He saved you from these years of drought, lest you should die from starvation.
100 i And what they need in their livelihood.
101 k It means: the interpretation of the dream about which they tell me.
101 l It means: the planets including the earth, because they were one earth, and He split it up into nine planets, i.e. nine earths.
101 m i.e. You take care about my affairs.
101 n When You make me die.
101 o And complying with Your obedience.
101 p i.e. gather me together with them in Paradise.
Jacob stayed in Egypt for seventeen years, then died at the age of one hundred and forty seven years. So Joseph ordered the Egyptians to embalm him, then after few years, he carried him to Al-Khalil (Hebron) in Palestine, and buried him there, with his fathers Isaac and Abraham, and that was according to a bequest of his father Jacob.
[Then God – be glorified – returned once again to address His messenger Mohammed, and He said:]
102. That is [some] of the tidings of the 'Unknown' a which We reveal to you [Mohammed]; you even were not [present] with them when they [intended to kill him, neither were you with them when they] agreed upon their plan [to sell him to the Ishmaelites], [and] when they plotted [to cast him in the well.]
103. Yet most of people will not believe [in you b], however ardently you desire [of their belief.]
104. And you do not ask of them for any wage for [conveying the message]; the [Quran] is only an admonition to all peoples.
105. And how many signs in the heavens and the earth do they pass by [and see]? Yet they turn [their minds] away from them [and from taking lesson of them.]
106. But most of [people] believe not in God unless they associate [others with Him.] c
107. Are these [associaters] secure of the coming on them of an overwhelming torment d from God, or the 'hour' [of their death] may come on them suddenly, while they do not perceive e!?
108. Say [Mohammed to these associaters]: "This is my program: I call [people] to [worship] God [alone] f with sure knowledge g, I and those who follow me. h
Glory be to God! i And I am not [one] of the associaters j."
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102 a i.e. the Unknown knowledge; which is only known by God; this word includes also the knowledge about the Fore-future, and everything that is not included by knowledge of people.
103 b Neither will they agree with you.
106 c It means: Most of them believe that God is their Creator and Provider, and that it is He Who revived them and He controls their death, but they associate the creatures in the worship with the Creator, so they vow to the angels, ask their needs from them and sanctify them.
Similar to this in meaning is His saying – be glorified – in the Quran 29: 61, which means:
(If you [Mohammed] ask them [: the associaters]: "Who created the heavens and the earth and subjected the sun and the moon?" they will say: "God [did all that.] How then are they turned away [from worshipping God to worshipping others apart from Him?])
i.e. How then are they turned away [from worshipping the Creator to worshipping the creatures?
As such, most people nowadays believe that God is their Creator, but they associate the sheikhs and imams by worshipping them together with God, so that they worship the graves of imams and sheikhs, kiss the graves and seek to be blessed by their dust and walls; they vow to them, seek their help when they stand up and sit down, and ask their needs from them, and say: “These are our intercessors before God.”
So you may see a Muslim build a mosque and write on its door (masjid and husseiniah), and by so doing, he associates Hussein with God.
Or he may vow a vowing to God, but he associate Hussein with God in his vowing, so that he says: “I vow to God, the reward is for the Hussein”, or he may vow to Hussein and associates God with his vowing.
Or he may associate concerning his praying, so he says: O Allah, O Mohammed, O Ali!
And by such praying, he associated two humans together with God.
Thus, you see most of people associate with God, concerning their acts.
Christians, for example, associated the Christ and his mother with God in their worshipping.
As such are the rest of sects, while all of them admit that God is their Creator.
107 d Like the hurricanes, earthquakes, torrents and other kinds of punishment which involves the entire region.
107 e Neither about the time of the coming of the punishment on them, nor about the hour of their death.
108 f i.e. to worship God alone and to discard the idols.
108 g i.e. with a linked uninterrupted revelation and a continuous explanation from my Lord.
108 h We carry out this way, whether you like or dislike it, whether you become silent or you shout; so that neither does your shouting mean anything to us, nor does your arguing prevent us.
108 i It means: And say to them: Glory be to God! How can you worship the idols while you yourselves have made them by your own hands? But as to me: I do worship God alone.
108 j i.e. I am not one of those who associate any of God’s creatures with Him.
http://quran-ayat.com/interpretation.pdf
Google search: quran-ayat Mohammed-Ali Hassan Al-Hilly the Quran interpretation - pdf
This is the reciting of this great soora 12 in the book of the Quran, the soora of Yousuf:
102. That is [some] of the tidings of the 'Unknown' a which We reveal to you [Mohammed]; you even were not [present] with them when they [intended to kill him, neither were you with them when they] agreed upon their plan [to sell him to the Ishmaelites], [and] when they plotted [to cast him in the well.]
103. Yet most of people will not believe [in you b], however ardently you desire [of their belief.]
104. And you do not ask of them for any wage for [conveying the message]; the [Quran] is only an admonition to all peoples.
105. And how many signs in the heavens and the earth do they pass by [and see]? Yet they turn [their minds] away from them [and from taking lesson of them.]
106. But most of [people] believe not in God unless they associate [others with Him.] c
107. Are these [associaters] secure of the coming on them of an overwhelming torment d from God, or the 'hour' [of their death] may come on them suddenly, while they do not perceive e!?
108. Say [Mohammed to these associaters]: "This is my program: I call [people] to [worship] God [alone] f with sure knowledge g, I and those who follow me. h
Glory be to God! i And I am not [one] of the associaters j."
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102 a i.e. the Unknown knowledge; which is only known by God; this word includes also the knowledge about the Fore-future, and everything that is not included by knowledge of people.
103 b Neither will they agree with you.
106 c It means: Most of them believe that God is their Creator and Provider, and that it is He Who revived them and He controls their death, but they associate the creatures in the worship with the Creator, so they vow to the angels, ask their needs from them and sanctify them.
Similar to this in meaning is His saying – be glorified – in the Quran 29: 61, which means:
(If you [Mohammed] ask them [: the associaters]: "Who created the heavens and the earth and subjected the sun and the moon?" they will say: "God [did all that.] How then are they turned away [from worshipping God to worshipping others apart from Him?])
i.e. How then are they turned away [from worshipping the Creator to worshipping the creatures?
As such, most people nowadays believe that God is their Creator, but they associate the sheikhs and imams by worshipping them together with God, so that they worship the graves of imams and sheikhs, kiss the graves and seek to be blessed by their dust and walls; they vow to them, seek their help when they stand up and sit down, and ask their needs from them, and say: “These are our intercessors before God.”
So you may see a Muslim build a mosque and write on its door (masjid and husseiniah), and by so doing, he associates Hussein with God.
Or he may vow a vowing to God, but he associate Hussein with God in his vowing, so that he says: “I vow to God, the reward is for the Hussein”, or he may vow to Hussein and associates God with his vowing.
Or he may associate concerning his praying, so he says: O Allah, O Mohammed, O Ali!
And by such praying, he associated two humans together with God.
Thus, you see most of people associate with God, concerning their acts.
Christians, for example, associated the Christ and his mother with God in their worshipping.
As such are the rest of sects, while all of them admit that God is their Creator.
107 d Like the hurricanes, earthquakes, torrents and other kinds of punishment which involves the entire region.
107 e Neither about the time of the coming of the punishment on them, nor about the hour of their death.
108 f i.e. to worship God alone and to discard the idols.
108 g i.e. with a linked uninterrupted revelation and a continuous explanation from my Lord.
108 h We carry out this way, whether you like or dislike it, whether you become silent or you shout; so that neither does your shouting mean anything to us, nor does your arguing prevent us.
108 i It means: And say to them: Glory be to God! How can you worship the idols while you yourselves have made them by your own hands? But as to me: I do worship God alone.
108 j i.e. I am not one of those who associate any of God’s creatures with Him.
http://quran-ayat.com/interpretation.pdf
Google search: quran-ayat Mohammed-Ali Hassan Al-Hilly the Quran interpretation - pdf
This is the reciting of this great soora 12 in the book of the Quran, the soora of Yousuf:
So this great story included in this great soora of the Quran gives many valuable lessons to mankind.
E.g. Satan instigates between the brothers and provoke them to the extent that they may design plots against each other.
Moreover, the father like Jacob who in fact discriminated between his sons so that he loved Joseph more than the rest of his sons, so that such act made his other sons jealous of their brother Joseph.
Therefore, the father should treat his children equally and love them with equal degree of love, and they will then love each other.
E.g. Satan instigates between the brothers and provoke them to the extent that they may design plots against each other.
Moreover, the father like Jacob who in fact discriminated between his sons so that he loved Joseph more than the rest of his sons, so that such act made his other sons jealous of their brother Joseph.
Therefore, the father should treat his children equally and love them with equal degree of love, and they will then love each other.
The other lesson: the wife of the captain of the guard Potiphar: her husband was a castrate or might be impotent sexually.
And she was young and beautiful.
The other lesson is the chastity of Joseph and his patience and refusal of the indecency, then when he found the woman insisting on her demand, he preferred to be imprisoned rather than committing the adultery, and so God answered his prayer and they imprisoned him.
And she was young and beautiful.
The other lesson is the chastity of Joseph and his patience and refusal of the indecency, then when he found the woman insisting on her demand, he preferred to be imprisoned rather than committing the adultery, and so God answered his prayer and they imprisoned him.