Transliteration:( Rabbi qad aataitanee minal mulki wa 'allamtanee min taaweelil ahaadees; faati ras samaawaati wal ardi Anta waliyyee fid dunyaa wal Aakhirati tawaffanee muslimanw wa alhiqnee bissaaliheen )
216. Hazrat Yaqoob (on whom be peace) stayed in Egypt for twenty four years, where he passed away. He had made a will that he should be buried in Palestine, opposite Hazrat Ishaaq (on whom be peace). Hazrat Yusuf (on whom be peace) carried out the instructions of his father. He himself went to Palestine, for this purpose and after returning, lived for further twenty three years. Hazrat Yaqoob's (on whom be peace) age was hundred and forty seven and that of Hazrat Yusuf's (on whom be peace) was hundred and twenty. When Hazrat Yusuf (on whom be peace) began to experience the signs of death, he appointed his oldest brother Yahooda as his successor and handed over his children in his care and thereafter offered this prayer.
217. Because he was the first Prophet to be bestowed with prophethood and kingdom. He was prophet for four generations, he was given the sustenance of the entire world and he was an accepted authority on interpretation of dreams.
218. In this there is an instruction for all the Muslims in general that they should pray that
101. “My Lord! You have indeed bestowed on me of the sovereignty, and taught me something of the interpretation of dreams – the (Only) Creator of the heavens and the earth! You are my Wali in this world and in the Hereafter. Cause me to die as a Muslim, and join me with the righteous.”
This is the invocation of Yusuf, the truthful one, to his Lord the Exalted and Most Honored. He invoked Allah after His favor was complete on him by being reunited with his parents and brothers, after He had bestowed on him prophethood and kingship. He begged his Lord the Exalted and Ever High, that as He has perfected His bounty on him in this life, to continue it until the Hereafter. He begged Him that, when he dies, he dies as a Muslim, as Ad-Dahhak said, and to join him with the ranks of the righteous, with his brethren the Prophets and Messengers, may Allah’s peace and blessings be on them all. It is possible that Yusuf, peace be upon him, said this supplication while dying. In the Two Sahihs it is recorded that `A’ishah, may Allah be pleased with her, said that while dying, the Messenger of Allah was raising his finger and said – thrice,
ثَلَاثًا (O Allah to Ar-Rafiq Al-A`la ﴿the uppermost, highest company in heaven﴾.) It is also possible that long before he died, Yusuf begged Allah to die as a Muslim and be joined with the ranks of the righteous.
71. The few sentences that were uttered by Prophet Joseph (peace be upon him) at the happiest occasion of his life help depict the most graceful pattern of the virtues of a true believer. There is the man from the desert, whom his own brothers had, out of jealousy, attempted to kill, now sitting on the throne after passing through many vicissitudes of life. All the members of his family have been forced by famine to come before him for help. The same jealous brothers, who had made an attempt on his life, are now standing before him with downcast heads. Had there been a “successful man of the world” in his place, he would have used this opportunity for boasting of his greatness and bragging of his successes, and giving vent to his grievances and hurling malicious taunts at his defeated enemies. In utter contrast to this, the true man of God behaves in a quite different way. Instead of boasting and bragging of his own greatness, he is grateful to his God Who had shown grace to him by raising him to such a high position of power, and for arranging his meeting with his people after such a long period of separation. Instead of giving vent to his grievances against his brothers, making taunts at them for their ill treatment, he does not make even a mention of such things but puts up a defense for them, saying that it was all due to Satan, who had stirred up strife between them: nay, he even puts it forward as a blessing in disguise, being one of the mysterious ways of Allah by which He had fulfilled His design of raising him to the throne. After saying these things in a few concise sentences, he at once turns to his Lord in gratitude for bestowing on him kingdom and wisdom, instead of letting him rot in the prison, and prays to Him to keep him as His faithful and obedient servant as long as he was alive, and to join him with the righteous people after his death. What a pure and high pattern of character.
It is strange that this speech of Prophet Joseph has neither found a place in the Bible nor in the Talmud, though these books are full of irrelevant and unimportant details of this story and others. It is an irony that these Books are void of those things that teach moral values and throw light on the real characters and the mission of the Prophets. Now that this story has come to an end, the readers are again reminded that this story of Prophet Joseph as given in the Quran is not a copy of the story given in the Bible and the Talmud for there are striking differences between them. A comparative study of these Books will show that the story in the Quran differs from that given in the other two Books in several very important parts. The Quran contains additional facts in some cases and omits certain facts in other cases or even refutes some parts as contained in the Bible and the Talmud. Therefore there is absolutely no room for anyone to allege that Prophet Muhammad (peace be upon him) related this story merely in the form he heard it from the Israelites.
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