Transliteration:( Wa kazaalika yajtabeeka rabbuka wa yu'allimuka min ta'weelil ahaadeesi wa yutimmu ni'matahoo 'alaika wa 'alaaa Aali Ya'qooba kamaaa atammahaa 'alaaa abawaika min qablu Ibraaheema wa Ishaaq; inna Rabbaka 'Aleemun hakeem )
"And thus your Lord will choose you and teach you the interpretation of dreams [11], and complete His blessing upon you and upon the family of Jacob [12], as He completed it previously upon your forefathers, Abraham and Isaac. Indeed, your Lord is Knowing, Wise [13]."
From this, we understand that during the time when the whereabouts of Hazrat Yusuf (peace be upon him) were unknown, Hazrat Yaqub (peace be upon him) was fully aware of his son’s condition and never accepted the news of his death. The reason is that Hazrat Yaqub had already informed Yusuf that Prophethood and knowledge would be granted to him. Therefore, how could he believe that Yusuf would die before receiving those divine gifts?
Some scholars interpret this verse to suggest that the brothers of Hazrat Yusuf were not prophets, as it was only Yusuf who was chosen. Allah Almighty knows best.
By this, it is meant that Allah Almighty would bestow His grace and bounty upon all of Yaqub’s children and bless them with a kingdom. From this, we learn that the brothers of Hazrat Yusuf were either prophets or saints. Some scholars use this verse as a proof that all of Yusuf’s brothers were prophets. Allah Almighty and His Rasool ﷺ know best.
This part confirms that whomsoever Allah has chosen for Prophethood, He has chosen rightly, and there is no room for objection. Since Allah Almighty is All-Knowing and Wise, He has also granted knowledge and wisdom to His prophets. Therefore, whatever information Hazrat Yaqub gave to Yusuf, it was by Allah’s grace, and there is no chance of error in it.
6. “Thus will your Lord choose you and teach you the interpretation of dreams (and other things) and perfect His favor on you and on the offspring of Ya`qub, as He perfected it on your fathers, Ibrahim and Ishaq aforetime! Verily, your Lord is All-Knowing, All-Wise.”
Allah says that Ya`qub said to his son Yusuf, `Just as Allah chose you to see the eleven stars, the sun and the moon prostrate before you in a vision,
(Thus will your Lord choose you) designate and assign you to be a Prophet from Him,
(and teach you the interpretation of Ahadith).’ Mujahid and several other scholars said that this part of the Ayah is in reference to the interpreting of dreams. He said next,
(and perfect His favor on you), `by His Message and revelation to you.’ This is why Ya`qub said afterwards,
(as He perfected it aforetime on your fathers, Ibrahim…), Allah’s intimate friend,
(and Ishaq), Ibrahim’s son,
(Verily, your Lord is All-Knowing, All-Wise.) Allah knows best whom to chose for His Messages.
(12:6) (As you have seen in the dream), so will your Lord choose you[5] (for His task) and will impart to you the comprehension of the deeper meaning of things[6] and will bestow the full measure of His favour upon you and upon the house of Jacob even as He earlier bestowed it in full measure upon your forefathers, Abraham and Isaac. Surely your Lord is All- Knowing, All-Wise.”[7]
5. That is, “Bless him with Prophethood.”
6. The Arabic words of the text do not mean merely “the interpretation of dreams”, as has been generally understood. They are comprehensive and imply also this: Allah will bless you with the full understanding of the problems of life and their solutions and will give you the insight to reach at the reality of every matter.
7. Here it should be noted that the response of Prophet Jacob to the dream of Prophet Joseph (peace be upon them), according to the Bible and the Talmud, was quite different from this: “And he told it to his father, and to his brethren: and his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?” (Gen. 37: 10). Even a little thinking will help one to arrive at the conclusion that his reaction as narrated in the Quran is worthy of the high character of Prophet Jacob and not the one found in the Bible and the Talmud. For Prophet Joseph had not expressed any personal ambition of his but merely narrated his dream. If the dream was a true one, and it is obvious that Prophet Jacob interpreted it, believing it to be true, there was no reason why he should rebuke his own son, for it meant that it was the will of God and no his own ambition that he should one day rise to a high rank. Can then one expect from any reasonable person, not to mention a Prophet, that he would take it ill and rebuke the one who dreamed such a dream? And can there ever be such a noble father who would say bitter and stinging things to his own son for the sin of telling him a true dream, prophesying his future greatness?
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