Honored and Appointed
The king recognizes Joseph’s trustworthiness, appoints him over the خزائن (storehouses), and Allah rewards his patience and righteousness.
Juz 13
12. Yūsuf
JosephFirst Encounter in Famine
Joseph’s brothers come for provisions; he recognizes them, demands they bring their youngest brother next time, and secretly returns their goods.
Jacob’s Conditions and Trust in God
They report to Jacob and seek Benjamin’s release; Jacob takes a pledge and instructs them to enter by different gates, relying on Allah’s decree.
Benjamin Kept by a Plan
Joseph privately reunites with Benjamin and arranges the cup incident to detain him lawfully, while the brothers affirm their own rule against a thief.
Accusations and a Bitter Return
They accuse Joseph’s full brother; Joseph conceals his response. Unable to free Benjamin, they return, and the eldest stays behind in Egypt.
Jacob’s Grief and Hope
Jacob senses deception yet responds with patience, grieves deeply for Joseph, and urges his sons to seek news and never despair of Allah’s mercy.
Revelation and Forgiveness
The brothers plead in hardship; Joseph reveals himself, forgives them, attributes events to Allah’s kindness, and sends his shirt to restore Jacob’s sight.
Sight Restored and Repentance
Jacob senses Joseph’s scent; the shirt restores his vision. The sons seek forgiveness, and Jacob promises to ask Allah to pardon them.
Family Reunion and Dream Fulfilled
Joseph welcomes his parents, honors them, and his childhood dream is fulfilled. He thanks Allah and prays to die in submission and join the righteous.
Lessons and the Prophet’s Call
These are unseen revelations to the Prophet; most people do not believe. The message seeks no wage and calls to Allah with clear insight.
The End of Denial, the Truth of the Stories
Past messengers were human and faced rejection until Allah’s help came. The Qur’anic stories are true guidance, mercy, and a lesson for people of understanding.
13. Ar-Raʿd
The ThunderThe Truth and God’s Signs
Affirms the revelation’s truth and points to divine signs in the heavens, earth, and the variety of creation.
Denial of Resurrection
Marvels at those who reject being raised after death, and reminds that every community has a warner.
God’s Complete Knowledge and Decree
God knows what every womb bears and all measures, and angels guard by His command as people change themselves.
Thunder, Light, and Submission
God shows lightning and sends thunder and rain; all beings submit to Him, willingly or unwillingly.
Context · al-Wahidi
Al-Wahidi reports from Anas ibn Malik that the Prophet sent a man three times to invite an arrogant Arab chief. Each time the chief asked whether Allah was made of gold, silver or copper. Then a cloud thundered over him and a thunderbolt took off the top of his skull, and verse 13:13 came down. Al-Fahl grades this chain weak but calls the hadith fair through another route. Ibn Abbas, Ibn Jurayj and Ibn Zayd instead link the verses up to 13:14 to Amir ibn al-Tufayl and Arbad ibn Rabiah. The two plotted to kill the Prophet. Allah held back Arbad's sword, and after the Prophet prayed, a thunderbolt burned Arbad. Amir died soon after of a sudden swelling.
Source text (1 entry)
His saying, Mighty and Majestic: “And He sends the thunderbolts and strikes with them whom He wills ... [to the end of the verse]” [13:13](281) Nasr ibn Abi Nasr al-Wa‘iz informed us, saying: Abu Sa‘id Abdullah ibn Muhammad ibn Nasr(1) informed us, saying: Muhammad ibn Ayyub al-Razi(2) informed us, saying: Abdullah ibn Abd al-Wahhab informed us, saying: Ali ibn Abi Sarah al-Shaybani(3) related to us, saying: Thabit related to us, from Anas ibn Malik, that the Messenger of Allah (peace be upon him) once sent a man to one of the pharaohs of the Arabs and said: “Go and call him to me.” He said: O Messenger of Allah, he is too arrogant for that. He said: “Go and call him
to me.” He said: So he went to him and said: The Messenger of Allah (peace be upon him) calls you. He said: And what is Allah? Is he of gold,
(1) or of silver, or of copper? He said: So he returned to the Messenger of Allah (peace be upon him) and told him, and said: I told you that he is too arrogant for that, and he said to me such and such. He said: “Go back to him a second time” and call him. So he went back to him, and he repeated to him the same words as the first time. He returned to the Prophet (peace be upon him) and told him. He said: “Go back to him.” So he went back a third time (2) and he repeated to him those words (3). While he was speaking to me (4), Allah sent against him (5) a cloud right over his head. It thundered, and a thunderbolt fell from it and took off the top of his skull. Then Allah, Exalted is He, sent down:
“And He sends the thunderbolts and strikes with them whom He wills, while they dispute about Allah; and He is severe
in might” (6) [13:13].
Ibn Abbas said, in the report of Abu Salih, and Ibn Jurayj and Ibn Zayd: This verse and the one before it were revealed about Amir ibn al-Tufayl and Arbad ibn Rabi‘ah. That was because the two of them came, making for the Messenger of Allah (peace be upon him). A man from his companions said: O Messenger of Allah, this is Amir ibn Tufayl coming toward you. He said: “Leave him. If Allah intends good for him, He will guide him.” He came up until he stood over him and said: O Muhammad, what will I have if I accept Islam? He said: “You will have what the Muslims have, and owe what they owe.” He said: Will you give me the command after (1) you? He said: No, that is not up to me. That is for Allah alone; He places it where He wills. He said: Then will you set me over the people of the hair tents while you are over the people of the mud houses? He said: No. He said: Then what will you give me? He said: “I will give you the reins of the horses, to raid with them (2).” He said: Is that not mine already today? He had instructed (3) Arbad ibn Rabi‘ah (4): When you see me speaking to him, go around behind him and strike him with the sword. So he began disputing with the Messenger of Allah (peace be upon him) and arguing back and forth with him, and Arbad went around behind the Prophet (peace be upon him) to strike him. He drew a span of his sword, then Allah, Mighty and Majestic, held him back, and he could not draw it out. Amir began signalling to him, and
the Messenger of Allah (peace be upon him) turned and saw Arbad ibn Rabi‘ah (5) and what he was doing with his sword. He said: “O Allah, suffice me against these two by whatever You will.” So Allah, Exalted is He, sent a thunderbolt upon Arbad on a hot, blazing summer day, and it burned him. Amir turned and fled, saying: O Muhammad, you called on your Lord and He killed Arbad. By Allah, I shall fill it against you with sleek horses and beardless
young men. The Messenger of Allah (peace be upon him) said: “Allah, Exalted is He, will keep you from that, and so will the two sons of Qaylah” – meaning al-Aws and al-Khazraj. Amir lodged at the house of a woman of Salul. When morning came, he strapped on his weapons and went out,
saying: By al-Lat and al-Uzza (1), if Muhammad comes out to me in the open (2), he and his companion – meaning the Angel of Death – I will run them both through with my spear. When Allah, Exalted is He, saw that from him, He sent an angel who struck him with his wings and flung him into
the dust, and at that very moment a huge swelling broke out on (3) his knee, like the swelling of a camel (4). He went back to the house of the woman of Salul, saying: A swelling like a camel’s swelling, and death in the house of a woman of Salul! Then he died on the back of his horse. And Allah, Exalted is He, sent down about him this story: “It is the same whether any of you conceals his speech or speaks it aloud” up to: “and the supplication of the disbelievers is only in error” (5) [13:14].
(3) Al-Bukhari said in al-Tarikh al-Kabir 6/278: “There is something questionable about him.” Ibn Abi Hatim said in al-Jarh wa-l-Ta‘dil 6/189: “A shaykh, weak in hadith.” Al-Uqayli said in al-Du‘afa’ al-Kabir: “Ali ibn Abi Sarah, from Thabit; he is not corroborated in it.” Then he recorded for him, from Thabit, the report on His saying, Exalted is He, “And He sends the thunderbolts,” then said: “Or none corroborates him except one who is like him or close to him.” Ibn Hibban said in al-Majruhin 2/79: “He was among those who related from Thabit what does not resemble the hadith of Thabit, until the objectionable reports he related from well-known narrators came to dominate his narration, so he deserved to be abandoned.” Al-Ajurri said in his Su’alat 1/248, from Abu Dawud, who said: “People have abandoned his hadith.”
(6) Its chain is weak, because of the weakness of Ali ibn Abi Sarah; but Daylam ibn Ghazwan related it from Thabit, and he is truthful, fair in hadith, so the hadith is fair (hasan) through his route.
Recorded by al-Nasa’i in al-Kubra (11259) and in his Tafsir (279), al-Tabari in his Tafsir 13/125, al-Tabarani in al-Awsat (2623), al-Uqayli in al-Du‘afa’ 3/232, and Abu Ya‘la (3342), through Ali ibn Abi Sarah.
Also recorded by Ibn Abi Asim in al-Sunnah (692), al-Bazzar as in Kashf al-Astar (2221), Abu Ya‘la (3341), al-Bayhaqi in Dala’il al-Nubuwwah 6/283, and al-Maqdisi in al-Mukhtarah (1710) (1711). Al-Suyuti in al-Durr al-Manthur 4/625 further attributed it to Ibn al-Mundhir, Ibn Abi Hatim, Abu al-Shaykh and Ibn Mardawayh.
(5) Recorded by al-Tabari in his Tafsir 13/126 through Hajjaj, from Ibn Jurayj, as his own statement. =
= Also recorded by Ibn Abi Hatim 7/2230 (12193) through Asbagh ibn al-Faraj, from Abd al-Rahman ibn Zayd ibn Aslam, as his own statement.
Also recorded by al-Tabarani in al-Kabir (10760) and in his al-Awsat (9127) al-Ilmiyyah edition and (9123) al-Tahhan edition, and in his al-Ahadith al-Tiwal
weak chainfair hadith
Who Creates and Who Answers?
Contrasts the One Creator with powerless rivals, and states that only those who respond to God attain the best end.
Traits of the Faithful and the Covenant-Breakers
Describes believers who fulfill covenants, keep ties, and endure patiently, versus those who corrupt and earn misery; God expands or restricts provision.
Guidance Is in God’s Hand
Rejecters demand signs, but guidance belongs to God; hearts find rest in His remembrance, and the Qur’an is a decisive revelation despite denial.
Context · al-Wahidi
Verse 13:30 came down at the Treaty of Hudaybiyyah, according to the exegetes. The Prophet told Ali to write "In the name of Allah, the Most Compassionate, the Most Merciful." Suhayl ibn Amr and the idolaters objected that the only "Most Compassionate" they knew was the man of Yamamah, meaning Musaylimah. al-Fahl calls this report mursal. In another report, from Ibn Abbas, the verse came down about the Quraysh disbelievers who asked "What is the Most Compassionate?" when told to bow down to Him. al-Wahidi reports from al-Zubayr that verse 13:31 came down when the Quraysh asked the Prophet to move the mountains away, open up rivers, bring their dead back to speak, or turn a rock into gold. al-Fahl grades that chain weak.
Source text (2 entries)
His words (mighty and majestic is He): "and they disbelieve in the Most Merciful" ... [13:30].The commentators said: It was revealed concerning the truce of al-Hudaybiyah, when they wished to write the document of the truce. The Messenger of Allah (peace be upon him) said to Ali: "Write: In the name of Allah, the Most Merciful, the Most Compassionate." Suhayl ibn Amr and the polytheists said: "We know no Most Merciful (al-Rahman) except the man of al-Yamamah" - meaning Musaylimah the Liar - "write: In Your name, O Allah." That is how the people (1) of the Jahiliyyah used to write. So Allah, exalted is He, sent down this
verse concerning them (2).
Ibn Abbas said, in the report of al-Dahhak (1): It was revealed concerning the disbelievers of Quraysh, when the Prophet (peace be upon him) said to them: "Prostrate to the Most Merciful." They said: "And what is the Most Merciful? Are we to prostrate to whatever you command us?" ... [to the end of the verse] [25:60]. So Allah, exalted is He, sent down this verse, and said: "Say" [13:30] to them: The Most Merciful, whose knowledge you have denied, is (2) "my Lord; there is no god but He" [13:30].
(2) Recorded by Ahmad 4/86, al-Nasa'i in al-Kubra (11511) and in his Tafsir (531), and al-Hakim in al-Mustadrak 2/460-461, by way of Husayn ibn Waqid, from Thabit ibn Aslam al-Bunani, from Abdullah ibn Mughaffal al-Muzani, who said: "We were with the Messenger of Allah (peace be upon him) at al-Hudaybiyah, at the foot of the tree of which Allah, exalted is He, spoke in the Quran. Branches of that tree were falling on the back of the Messenger of Allah (peace be upon him), with Ali ibn Abi Talib and Suhayl ibn Amr before him. The Messenger of Allah (peace be upon him) said to Ali (may Allah be pleased with him): 'Write: In the name of Allah, the Most Merciful, the Most Compassionate.' Suhayl ibn Amr took hold of his hand and said: We do not know 'In the name of Allah, the Most Merciful, the Most Compassionate'..." the hadith.
Recorded by al-Tabari in his Tafsir 13/150, and Ibn Abi Hatim and Abu al-Shaykh, as in al-Durr al-Manthur 4/650.
Recorded by al-Tabari in his Tafsir 13/150, and Ibn al-Mundhir, as in al-Durr al-Manthur 4/650, from the statement of Mujahid, mursal.
See [...]
mursal
The words of Allah, Mighty and Majestic: "If there were a Quran by which the mountains were moved ..." [to the end of the verse] [13:31].(282) Muhammad ibn Abd al-Rahman al-Nahwi informed us, saying: Abu Amr Muhammad ibn Ahmad al-Hiri informed us, saying: Abu Ya'la(3) informed us, saying: Muhammad ibn Isma'il ibn Salamah(4) al-Ansari related to us, saying: Khalaf ibn Tamim related to us, from Abd al-Jabbar ibn Umar al-Ayli(5)
, from Abdullah ibn Ata, from his grandmother Umm Ata, the freedwoman of al-Zubayr, who said: I heard al-Zubayr ibn al-Awwam say: Quraysh said to the Prophet (peace be upon him): "You claim that you are a prophet to whom revelation comes, that the wind was made subject(1) to Sulayman, that the sea was made subject to Musa, and that Isa used to bring the dead to life. So ask Allah to move these mountains away from us and to make rivers gush forth for us in the land, so that we may take them as farmland and sow and eat(2). Otherwise, ask Allah to bring our dead to life for us, so that we may speak to them and they may speak to us. Otherwise, ask Allah to turn this rock beneath you into gold, so that we may carve from it and it may spare us the journey of winter and summer. For you claim that you are like them." While(3) we were around him, the revelation came down upon him. When it was lifted from him, he said: "By Him in whose hand is my soul, He has given me what you asked. Had I wished, it would have been. But He gave me the choice between your entering through the gate of mercy, so that the believer among you would believe, and His leaving you to what you have chosen for yourselves, so that you would stray from the gate of mercy. So I chose the gate of mercy. And He told me that if He gave you(4) that and you then disbelieved, He would punish you with a punishment with which He has punished no one among all the worlds." Then there came down(5): "Nothing prevented Us from sending the signs except that the earlier peoples denied them. We gave Thamud the she-camel as a clear sign, but they wronged her"
[17:59], until he recited three verses(1), and there came down: "If there were a Quran by which the mountains were moved, or the earth were split, or the dead were made to speak ..." (2) [13:31].
(2) Its chain is weak, because of the weakness of Abd al-Jabbar ibn Umar al-Ayli and Abdullah ibn Ata. Al-Haythami cited it in Majma' al-Zawa'id 7/85 and said: "Abu Ya'la recorded it through Abd al-Jabbar ibn Umar al-Ayli, from Abdullah ibn Ata ibn Ibrahim; both were declared trustworthy, but the majority declared them weak." Al-Suyuti in al-Durr al-Manthur 4/652 also attributed it to Abu Nu'aym in al-Dala'il and to Ibn Mardawayh.
weak chain
Past Messengers Mocked
Reminds that messengers before were mocked; God grants respite then seizes, and warns of punishment in this life and the next.
Paradise Promised, the Prophet’s Witness
Depicts the lasting reward of Paradise for the righteous, notes ongoing rejection by some, and affirms the Prophet’s mission with God and people of knowledge as witnesses.
Context · al-Wahidi
Al-Wahidi gives one report, for verse 13:38 only, and it comes from al-Kalbi. He says the Jews mocked the Prophet. They said that this man cared only about women and marriage. They added that if he were truly a prophet, as he claimed, the work of prophethood would keep him from women. Allah then revealed this verse. The editor gives no grade for this report.
Source text (1 entry)
His words, Mighty and Majestic: "We sent messengers before you and gave them wives and offspring" [13:38].Al-Kalbi said: The Jews taunted the Messenger of Allah (peace be upon him) and said(3): We see this man has no concern (4) but women and marriage. If he were a prophet as he claims, the matter of prophethood would have kept him busy away from women. So Allah, Exalted is He, sent down this verse.(5)
Surat al-Hijr
14. Ibrāhīm
AbrahamThe Quran’s Mission and Clear Message
The Book is revealed to bring people from darkness to light by their Lord’s permission; every messenger is sent speaking his people’s language so the message is clear, and God guides or lets stray with perfect wisdom.
Moses’ Reminder: Gratitude and Patience
Moses recalls God’s deliverance of Israel from Pharaoh’s oppression and urges patience and thankfulness; God promises increase for gratitude and warns of severe punishment for ingratitude, while remaining independent of all creation.
Past Nations and the Messengers’ Reply
Examples of earlier peoples who denied their messengers are cited; the messengers affirm they are human but chosen by God, call to trust in Him, and declare they will patiently endure harm while relying on God.
Threats, Divine Support, and the Fate of Disbelief
Disbelievers threaten exile or forced return to their religion, but God reveals that wrongdoers will be destroyed and the believers settled; the arrogant face disappointment and Hell, and their deeds are rendered futile like ashes blown by wind.
God’s Power and the Day of Loss and Salvation
God can replace people if He wills, and on the Day of Judgment the weak and arrogant argue in despair; the believers, however, are admitted to Gardens with rivers, abiding there by God’s leave and greeted with peace.
The Good Word and the Evil Word
A good word is likened to a firmly rooted, fruitful tree, while an evil word is like an uprooted tree with no stability; God keeps believers firm with the steady word in this life and the next, and leaves wrongdoers to stray.
Those Who Trade Blessings for Ruin
People who exchange God’s favors for disbelief lead their community to destruction; the Prophet is told to command prayer, charity, and sincerity before a Day when no trade or friendship can avert judgment.
Signs of Provision and Human Ingratitude
God is praised for creating the heavens and earth, sending rain, providing fruits, subjecting ships, rivers, sun, moon, and night and day; He grants countless blessings, yet humans are prone to wrongdoing and ingratitude.
Abraham’s Prayer for Makkah and True Worship
Abraham prays that the sacred city be secure and kept free from idolatry, acknowledges many are misled by idols, and asks that hearts incline toward his family and they be provided; he prays for steadfast prayer, forgiveness for believers, and accepts that God knows all.
God Is Not Unaware of the Wrongdoers
God is not heedless of oppression but delays it to a Day when eyes stare in terror; the wrongdoers will be warned not to seek further delay, and their plotting—however great—cannot escape God’s knowledge and power.
The Fulfillment of God’s Promise and Final Recompense
God never breaks His promise to His messengers; when the earth is changed and all stand before the One, the guilty are seen bound and facing the Fire, and every soul is repaid fully, for God is swift in reckoning.
A Universal Proclamation
This revelation is a clear message for all: to warn people, affirm God’s oneness, and remind those of understanding.