Category: wisdom

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Finding Comfort in Surah Yusuf

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Ibn ‘Ata’illah (رحمه الله) once said,

“No one hears Surah Yusuf and is sad, except that they find comfort in it.”

There is something profoundly unique about Surah Yusuf. It is a chapter that soothes the heart, especially in times of sorrow and hardship. Unlike other stories in the Qur’an that are revealed in parts—spread across different chapters and revealed over time—the story of Prophet Yusuf (عليه السلام) was revealed all at once.

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A Story of Beauty and Healing

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Al-Qurtubi (رحمه الله) noted that Allah often repeats the stories of the Prophets in the Qur’an, each time using different words and perspectives, emphasizing various lessons and meanings. But Surah Yusuf is an exception. Its story flows in one continuous narrative, complete and whole, like a single stream of light.

And that, perhaps, is part of its beauty.

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Revealed in the Darkest Hour

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Surah Yusuf was revealed during one of the most painful periods of the Prophet Muhammad’s (ﷺ) life — a time known as ‘Aam al-Huzn (The Year of Sorrow). He had just lost two of his greatest supports: his beloved wife Khadijah (رضي الله عنها) and his uncle Abu Talib. Rejected by his people, burdened with grief, and seemingly alone in his mission, the Prophet (ﷺ) received this Surah — a divine story of patience, betrayal, separation, and, ultimately, reunion and victory.

In Yusuf (عليه السلام)’s story, the Prophet (ﷺ) — and by extension, every believer who suffers — found reassurance. That behind every loss is wisdom. Behind every delay is a plan. And that Allah’s mercy unfolds in ways we cannot yet see.

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A Timeless Comfort

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For anyone carrying sadness in their heart, Surah Yusuf remains what Ibn ‘Ata’illah described — a source of comfort. It reminds us that even when the well feels deep and dark, Allah is near, orchestrating our deliverance in ways more beautiful than we could ever imagine.

“Indeed, with hardship comes ease.” (Qur’an 94:6)

And in the story of Yusuf (عليه السلام), we see that ease unfold in the most magnificent way.

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May Allah ﷻ grant us ease.

Aameen! 

Allah ﷻ says in His Book:

اَلْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا ۚ وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا
“Wealth and children are the adornment of this worldly life, but the everlasting good deeds are far better with your Lord in reward and in hope.”
— [Surah al-Kahf, 18:46]

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Commentary

{الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا}

“Wealth and children are the adornment of the life of this world.”

This is similar to the verse:

{زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنْطَرَةِ مِنَ الذَّهَبِ}
“Beautified for people is the love of that which they desire — women, children, heaps of gold…”
— [Surah Aal ‘Imran, 3:14]

And Allah ﷻ also says:

{إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ ۚ وَاللَّهُ عِنْدَهُ أَجْرٌ عَظِيمٌ}
“Your wealth and your children are only a trial, whereas with Allah is a great reward (Paradise).”
— [Surah at-Taghabun, 64:15]

This verse implies that turning towards Allah and worshipping Him is better for a person than being preoccupied with wealth and children — accumulating wealth for them, or going to extremes in affection and attachment to them.

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{وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا}

“But the good righteous deeds that last are better with your Lord for reward and better for hope.”

• Ibn ‘Abbas (رضي الله عنه), Sa‘id ibn Jubayr, and others among the Salaf said that “the good righteous deeds that last” refer to the five daily prayers.
• ‘Ata’ ibn Abi Rabah and Sa‘id ibn Jubayr narrated from Ibn ‘Abbas that “the good righteous deeds that last”are:
  • Subhan Allah (Glory be to Allah),
  • Al-Hamdu Lillah (Praise be to Allah),
  • La ilaha illallah (There is no deity worthy of worship except Allah), and
  • Allahu Akbar (Allah is the Greatest).
• The Commander of the Faithful, ‘Uthman ibn ‘Affan (رضي الله عنه), was asked,
  “Which are the good righteous deeds that last?”
  He replied:“They are:
  La ilaha illallah,
  Subhan Allah,
  Al-Hamdu Lillah,
  Allahu Akbar, and
  La hawla wa la quwwata illa billahil-‘Aliyyil-‘Azim (There is no strength and no power except with Allah, the Exalted, the Almighty).”(Recorded by Imam Ahmad.)

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Ḥadīth Evidence

Imam Ahmad also recorded from a freed slave of the Messenger of Allah (ﷺ) that he said:

بَخٍ بَخٍ لِخَمْسٍ مَا أَثْقَلَهُنَّ فِي الْمِيزَانِ
لَا إِلَهَ إِلَّا اللهُ، وَاللَّهُ أَكْبَرُ، وَسُبْحَانَ اللهِ، وَالْحَمْدُ لِلَّهِ، وَالْوَلَدُ الصَّالِحُ يُتَوَفَّى فَيَحْتَسِبُهُ وَالِدُهُ.

“Well done! Well done for five things — how heavy they will weigh in the balance!
La ilaha illallah, Allahu Akbar, Subhan Allah, Al-Hamdu Lillah,
and a righteous child who dies, and his parents seek the reward of Allah.”

And he (ﷺ) said:

بَخٍ بَخٍ لِخَمْسٍ مَنْ لَقِيَ اللَّهَ مُسْتَيْقِنًا بِهِنَّ دَخَلَ الْجَنَّةَ
“Well done! Well done for five things! Whoever meets Allah believing in them will enter Paradise.”

That is, belief in:

1. Allah,
2. The Last Day,
3. Paradise and Hell,
4. Resurrection after death, and
5. The Reckoning.

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Further Explanations

Regarding {وَالْبَاقِيَاتُ الصَّالِحَاتُ} (the good righteous deeds that last):

• ‘Ali ibn Abi Talhah reported from Ibn ‘Abbas that this refers to:“The remembrance (dhikr) of Allah — saying:
  La ilaha illallah, Allahu Akbar, Subhan Allah, Al-Hamdu Lillah, Tabarak Allah, La hawla wa la quwwata illa billah, Astaghfirullah, Sallallahu ‘ala Rasulillah — and also acts such as fasting, prayer, Hajj, charity, freeing slaves, jihad, maintaining family ties, and all other good deeds.
  These are the righteous good deeds that last, which will remain in Paradise for those who do them, for as long as the heavens and the earth endure.”
• Al-‘Awfi reported from Ibn ‘Abbas:“They are good words.”
• ‘Abdur-Rahman ibn Zayd ibn Aslam said:“They are all righteous deeds.”

This was also the opinion chosen by Ibn Jarir (رحمه الله).

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Footnote

Good righteous deeds include the five compulsory prayers, acts of obedience to Allah, kind and virtuous speech, and the remembrance of Allah through glorification, praise, and thanks.

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Reference

Tafsir Ibn Kathir — Commentary on Surah al-Kahf (18:46)

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