What do they say about Islam?

W. Montgomery Watt in his book: 'What is Islam?' said:
'Prejudice is only one of the difficulties to be met by the European or American student of Islam. As soon as he begins to describe Islam as 'the religion of the Quran', or 'the religion of the four hundred million Muslims of today', he introduces a category which does not fit, the category of 'religion'.
For what does 'religion' now mean to the occidental? At best, for the ordinary man, it means a way of spending an hour or so on Sundays in practices which give him some support and strength in dealing with the problems of daily life, and which encourages him to be friendly towards other persons and to maintain the standards of sexual propriety; it has little or nothing to do with commerce or economics or politics or industrial relationships. At worst it fosters an attitude of complacency in the more prosperous individuals and breeds smugness.
The European may even look at religion as an opiate developed by exploiters of the common people in order to keep them in subjection. How different from the connotations to the Muslim of the verse (3:19): 'the true religion with God is Islam!' The word translated as 'religion' is Deen, which, in Arabic, commonly refers to a whole way of life.
It is not a private matter for individuals, touching only the periphery of their lives, but something which is both private and public, something which permeates the whole fabric of society in a way of which men are conscious. It is all in one theological dogma, forms of worship, political theory, and a detailed code of conduct, including even matters which the European would classify as hygiene or etiquette.

What is Islam say ?

Islam is to submit to Allah in His Oneness (Monotheism) to be subservient to Him in obedience, and to shun associating any partners, rivals, and intercessors with Him. It is a religion of tolerance and ease.

Allah says:

Allah intends for you ease and does not intend for you hardship.(2:185)
Islam is a religion through which one would be spiritually contented and would have peace of heart.

Allah says:
Those who believe, and whose hearts find their rest in the remembrance of Allah - for, verily, in the remembrance of Allah hearts do find their rest. (13:28)

Islam is a religion of mercy and compassion. The Messenger of Allah said:

"The All-Merciful shows mercy to those who show mercy. Show mercy to those on Earth, and you will be shown mercy by the One above the heavens." (Tirmidhi)

Islam is a religion of love and loving good for others. The Messenger of Allah said:

"The most beloved of people to Allah are those who are most beneficial to others." (Tabaraani)
Islam is a religion which has no confusion or ambiguity associated with it. Allah says:

"And We sent not before you except men to whom We revealed [Our message]. So ask the people of the message [i.e. former scriptures] if you do not know." (16:43)

The Spiritual Healing Movement

The history of spiritual healing traces its roots back to ancient times. Evidence of healing exists in nearly every culture at some point, and healers have often been given positions of respect and even authority in various cultures. The team “healing” itself traditionally refers to healing of the mind, body and spirit, rather than the modern interpretation of physical healing. Ancient cultures generally recognized little difference between the body and the spirit, so healing necessarily involved more than just a physical approach. Ancient Egypt, Babylonia, Greece and the Far East all recorded variations of a spiritual healing practice, and many of their ancient symbols are still used today. Native Americans also had a strong belief in the power of spiritual healing, and shamans held a sacred position in the life of the Native American tribe. Judaism as well placed a heavy emphasis on the power of a supreme being to offer healing benefits. As people became more educated and the influence of science spread, the focus on healing gradually shifted toward the physical, as this was the part of the human being that could be seen and more readily understood. The medical practitioners used their new-found knowledge and understanding of the body to develop a more pragmatic and “earthly” approach to taking care of the sick and understanding human systems. Another blow to the spiritual aspect of healing came when spiritual healing was deemed to be the sole right of the Christian church. Non-religious practitioners were routinely prosecuted and even executed, and non-physical healing become more of a religious rite than a practical, everyday occurrence. In the Middle Ages, healing became largely the realm of the physician, and not the spiritualists. As a result, modern medicine came to develop as strictly a function of the body. Absent any focus on the mind or the spirit, much of the intuitive healing knowledge of our ancestors was relegated to the realm of “alternative” or “fringe” methodologies, and respectable physicians gave it little credence. The tide began to turn in the late 1800s, when Mary Baker Eddy founded the Christian Scientists, a sect that believed that all illness was a product of the mind and could therefore be healed without physical intervention. In the early part of the 20th century, a Japanese spiritualist named Mikao Usui defined the Reiki healing method, which sought to channel the vast spiritual energy that exists and can be harnessed for healing. His method is still popular today, and continues to gain support. Since the mid-20th century, a growing resurgence of the importance of spiritual healing has caused many in the health care industry to rethink their traditional view. Harry Edwards, a modern pioneer in the field of spiritual healing, helped to organize the practice by creating the National Federation of Spiritual Healers (NFSH). The organization helped bring legitimacy and wider acceptance to the various methods being practiced. Since then, the field continues to grow, with more and more people becoming aware of the power of various spiritual components in their healing regime. With the advent of the Internet, even more information is available, and people are exploring alternative therapies as never before. Studies and anecdotal information underscores the advantage of adding a spiritual component to traditional healthcare, and many enlightened physicians support their patients as they explore this complementary therapy option. Training is available for any number of specialized methods, and some healers even offer their services via email or online support groups. The field continues to flourish, and many people are finding healing relief in the traditions of our oldest customs and societies.

Spiritual Healing and Human Aura

For some individuals, it is possible to see a person’s aura, or colored mass of energy, emanating from and encircling each person. At any given time there will be several colors swirling about in varying degrees. Understanding what these colors mean, and how they relate, can offer guidance to an aural healer in knowing where to target the healing process. To understand healing as it relates to aura, let’s start with a brief discussion of the meaning of the general colors of the aura. Red – this is the color that indicates the physical life force. If an aura contains a lot of red, it indicates a very personal, earthy and vitalized human. However, it can also mean significant anger, repressed emotions and an overly competitive nature. Orange – generally thought to denote the creative portion of a personality. In fact, some healers believe that someone with a strong orange presence could themselves be a potential healer. On the negative side, however, is can indicate a propensity toward laziness and destructive tendencies. Yellow – this is the color of the intellect, and the way the yellow relates to other colors around it can tell much about how a person uses his or her mental faculties. For example, yellow tinged with black or brown is thought to be a negative expression of intellect, and may indicate a person who uses their intellect in less that positive ways. Yellow that shows a tinge of red can distinguish someone who uses the power of their mind to solve earthy and practical problems. Green – indicates the level of balance in a person’s overall energy field. If the green is somewhat muddies or murky, it can indicate a possessive nature (think “green with envy). Green that is influenced by the more positive colors can show a personal with a balanced personality, one who shows compassion toward others. Blue – representing the power of the spirit, blue comes in many shades and can indicate both positive traits (loyalty, psychic abilities and strong mental faculties) and negative (sadness, depression, or self-imposed difficulties). Indigo – a strong indigo presence in the aura tends to indicate a positive amount of spirituality in relation to others. This would tend to mark a person who is actively seeking a greater spiritual understanding and awareness, and willingness and desire to use it for good. Lack of indigo in a person’s aura can indicate a distinct lack of spirituality and a diminished desire to seek greater understanding. Violet – a mix of the blues and pinkish reds, violet is present in an individual who has reached a high plane in his or her spiritual development. True violet is rare, and is generally seen only in those who are seriously committed to a higher level of consciousness. Brown – this is an influencing color, mixing with other colors in the aura, generally in a negative way. Its presence indicates that the person has some negativity associated with one of the other colors. Black – a strong presence of black in an aura indicates an absence, or a blocking, of some sort. In its purest form, it can indicate the presence of evil intention. Mixed with other colors, it can indicate that the positive aspect of that color is being used with bad intent. White – in scientific terms, white is the balanced presence of all colors in the spectrum. Its presence in an aura represents a state of spiritual perfection and ultimate balance. Healers who work with the aura spectrum understand the subtleties implied by various combinations and shades within a person’s aura. They can then use their healing energies to correct imbalances, uncover blockages, and help bring about a more balance energy field.

Islam and Spiritual Healing

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In recent years, a small number of violent radicals, operating under the umbrella of the Islamic faith, have given the public a distorted view of the Islamic faith. One of the core beliefs of the Islamic faith is the health is a gift, emanating from the God. To those who follow the faith, they believe that next to faith itself, health is the second greatest blessing. Their belief is firmly centered around an understanding that good health is a state of grace, brought on by the divine. Muslims believe that the concept of one’s health should be viewed as a constantly changing and renewing entity, overseen by Allah. It follows, then, that the Islamic faith would be rich in traditions involving a variety of healing practices. Among these is a strong belief in the power of certain foods to promote well-being and good health. Barley, a staple of traditional Islamic culture, is thought to cure kidney problems as well as relieve a grieving heart. And following an illness, it is thought that eating a bread made from a mix of barley and beet roots would help bring back the patient’s strength and vitality. Dates are another traditional food for Muslims, and in fact most fasts are broken by enjoying dates, or dried grapes if no dates are available. They were thought to be cleansing to the body, a claim which modern science verifies by their high fiber content. And as a traditional source of energy, dates are high in sugar. Thus they make the ideal food with which to break a fast, when the body would be low in blood sugar and crave a good source of energy. And pregnant women of the Islamic tradition often have used dates to help prepare them for childbirth. Muslims also believe that honey was proscribed by Allah as a tonic for a variety of ills. Traditionally used to help treat sore throats and stomach ailments, modern science shows us that honey also can help stop bacteria from growing in the mouth, can help blood to circulate better, and even used to treat skin irritations and minor burns. The olive is another food that figures prominently in the Koran. In addition to its usefulness in maintaining good general health, olives are also knows for their nutritive value to the skin. And some even claim the olive oil can alleviate hemorrhoids. And once again, modern dieticians extol the virtue of this ancient food. The Mediterranean diet, rich in olive oils, has been show to help maintain good health and promote a stronger circulatory system. Throughout history, various religions have relied on certain foods to help maintain their followers’ good health. The Islamic faith is rich in these traditions, especially surrounding the fasting month of Ramadan. Islam also preaches other methods of healing with religious overtones. Among their beliefs is a prohibition against alcohol and mind-altering drugs. This complete ban comes from the understanding that behavior is controlled by the brain. Bad behavior is normally stopped by feelings of shame. Alcohol and drugs lessen or eliminate this shame reaction, causing the person to perform acts they normally would avoid. To learn more about healing practices as they relate to the Islamic faith, visit your local mosque. Most have community outreach programs, and their programs often include information healthy living as Muslims. If you don’t have a mosque near you, you may want to contact your local library or university to help you find local resources. Or, check the Internet; there is a wealth of information available on Islam and the healing arts.

Sufism;

Sufism; is a way to reach “Divine World” by sorting&cleaning the Real Self and puring the Soul. Sufism is not outside Religion, it is Religion itself.Tariqats are branches of Sufism.Religious Sects are branches of Figh. It is an ignorance to deny these. It is Love which distinguishes man from animal. Love is a Divine Mercy, a Divine Love and the Secret of Creation that Allah had granted to His Man to know Him better. The Spiritual Maturation of the Heart is provided by Sufism and by continuous Zikr of the Names of Allah.

If we want to be happy in this life and in the hereafter we should be in an effort to reach the joy of being a Man to Allah. We should not be away from the Joy of being an appropriate man of Allah.It should be our aim and joy to be in the rank of happy men of Allah who had been granted by eternal Divine Mercy, who had been delighted and had been the means of Divine Mercy. To perform our duty of being a man of Allah with belief and sincerity, to see with ‘eye of heart’ which is also a Mercy of our Creator, and to know the truth as needed. May Allah should not deprive from His Mercy!

With our attitudes and actions which have been granted by Eminent Allah, we should know to beg and demand in a Sufic Language.It is rarely seen that wish and demand which do not pass through heart whose Nazargah is Divine are complimented by Divine Presence.The way passing through heart to brain is a way of love of sufic masters.The flow from brain to heart has no reality rather than gathering knowlegde and knowing. Listen to the warning of Muhammed İkbal sincerely, and contemplate. Without considering the means which are Divine Mercy, it is gullibility to have the misbelief of obtaining both the substance and the spirit.

“You’ve collected and accumulated science, however you’ve neglected love, I pity that wealth you had lost.”

O Man! You are not the creature and thing which had been made servant to man.You are the secret and core of creation which had been a means by Eminent Allah to be known. It is obvious that you are alike to other creatures but you are a human being whom had been created suitable to be a man of the Spiritual Sea. You had been created from Divine Love. You had been granted suitable to know your Creator. You had been granted the opportunity and chance to know your Creator as much as you know your weakness.

O Loyal Man! who is trying to maintain his life with the pleasure of adapting to Divine Order by glorifying Allah and by mentioning Him much and who is marveling at his Creator by seeing the reality in every phase of his life; as much as you recognize that opportunity, never suspect! All these merits are withnesses showing that you are in love with your Creator.

Love as a meaning, is a divine concept.There is no metaphorical love. Wish is metaphorical.Demand is metaphorical. It is a need of real self. Metaphorical love ends after encountering with the thing being missed. As for divine love, it increases with closeness.And encountering is not the end of divine love.Manifestation of divine love is not the joy of real self, it is the nourishment of the soul, the means of the creation, the certificate of sufism as a meaning.

Without forgetting the addressing of Eminent Allah: ‘ O, Men! I’ve created the Earth, you will put it in order’, which had been organised and arranged by Allah and the men had been made responsible from performing, we should know our duties appropriate with our weakness, appropriate with the divine order.We should not act wrongly in submission to the arrengement and organisation of Eminent Allah. You should not go out of being a men to Allah by not performing the duties of our being a men of Allah and by saying, ‘ we also assign that job to you, please you perform this as well’ and by drawing back to a corner of oneness.Never tell the name of this insolence , ‘submission and our weakness’. Also never call this lasiness; Sufism, Tariqat, Sheria and Islam.The ones who live out of Allah’s orders have no precious attributes that are all divine mercy, Do not be unwary!...

Assigning the little will you have to Eminent Creator is out of being a men of Allah.Know that well!

How well had he told our deceased poet Mehmet Akif Ersoy in his poetry, the situation of the people who had formed bad beliefs because of ignorance and layzness without knowing the duties of being a Man to Allah. I try to announce his wise verses to my Dervish brothers sharing his beliefs with our unchanging belief and behaviour and wishing them to be taken as a sample.

“Kadermiş” Öyle Mi? Haşa, Bu söz Değil Doğru;
Belanı İstedin, Akkah Da Verdi..Doğrusu Bu.
“Çalış” Dedikçe Şeriat, Çalışmadın, Durdun,
Onun Hesabına Bir Çok Hurafe Uydurdun!

Sonunda Bir De “Tevekkül” Sokuşturup Araya,
Zavllı Dini Çevirdin Onunla Maskaraya!
Bırak Çalışmayı, Emret Oturduğun Yerden,
Yorulma, Öyleya, Mevla Ecir-İ Hasır İken!

Yazıp Sabahleyin Ecden Çıkarken İşlerini;
Birer Birer Oku Tekmil Edince Defterini;
Bütün O işleri Rabbım Görür: Vazifesidir..
Yükün Hafifledi…Sen Şimdi Doğru Kahveye Gir!

Çoluk Çocuk Sürünürmüş Sonunda Aç Kalarak…
Hüda Vekil-İ Umurun Değil Mi? Keyfine Bak!
Onun Hazine-İ İn’amı Kendi Veznendir!
Havale Et Ne Kadara Masrafın Olursa …Verir!

Silahı Kullanan Allah, Hududu Bekleyen O;
Levazımın Bitivermiş, Değil Mi? Ekleyen O!
Çekip Kumandası Altına Ordu Ordu Melek,
Senin Hesabına Küffarı Hak-Sar Edecek!

Başın Sıkıldı Mı, Kafi Senin O Nazlı Sesin:
“Yetiş” De, Kendisi Gelsin, Ya Hızr’ı Göndersin!
Evinde Hastalanan Varsa, Borcudur: Bakacak;
Şifa Hazinesi Derhal Oluk Oluk Akacak.

Demek Ki: Her Şeyin Allah…Yanaşman, Irgadın O:
Çoluk Çocuk Ona Ait: Lalan Bacın, Dadın O;
Vekil-İ Harcın O; Kahyan, Müdür-İ Veznen O;
Alış Seninse De, Mesul Olan Verişten O;

Denizde Cenk Olacakmış…Gemin O, Kaptanın O;
Ya Ordu Lazım İmiş…Askerin, Kumandanın O;
Köyün Yasakçısı; Şehrin De Baş Muhassılı O;
Tabib-İ Aile, Eczacı..Hepsi Hasılı O.

Ya Sen Nesin? Mütevekkil! Yutulmaz Artık Bu!
Biraz Da Syagı Gerektir…Ne Saygısızlık Bu!
Huda’yı Kendine Kul Yaptı, Kendi Oldu Hüda;
Utanmadan Da “Tevekkül” Diyor Bu Cür’ete, Ha?!...





Our Prophet has told Hazreti Ali that:

O Ali! You are the Lion of Allah, powerful, fearless, brave,

But do not trust and lean on your lionheart, Take shelter in the shadow of the Tree of Hope,

Take Shelter in the shadow of a Sheikh who could never be departed from the Straight with stories and rumors…

His shadow on Earth is like Mountain of Kaf, his soul is flying and travelling high like Simurg…

It will not finish even I praise and tell him till doomsday. Do not look for an end and interruption to this praising.

The sun has covered her face with a human shape, She has been hiden in human form. Well then you understand! Allah knows the truth.

O Ali! Among all worships for Allah, choose to take shelter in the shadow of a person who had reached Allah’s Mercy.

Everybody had hold a way of worship and sticked to a remedy for release.

You better take shelter in a shadow of a Sheikh so that you could release from the enemy who fights secretly.

This situation is better for you from all worships.By this way, you can pass all the people who has proggessed on the Way, you will be on the front.

As soon as you find a spritual guide, submit him immediately, be under order of Hızır and walk like Moses.

O! The one who never knows sowing discord…In order not Hızır to tell you “go on, it is time to leave!..”, you should be patient to things that Hızır do.

If he breaks down the ship, do not say anything, If he kills the child, do not tear your hair,

Since Allah named his hand as “it is My Own Hand”;

And had ordered (Surah Fetih, 10)..

Although Allah’s hand kills him, He will revive him again, not even He revives him He also will give him the eternal life.

Seldomly who had proceeded on this way on their own, had also taken the help of Sheikhs and reached their targets by their help.

A Sheikh’s hand is not short, it could reach the ones in the spritual world as well. It is nothing else than Allah’s handle…

Even it is given a Robe of Honor to the ones in the spritual world, the ones who are in the presence are better than the ones in the spritual world.

Think of what beautiful things they can put in front of a guest since they even fill up the ones in the world of absent…

Where is the one that people ties up the Belt of Service in his presence? Where is the one who stands outside the door?...


Once you’ve chosen your Sheikh, never be kind and impatient.Do not be loose like a mud and do not be hanging down in flabby folds.

If you get angry and hate in front of every difficulty, how could you be a mirror without being polished?..

Even a man is an angel, his Book will be black without getting assistance.

Even Angels need the help of Allah and the intercession of spiritually mature special men of Allah….

Hazret-i Muhammet Mustafa (s.t.a.v) Efendimiz Hazret,i Ali (R.A.) Şahsında, İnsan Olmanın Tertib-i Tanzim-i İlahinin Metafizik Ve İlm-i Ledünni Yönü Olan Varisün-Nebi, Nedim-i İlahi, Allah’ın Vazifelendirdiği Mürşide Biatı Has Kullarının Kemalata Ermesi İçin Elzem Kılmış Hazret-i Allah (C.C.)

Before beloved Ali had been granted by the Rank of “Shah of Sainthood” and when he had been granted by Divine Reward by being named as “Lion of Allah”, our beloved Prophet Mohammed Mustapha had had the necessity to name Ali as the “Shah of Sainthood” by declaring the Nur-U Muhammediye emerging from the Divine Radiance to Mohammedian Community in the name of Ali and to all believers of Allah.
Our Beloved Prophet had ordered that “ As you see, this true path is the divine path that goes to the City of Science of divine radiance of Mohammedian. The Way of “Masters of Tariquat” has had its explanation by the address “Ene Medinetün Ali Babuha”.

You should not be aware of Divine Mercy…There should be no suspicion. The spiritual personalities of our ‘Elders of Way’ of which have been made means to Divine Order, are the appearence and manifestation place of the divine radiance of Muhammed till doomsday.

Divine Orders are not only completed in our Prophet’s Character, divine addresses are for all man of Allah.

There is only one Sheikh of a dervish.He is called “father” by meaning, because he is a means of spritual birth.If you could notice, father is only one as in material world. It is the same in sipiritual world. They said, “if there are two fathers, the son will be illegimate”…Halik-I Zul Celal had ordered that:

“Call out the children with their fathers’ names.If you do not know their fathers’ names, they are your brothers of religion”.

If a Dervish whose Sheikh had been passed away, comes to another dervish lodge by a way of asking for divine guidance through a dream,and is accepted to their lodge on the condition that the Great Creator had not given another employed Sheikh.He is not responsible from the old Zikr but does the new Zikr and Lessons.His Sheikh is the previous Sheikh but his master of education has been changed.There is no any other change.A dervish should be loyal.

A dervish has only one Sheikh.There can not be two different Sheikhs.Aiming to become blessed, it is appropriate with customary observances and practices that Sheikhs help each other in the Way of Spiritual Maturity.It is a Divine Mercy. The doors of benefit are hold open. However it is limited by the sign of authority.

HOW CAN ONE THANK GOD FOR HIS BEING THE LORD?
He asked: ‘Am I not (your Lord)?’ and you responded: ‘Yes!’How can one thank Him for that ‘yes’? By suffering misfortunes! What is the mystery of that 'yes'? It is that you say:‘I am a slave in chains in the abode of poverty and perishing.’
What has he found who has lost God? And what has he lost who has found God?
Good tidings await those who are seen (by others) as strange and outlandish (because of their Islamic beliefs)!
Do you know what ‘sama’ (whirling in ecstasy) is?It is to enjoy permanence in absolute annihilation of the self.

IS “THE BEST OF THE YOUNG AMONG YOU ARE THOSE LIKE THE OLD AMONG YOU, AND THE WORST OF THE OLD AMONG YOU ARE THOSE LIKE THE YOUNG AMONG YOU,” A PROPHETIC SAYING? IF SO, WHAT IS MEANT BY IT?
I have also heard it referred to as a prophetic saying. What is meant by it is this: The best of the young is he who, like an old man, thinks of death and, without being captivated by fancies of youth, strives for his next life. As for the worst of the old, he is that old man who, trying to imitate the young in worldly aspirations in heedlessness of Divine commandments, obeys, like a youth, the temptations of his carnal self.

The correct form of the second part of your framed inscription is as follows – I hung it on the wall as a warning-notice and I look at it every morning and evening to take a lesson:
If you want a friend, God is sufficient. Indeed, if He is a friend to you, so is everything.
If you want companions, the Qur’an is sufficient. You may imagine yourself to be in the company of the Prophets and angels mentioned in the Qur’an, study their experiences and are intimate with them.

If you want wealth, contentment is sufficient. Indeed, the one with contentment becomes thrifty, and the one who is thrifty gets blessed abundance in his wealth.

If you want to feel enmity, your evil-commanding self is sufficient as an enemy. One who is self-conceited obtains grieves but one who is not haughty obtains care and peace.
If you want counsel, death is sufficient. The one who thinks of death, gets rid of love of the world and strives for his next life.

I am adding to your seven, an eighth, which is as follows:
A few days ago, a memorizer of the Qur’an recited a certain portion of the Sura Yusuf, down to the verse, Make me die a Muslim (submissive unto You), and join me with the righteous. (12:101)

Suddenly a subtle point occurred to me: Everything related to the Qur’an and faith is, no matter how insignificant it may seem, in fact, of great significance. Anything that contributes to eternal happiness is not insignificant, so, we should not regard it as unworthy of explanation.
This is the finest, most subtle point of the finest Qur’anic story: The verse, Make me die a Muslim (submissive unto You), and join me with the righteous, which marks the end of the story of Yusuf, upon him be peace, – the finest story in the Qur’an – is expressive of a glad tiding in a vivid and miraculous fashion. It is as follows:

The pleasure received from a joyful happy story results in a deep sorrow because of the final news of separation or death. This is really so, or arouses more sorrow, when we get the news of separation or death at a time when the character of the story has just found ease and happiness. However, the verse quoted above, even if it contemplates the death of the Prophet Yusuf (Joseph) at the happiest point of his life when he became the Aziz (grand-vizier or chancellor) of Egypt and re-united with his parents and brothers, it gives it in a different way and declares: In order to be the object of a far greater happiness, the Prophet Yusuf prayed God for his death and, through death, he received that happiness. This means that a more attractive and pleasure-giving bliss than the greatest happiness of the world is awaiting us at the other side of the grave. It is because of this that a truth-seeing person like the Prophet Yusuf, in order to find that bliss, asked for death, which is apparently very painful, when he was enjoying the greatest happiness of the world.

Look, then, at the eloquent way the Wise Qur’an reports to us the end of the story of the Prophet Yusuf, and see how it adds, instead of giving pain and regret, to the joy and happiness of the listener. Further, it guides us to the fact that we should strive for the other side of the grave, where are found real happiness and pleasure. It also demonstrates the exalted truthfulness of the Prophet Yusuf and announces that even the most joyful and brightest condition of the worldly life cannot captivate him, rather it leads him to ask for death and the other life