Dreams, as we can safely infer from the Islamic sources, are of three types:

Rahmaani (those that come from Allaah), 
Nafsaani (psychological, they come from within a person) and shaytaani (those that come from the Shaytaan).

The Prophet(PBuH) said: “Dreams are of three types: a dream from Allaah, a dream which causes distress and which comes from the Shaytaan, and a dream which comes from what a person thinks about when he is awake, and he sees it when he is asleep.” (al-Bukhaari, 6499; Muslim, 4200)

The dreams of the Prophets are wahy (revelation) for they are protected from the Shaytaan. The Ummah is agreed upon this. This is why Ibraaheem set out to fulfil the command of Allaah to sacrifice his son Ismaa’eel when he saw that in a dream; may peace be upon them both.

The dreams of people other than the Prophets are to be examined in the light of the clear Wahy [i.e., the Qur’aan and Sunnah]. If they are in accordance with the Qur’aan and Sunnah, all well and good; otherwise, they should not be acted upon. 

Whoever wants to have true dreams should strive to speak honestly, eat halaal food, adhere to the commandments of sharee’ah, avoid that which Allaah and His Messenger (PBUH) have forbidden, sleep in a state of complete purity facing the Qiblah, and remember Allaah until he feels his eyelids drooping. If he does all this, then his dreams can hardly be untrue.

The most truthful of dreams are those that are seen at the time of suhoor [just before dawn], for this is the time when Allaah descends and when mercy and forgiveness are close. It is also the time when the devils are quiet, unlike the time of darkness just after sunset, when the devils and devilish souls spread out. (See Madaarij al-Saalikeen, 1/50-52)
The first of these is termed mubashshiraat, which are sound dreams that are indicative of glad tidings. They result from angelic inspirations or suggestions cast by Allah in our consciousness. Referring to such dreams, the Prophet (peace be on him) said: “Nothing of the prophecy remains now (i.e. after his own call to prophethood) except sound visions, which are bestowed on a righteous believer, and it constitutes one thirtieth of prophecy.” 



This type of dream can include premonitions or intimations of things that might happen in the future. For instance, a believer may experience a vision about his own imminent death, or some future events to occur, or receive some confirmation of his spiritual states, or even reminders/admonitions about his omissions or commissions. These may include visions of Prophet Muhammad (peace and blessings be upon him) or other prophets and communications with them, or visions of symbols of Islam such as the Ka`bah or the Prophet’s mosque, etc. 



A second type of dream is the result of Satanic whisperings or inspirations. Satan, the avowed enemy of man, is ever-present with us and he sees us in ways that we do not see him. Unless we take proper safeguards against him and such inspirations, he may trap us in his nets. He inspires in us all kinds of thoughts and suggestions, both in conscious and unconscious states. A person may be predisposed to such Satanic visions and inspirations if he is constantly exposed to sights, sounds and thoughts that are obscene or filthy. 



A third type of dream can be termed as ‘idle dreams’, and they are due to the impact of unpalatable foods, or the over-exercise of one’s imaginations, or experiences in life which might also be reflected in one’s dreams. 



A person experiencing a good vision is encouraged to share it with others—especially with those who are trustworthy and God-fearing; but if he/she experiences a bad dream, he/she is advised against disclosing it to anyone. In the latter case, immediately after experiencing such a dream, he/she is recommended to change the sleeping position, and seek refuge and protection in Allah by saying the following supplication: 



"Bismillahi alladhi laa yadurru ma` ismihi shay’un fi al-ardi wa laa fi as-samaa’i wahuwa as-sami`ul `alim (In the name of Allah; with His name nothing whatsoever on earth or heaven can do any harm; He is the all-Hearing, and the all-Knowing)." 



Referring to this, the Prophet (peace and blessings be upon him) said, “Thus he/she will be spared of any possible harm.” 



While the first type of dream (i.e. mubashshiraat) is what every believer should seek and strive for, he/she must surely guard against the second type of dream. 



The surest way to block Satanic inspirations and whisperings is by taking refuge in Allah and through cultivating the habit of consistency in dhikr, right thinking, right living and right conduct. It is, therefore, highly recommended to go to bed in a state of purity, after having recited portions of the Qur’an (such as surahs al-Fatihah, al-Ikhlaas, al-Falaq and al-Nas as well as Aayat al-Kursi), and to immerse oneself in dhikr and salah (i.e. saying blessings and sending salutations) on the Prophet (peace and blessings be upon him) before one lapses into a state of sound sleep." 



 what should I do if I wake up after having a horrifying dream? 

How to deal with  nightmares, it’s recommended for anyone who sees a bad and terrifying dream to wake up and do the following: 

1-Seeking refuge in Allah from the Shaitan (Satan) saying "A`oodho billahi mina ash-Shaitan ar-Rajeem (I seek refuge in Allah from the accursed Satan." 

2-Spitting three times on the left.This should be a symbolic gesture.The “spitting” referred to here is a soft, dry spitting with no saliva ejected.
   Islam and Muslims are/should be  conscious of Public Health! 

3-Refraining from relating the dream to anybody lest it makes them worry. 

This is what the Prophet, peace and blessings be upon him, told us to do in this situation. Narrated Abu Salama: I used to see a dream which would make me sick till I heard Abu Qatada saying, "I too used to see a dream which would make me sick till I heard the Prophet saying, "A good dream is from Allah, so if anyone of you sees a dream which pleases him, he should not tell anybody about it except to the one whom he loves, and if he sees a dream which he dislikes, then he should seek refuge with Allah from its evil and from the evil of Satan, and spit three times (on his left) and should not tell anybody about it, lest it might harm him. " (Narrated by Al-Bukhari) 

You are also supposed to follow the Sunnah of the Prophet, peace and blessings be upon him, when going to sleep. 

Try to recite the last two verses from Surat Al-Baqarah (the Cow), as the Prophet, peace and blessings be upon him, said: "Whoever recites the last two verses from Surat Al-Baqarah at night, they will be sufficient for him." (Narrated by Al-Bukhari, 3786; Muslim, 807). 

Also it is Sunnah to recite Surat Al-Ikhlas and Al-Mu`awwidhatayn before you sleep. `Aa'ishah, may Allah be pleased with her, narrates: "On going to bed, the Messenger of Allah, peace and blessings be upon him, would blow into his hands and recite Surat Al-Ikhlas and Al-Mu`awidhatyn." Then he would wipe his hands over his face and his body, as far as they could reach." `Aa'ishah continues: "When he fell ill, He would ask me to do that for him.” (Narrated by Al-Bukhari, 5416; Muslim, 2192) 

Al-Bara' Ibn `Aazib, may Allah be pleased with him, narrates: The Prophet said to me, "Whenever you go to bed, perform ablution like the one you perform for the prayer, lie on your right side and say, "Allahumma aslamtu wajhi ilaika, wa fawadtu 'Amri ilaika, wa alja'tu Zahri ilaika raghbatan wa rahbatan ilaika. La Malja'a wa la manja minka illa ilaika. Allahumma amantu bikitabika-l-ladhi anzalta wa bina-biyika-l ladhi arsalta" (O Allah! I surrender to You and entrust all my affairs to You and depend upon You, fearing You, and reposing my hope in You. There is no fleeing from You, and there is no protection and safety except with You, O Allah! I believe in Your Book (the Qur'an) which You have revealed and in Your Prophet (Muhammad) whom You have sent). Then if you die on that very night, you will die as believer (in the religion of Islam). Let the aforesaid words be your last utterance (before sleep)." I repeated it before the Prophet and when I reached "Allahumma amantu bikitabika-l-ladhi anzalta (O Allah I believe in Your Book which You have revealed)." I said, "Wa-rasulika (and your Messenger)." The Prophet said, "No, say: 'Wanabiyika-l-ladhi arsalta (Your Prophet whom You have sent), instead." 

Also on this issue, Abu Hurayrah was quoted as saying: “The Messenger of Allah, peace and blessings be upon him, used to tell us that when any one of us wanted to sleep, he should lie on his right side, then say ‘Allahumma Rabb al-samaawaati wa Rabb al-ard wa Rabb al-‘Arsh il-‘Azeem, Rabbana wa Rabba kulli shay’in, faaliq al-habb wa’l-nawa wa munazzil al-Tawraata wa’l-Injeela wa’l-Furqaan, a’oodhu bika min sharri kulli shay’in anta aakhidhun bi naasiyatihi. Allahumma anta al-awwal fa laysa qablaka shay’un, wa anta al-aakhir fa laysa ba’daka shay’un. Wa anta az-Zaahir fa laysa fawqaka shay’un wa anta al-baatin fa laysa doonaka shay’un. Iqdi ‘annaa al-dayna wa aghninaa min al-faqr (O Allah, Lord of the heavens and the earth, and Lord of the Mighty Throne, our Lord and Lord of all things, Splitter of the seed and the date stone, Revealer of the Tawraat (Torah), the Injeel (Gospel) and the Furqaan (Qur’an), I seek refuge in You from the evil of all things that You will seize by the forelock [i.e., have full control over them]. O Allah, You are the First and there is nothing before You; You are the Last and there is nothing after You. You are the Manifest (az-Zaahir) and there is nothing above You; You are the Hidden (al-Baatin) and there is nothing beyond You. Settle our debt and spare us from poverty).’” (Narrated by Muslim, 2713). 

Abu Hurayrah (may Allah be pleased with him) was also quoted as saying: “Abu Bakr said: ‘O Messenger of Allah, teach me something that I can say in the morning and in the evening.’ He said: “Say, ‘Allahumma ‘Aalim al-ghaybi wa’l-shahaadah, Faatir al-samawaati wa’l-ard, Rabba kulli shay’in wa maleekahu, ashhadu an laa ilaaha illa anta. A’oodhi bika min sharri nafsi wa min sharr il-shaytaan wa sharakihi (O Allah, Knower of the seen and the Unseen, Creator of the heavens and the earth, Lord and Sovereign of all things, I bear witness that there is no god except You. I seek refuge in You from the evil of my own self and from the evil and traps of Satan).’ Say this in the morning and in the evening, and when you go to bed.’” (Narrated by al-Tirmidhi, 3392; Abu Dawood, 5067). 

we hope you will stick to reciting those supplications which the Prophet, peace and blessings be upon him, taught us, as clarified in the above Hadiths.

The Best Book written on the subject at present is "DREAM INTERPRETATION ACCORDING TO THE QUR'AN AND SUNNAH" By Dr. Abu Ameenah Bilal Philips Dar al-Fatah Printing and Publication  .
Dealing with Black Magic.
 What should I do to protect myself from black magic now and forever according to the Islamic way?

we’d like to state first that black magic is an undeniable fact, yet this does not mean when we face any problem we think that it should necessarily be  black magic.  You should always search for the real reasons behind your misfortune. In most cases, these are mere Satanic whispers which Satan make use of to spoil people’s life and harms their commitment to religion. To get rid of such Satanic whispers a Muslim should be keen to read the authentic supplications particularly ayat Al-Kursi and surat Al-Ikhlas, Al-Falaq and An-Nas. 

Generally speaking, it should be demonstrated that black magic is one of the well-established facts, and it is mentioned in the Qur’an and the Sunnah. As for the Islamic legal status on practicing black magic, it is forbidden, and this makes one’s prayer unaccepted for forty days, and believing in what magician or sorcerer says renders one a disbeliever. 

The Prophet (peace and blessings be upon him) said, “Whoever blows on knots practices magic, and whoever practices magic is a mushrik (polytheist).” (Reported by At-Tabarani) 

`Abdullah ibn Mas`ud reported, “Anyone who goes to a diviner, a practitioner of magic or a soothsayer, asking something and believing in what he says, denies what was revealed to Muhammad.” (Reported by Al-Bazzar and Abu Ya`la) 

Magic can be dispelled through magicians themselves or sorcerers or through applying their methods. However, it is forbidden to go to a magician or a soothsayer or the like to dispel the magic as stated in the hadiths of the Prophet. 

Magic can also be dispelled by the power of the Glorious Qur’an, which was sent down as a cure and mercy for believers; doing so is highly commendable. This is based on what is known in the Sunnah that angel Gabriel used the Qur’an (Al-Mu`awwidhatayn, or the Two Protective Surahs, i.e. Al-Falaq and An-Nas) in dispelling the evil charm done to the Prophet (peace and blessings be upon him) . Moreover, surat Al-Baqarah is known to have the power of driving away evil spirits and dispelling magic(especially Ayatul Kursi verse 255 of Sura 2). 

Regarding Black magic and how to dispel it, the eminent Muslim scholar, Sheikh Muhammad Al-Hanooti, member of the North American Fiqh Council, states: 

“The Qur'an talks about black magic in surat Al-Baqarah: “And they followed what the Shaitans chanted of sorcery in the reign of Sulaiman, and Sulaiman was not an unbeliever, but the Shaitans disbelieved, they taught men sorcery and that was sent down to the two angels at Babel, Harut and Marut, yet these two taught no man until they had said, "Surely we are only a trial, therefore do not be a disbeliever." Even then men learned from these two, magic by which they might cause a separation between a man and his wife; and they cannot hurt with it any one except with Allah’s permission, and they learned what harmed them and did not profit them, and certainly they know that he who bought it should have no share of good in the hereafter and evil was the price for which they sold their souls, had they but known this.” (Al-Baqarah: 102 )‏ 

Another reference from the Qur’an is surat Al-Falaq: “Say: I seek refuge in the Lord of the dawn. From the evil of what He has created. And from the evil of the utterly dark night when it comes. And from the evil of those who blow on knots. And from the evil of the envious when he envies.” (Al-Falaq: 1-5) 

There is another verse that is relevant to this issue from surat Al-Baqarah: “Those who swallow down usury cannot arise except as one whom Shaitan has prostrated by (his) touch does rise. That is because they say, trading is only like usury; and Allah has allowed trading and forbidden usury. To whomsoever then the admonition has come from his Lord, then he desists, he shall have what has already passed, and his affair is in the hands of Allah; and whoever returns (to it)-- these are the inmates of the fire; they shall abide in it.” (Al-Baqarah: 275) 

These verses are very clear in reference to the power Allah made through these jinn in magic or possession. When you say, a`udhu billahi mina Ash-shaytani Ar-rajim (I seek refuge and protection in Allah from Satan, the accursed), then certainly Allah accepts protecting you and giving you refuge against any evildoer. Reading the Qur’an and making dhikr will be helpful to overcome any shaytan’s plan. Allah says, “Verily, the plan of a shaytan is weak.” I advise you both to seek the help from Allah through practicing full Islam and avoiding any sinful arena or action.” 

Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee, adds: 

“The word "magic" is mentioned in the Qur'an 60 times. The verse 102 of surat Al-Baqarah has the following implications: 

1- Magic has been known as a well-established fact regardless of it changing the forms of things. 

2- Magic involves things that may be beneficial or harmful, as Allah says: “learned from these two, magic by which they might cause a separation between a man and his wife…” 

3- Magic cannot have any effect save by the Will of Almighty Allah, as Allah says: “…and they cannot hurt with it any one except with Allah’s permission…” 


4- Adhering to magic renders one a disbeliever, as Allah says: “…but the Shaitans disbelieved, they taught men sorcery…” 

The views of Muslim scholars carry culminate in the following: 

1-Attributing the effect of the magic to anything other than Allah renders one a disbeliever. 

2-Practicing magic or sorcery for the sake of harming people is totally forbidden. Based on this, it is a form of disbelief to torture people with a magic spell or subject them to the evil of jinn.” 

In brief, the first and foremost requirement as regards dispelling black magic is to believe firmly that no one, however great his powers may be, can benefit or harm one except if Allah wills it. Then every Muslim should empower his/herself through practicing Islam, reading the Qur’an and consistency in dhikr and du`a’. In particular, one may do the following: 1) perform prayers regularly; 2) recite morning and evening supplications; 3) start everything in Allah’s Name and seek Allah’s Protection and Refuge before taking a bath; 4) recite or listen to the recitation of surat Al-Baqarah daily for some days (a week for instance); and 5) put his/her trust in Allah, invoke Him always and keep away from sins. 

Summary:-
I give below a number of selections of verses of the Qur’an and du`a’ which you can recite on a regular basis: 


1) Al-Fatihah 


2) Last three chapters of the Qur’an (i.e., Surahs 112, 113, 114) 


3) Ayat al-Kursi (i.e., Al-Baqarah: 255) 


Besides the above, repeat the following du`a’s on a regular basis both in the morning and evening three times or more: 


1) Bismillahi alladhi la yadurru ma`a ismihi shay’un fi al-ardi wa la fi as-sama’i wa huwa as-sami`u al-`alim 


(In the name of Allah; with His name, nothing whatsoever on earth or heaven can inflict any harm; He is All-Hearing and All-Knowing). 



2) Hasbiya Allahu la ilaha illa huwa `alayhi tawakkaltu wahuwa rabbu al-`arshi al-`azhim 


(Allah suffices me; there is no god but He; in Him I place my sole trust; He is the Lord of the mighty Throne). 



3) Allaahumma ini a`duhu bika min hamazati ash-shayatin wa a`udhu bika rabbi an yahdurun 


(O Allah, I seek refuge in You from the whisperings of Satan; my Lord, I seek refuge in You from their presence around me). 



4) A`udhu bi `izzati Allahi wa qudratihi mimma ajidu wa uhadhiru 


(I seek refuge in Allah’s glory and power from the affliction and pain I experience and suffer from). 



It is important to remember that du`a’ and dhikr will only benefit when it comes from a heart that firmly believes in Allah, and thus cherishes firm conviction in Allah’s power and sovereignty.” 

Activity For you:-

Please Read Surah 12:Yusuf ( Joseph)

Surah12: Yusuf(Joseph) Maududi's Chapter Introduction to the surah taken from  Maududi's  translation and commentary on the Qur'an, "The Meaning of the Qur'an".
The story of Sayyidina Yusuf has beeb referred to as "the Most beautiful of stories".See verse 3 of surah 12.
This Surah deals specifically with the consequences of favouritism within a family and the hatred, rancour and conspiracies that occur when parents deal unequally with their children.Other subject matter relate to dreams and their interpretations,and the Will of Allah Subhanahu Wa Ta'ala always prevail.I now leave you to read the introduction by the Late Sheikh Maududi.
When and Why Revealed?
The subject matter of this Surah indicates that it was revealed during the last stage of the Holy Prophet's residence at Makkah, when the Quraish were considering the question of killing or exiling or imprisoning him. At that time some of the unbelievers put this question to test him :"Why did the Israelites go to Egypt?" This question was asked because they knew that their story was not known to the Arabs for there was no mention of it whatever in their traditions and the Holy Prophet had never even referred to it before. Therefore they expected that he would not be able to give any satisfactory answer to this question or would first evade it, and afterwards try to enquire about it from some Jew, and thus he would be totally exposed. But, contrary to their expectations, the tables were turned on them, for Allah revealed the whole story of Prophet Joseph(Yusuf) then and there, and the Holy Prophet recited it on the spot. This put the Quraish in a very awkward position because it not only foiled their scheme but also administered a warning to them by aptly applying it to their case, as if to say, "As you are behaving towards this Prophet, exactly in the same way the brothers of Prophet Joseph behaved towards him; so you shall meet with the same end." 

Objects of Revelation
From the above it is clear that this Surah was sent down for two objects: 

The first object was to give the proof of the Prophethood of Muhammad (Allah's peace be upon him), and that too, the one demanded by the opponents themselves so as to prove conclusively that his knowledge was not based on mere hearsay, but was gained through Revelation. This aspect has been stated explicitly in its introductory verses and explained plainly in its concluding portion. 

The second object was to apply it to the Quraish and warn them that ultimately the conflict between them and the Holy Prophet would end in his victory over them. As they were then persecuting their brother, the Holy Prophet, in the same way the brothers of Prophet Joseph had treated him. The Quraish were told indirectly that they would also fail in their evil designs just as the brothers of Prophet Joseph had failed in his case, even after casting him into the well. This is because none has the power to defeat the Divine will. And just as the brothers of Prophet Joseph had to humble themselves before him, so one day the Quraish shall have to beg forgiveness from their brother whom they were then trying to crush down. This, too, has been made quite plain in v. 7: "Indeed there are signs in this story of Joseph and his brothers for these inquirers from among the Quraish." 

The fact is that by applying this story to the conflict, the Quran had made a bold and clear prophecy, which was fulfilled literally by the events that happened in the succeeding ten years. Hardly two years had passed after its revelation, when the Quraish conspired to kill the Holy Prophet like the brothers of Prophet Joseph, and he had to emigrate from Makkah to Al-Madinah, where he gained the same kind of power as Prophet Joseph had gained in Egypt. Again, in the end the Quraish had to humble themselves before him just like the brothers of Prophet Joseph, when they humbly requested, "Show mercy to us for Allah rewards richly those who show mercy" (V. 88), and Prophet Joseph generously forgave them, (though he had complete power to wreak vengeance on them,) saying, " today no penalty shall be inflicted on you. May Allah forgive you:He is the greatest of all those who forgive" (V. 92). The same story of mercy was repeated, when after the conquest of Makkah, the crest fallen Quraish stood meekly before the Holy Prophet, who had full power to wreak his vengeance on them for each and every cruelty committed by them. But instead, he merely asked them, "What treatment do you expect from me now?" They replied, "You are a generous brother and the son of a generous brother." At this, he very generously forgave them, saying, "I will give the same answer to your request that Joseph gave to his brothers: '. . . today, no penalty shall be inflicted on you: you are forgiven." 

Topics of Discussion
Moreover, the Quran does not relate this story as a mere narrative but uses it, as usual, for the propagation of the Message in the following ways:- 

Throughout the narrative the Quran has made it clear that the Faith of Prophets Abraham, Isaac, Jacob and Joseph (Allah's peace be upon them all) was the same as that of Prophet Muhammad (Allah's peace be upon him) and they invited the people to the same Message to which Muhammad (Allah's peace be upon him) was inviting them. 

Then it places the characters of Prophet Jacob and Prophet Joseph side by side with the characters of the brothers of Joseph, the members of the trade caravan, the court dignitary; Al Aziz of Egypt and his wife, the "ladies" of Egypt and the rulers of Egypt and poses a silent question to the reader, as if to say, "Contrast the former characters moulded by Islam on the bedrock of the worship of Allah and accountability in the Hereafter with the latter moulded by kufr and "ignorance" on the worship of the world and disregard of Allah and the Hereafter, and decide for yourselves which of these two patterns you would choose." 

The Quran has used this story to bring forth another truth: whatever Allah wills, He fulfills it anyhow, and man can never defeat His plan with his counterplans nor prevent it from happening nor change it in any way whatever. Nay, it often so happens that man adopts some measure to fulfill his own design and believes that he has done that very thing which would fulfill his design, but in the end he finds to his dismay that he had done something which was against his own and conducive to the Divine purpose. When the brothers of Prophet Joseph cast him into the well, they believed that they had once for all got rid of the obstacle in their way but in fact, they had paved the way for the Divine purpose of making him the ruler of Egypt, before whom they would have to humble themselves in the end. Likewise, the wife of Aziz had sent Prophet Joseph to the prison, floating over the thought that she had wreaked her vengeance on him, but, in fact, she had provided for him the opportunity for becoming the ruler of Egypt and for putting herself to the shame of confessing her own sin publicly. 

And these are not the solitary instances which prove the truth that even if the whole world united to bring about the down fall of the one whom Allah willed to raise high, it could not succeed. Nay, the very "sure and effective" measures that were adopted by the brothers to degrade Joseph were used by Allah for the success of Joseph and for the humiliation and disgrace of his brothers. On the other hand, if Allah willed the fall of one, no measure, howsoever effective, could raise him high : nay, it helped to bring about his fall and the disgrace of those who adopted them. 

Moreover, the story contains other lessons for those who intend to follow the way of Allah. The first lesson it teaches is that one should remain within the limits, prescribed by the Divine Law, in one's aims and objects and measures, for success and failure are entirely in the hands of Allah. Therefore if one adopts pure aims and lawful measures but fails, at least one will escape ignominy and disgrace. On the other hand, the one who adopts an impure aim and unlawful measures to achieve it, shall not only inevitably meet with ignominy and disgrace in the Hereafter, but also runs the risk of ignominy and disgrace in this world. 

The second lesson it teaches is that those who exert for the cause of truth and righteousness and put their trust in Allah and entrust all their affairs to Him, get consolation and comfort from Him, for this helps them face their opponents with confidence and courage and they do not lose heart, when they encounter the apparently terrifying measures of the powerful enemies. They will persevere in their task without fear and leave the results to Allah. 

But the greatest lesson this story teaches is that if the Believer possesses true Islamic character and is endowed with wisdom, he can conquer a whole country with the strength of his character alone. The marvelous example of Prophet Joseph teaches us that a man of high and pure character comes out successful even under the most adverse circumstances. When Prophet Joseph went to Egypt, he was only a lad of seventeen years, a foreigner, all alone and without any provisions; nay, he had been sold there as a slave. And the horrible condition of the slaves during that period is known to every student of history. Then he was charged with a heinous moral Crime and sent to prison for an indefinite term. But throughout this period of affliction, he evinced the highest moral qualities which raised him to the highest rank in the country. 

Historical and Geographical Background
The following historical and geographical details will help understand the story:- 

Prophet Joseph was a son of Prophet Jacob and a grandson of Prophet Isaac and a great grandson of Prophet Abraham (Allah's peace be upon them all). The Bible says (and the allusions in the Quran also confirm this) that Prophet Jacob had twelve sons from four wives. Prophet Joseph and his younger brother Benjamin were from one wife and the other ten from the other wives. Prophet Jacob had settled at Hebron (Palestine) where his father Prophet Isaac and before him Prophet Abraham lived and owned a piece of land at Shechem as well. 

According to the research scholars of the Bible, Prophet Joseph was born in or about 906 B. C. and the incident with which this story begins happened in or about 890 B. C. He was seventeen when he saw the dream and was thrown into the well. This well was near Dothan to the north of Shechem according to Biblical and Talmudic traditions, and the caravan, which took him out of the well, was coming from Gilead (Trans-Jordan), and was on its way to Egypt. 

At that time Fifteenth Dynasty ruled over Egypt, whose rulers are known in history as the Hyksos kings. They belonged to the Arab race, but had migrated from Palestine and Syria to Egypt in or about 2000 B. C. and taken possession of the country. The Arab historians and the commentators of the Quran have given them the name of Amaliq (the Amalekites), and this has been corroborated by the recent researches made by the Egyptologists. They were foreign invaders who had got the opportunity of establishing their kingdom because of the internal feuds in the country. That is why there was no prejudice in the way of Prophet Joseph's ascendancy to power and in the subsequent settlement of the Children of Israel in the most fertile region of Egypt. They could gain that power and influence which they did, because they belonged to the same race as the foreign rulers of Egypt. 

The Hyksos ruled over Egypt up to the end of the fifteenth century B. C., and practically all the powers remained in the hands of the Israelites. The Quran has made a reference to this in v. 20 of Al-Ma'idah: ..... He raised Prophets among you and made you rulers. . ., Then there arose a great nationalist movement which overthrew the power of this dynasty and exiled 250,000 or so of the Amalekites. As a result of this, a very bigoted dynasty of Copts came into power and uprooted everything connected with the Amalekites. Then started that persecution of the Israelites which has been mentioned in connection with the story of Prophet Moses. 

We also learn from the history of Egypt that the "Hyksos kings" did not acknowledge the gods of Egypt and, therefore, had imported their own gods from Syria, with a view to spreading their own religion in Egypt. This is the reason why the Quran has not called the king who was the contemporary of Prophet Joseph by the title of "Pharaoh," because this title was associated with the religion of the original people of Egypt and the Hyksos did not believe in it, but the Bible erroneously calls him "Pharaoh". It appears that the editors of the Bible had the misunderstanding that all the kings of Egypt were "Pharaohs." 

The modern research scholars who have made a comparative study of the Bible and the Egyptian history are generally of the opinion that Apophis was the Hyksos king, who was the contemporary of Prophet Joseph. 

At that time Memphis was the capital of Egypt, whose ruins are still found on the Nile at a distance of 4 miles south of Cairo. When Prophet Joseph was taken there, he was 17 or 18 years old. He remained in the house of Aziz for three years and spent nine years in prison, and then became the ruler of the land at the age of thirty and ruled over Egypt independently for eighty years. In the ninth or tenth year of his rule he sent for his father, Prophet Jacob, to come from Palestine to Egypt with all the members of his family and, according to the Bible, settled them in the land of Goshen, where they lived up to the time of Prophet Moses. The Bible says that before his death, Prophet Joseph bound his kindred by an oath: "when you return from this country to the house of your forefathers you must take my bones out of this country with you. So he died a hundred and ten years old, and they embalmed him . . ." 

Though the story of Prophet Joseph as given in the Quran differs very much in its details from that given in the Bible and the Talmud, the Three generally agree in regard to its component parts. We shall explain the differences, when and where necessary, in our Explanatory Notes. 




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