When Yusuf said, it is a replacement for the best of stories, and it is a type of substitution of inclusion, because the time includes the stories, and it is what is being narrated. So if he narrates his time, he has narrated. Or by implying 'remember.' And Yusuf is a Hebrew name, and it is said to be Arabic, but this is not correct, because if it were Arabic, it would not be declined due to the absence of another reason besides the definite article. If you say: what do you say about someone who reads 'Yusuf' with a kasra on the seen, or 'Yusuf' with a fatha on it, can it be said regarding his reading 'he is Arabic' because it is on the pattern of the present tense built for the subject or the object from 'aasaf'? I say: no, because the famous reading has established by testimony that the word is foreign, so it cannot be Arabic at one time and foreign at another. And similar to Yusuf: Yunus, in which these three readings have been narrated, and it cannot be said he is Arabic because in two of its languages it is on the pattern of the present tense from 'aanas' and 'oonas.' And from the Prophet, blessings and peace be upon him, 'When it is said: who is the noble? Say: the noble son of the noble son of the noble son of the noble: Yusuf son of Yaqub son of Ishaq son of Ibrahim.' [Narrated by al-Tirmidhi, al-Nasa'i, and al-Hakim from the hadith of Abu Huraira, may Allah be pleased with him, who said the Messenger of Allah, blessings and peace be upon him, said, 'Indeed, the noble son of the noble, and so on.' And in al-Bukhari from Ibn Umar, may Allah be pleased with both of them, who said the Messenger of Allah, blessings and peace be upon him, said, 'The noble son of the noble, and so on.' And it is agreed upon from Abu Huraira but with the wording 'The Prophet, blessings and peace be upon him, was asked: who among the people is the most noble? He said: the most noble of them with Allah is the most pious of them. They said: O Messenger of Allah, we are not asking about this. He said: The most noble of people is Yusuf, the Prophet of Allah, son of the Prophet of Allah, son of the Prophet of Allah, son of the Friend of Allah.'] 'O my father' is read with the three vowel markings. If you say: what is this taa? I say: it is the feminine taa that has replaced the ya of the addition, and the evidence that it is a feminine taa is that it changes to a haa in the pause. If you say: how is it permissible to attach the feminine taa to the masculine? I say: just as it is permissible in your saying: a male dove, a male sheep, a man of medium stature, and a young boy. If you say: why was it permissible to replace the feminine taa with the ya of the addition? I say: because femininity and addition are similar in that each of them is an additional element attached to the name at its end. If you say: what is this kasra? I say: it is the kasra that was before the ya in your saying: O my father, it has slipped to the taa, due to the requirement of the feminine taa that what precedes it is open. If you say: why did the kasra not drop with the fatha that the taa required, and the taa remains silent? I say: that is not permissible in it, because it is a name, and the right of names is to be inflected due to their originality in grammar, and it is permissible to silence the ya, although its original form is to be moved, as a concession, because it is a soft letter. As for the taa, it is a strong letter like the kaf of the pronoun, so it must be moved. If you say: the combination of the taa and this kasra resembles the combination of the substitute and the substituted, because it is in the status of the ya, if you say: O boy, just as 'O my father' is not permissible, 'O my father' is not permissible. I say: the ya and the kasra before it are two things, and the taa is a substitute for one of the two things, which is the ya, and the kasra is not involved; thus, the substitute and the substituted cannot be combined, except when combining the taa and the ya, and nothing else. Do you not see their saying 'O my father' while the alif in it is a substitute for the taa, how it was permissible to combine it with the taa, and it was not considered a combination of the substitute and the substituted, so the kasra is further from that. If you say: the kasra in 'O boy' indicates addition, because it is a sign of the ya and its proximity. If it indicates something similar in 'O my father,' then the substituted taa is superfluous: its existence is like its non-existence. I say: rather, its condition with the taa is like its condition with the ya when you say 'O my father.' If you say: what is the reason for those who read with a fatha on the taa and a damma on it? I say: as for the one who opened it, he has omitted the alif from 'O my father' and retained the fatha before it, just as one does when omitting the ya in 'O boy,' and it can be said: he moved it with the movement of the baa that it is a substitute for in your saying 'O my father.' As for the one who has a damma, he saw a name at its end with a feminine taa, so he treated it like the feminine names with the taa and said:

'O my father,' as you say, 'O my father.' The saying 'as you say, O my father' indicates a state of intensity. In one version, it is 'O my daughter,' as noted in the margin of the original. This is without considering it as a substitute for the 'ya' of possession. And it was read: 'Indeed, I saw,' with the 'ya' being pronounced. And 'eleven' is pronounced with the 'ain' being silent, to ease the succession of the moving letters in what is in the form of one name, and likewise for 'nineteen,' except for 'twelve,' to avoid the meeting of two silent letters. And 'I saw' is from the vision, not from the sight, because what has been mentioned is known to be a dream. For if the sun and the moon were to gather with the stars prostrating to Yusuf while awake, it would have been a great sign for Yaqub, may peace be upon him, and it would not have been hidden from him and the people. If you ask: What are the names of those stars? I say: Jabir narrated that a Jew came to the Prophet, blessings and peace be upon him, and said: 'O Muhammad, tell me about the stars that Yusuf saw.' The Messenger of Allah, blessings and peace be upon him, was silent. Then Gabriel, peace be upon him, descended and informed him of that. The Prophet, blessings and peace be upon him, said to the Jew: 'If I tell you, will you embrace Islam?' He said: 'Yes.' He said: 'Al-Jurayan, and Al-Tariq, and Al-Thayal, and Qabis, and Al-Amudain, and Al-Faliq, and Al-Masbih, and Al-Duruh, and Al-Faragh, and Wathab, and Dhul-Katifain. Yusuf saw them, and the sun and the moon descended from the sky and prostrated to him.' This was narrated by Al-Hakim through the path of Asbat from Al-Suddi from Abdul Rahman bin Sabit from Jabir who said: 'The Jew came to the Prophet, blessings and peace be upon him, and said: O Muhammad, do you know the stars that Yusuf saw and prostrated to him?' The narration was silent on the sun and the moon and said: 'He saw them surrounding the shoulders of the sky prostrating to him.' He added: 'Then he told his father about it, saying: This is a matter that has scattered, and Allah will gather it later.' This was narrated by Abu Ya'la, Al-Bazzar, Al-Bayhaqi, Abu Nu'aym in Al-Dala'il, Al-Tabarani, and Abu Hatim in the narration of Al-Hakim bin Zuhair from Al-Suddi similarly. Al-Aqili mentioned it from his narration and said: It is not established. Al-Bazzar said: We do not know of any other path for it except this way. Al-Hakim is not strong, and Al-Bayhaqi said: Al-Hakim is unique in this. He overlooked the path of Al-Hakim's teacher, and Ibn Al-Jawzi mentioned it in the fabricated reports. He criticized it by Al-Hakim. The path of Al-Hakim is refuted by the ruling, and Ibn Abi Hatim mentioned in the defects from Abu Zur'ah that he said: It is a strange hadith.' The Jew said: 'By Allah, indeed, it is their names.' It was said: The sun and the moon are his parents. It was said: His father and his maternal uncle, and the stars are his brothers. And from Wahb, it is said that Yusuf saw when he was seven years old that eleven long sticks were planted in the ground in the shape of a circle, and a small stick jumped on them until it uprooted and overcame them. He described that to his father, who said: 'Beware not to mention this to your brothers.' Then he saw when he was twelve years old the sun and the moon and the stars prostrating to him. He told his father about it, who said to him: 'Do not tell them, lest they plot against you.' And it was said:

There were forty years between the vision of Yusuf and the fate of his brothers towards him. It is said: eighty. If you say, why were the sun and the moon delayed? I say: They were delayed to be associated with the stars in a manner of specificity, indicating their superiority and distinction over others among the celestial bodies, just as Gabriel and Michael were delayed from the angels, then they were associated with them for that reason. It is also possible that the waw (and) means with, meaning: I saw the stars with the sun and the moon. If you say: what is the meaning of the repetition of 'I saw'? [Maqdud said: 'If you say, what is the meaning of the repetition of