narrated account. That does not apply exclusively to the story of Joseph; rather, the story of Moses is greater in stature and finer. For this reason, He [repeated] (1) its mention in the Quran and presented it at length. The Exalted said:

“When he came to him and related his story to him”

[Surah al-Qasas: 25].

For this reason, He also said:

“through Our revelation to you of this Quran”

[Surah Joseph: 3].

The phrase has also been read as ahsana al-qisas (“the finest stories”), with qisas vocalized with a kasra. It is not exclusive to the story of Joseph; rather, everything Allah relates is the finest narration: it is the finest of what is narrated, and Allah has narrated it in the finest manner.

The Prophet’s statement—may Allah’s blessings and peace be upon him—

“Allah is Beautiful and loves beauty”

was given in response to the questioner, explaining which actions Allah loves and which He hates. The Prophet—may Allah’s blessings and peace be upon him—had said:

“No one whose heart contains an atom’s weight of pride will enter Paradise, and no one whose heart contains an atom’s weight of faith will enter the Fire.” (2)

It is well known that this pride is something acquired by the servant and lies within his power and will. He is forbidden from it and commanded to adopt its opposite. The questioner therefore feared that what a person uses to adorn himself with (3), thereby becoming more beautiful than someone who had not done likewise, might constitute blameworthy pride. He said, “I like my garment to be fine [and my sandals to be fine] (4). Is that pride?”

The fineness of his garment and sandals resulted from his own action and intention. It was not something created in him without his acquiring it, like his physical form. The Prophet—may Allah’s blessings and peace be upon him—therefore told him:

“Allah is Beautiful and loves beauty.”

Thus, he distinguished between the pride that Allah detests and the beauty