Verse Number 56-57
Yusuf’s Reign in Egypt
Allah said next,
وَكَذلِكَ مَكَّنَّا لِيُوسُفَ فِى الاٌّرْضِ
(Thus did We give full authority to Yusuf in the land), in Egypt,
يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَآءُ
(to take possession therein, when or where he likes.) As-Suddi and `Abdur-Rahman bin Zayd bin Aslam said that this part of the Ayah means, “To do whatever he wants therein.” Ibn Jarir at Tabari said that it means, “He used to move about freely in the land after being imprisoned, suffering from hardship and the disgrace of slavery.” Allah said next,
نُصِيبُ بِرَحْمَتِنَا مَن نَّشَآءُ وَلاَ نُضِيعُ أَجْرَ الْمُحْسِنِينَ
(We bestow of Our mercy on whom We will, and We make not to be lost the reward of the good doers.) Allah says here, We did not let the patience of Yusuf, from the harm his brothers exerted on him and being imprisoned because of the wife of the `Aziz, to be lost. Instead, Allah the Exalted and Most Honored rewarded him with His aid and victory,
وَكَذَلِكَ مَكَّنَّا لِيُوسُفَ فِى الاٌّرْضِ يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَآءُ نُصِيبُ بِرَحْمَتِنَا مَن نَّشَآءُ وَلاَ نُضِيعُ أَجْرَ الْمُحْسِنِينَ – وَلاّجْرُ الاٌّخِرَةِ خَيْرٌ لِّلَّذِينَ ءَامَنُواْ وَكَانُواْ يَتَّقُونَ
(And We make not to be lost the reward of the good doers. And verily, the reward of the Hereafter is better for those who believed and had Taqwa.) Allah states that what He has prepared for His Prophet Yusuf, peace be upon him, in the Hereafter is much greater, subs- tantial and honored than the authority He gave him in this life. Allah said about His Prophet Sulayman (Solomon), peace be upon him,
هَـذَا عَطَآؤُنَا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسَابٍ – وَإِنَّ لَهُ عِندَنَا لَزُلْفَى وَحُسْنَ مَـَابٍ
(“This is Our gift, so spend or withhold, no account will be asked of you.” And verily, for him is a near access to Us, and a good (final) return (Paradise).) 38:39-40 Yusuf, peace be upon him, was appointed minister of finance by Ar-Rayyan bin Al-Walid, king of Egypt at the time, instead of the `Aziz who bought him and the husband of she who tried to seduce him. The king of Egypt embraced Islam at the hands of Yusuf, peace be upon him, according to Mujahid.
Verse Number 58-62
Yusuf’s Brothers travel to Egypt
As-Suddi, Muhammad bin Ishaq and several others said that the reason why Yusuf’s brothers went to Egypt, is that after Yusuf became minister of Egypt and the seven years of abundance passed, then came the seven years of drought that struck all areas of Egypt. The drought also reached the area of Kana`an (Canaan), where Prophet Ya`qub, peace be upon him, and his children resided. Prophet Yusuf efficiently guarded the people’s harvest and collected it, and what he collected became a great fortune for the people. This also permitted Yusuf to give gifts to the people who sought his aid from various areas who came to buy food and provisions for their families. Yusuf would not give a family man more than whatever a camel could carry, as annual provisions for them. Yusuf himself did not fill his stomach from this food, nor did the king and his aids eat except one meal a day. By doing so, the people could sustain themselves with what they had for the remainder of the seven years. Indeed, Yusuf was a mercy from Allah sent to the people of Egypt. Yusuf’s brothers were among those who came to Egypt to buy food supplies, by the order of their father. They knew that the `Aziz of Egypt was selling food to people who need it for a low price, so they took some merchandise from their land with them to exchange it for food. They were ten, because Ya`qub peace be upon him kept his son and Yusuf’s brother Binyamin with him. Binyamin was the dearest of his sons to him after Yusuf. When Prophet Yusuf’s brothers entered on him in his court and the center of his authority, he knew them the minute he saw them. However, they did not recognize him because they got rid of him when he was still young, and sold him to a caravan of travelers while unaware of their destination. They could not have imagined that Yusuf would end up being a minister, and this is why they did not recognize him, while he did recognize them. As-Suddi said that Yusuf started talking to his brothers and asked them, “What brought you to my land” They said, “O, `Aziz, we came to buy provisions.” He asked them, “You might be spies.” They said, “Allah forbids.” He asked them, “Where are you from” They said, “From the area of Kana`an, and our father is Allah’s Prophet Ya`qub.” He asked them, “Does he have other children besides you” They said, “Yes, we were twelve brothers. Our youngest died in the desert, and he used to be the dearest to his father. His full brother is alive and his father kept him, so that his closeness compensates him for losing our youngest brother who died.” Yusuf ordered that his brothers be honored and allowed to remain,
وَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ
(And when he furnished them with their provisions,) according to their needs and gave them what they wanted to buy, he said to them, “Bring me your brother from your father’s side whom you mentioned, so that I know that you have told me the truth.” He continued,
أَلاَ تَرَوْنَ أَنِّى أُوفِى الْكَيْلَ وَأَنَاْ خَيْرُ الْمُنْزِلِينَ
(See you not that I give full measure, and that I am the best of the hosts) encouraging them to return to him. He then threatened them,
فَإِن لَّمْ تَأْتُونِى بِهِ فَلاَ كَيْلَ لَكُمْ عِندِى
(But if you bring him not to me, there shall be no measure (of corn) for you with me. ) He threatened them that if the next time they come without Binyamin with them, they will not be allowed to buy the food that they need,
فَإِن لَّمْ تَأْتُونِى بِهِ فَلاَ كَيْلَ لَكُمْ عِندِى وَلاَ تَقْرَبُونِ – قَالُواْ سَنُرَوِدُ عَنْهُ أَبَاهُ وَإِنَّا لَفَـعِلُونَ
(“…nor shall you come near me.” They said: “We shall try to get permission (for him) from his father, and verily, we shall do it.”) They said, `We will try our best to bring him with us, so that we spare no effort to prove to you that we are truthful in what we told you about ourselves.’ Allah said,
وَقَالَ لِفِتْيَانِهِ
(And Yusuf told his servants), or his slaves,
اجْعَلُواْ بِضَـعَتَهُمْ
(to put their money), or the merchandise they brought with them to exchange for food,
فِى رِحَالِهِمْ
(into their bags,), while they were unaware,
لَعَلَّهُمْ يَرْجِعُونَ
(in order that they might come again.) It was said that Yusuf did this because he feared that his brothers might not have any more merchandise they could bring with them to exchange for food.
Verse Number 63-64
Yusuf’s Brothers ask Ya`qub’s Permission to send Their Brother Binyamin with Them to Egypt
Allah says that when they went back to their father,
قَالُواْ يأَبَانَا مُنِعَ مِنَّا الْكَيْلُ
(they said: “O our father! No more measure of grain shall we get…”) `after this time, unless you send our brother Binyamin with us. So send him with us, and we shall get our measure and we shall certainly guard him.’ Some scholars read this Ayah in a way that means, `and he shall get his ration.’ They said,
وَإِنَّا لَهُ لَحَـفِظُونَ
(and truly, we will guard him.), `do not fear for his safety, for he will be returned back to you.’ This is what they said to Ya`qub about their brother Yusuf,
أَرْسِلْهُ مَعَنَا غَداً يَرْتَعْ وَيَلْعَبْ وَإِنَّا لَهُ لَحَـفِظُونَ
(“Send him with us tomorrow to enjoy himself and play, and verily, we will take care of him.”) 12:12 This is why Prophet Ya`qub said to them,
هَلْ آمَنُكُمْ عَلَيْهِ إِلاَّ كَمَآ أَمِنتُكُمْ عَلَى أَخِيهِ مِن قَبْلُ
(Can I entrust him to you except as I entrusted his brother Yusuf to you aforetime) He asked them, `Will you do to him except what you did to his brother Yusuf before, when you took him away from me and separated me from him’
فَاللَّهُ خَيْرٌ حَـفِظًا
وَهُوَ أَرْحَمُ الرَحِمِينَ
(But Allah is the Best to guard, and He is the Most Merciful of those who show mercy.) Ya`qub said, `Allah has the most mercy with me among all those who show mercy, He is compassionate with me for my old age, feebleness and eagerness for my son. I invoke Allah to return him to me, and to allow him and I to be together; for surely, He is the Most Merciful of those who show mercy.’
Verse Number 65-66
They find Their Money returned to Their Bags
Allah says, when Yusuf’s brothers opened their bags, they found their merchandise inside them, for Yusuf had ordered his servants to return it to their bags. When they found their merchandise in their bags,
قَالُواْ يأَبَانَا مَا نَبْغِى
(They said: “O our father! What (more) can we desire…”), what more can we ask for,
هَـذِهِ بِضَـعَتُنَا رُدَّتْ إِلَيْنَا
(This, our money has been returned to us;) Qatadah commented (that they said), “What more can we ask for, our merchandise was returned to us and the `Aziz has given us the sufficient load we wanted” They said next,
وَنَمِيرُ أَهْلَنَا
(so we shall get (more) food for our family,), `if you send our brother with us the next time we go to buy food for our family,’
وَنَحْفَظُ أَخَانَا وَنَزْدَادُ كَيْلَ بَعِيرٍ
(and we shall guard our brother and add one more measure of a camel’s load.) since Yusuf, peace be upon him, gave each man a camel’s load of corn.
ذلِكَ كَيْلٌ يَسِيرٌ
(This quantity is easy (for the king to give).) They said these words to make their case more appealing, saying that taking their brother with them is worth this gain,
قَالَ لَنْ أُرْسِلَهُ مَعَكُمْ حَتَّى تُؤْتُونِ مَوْثِقًا مِّنَ اللَّهِ
(He Ya`qub (Jacob) said: “I will not send him with you until you swear a solemn oath to me in Allah’s Name…”), until you swear by Allah with the strongest oath,
لَتَأْتُنَّنِى بِهِ إِلاَّ أَن يُحَاطَ بِكُمْ
(that you will bring him back to me unless you are yourselves surrounded (by enemies)), unless you were all overwhelmed and were unable to rescue him,
فَلَمَّآ ءَاتَوْهُ مَوْثِقَهُمْ
(And when they had sworn their solemn oath), he affirmed it further, saying,
اللَّهُ عَلَى مَا نَقُولُ وَكِيلٌ
(Allah is the Witness to what we have said.) Ibn Ishaq commented, “Ya`qub did that because he had no choice but to send them to bring necessary food supplies for their survival. So he sent Binyamin with them.”
Verse Number 67-68
Ya`qub orders His Children to enter Egypt from Different Gates
Allah says that Ya`qub, peace be upon him, ordered his children, when he sent Binyamin with them to Egypt, to enter from different gates rather than all of them entering from one gate. Ibn `Abbas, Muhammad bin Ka`b, Mujahid, Ad-Dahhak Qatadah, As-Suddi and several others said that he feared the evil eye for them, because they were handsome and looked beautiful and graceful. He feared that people might direct the evil eye at them, because the evil eye truly harms, by Allah’s decree, and brings down the mighty warrior-rider from his horse. He next said, l
وَمَآ أُغْنِى عَنكُمْ مِّنَ اللَّهِ مِن شَىْءٍ
(and I cannot avail you against Allah at all.) this precaution will not resist Allah’s decision and appointed decree. Verily, whatever Allah wills, cannot be resisted or stopped,
إِنِ الْحُكْمُ إِلاَّ للَّهِ عَلَيْهِ تَوَكَّلْتُ وَعَلَيْهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَوَلَمَّا دَخَلُواْ مِنْ حَيْثُ أَمَرَهُمْ أَبُوهُم مَّا كَانَ يُغْنِى عَنْهُمْ مِّنَ اللَّهِ مِن شَىْءٍ إِلاَّ حَاجَةً فِى نَفْسِ يَعْقُوبَ قَضَاهَا
(“Verily, the decision rests only with Allah. In Him, I put my trust and let all those that trust, put their trust in Him.” And when they entered according to their father’s advice, it did not avail them in the least against (the will of) Allah; it was but a need of Ya`qub’s inner self which he discharged. ), as a precaution against the evil eye,
وَإِنَّهُ لَذُو عِلْمٍ لِّمَا عَلَّمْنَاهُ
(And verily, he was endowed with knowledge because We had taught him,) he had knowledge that he implemented, according to Qatadah and Ath-Thawri. Ibn Jarir said that this part of the Ayah means, he has knowledge that We taught him,
وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ
(but most men know not.)
Verse Number 69
Yusuf comforts Binyamin
Allah states that when Yusuf’s brothers went in before him along with his full brother Binyamin, he invited them to a place of honor as privileged guests. He granted them gifts and generous hospitality and kindness. He met his brother in confidence and told him the story of what happened to him and that he was in fact his brother. He said to him,
لاتَبْتَئِسْ
`(grieve not) nor feel sad for what they did to me.’ He ordered Binyamin to hide the news from them and to refrain from telling them that the `Aziz is his brother Yusuf. He plotted with him to keep him in Egypt enjoying honor and great hospitality.
Verse Number 70-72
Yusuf had His Golden Bowl placed in Binyamin’s Bag; a Plot to keep Him in Egypt
After Yusuf supplied them with their provisions, he ordered some of his servants to place his silver bowl (in Binyamin’s bag), according to the majority of scholars. Some scholars said that the king’s bowl was made from gold. Ibn Zayd added that the king used it to drink from, and later, measured food grains with it since food became scarce in that time, according to Ibn `Abbas, Mujahid, Qatadah, Ad-Dahhak and `Abdur-Rahman bin Zayd. Shu`bah said that Abu Bishr narrated that Sa`id bin Jubayr said that Ibn `Abbas said that the king’s bowl was made from silver and he used it to drink with. Yusuf had the bowl placed in Binyamin’s bag while they were unaware, and then had someone herald,
أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسَارِقُونَ
(O you (in) the caravan! Surely, you are thieves!) They looked at the man who was heralding this statement and asked him,
مَّاذَا تَفْقِدُونَقَالُواْ نَفْقِدُ صُوَاعَ الْمَلِكِ
(“What is it that you have lost” They said: “We have lost the bowl of the king…”), which he used to measure food grains,
وَلِمَن جَآءَ بِهِ حِمْلُ بَعِيرٍ
(and for him who produces it is a camel load), as a reward,
وَأَنَاْ بِهِ زَعِيمٌ
(and I will be bound by it.), as assurance of delivery of the reward.
Verse Number 73-76
تَاللَّهِ لَقَدْ عَلِمْتُمْ مَّا جِئْنَا لِنُفْسِدَ فِى الاٌّرْضِ وَمَا كُنَّا سَـرِقِينَ
(By Allah! Indeed you know that we came not to make mischief in the land, and we are no thieves!) `Ever since you knew us, you, due to our good conduct, became certain that,
مَّا جِئْنَا لِنُفْسِدَ فِى الاٌّرْضِ وَمَا كُنَّا سَـرِقِينَ
(we came not to make mischief in the land, and we are no thieves!) They said, `Theft is not in our character, as you came to know.’ Yusuf’s men said,
فَمَا جَزَآؤُهُ
`(What then shall be the penalty of him), in reference to the thief, if it came out that he is one of you,’
إِن كُنتُمْ كَـذِبِينَ
(if you are (proved to be) liars) They asked them, `What should be the thief’s punishment if he is one of you’
قَالُواْ جَزؤُهُ مَن وُجِدَ فِى رَحْلِهِ فَهُوَ جَزَاؤُهُ كَذَلِكَ نَجْزِى الظَّـلِمِينَ
(They said: “His penalty should be that he, in whose bag it is found, should be held for the punishment. Thus we punish the wrongdoers!”) This was the law of Prophet Ibrahim, peace be upon him, that the thief be given as a slave to the victim of theft. This is what Yusuf wanted, and this is why he started with their bags first before his brother’s bag, to perfect the plot,
ثُمَّ اسْتَخْرَجَهَا مِن وِعَآءِ أَخِيهِ
(Then he brought it out of his brother’s bag.) Therefore, Yusuf took Binyamin as a slave according to their judgement and the law which they believed in. So Allah said;
كَذَلِكَ كِدْنَا لِيُوسُفَ
(Thus did We plan for Yusuf.) and this is a good plot that Allah likes and prefers, because it seeks a certain benefit using wisdom and the benefit of all. Allah said next,
مَا كَانَ لِيَأْخُذَ أَخَاهُ فِى دِينِ الْمَلِكِ
(He could not take his brother by the law of the king,) as a captive, for this was not the law of king of Egypt, according to Ad-Dahhak and several other scholars. Allah only allowed Yusuf to take his brother as a captive after his brothers agreed to this judgement beforehand, and he knew that this was their law. This is why Allah praised him when He said,
نَرْفَعُ دَرَجَـتٍ مَّن نَّشَآءُ
(We raise to degrees whom We will,) just as He said in another Ayah,
يَرْفَعِ اللَّهُ الَّذِينَ ءَامَنُواْ مِنكُمْ
(Allah will exalt in degree those of you who believe.) 58:11 Allah said next,
وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ
(but over all those endowed with knowledge is the All-Knowing.) Al-Hasan commented, “There is no knowledgeable person, but there is another person with more knowledge until it ends at Allah the Exalted and Most Honored. In addition, `Abdur-Razzaq recorded that Sa`id bin Jubayr said, “We were with Ibn `Abbas when he narrated an amazing Hadith. A man in the audience said, `All praise is to Allah! There is an all-knowing above every person endowed with knowledge.’ Ibn `Abbas responded, `Worse it is that which you said! Allah is the All-Knowing and His knowledge is above the knowledge of every knowledgeable person.’ Simak narrated that `Ikrimah said that Ibn `Abbas said about Allah’s statement,
وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ
(but over all those endowed with knowledge is the All-Knowing (Allah).) “This person has more knowledge than that person, and Allah is above all knowledgeable persons.” Similar was narrated from `Ikrimah. Qatadah said, “Over every person endowed with knowledge is a more knowledgeable person until all knowledge ends with Allah. Verily, knowledge started from Allah, and from Him the scholars learn, and to Him all knowledge returns.” `Abdullah bin Mas`ud read the Ayah this way, (وَفَوْقَ كُلِّ عَالِمٍ عَلِيمٌ) “And above every scholar, is the All-Knower (Allah).”
Verse Number 77
Yusuf’s Brothers accuse Him of Theft!
After Yusuf’s brothers saw that the king’s bowl was taken out of Binyamin’s bag, they said,
إِن يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَّهُ مِن قَبْلُ
(If he steals, there was a brother of his who did steal before.) They tried to show themselves as innocent from being like Binyamin, saying that he did just like a brother of his did beforehand, meaning Yusuf, peace be upon him! Allah said,
فَأَسَرَّهَا يُوسُفُ فِى نَفْسِهِ
(But these things did Yusuf keep in himself), meaning the statement that he said afterwards,
أَنْتُمْ شَرٌّ مَّكَاناً وَاللَّهُ أَعْلَمْ بِمَا تَصِفُونَ
(You are in an evil situation, and Allah is the Best Knower of that which you describe!) Yusuf said this to himself and did not utter it aloud, thus intending to hide what he wanted to say to himself even before he said it. Al-`Awfi reported that Ibn `Abbas said about Allah’s statement,
فَأَسَرَّهَا يُوسُفُ فِى نَفْسِهِ
(But these things did Yusuf keep in himself), “He kept in himself his statement next,
أَنْتُمْ شَرٌّ مَّكَاناً وَاللَّهُ أَعْلَمْ بِمَا تَصِفُونَ
(You are in an evil situation, and Allah is the Best Knower of that which you describe!).”
Verse Number 78-79
Yusuf’s Brothers offer taking One of Them instead of Binyamin as a Slave, Yusuf rejects the Offer
When it was decided that Benyamin was to be taken and kept with Yusuf according to the law they adhered by, Yusuf’s brothers started requesting clemency and raising compassion in his heart for them,
قَالُواْ يأَيُّهَا الْعَزِيزُ إِنَّ لَهُ أَبًا شَيْخًا كَبِيرًا
(They said, “O `Aziz! Verily, he has an old father…”) who loves him very much and is comfor- ted by his presence from the son that he lost,
فَخُذْ أَحَدَنَا مَكَانَهُ
(so take one of us in his place.), instead of Binyamin to remain with you,
إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ
(Indeed we think that you are one of the doers of good.), the good doers, just, and accepting fairness,
قَالَ مَعَاذَ اللَّهِ أَن نَّأْخُذَ إِلاَّ مَن وَجَدْنَا مَتَـعَنَا عِندَهُ
(He said: “Allah forbid, that we should take anyone but him with whom we found our property…”), `according to the judgement that you gave for his punishment,
إِنَّـآ إِذًا لَّظَـلِمُونَ
(Indeed, we should be wrongdoers.), if we take an innocent man instead of the guilty man. ‘
Verse Number 80-86
Allah’s Prophet Ya`qub receives the Grievous News
Allah’s Prophet Ya`qub repeated to his children the same words he said to them when they brought false blood on Yusuf’ shirt,
بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ
(Nay, but your own selves have beguiled you into something. So patience is most fitting (for me).) Muhammad bin Ishaq said, “When they went back to Ya`qub and told him what happened, he did not believe them and thought that this was a repetition of what they did to Yusuf. So he said,
بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ
(Nay, but your own selves have beguiled you into something. So patience is most fitting (for me).) Some said that since this new development came after what they did before to Yusuf, they were given the same judgement to this later incident that was given to them when they did what they did to Yusuf. Therefore, Ya`qub’s statement here is befitting,
بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ
(Nay, but your own selves have beguiled you into something. So patience is most fitting (for me).) He then begged Allah to bring back his three sons: Yusuf, Binyamin and Rubil to him.” Rubil had remained in Egypt awaiting Allah’s decision about his case, either his father’s permission ordering him to go back home, or to secure the release of his brother in confidence. This is why Ya`qub said,
عَسَى اللَّهُ أَن يَأْتِيَنِى بِهِمْ جَمِيعًا إِنَّهُ هُوَ الْعَلِيمُ
(May be Allah will bring them (back) all to me. Truly, He! Only He is All-Knowing,), in my distress,
الْحَكِيمُ
(the All-Wise), in His decisions and the decree and preordainment He appoints. Allah said next,
وَتَوَلَّى عَنْهُمْ وَقَالَ يأَسَفَا عَلَى يُوسُفَ
(And he turned away from them and said: “Alas, my grief for Yusuf!”) He turned away from his children and remembered his old grief for Yusuf,
يأَسَفَا عَلَى يُوسُفَ
(Alas, my grief for Yusuf!) The new grief, losing Binyamin and Rubil, renewed his old sadness that he kept to himself. `Abdur-Razzaq narrated that Ath-Thawri said that Sufyan Al-`Usfuri said that Sa`id bin Jubayr said, “Only this nation the following of Prophet Muhammad ﷺ were given Al-Istirja’. Have you not heard the statement of Ya`qub, peace be upon him,
يأَسَفَا عَلَى يُوسُفَ وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ
(“Alas, my grief for Yusuf !” And he lost his sight because of the sorrow that he was suppressing. )” Ya`qub suppressed his sorrow and did not complain to a created being, according to Qatadah and other scholars. Ad-Dahhak also commented, “Ya`qub was aggrieved, sorrowful and sad.” Ya`qub’s children felt pity for him and said, while feeling sorrow and compassion,
تَالله تَفْتَأُ تَذْكُرُ يُوسُفَ
(By Allah! You will never cease remembering Yusuf), `you will keep remembering Yusuf,
حَتَّى تَكُونَ حَرَضاً
(until you become weak with old age,), until your strength leaves you,’
أَوْ تَكُونَ مِنَ الْهَـلِكِينَ
(or until you be of the dead.) They said, `if you continue like this, we fear for you that you might die of grief,’
قَالَ إِنَّمَآ أَشْكُو بَثِّى وَحُزْنِى إِلَى اللَّهِ
(He said: “I only complain of my grief and sorrow to Allah.”) When they said these words to him, Ya`qub said,
إِنَّمَآ أَشْكُو بَثِّى وَحُزْنِى
`(I only complain of my grief and sorrow) for the afflictions that struck me,
إِلَى اللَّهِ
(to Allah, ) alone,
وَأَعْلَمُ مِنَ اللَّهِ مَا لاَ تَعْلَمُونَ
(and I know from Allah that which you know not.) I anticipate from Allah each and every type of goodness.’ Ibn `Abbas commented on the meaning of,
وَأَعْلَمُ مِنَ اللَّهِ مَا لاَ تَعْلَمُونَ
(and I know from Allah that which you know not.) “The vision that Yusuf saw is truthful and Allah will certainly make it come true.”
Verse Number 87-88
Ya`qub orders His Children to inquire about Yusuf and His Brother
Allah states that Ya`qub, peace be upon him, ordered his children to go back and inquire about the news of Yusuf and his brother Binyamin, in a good manner, not as spies. He encouraged them, delivered to them the good news and ordered them not to despair of Allah’s mercy. He ordered them to never give up hope in Allah, nor to ever discontinue trusting in Him for what they seek to accomplish. He said to them that only the disbelieving people despair of Allah’s mercy.
Yusuf’s Brothers stand before Him
Allah said next,
فَلَمَّا دَخَلُواْ عَلَيْهِ
(Then, when they entered unto him), when they went back to Egypt and entered upon Yusuf,
قَالُواْ يأَيُّهَا الْعَزِيزُ مَسَّنَا وَأَهْلَنَا الضُّرُّ
(they said: “O Aziz! A hard time has hit us and our family…”), because of severe droughts and the scarcity of food,
وَجِئْنَا بِبِضَاعَةٍ مُّزْجَاةٍ
(and we have brought but poor capital,) means, `we brought money for the food we want to buy, but it is not substantial,’ according to Mujahid, Al-Hasan and several others. Allah said that they said next,
فَأَوْفِ لَنَا الْكَيْلَ
(so pay us full measure) meaning, `in return for the little money we brought, give us the full measure that you gave us before.’ Ibn Mas`ud read this Ayah in a way that means, “So give the full load on our animals and be charitable with us.” Ibn Jurayj commented, “So be charitable to us by returning our brother to us.” And when Sufyan bin `Uyaynah was asked if the Sadaqah (charity) was prohibited for any Prophet before our Prophet , he said, “Have you not heard the Ayah,
فَأَوْفِ لَنَا الْكَيْلَ وَتَصَدَّقْ عَلَيْنَآ إِنَّ اللَّهَ يَجْزِى الْمُتَصَدِّقِينَ
(so pay us full measure and be charitable to us. Truly, Allah does reward the charitable.)” Ibn Jarir At-Tabari collected this statement.
Verse Number 89-92
Yusuf reveals His True Identity to His Brothers and forgives Them
Allah says, when Yusuf’s brothers told him about the afflictions and hardship, and shortages in food they suffered from in the aftermath of the drought that struck them, and he remembered his father’s grief for losing his two children, he felt compassion, pity and mercy for his father and brothers. He felt this way, especially since he was enjoying kingship, authority and power, so he cried and revealed his true identity to them when he asked them,
هَلْ عَلِمْتُمْ مَّا فَعَلْتُم بِيُوسُفَ وَأَخِيهِ إِذْ أَنتُمْ جَـهِلُونَ
(Do you know what you did with Yusuf and his brother, when you were ignorant) meaning, `when you separated between Yusuf and his brother,’
إِذْ أَنتُمْ جَـهِلُونَ
(when you were ignorant) He said, `What made you do this is your ignorance of the tremendous sin you were about to commit.’ It appears, and Allah knows best, that Yusuf revealed his identity to his brothers only then by Allah’s command, just as he hid his identity from them in the first two meetings, by Allah’s command. When the affliction became harder, Allah sent His relief from that affliction, just as He said He does,
فَإِنَّ مَعَ الْعُسْرِ يُسْراً – إِنَّ مَعَ الْعُسْرِ يُسْراً
(Verily, along with every hardship is relief. Verily, along with every hardship is relief.)94:5-6 This is when they said to Yusuf,
أَءِنَّكَ لاّنتَ يُوسُفُ
(Are you indeed Yusuf), in amazement, because they had been meeting him for more than two years while unaware of who he really was. Yet, he knew who they were and hid this news from them. Therefore, they asked in astonishment,
أَءِنَّكَ لاّنتَ يُوسُفُ قَالَ أَنَاْ يُوسُفُ وَهَـذَا أَخِى
(Are you indeed Yusuf He said: “I am Yusuf, and this is my brother…”) Yusuf said next,
قَدْ مَنَّ اللَّهُ عَلَيْنَآ
`(Allah has indeed been gracious to us.) by gathering us together after being separated all this time,’
إِنَّهُ مَن يَتَّقِ وَيِصْبِرْ فَإِنَّ اللَّهَ لاَ يُضِيعُ أَجْرَ الْمُحْسِنِينَقَالُواْ تَاللَّهِ لَقَدْ آثَرَكَ اللَّهُ عَلَيْنَا
(“Verily, he who has Taqwa, and is patient, then surely, Allah makes not the reward of the gooddoers to be lost.” They said: “By Allah! Indeed Allah has preferred you above us.”) They affirmed Yusuf’s virtue above them, being blessed with beauty, conduct, richness, kingship, authority and, above all, prophethood. They admitted their error and acknowledged that they made a mistake against him,
قَالَ لاَ تَثْرَيبَ عَلَيْكُمُ الْيَوْمَ
(He said: “No reproach on you this day.”) He said to them, `There will be no blame for you today or admonishment, and I will not remind you after today of your error against me.’ He then multiplied his generosity by invoking Allah for them for mercy,
يَغْفِرُ اللَّهُ لَكُمْ وَهُوَ أَرْحَمُ الرَحِمِينَ
(may Allah forgive you, and He is the Most Merciful of those who show mercy!)
Verse Number 93-95
Ya`qub finds the Scent of Yusuf in his Shirt!
Yusuf said, `Take this shirt of mine,
فَأَلْقُوهُ عَلَى وَجْهِ أَبِى يَأْتِ بَصِيرًا
(and cast it over the face of my father, his vision will return),’ because Ya`qub had lost his sight from excessive crying,
وَأْتُونِى بِأَهْلِكُمْ أَجْمَعِينَ
(and bring to me all your family.) all the children of Ya`qub.
وَلَمَّا فَصَلَتِ الْعِيرُ
(And when the caravan departed) from Egypt,
قَالَ أَبُوهُمْ
(their father said…), Ya`qub, peace be upon him, said to the children who remained with him,
إِنِّى لأَجِدُ رِيحَ يُوسُفَ لَوْلاَ أَن تُفَنِّدُونِ
`(I do indeed feel the smell of Yusuf, if only you think me not senile.), except that you might think me senile because of old age.’ `Abdur-Razzaq narrated that Ibn `Abbas said, “When the caravan departed from Egypt, a wind started blowing and brought the scent of Yusuf’s shirt to Ya`qub. He said,
إِنِّى لأَجِدُ رِيحَ يُوسُفَ لَوْلاَ أَن تُفَنِّدُونِ
(I do indeed feel the smell of Yusuf , if only you think me not senile.) He found his scent from a distance of eight days away!” Similar was also reported through Sufyan Ath-Thawri and Shu`bah and others reported it from Abu Sinan. Ya`qub said to them,
لَوْلاَ أَن تُفَنِّدُونِ
(if only you think me not senile.) Ibn `Abbas, Mujahid, `Ata, Qatadah and Sa’id bin Jubayr commented, “If only you think me not a fool!” Mujahid and Al-Hasan said that it means, “If only you think me not old.” Their answer to him was,
إِنَّكَ لَفِى ضَلَـلِكَ الْقَدِيمِ
(Certainly, you are in your old Dalal.) meaning, `in your old error,’ according to Ibn `Abbas. Qatadah commented, “They meant that, `because of your love for Yusuf you will never forget him.’ So they uttered a harsh word to their father that they should never have uttered to him, nor to a Prophet of Allah.” Similar was said by As-Suddi and others.
Verse Number 96-98
Yahudha brings Yusuf’s Shirt and Good News
Ibn `Abbas and Ad-Dahhak said;
الْبَشِيرُ
(good news) means information. Mujahid and As-Suddi said that the bearer of good news was Yahudha, son of Ya`qub. As-Suddi added, “He brought it (Yusuf’s shirt) because it was he who brought Yusuf’s shirt stained with the false blood. So he liked to erase that error with this good act, by bringing Yusuf’s shirt and placing it on his father’s face. His father’s sight was restored to him.” Ya`qub said to his children,
أَلَمْ أَقُلْ لَّكُمْ إِنِّى أَعْلَمُ مِنَ اللَّهِ مَا لاَ تَعْلَمُونَ
(Did I not say to you, `I know from Allah that which you know not’), that I know that Allah will return Yusuf to me and that,
إِنِّى لأَجِدُ رِيحَ يُوسُفَ لَوْلاَ أَن تُفَنِّدُونِ
(I do indeed feel the smell of Yusuf, if only you think me not senile.)
Yusuf’s Brothers feel Sorry and Regretful
This is when Yusuf’s brothers said to their father, with humble- ness,
قَالُواْ يأَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَآ إِنَّا كُنَّا خَـطِئِينَ – قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّى إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ
(“O our father! Ask forgiveness (from Allah) for our sins, indeed we have been sinners.” He said: “I will ask my Lord for forgiveness for you, verily, He! Only He is the Oft-Forgiving, the Most Merciful.”) and He forgives those who repent to Him. `Abdullah bin Mas`ud, Ibrahim At-Taymi, `Amr bin Qays, Ibn Jurayj and several others said that Prophet Ya`qub delayed fulfilling their request until the latter part of the night.
Verse Number 99-100
Yusuf welcomes His Parents – His Dream comes True
Allah states that Ya`qub went to Yusuf in Egypt. Yusuf had asked his brothers to bring all of their family, and they all departed their area and left Kana`an to Egypt. When Yusuf received news of their approach to Egypt, he went out to receive them. The king ordered the princes and notable people to go out in the receiving party with Yusuf to meet Allah’s Prophet Ya`qub, peace be upon him. It is said that the king also went out with them to meet Ya`qub. Yusuf said to his family, after they entered unto him and he took them to himself,
وَقَالَ ادْخُلُواْ مِصْرَ إِن شَآءَ اللَّهُ ءَامِنِينَ
(and said: “Enter Egypt, if Allah wills, in security.”) He said to them, `enter Egypt’, meaning, `reside in Egypt’, and added, `if Allah wills, in security’, in reference to the hardship and famine that they suffered. Allah said next,
ءَاوَى إِلَيْهِ أَبَوَيْهِ
(and he took his parents to himself) As-Suddi and `Abdur-Rahman bin Zayd bin Aslam said that his parents were his father and maternal aunt, as his mother had died long ago. Muhammad bin Ishaq and Ibn Jarir At-Tabari said, “His father and mother were both alive.” Ibn Jarir added, “There is no evidence that his mother had died before then. Rather, the apparent words of the Qur’an testify that she was alive.” This opinion has the apparent and suitable meaning that this story testifies to. Allah said next,
وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ
(And he raised his parents to Al-‘Arsh) he raised them to his bedstead where he sat, according to Ibn `Abbas, Mujahid and several others. Allah said,
وَخَرُّواْ لَهُ سُجَّدَا
(and they fell down before him prostrate.) Yusuf’s parents and brothers prostrated before him, and they were eleven men,
وَقَالَ يأَبَتِ هَـذَا تَأْوِيلُ رُؤْيَـى مِن قَبْلُ
(And he said: “O my father! This is the Ta’wil (interpretation) of my dream aforetime…”), in reference to the dream that he narrated to his father before,
إِنِّى رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا
(I saw (in a dream) eleven stars…) In the laws of these and previous Prophets, it was allowed for the people to prostrate before the men of authority, when they met them. This practice was allowed in the law of Adam until the law of `Isa, peace be upon them, but was later prohibited in our law. Islam made prostration exclusively for Allah Alone, the Exalted and Most Honored. The implication of this statement was collected from Qatadah and other scholars. When Mu`adh bin Jabal visited the Sham area, he found them prostrating before their priests. When he returned (to Al-Madinah), he prostrated before the Messenger of Allah ﷺ, who asked him,
«مَا هَذَا يَا مُعَاذُ؟»
(What is this, O, Mu`adh) Mu`adh said, “I saw that they prostrate before their priests. However, you, O Messenger of Allah, deserve more to be prostrated before.” The Messenger ﷺ said,
«لَوْ كُنْتُ آمِرًا أَحَدًا أَنْ يَسْجُدَ لِأَحَدٍ، لَأَمَرْتُ الْمَرْأَةَ أَنْ تَسْجُدَ لِزَوْجِهَا لِعِظَمِ حَقِّهِ عَلَيْهَا»
(If I were to order anyone to prostrate before anyone else (among the creation), I would have ordered the wife to prostrate before her husband because of the enormity of his right on her.) Therefore, this practice was allowed in previous laws, as we stated. This is why they (Ya`qub and his wife and eleven sons) prostrated before Yusuf, who said at that time,
يأَبَتِ هَـذَا تَأْوِيلُ رُؤْيَـى مِن قَبْلُ قَدْ جَعَلَهَا رَبِّى حَقًّا
(O my father! This is the Ta’wil of my dream aforetime! My Lord has made it come true!) using the word, `Ta’wil’, to describe what became of the matter, later on. Allah said in another Ayah,
هَلْ يَنظُرُونَ إِلاَّ تَأْوِيلَهُ يَوْمَ يَأْتِى تَأْوِيلُهُ
(Await they just for its Ta’wil On the Day the event is finally fulfilled…), meaning, on the Day of Judgement what they were promised of good or evil will surely come to them. Yusuf said,
قَدْ جَعَلَهَا رَبِّى حَقًّا
(My Lord has made it come true!) mentioning that Allah blessed him by making his dream come true,
وَقَدْ أَحْسَنَ بَى إِذْ أَخْرَجَنِى مِنَ السِّجْنِ وَجَآءَ بِكُمْ مِّنَ الْبَدْوِ
(He was indeed good to me, when He took me out of the prison, and brought you (all here) out of the bedouin life,) out of the desert, for they lived a bedouin life and raised cattle, according to Ibn Jurayj and others. He also said that they used to live in the Arava, Ghur area of Palestine, in Greater Syria. Yusuf said next,
مِن بَعْدِ أَن نَّزغَ الشَّيْطَـنُ بَيْنِى وَبَيْنَ إِخْوَتِى إِنَّ رَبِّى لَطِيفٌ لِّمَا يَشَآءُ
(after Shaytan had sown enmity between me and my brothers. Certainly, my Lord is the Most Courteous and Kind unto whom He wills.) for when Allah wills something, He brings forth its reasons and elements of existence, then wills it into existence and makes it easy to attain,
إِنَّهُ هُوَ الْعَلِيمُ
(Truly, He! Only He is the All-Knowing.) what benefits His servants,
الْحَكِيمُ
(the All-Wise.) in His statements, actions, decrees, preordain- ment and what He chooses and wills.
Verse Number 101
Yusuf begs Allah to die as A Muslim
This is the invocation of Yusuf, the truthful one, to his Lord the Exalted and Most Honored. He invoked Allah after His favor was complete on him by being reunited with his parents and brothers, after He had bestowed on him prophethood and kingship. He begged his Lord the Exalted and Ever High, that as He has perfected His bounty on him in this life, to continue it until the Hereafter. He begged Him that, when he dies, he dies as a Muslim, as Ad-Dahhak said, and to join him with the ranks of the righteous, with his brethren the Prophets and Messengers, may Allah’s peace and blessings be on them all. It is possible that Yusuf, peace be upon him, said this supplication while dying. In the Two Sahihs it is recorded that `A’ishah, may Allah be pleased with her, said that while dying, the Messenger of Allah ﷺ was raising his finger and said – thrice,
«اللَّهُمَّ فِي الرَّفِيقِ الْأَعْلَى»
ثَلَاثًا (O Allah to Ar-Rafiq Al-A`la the uppermost, highest company in heaven.) It is also possible that long before he died, Yusuf begged Allah to die as a Muslim and be joined with the ranks of the righteous.
Verse Number 102-104
This Story is a Revelation from Allah
Allah narrated to Muhammad ﷺ, the story of Yusuf and his brothers and how Allah raised him over them, giving him the better end, triumph, the sovereignty and wisdom (i.e., prophethood), even though they tried to harm and kill him. Allah said, `This and similar stories are part of the unseen incidents of the past, O Muhammad,
نُوحِيهِ إِلَيْكَ
(which We reveal to you.) and inform you of, O Muhammad, because it carries a lesson, for you to draw from and a reminder to those who defy you.’ Allah said next,
وَمَا كُنتَ لَدَيْهِمْ
`(You were not (present) with them), you did not witness their conference nor saw them,
إِذْ أَجْمَعُواْ أَمْرَهُمْ
(when they arranged their plan together,) to throw Yusuf into the well,
وَهُمْ يَمْكُرُونَ
(and (while) they were plotting) against him. We taught you all this through Our Revelation which We sent down to you.’ Allah said in other Ayat,
وَمَا كُنتَ لَدَيْهِمْ إِذْ يُلْقُون أَقْلَـمَهُمْ
(You were not with them, when they cast lots with their pens..) and,
وَمَا كُنتَ بِجَانِبِ الْغَرْبِىِّ إِذْ قَضَيْنَآ إِلَى مُوسَى الاٌّمْرَ
(And you were not on the western side, when We made clear to Musa the commandment…) 28:44 until,
وَمَا كُنْتَ بِجَانِبِ الطُّورِ إِذْ نَادَيْنَا
(And you were not at the side of the Tur when We did call.)28:46 Allah also said,
وَمَا كُنتَ ثَاوِياً فِى أَهْلِ مَدْيَنَ تَتْلُو عَلَيْهِمْ ءَايَـتِنَا
(And you were not a dweller among the people of Madyan, reciting Our verses to them.) 28:45 Allah states that Muhammad is His Messenger and that He has taught him the news of what occurred in the past, which carry lessons for people to draw from, so that they acquire their safety in their religious affairs as well as their worldly affairs. Yet, most people did not and will not believe, so Allah said,
وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ
(And most of mankind will not believe even if you desire it eagerly.) Allah said in similar Ayat,
وَإِن تُطِعْ أَكْثَرَ مَن فِى الاٌّرْضِ يُضِلُّوكَ عَن سَبِيلِ اللَّهِ
(And if you obey most of those on the earth, they will mislead you far away from Allah’s path) 6:116, and,
إِنَّ فِي ذَلِكَ لأَيَةً وَمَا كَانَ أَكْثَرُهُمْ مُّؤْمِنِينَ
(Verily, in this is an Ayah, yet most of them are not believers.) 26:8 Allah said next,
وَمَا تَسْأَلُهُمْ عَلَيْهِ مِنْ أَجْرٍ
(And no reward you ask of them for it;) Allah says, `You, O Muhammad, do not ask them in return for this advice and your call to all that is good and righteous, for any price or compensation for delivering it. Rather, you do so seeking Allah’s Face and to deliver good and sincere advice to His creatures,
إِنْ هُوَ إِلاَّ ذِكْرٌ لِّلْعَـلَمِينَ
(it (the Qur’an) is no less than a Reminder unto the `Alamin (men and Jinn)) with which they remember, receive guidance and save themselves in this life and the Hereafter.’
Verse Number 105-107
People neglect to ponder the Signs before Them
Allah states that most people do not think about His signs and proofs of His Oneness that He created in the heavens and earth. Allah created brilliant stars and rotating heavenly objects and planets, all made subservient. There are many plots of fertile land next to each other on earth, and gardens, solid mountains, lively oceans, with their waves smashing against each other, and spacious deserts. There are many live creatures and others that have died; and animals, plants and fruits that are similar in shape, but different in taste, scent, color and attributes. All praise is due to Allah the One and Only, Who created all types of creations, Who Alone will remain and last forever. It is He Who is unique in His Names and Attributes. Allah said next,
وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلاَّ وَهُمْ مُّشْرِكُونَ
(And most of them believe not in Allah except that they attribute partners unto Him.) Ibn `Abbas commented, “They have a part of faith, for when they are asked, `Who created the heavens Who created the earth Who created the mountains’ They say, `Allah did.’ Yet, they associate others with Him in worship.” Similar is said by Mujahid, `Ata, `Ikrimah, Ash-Sha`bi, Qatadah, Ad-Dahhak and `Abdur-Rahman bin Zayd bin Aslam. In the Sahih, it is recorded that during the Hajj season, the idolators used to say in their Talbiyah: “Here we rush to Your service. You have no partners with You, except a partner with You whom You own but he owns not!” Allah said in another Ayah,
إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ
(Verily, joining others in worship with Allah is a great Zulm (wrong) indeed.) 31:13 This indeed is the greatest type of Shirk, associating others with Allah in worship. It is recorded in the Two Sahihs that `Abdullah bin Mas`ud said, “I said, `O Allah’s Messenger! What is the greatest sin’ He said,
«أَنْ تَجْعَلَ للهِ نِدًّا وَهُوَ خَلَقَك»
(That you call a rival to Allah while He alone created you.)” Al-Hasan Al-Basri commented on Allah’s statement,
وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلاَّ وَهُمْ مُّشْرِكُونَ
(And most of them believe not in Allah except that they attribute partners unto Him.) “This is the hypocrite; if he performs good deeds, he does so to show off with the people, and he is an idolator while doing this.” Al-Hasan was referring to Allah’s statement,
إِنَّ الْمُنَـفِقِينَ يُخَـدِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُواْ إِلَى الصَّلَوةِ قَامُواْ كُسَالَى يُرَآءُونَ النَّاسَ وَلاَ يَذْكُرُونَ اللَّهَ إِلاَّ قَلِيلاً
(Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them. And when they stand up for As-Salah, they stand with laziness and to be seen of men, and they do not remember Allah but little.) 4:142 There is another type of hidden Shirk that most people are unaware of. Hammad bin Salamah narrated that `Asim bin Abi An-Najud said that `Urwah said, “Hudhayfah visited an ill man and saw a rope tied around his arm, so he ripped it off while reciting,
وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلاَّ وَهُمْ مُّشْرِكُونَ
(And most of them believe not in Allah except that they attribute partners unto Him.) In a Hadith, from Ibn `Umar collected by At-Tirmidhi who said it was Hasan, the Prophet said,
«مَنْ حَلَفَ بِغَيْرِ اللهِ فَقَدْ أَشْرَك»
(He who swears by other than Allah, commits Shirk.) Imam Ahmad, Abu Dawud and other scholars of Hadith narrated that `Abdullah bin Mas`ud said that the Messenger of Allah ﷺ said,
«إِنَّ الرُّقَى وَالتَّمَائِمَ وَالتِّوَلَةَ شِرْك»
(Verily, Ar-Ruqa, At-Tama’im and At-Tiwalah are all acts of Shirk.) In another narration collected by Ahmad and Abu Dawud, the Prophet said,
«الطِّيَرَةُ شِرْكٌ وَمَا مِنَّا إِلَّا، وَلَكِنَّ اللهَ يُذْهِبُهُ بِالتَّوَكُّل»
(Verily, At-Tiyarah omen is Shirk; everyone might feel a glimpse of it, but Allah dissipates it with Tawakkul.)” Allah said next,
أَفَأَمِنُواْ أَن تَأْتِيَهُمْ غَاشِيَةٌ مِّنْ عَذَابِ اللَّهِ
(Do they then feel secure from the coming against them of the covering veil of the torment of Allah) Allah asks, `Do these idolators who associate others with Allah in the worship, feel secure from the coming of an encompassing torment from where they perceive not’ Allah said in other `Ayat,
أَفَأَمِنَ الَّذِينَ مَكَرُواْ السَّيِّئَاتِ أَن يَخْسِفَ اللَّهُ بِهِمُ الاٌّرْضَ أَوْ يَأْتِيَهُمُ الْعَذَابُ مِنْ حَيْثُ لاَ يَشْعُرُونَ – أَوْ يَأْخُذَهُمْ فِى تَقَلُّبِهِمْ فَمَا هُم بِمُعْجِزِينَ – أَوْ يَأْخُذَهُمْ عَلَى تَخَوُّفٍ فَإِنَّ رَبَّكُمْ لَرَؤُوفٌ رَّحِيمٌ
(Do then those who devise evil plots feel secure that Allah will not sink them into the earth, or that the torment will not seize them from directions they perceive not Or that He may catch them in the midst of their going to and from, so that there be no escape for them (from Allah’s punishment) Or that He may catch them with gradual wasting (of their wealth and health) Truly, Your Lord is indeed full of kindness, Most Merciful.) 16:45-47 and,
أَفَأَمِنَ أَهْلُ الْقُرَى أَن يَأْتِيَهُم بَأْسُنَا بَيَـتاً وَهُمْ نَآئِمُونَ – أَوَ أَمِنَ أَهْلُ الْقُرَى أَن يَأْتِيَهُمْ بَأْسُنَا ضُحًى وَهُمْ يَلْعَبُونَ
أَفَأَمِنُواْ مَكْرَ اللَّهِ فَلاَ يَأْمَنُ مَكْرَ اللَّهِ إِلاَّ الْقَوْمُ الْخَـسِرُونَ
(Did the people of the towns then feel secure against the coming of Our punishment by night while they were asleep Or, did the people of the towns then feel secure against the coming of Our punishment in the forenoon while they were playing Did they then feel secure against the plan of Allah None feels secure from the plan of Allah except the people who are the losers.) 7:97-99)
Verse Number 108
The Messenger’s ﷺ Way
Allah orders His Messenger to say to mankind and the Jinns that this is his way, meaning, his method, path and Sunnah, concentrating on calling to the testimony that there is no deity worthy of worship except Allah alone without partners. The Messenger ﷺ calls to this testimonial with sure knowledge, certainty and firm evidence. He calls to this way, and those who followed him call to what Allah’s Messenger ﷺ called to with sure knowledge, certainty and evidence, whether logical or religious evidence,
وَسُبْحَانَ اللَّهِ
(And Glorified and Exalted be Allah.) This part of the Ayah means, I glorify, honor, revere and praise Allah from having a partner, equal, rival, parent, son, wife, minister or advisor. All praise and honor be to Allah, glorified He is from all that they attribute to Him,
تُسَبِّحُ لَهُ السَّمَـوَتُ السَّبْعُ وَالاٌّرْضُ وَمَن فِيهِنَّ وَإِن مِّن شَىْءٍ إِلاَّ يُسَبِّحُ بِحَمْدَهِ وَلَـكِن لاَّ تَفْقَهُونَ تَسْبِيحَهُمْ إِنَّهُ كَانَ حَلِيمًا غَفُورًا
(The seven heavens and the earth and all that is therein, glorify Him, and there is not a thing but glorifies His praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft-Forgiving.) 17:44)
Verse Number 109
All of the Prophets are Humans and Men
Allah states that He only sent Prophets and Messengers from among men and not from among women, as this Ayah clearly states. Allah did not reveal religious and legislative laws to any woman from among the daughters of Adam. This is the belief of Ahlus-Sunnah wal-Jama`ah. Shaykh Abu Al-Hasan, `Ali bin Isma`il Al-Ash`ari mentioned that it is the view of Ahlus-Sunnah wal-Jama`ah, that there were no female Prophets, but there were truthful believers from among women. Allah mentions the most honorable of the truthful female believers, Maryam, the daughter of `Imran, when He said,
مَّا الْمَسِيحُ ابْنُ مَرْيَمَ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ وَأُمُّهُ صِدِّيقَةٌ كَانَا يَأْكُلاَنِ الطَّعَامَ
(The Messiah ‘Isa, son of Maryam (Mary), was no more than a Messenger; many were the Messengers that passed away before him. His mother was a Siddiqah truthful believer. They both used to eat food.) 5:75 Therefore, the best description Allah gave her is Siddiqah. Had she been a Prophet, Allah would have mentioned this fact when He was praising her qualities and honor. Therefore, Mary was a truthful believer according to the words of the Qur’an.
All Prophets were Humans not Angels
Ad-Dahhak reported that Ibn `Abbas commented on Allah’s statement,
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلاَّ رِجَالاً
(And We sent not before you (as Messengers) any but men) “They were not from among the residents of the heaven (angels), as you claimed.” This statement of Ibn `Abbas is supported by Allah’s statements,
وَمَآ أَرْسَلْنَا قَبْلَكَ مِنَ الْمُرْسَلِينَ إِلاَّ إِنَّهُمْ لَيَأْكُلُونَ الطَّعَامَ وَيَمْشُونَ فِى الاٌّسْوَاقِ
(And We never sent before you any of the Messengers, but verily, they ate food and walked in the markets), 25:20
وَمَا جَعَلْنَاهمْ جَسَداً لاَّ يَأْكُلُونَ الطَّعَامَ وَمَا كَانُواْ خَـلِدِينَ – ثُمَّ صَدَقْنَاهُمُ الْوَعْدَ فَأَنجَيْنَاهُمْ وَمَن نَّشَآءُ وَأَهْلَكْنَا الْمُسْرفِينَ
(And We did not create them with bodies that ate not food, nor were they immortals. Then We fulfilled to them the promise. So We saved them and those whom We willed, but We destroyed extravagants), 21:8-9 and,
قُلْ مَا كُنتُ بِدْعاً مِّنَ الرُّسُلِ
(Say: “I am not a new thing among the Messengers.”) 46:9 Allah said next,
مِّنْ أَهْلِ الْقُرَى
(from among the people of townships), meaning, from among the people of cities, not that they were sent among the bedouins who are some of the harshest and roughest of all people.
Drawing Lessons from the Incidents of the Past
Allah said next,
أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ
(Have they not traveled in the land), meaning, `Have not these people who rejected you, O Muhammad, traveled in the land,’
فَيَنظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الَّذِينَ مِن قَبْلِهِمْ
(and seen what was the end of those who were before them) that is, the earlier nations that rejected the Messengers, and how Allah destroyed them. A similar end is awaiting all disbelievers. Allah said in another Ayah,
أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَآ
(Have they not traveled through the land, and have they hearts wherewith to understand) 22:46 When they hear this statement, they should realize that Allah destroyed the disbelievers and saved the believers, and this is His way with His creation. This is why Allah said,
وَلَدَارُ الاٌّخِرَةِ خَيْرٌ لِّلَّذِينَ اتَّقَواْ
(And verily, the home of the Hereafter is the best for those who have Taqwa.) Allah says, `Just as We saved the faithful in this life, We also wrote safety for them in the Hereafter, which is far better for them than the life of the present world.’ Allah said in another Ayah,
إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُواْ فِى الْحَيَوةِ الدُّنْيَا وَيَوْمَ يَقُومُ الاٌّشْهَـدُ – يَوْمَ لاَ يَنفَعُ الظَّـلِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ الْلَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ
(Verily, We will indeed make victorious Our Messengers and those who believe in this world’s life and on the Day when the witnesses will stand forth (i.e. Day of Resurrection). The Day when their excuses will be of no profit to the wrongdoers. Theirs will be the curse, and theirs will be the evil abode (in Hellfire).) 40:51-52)
Verse Number 110
Allah’s Prophets are aided by Victory in Times of Distress and Need
Allah states that He sends His aid and support to His Messengers, peace be upon them, when distress and hardship surround them and they eagerly await Allah’s aid. Allah said in another Ayah,
وَزُلْزِلُواْ حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ ءَامَنُواْ مَعَهُ مَتَى نَصْرُ اللَّهِ
(..and were so shaken that even the Messenger and those who believed along with him said, “When (will come) the help of Allah”) 2:214 As for saying of Allah,
كَذَّبُواْ
(they were denied) There are two recitations for it. One of them is with a Shadda (meaning: they were betrayed by their people). And this is the way `A’ishah, may Allah be pleased with her, recited it. Al-Bukhari said that `Urwah bin Az-Zubayr narrated that he asked `Aishah about the meaning of the following verse,
حَتَّى إِذَا اسْتَيْـَسَ الرُّسُلُ
(`Until when the Messengers give up hope…), Respite will be granted, is it denied or betrayed `A’0ishah replied, “betrayed.” `Urwah said, “I said, `They were sure that their people betrayed them, so why use the word `thought” She said, `Yes, they were sure that they betrayed them.’ I said,
وَظَنُّواْ أَنَّهُمْ قَدْ كُذِبُواْ
(and they thought that they were denied (by Allah)) `A’0ishah said, `Allah forbid! The Messengers ﷺ did not suspect their Lord of such a thing.’ I asked, `So what does this Ayah mean’ She said, `This Verse is concerned with the Messengers’ ﷺ followers who had faith in their Lord and believed in their Messengers. The period of trials for those followers was long and Allah’s help was delayed until the Messengers gave up hope for the conversion of the disbelievers amongst their nation and suspected that even their followers were shaken in their belief, Allah’s help then came to them.”‘ Ibn Jurayj narrated that Ibn Abi Mulaikah said that Ibn `Abbas read this Ayah this way,
وَظَنُّواْ أَنَّهُمْ قَدْ كُذِبُواْ
(and they thought they were denied.) `Abdullah bin Abi Mulaikah said, “Then Ibn `Abbas said to me that they were humans. He then recited this Ayah,
حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ ءَامَنُواْ مَعَهُ مَتَى نَصْرُ اللَّهِ أَلاَ إِنَّ نَصْرَ اللَّهِ قَرِيبٌ
(..even the Messenger and those who believed along with him said, “When (will come) the help of Allah” Yes! Certainly, the help of Allah is near!)2:214″ Ibn Jurayj also narrated that Ibn Abi Mulaykah said that `Urwah narrated to him that `Aishah did not agree to this and rejected it. She said, “Nothing that Allah has promised Muhammad ﷺ, but Muhammad knew for certainty that it shall come, until he died. However, the Messengers were tried with trials until they thought that those believers, who were with them, did not fully support them.” Ibn Abi Mulaykah said that `Urwah narrated that `Aishah recited this Ayah this way, (وَظَنُّوا أَنَّهُمْ قَد كُذِّبُوا) “and they thought that they were betrayed.” Therefore, there is another way of reciting this word, and there is a difference of opinion about its meaning. We narrated the meaning that Ibn `Abbas gave. Ibn Mas`ud said, as Sufyan Ath-Thawri narrated from him, that he read the Ayah this way,
حَتَّى إِذَا اسْتَيْـَسَ الرُّسُلُ وَظَنُّواْ أَنَّهُمْ قَدْ كُذِبُواْ
(until, when the Messengers gave up hope and thought that they were denied.) `Abdullah commented that this is the recitation that you dislike. Ibn `Abbas also commented on the Ayah,
حَتَّى إِذَا اسْتَيْـَسَ الرُّسُلُ وَظَنُّواْ أَنَّهُمْ قَدْ كُذِبُواْ
(until, when the Messengers gave up hope and thought that they were denied) “When the Messengers gave up hope that their people would accept their messages, and their people thought that their Messengers had not said the truth to them, Allah’s victory came then,
فَنُجِّىَ مَن نَّشَآءُ
(and whomsoever We willed were rescued.) Ibn Jarir At-Tabari narrated that Ibrahim bin Abi Hamzah Hurrah Al-Jazari said, “A young man from Quraysh asked Sa’id bin Jubayr `O, Abu `Abdullah! How do you read this word, for when I pass by it, I wish I had not read this Surah,
حَتَّى إِذَا اسْتَيْـَسَ الرُّسُلُ وَظَنُّواْ أَنَّهُمْ قَدْ كُذِبُواْ
(until, when the Messengers gave up hope and thought that they were denied…) He said, `Yes, it means, when the Messengers gave up hope that their people will believe in them and those to whom the Messengers were sent thought that the Messengers were not truthful.”‘ Ad-Dahhak bin Muzahim commented, “I have not seen someone who is called to knowledge and is lazy accepting the invitation, until today! If you traveled to Yemen just to get this explanation, it will still be worth it.” Ibn Jarir At-Tabari narrated that Muslim bin Yasar asked Sa`id bin Jubayr about the same Ayah and he gave the same response. Muslim stood up and embraced Sa’id bin Jubayr, saying, “May Allah relieve a distress from you as you relieved a distress from me!” This was reported from Sa’id bin Jubayr through various chains of narration. This is also the Tafsir that Mujahid bin Jabr and several other Salaf scholars gave for this Ayah. However, some scholars said that the Ayah,
وَظَنُّواْ أَنَّهُمْ قَدْ كُذِبُواْ
(and thought that they were denied), is in reference to the believers who followed the Messengers, while some said it is in reference to the disbelievers among the Messengers’ nation. In the latter case, the meaning becomes: `and the disbelievers thought that the Messengers were not given a true promise of victory. ‘ Ibn Jarir At-Tabari narrated that Tamim bin Hadhlam said, “I heard `Abdullah bin Mas`ud comment on this Ayah,
حَتَّى إِذَا اسْتَيْـَسَ الرُّسُلُ
(until, when the Messengers gave up hope) that their people will believe in them, and their people thought when the respite was long, that the Messengers were not given a true promise.”
Verse Number 111
A Lesson for Men Who have Understanding
Allah states here that the stories of the Messengers and their nations and how we saved the believers and destroyed the disbelievers are,
عِبْرَةٌ لاوْلِى الأَلْبَـبِ
(a lesson for men of understanding), who have sound minds,
مَا كَانَ حَدِيثًا يُفْتَرَى
(It is not a forged statement.) Allah says here that this Qur’an could not have been forged; it truly came from Allah,
وَلَـكِن تَصْدِيقَ الَّذِى بَيْنَ يَدَيْهِ
(but a confirmation of that which was before it) in reference to the previously revealed Divine Books, by which this Qur’an testifies to the true parts that remain in them and denies and refutes the forged parts that were added, changed and falsified by people. The Qur’an accepts or abrogates whatever Allah wills of these Books,
وَتَفْصِيلَ كُلِّ شَىْءٍ
(and a detailed explanation of everything) Meaning the allowed, the prohibited, the preferred and the disliked matters. The Qur’an deals with the acts of worship, the obligatory and recommended matters, forbids the unlawful and discourages from the disliked. The Qur’an contains major facts regarding the existence and about matters of the future in general terms or in detail. The Qur’an tells us about the Lord, the Exalted and Most Honored, and about His Names and Attributes and teaches us that Allah is glorified from being similar in any way to the creation. Hence, the Qur’an is,
هُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ
(a guide and a mercy for the people who believe.) with which their hearts are directed from misguidance to guidance and from deviation to conformance, and with which they seek the mercy of the Lord of all creation in this life and on the Day of Return. We ask Allah the Most Great to make us among this group in the life of the present world and in the Hereafter, on the Day when those who are successful will have faces that radiate with light, while those whose faces are dark will end up with the losing deal. This is the end of the Tafsir of Surah Yusuf; and all the thanks and praises are due to Allah, and all our trust and reliance are on Him Alone.
END