Verse:80 Commentary In verse 80, it was said: فَلَمَّا اسْتَيْأَسُوا مِنْهُ خَلَصُوا نَجِيًّا (So when they lost hope in him, they went aside for consultation).

After that, the primary statement of the oldest brother which begins with the words: قَالَ كَبِيرُ‌هُمْ (The oldest of them said) is continued till the end of verse 80. The statement was: "Do you not know that your father had taken pledge from you in the name of Allah, while you had defaulted earlier in the case of Yusuf (علیہ السلام) . So, I shall never leave this land unless my father permits me (to return) or Allah decides about me. And He is the best of all judges."

This is the statement of the oldest brother. Some commentators identify him as being Yahuda (Judah) - and he was, though not the oldest in age, but was certainly the eldest in knowledge and merit. Other commentators say that he is Ruebel (Rueben) who is the oldest in age and he was the one who had suggested that Sayyidna Yusuf (علیہ السلام) should not be killed. Still others have said that this oldest brother was Sham un who was known to be the eldest in power and rank. Verse:81 Commentary Then, in verse 81, it was said: ارْ‌جِعُوا إِلَىٰ أَبِيكُمْ , that is, the oldest brother said: I am going to stay here. You all go back to your father and tell him that his son has committed a theft, and that whatever we are saying is what we have seen with our own eyes, and that the stolen property was recovered from his baggage before us.

As for the last sentence of verse 81: وَمَا كُنَّا لِلْغَيْبِ حَافِظِينَ (and we could not guard against the unseen), it means that ` the pledge we had given to you to bring back Benyamin definitely was given in terms of outwardly visible circumstances. We did not know what we did not see and control - thus how could we know that he would steal and be arrested for it leaving us helpless in this matter.' The sentence could also mean that ` we did our best to keep Benyamin protected seeing that he does nothing which would put him in trouble. But, this effort of ours could be within the limits of our outwardly visible circumstances. That this thing would happen to him, in absence of our vigilance and knowledge, was something we did not know about.'

Since the brothers of Yusuf (علیہ السلام) had deceived their father earlier, and knew that their father would never be satisfied with their statement mentioned above, and he would never believe in what they would tell him, therefore, for additional emphasis, they said: `(and if you do not believe us), you can check with the people of the town in which we have been (that is, the city in Egypt). And you can also check with the caravan which has come from Egypt to Canaan with us. And we are true in what we are saying.'

At this point, the question - why would Sayyidna Yusuf (علیہ السلام) bear by such a heartless treatment with his father - reappears in Tafsir Mazhari. This question has also been taken up earlier in our comments on this Surah where it has been said that it was surprising that Sayyidna Yusuf (علیہ السلام) did not tell his father about himself, then detained his brother too, then his brothers made repeated visits to Egypt and he never told them about himself nor sent some message to his father. Tafsir Mazhari answers all these doubts by saying:

اِنَّہُ عَمِلَ ذٰلِکَ بِامرِ اللہِ تَعَالٰی لِیَزِیدَ فِی بِلآءِ یَعقُوبَ

That is, Sayyidna Yusuf (علیہ السلام) did that with the command of Allah Ta` ala so that (the cycle of) the test and trial of Sayyidna Ya` qub (علیہ السلام) reaches its completion.

Rules and Principles

1. The statement: وَمَا شَهِدْنَا إِلَّا بِمَا عَلِمْنَا (and we do not testify except what we know) appearing in verse 82 proves that human transactions and contracts are based on apparently known circumstances. They do not cover things which no one knows. The pledge to protect Benyamin which the brothers of Sayyidna Yusuf (علیہ السلام) had given to their father was relat-ed to things which were in their control. As for the incident that he was accused of theft and arrested for it, it was a different matter which does not affect the pledge as such.

2. Deduced from the same verse, there is another ruling which appears in Tafsir al-Qurtubi. It says: This sentence proves that testimony depends on knowledge. No matter how this knowledge is acquired, testimony can be given in accordance with it. Therefore, the way an event can be testified by having seen it with one's own eyes, similarly, it can be testified by having heard it from someone reliable and worthy of trust - subject to the condition that he does not conceal the truth of the matter, instead, states plainly that he has not seen it personally but has heard it from such and such reliable person. It is on the basis of this principle that Maliki jurists have ruled the testimony of a blind person as permissible.

3. The present verses also prove that should a person be true, right and proper, but the situation is such that others may suspect him to be otherwise, then, he must remove that shadow of doubt so that those who see him do not fall into the sin of (unwarranted) suspicion - as in this event relating to Benyamin, there came up an occasion of accusation and doubt because of a past event in the life of Sayyidna Yusuf (علیہ السلام) . Therefore, in order to make things clear, the testimony of the people of the city, and the caravan, was presented in support.

The Holy Prophets صلى الله عليه وسلم has, by his personal conduct, affirmed it positively. On his way back from his Masjid, when he was going through an alley with Ummul-Mu'minin, Sayyidah Safiyyah ؓ he noticed two persons appearing at the head of the alley. They were still at some distance, but the Holy Prophet told them that he was with Safiyyah hint Huyayy. They said: Ya Rasul Allah, can anyone have any suspicion about you? Then, he said: Yes, the shaitan keeps seeping through the human body, may be it drops a doubt in somebody's heart. (Al-Bukhari and Muslim) [ Qurtubi ] Verse:82 Commentary - - - Verse:83 Commentary Commentary

After the detention of young Benyamin in Egypt, his brothers returned home and told Sayyidna Ya` qub (علیہ السلام) about what had happened there. They tried to assure him that they were telling the truth which can be confirmed from the people in Egypt, as well as, from the caravan they came with from Egypt to Canaan. From the later, he could also ascertain that Benyamin's theft was apprehended and he was arrested for it. Since Sayyidna Ya` qub (علیہ السلام) knew that they had lied to him earlier in the case of Sayyidna Yusuf (علیہ السلام) ، therefore, he could not believe them this time too - though, in fact, this time they had told him no lie. And therefore, on this occasion as well, he said the same thing he had said at the time of the disappearance of Sayyidna Yusuf (علیہ السلام) : بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرً‌ا ۖ فَصَبْرٌ‌ جَمِيلٌ. ("Rather, your inner desires have seduced you to something. So, patience is best), that is, this statement of yours is not correct. You have made it up yourself. But, even now, it is patience I choose to observe. Only that would be the best for me.'

From this Al-Qurtubi has deduced: In whatever a Mujtahid says with his Ijtihad, there can be an error as well, so much so that it is possible that a prophet too, when he says something on the basis of his own Ijtihad, could make an error - though, only initially. This is what happened in this case when he declared the truth of his sons to be a lie. But, prophets have a special status and a personal exclusivity on the basis of which they are alerted over the mistake by the will of Allah, and removed away from it, and finally they find truth.

Here, it is also possible that by his comment about 'maneuvering something' mentioned above Sayyidna Ya` qub (علیہ السلام) intended to refer to what was made up in Egypt whereby Benyamin was arrested under a false charge of theft only to achieve a particular purpose, and the ultimate result of which was to unfold later in a better form. There may, as well, be a hint toward it in the next sentence of this verse where it is said: عَسَى اللَّـهُ أَن يَأْتِيَنِي بِهِمْ جَمِيعًا (Hopefully, Allah may bring them all together).

In short, the outcome of the refusal of Sayyidna Ya` qub (علیہ السلام) to accept the statement of his sons this time was that there was no theft really, nor was Benyamin arrested, and the truth of the matter was to be found elsewhere. This was true in its place. But, whatever was said by his sons, as they knew it, was not wrong either. Verse:84 Commentary Said in verse 84 was: وَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا أَسَفَىٰ عَلَىٰ يُوسُفَ وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ :` And he turned away from them and said, "How sad I am about Yusuf' and his eyes turned white with sorrow and he was suppressing (his anger and grief).' It means that, after this second shock, Sayyidna Ya` qub (علیہ السلام) closed this chapter of talking to his sons about this matter, and turned to his Lord with his plaint before Him as to how sad he was about Yusuf. at happened was that this constant crying at his separation from Yusuf (علیہ السلام) caused his eyes to turn white from sorrow. The sense is that he lost his eyesight, or it became very weak. Tafsir authority, Muqatil has said that this state of Sayyidna Ya` qub (علیہ السلام) continued for six years when his eyesight had nearly gone. In the last sentence of the verse, it was said: فَهُوَ كَظِيمٌ which can be explained by saying that he became silent, speechless, unable to share his pain with anyone else. The word: كَظِيمٌ (kazim) has been derived from: کَظم (kazm) which means to be choked up or filled. Thus, the sense would be that his heart was all filled up with sorrow and his tongue was tied for he would not talk about his grief to anyone.

Therefore, the word: کَظم (kazm) is also taken in the sense of sup-pressing anger - in a way that anger, despite having one's heart filled with it, does not become the motivating factor of doing something, by word of mouth or movement of hand, as demanded by one's anger. It appears in Hadith:

وَ مَن یَّکظِمِ الغَیظَ یَاجُرہُ اللہُ

That is, ` whoever suppresses his anger (and does not act as it demands despite having the ability to do so), Allah will reward him.'

It is said in another Hadith that, on the day of Resurrection (Al-Hashr), Allah Ta` ala will bring such people before the whole multitude of people and would give them the option to take whichever of the blessings of Jannah (Paradise) they liked.

At this point, Imam Ibn Jarir has reported a Hadith according to which, at a time of distress, reciting or prompting to recite: إِنَّا لِلَّـهِ وَإِنَّا إِلَيْهِ رَ‌اجِعُونَ (Inna lil-lahi wa inna ilaihi rajiun : To Allah we belong and to Him we are to return) is one of the distinguishing characteristics of this Ummah, and this Kalimah is highly effective in delivering one from the suffering of sorrow. We can understand why it has been called the distinguishing characteristic of the Ummah of the Holy Prophet صلى الله عليه وسلم since Sayyidna Ya` qub (علیہ السلام) ، when choked with deadly sorrow and shock, did not say this Kalimah, instead, he said: (How sad I am about Yusuf). In his Shu` abul-'Iman, Al-Baihaqi has also reported this Hadith as based on a narration of Sayyidna Ibn ` Abbas ؓ .

Why Was Sayyidna Ya` qub (علیہ السلام) So Deeply Attached To

Sayyidna Yusuf (علیہ السلام) ?

At this stage, we notice that Sayyidna Ya` qub (علیہ السلام) had extraordinary love for Sayyidna Yusuf (علیہ السلام) . He was so affected by his disappearance that, during this whole period of his separation from him which has been reported to be forty years in some narrations while eighty in some others, he kept weeping continuously, so much so that he lost his eyesight. Apparently, this does not measure upto his spiritual majesty as a prophet that he would love his children so much and that much. On the other hand, the Holy Qur an says: إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ:` Your wealth and your children are a fitnah (trial) - 64:15.' And, as for the spiritual majesty of the noble prophets, may peace be upon them all, the Holy Qur' an has this to say: إِنَّا أَخْلَصْنَاهُم بِخَالِصَةٍ ذِكْرَ‌ى الدَّارِ‌: that is, We have made them special to specialize in the remembrance of the Home (of 'Akhirah) - 38:46.' Malik ibn Dinar (رح) explains its meaning by saying that: We have taken out the love of dunya from their hearts and, in its place, We have filled their hearts with nothing but the love of Akhirah. Their only criterion, in taking or leaving something, is Akhirah.

From the sum-total of what has been said here, there rises a difficulty before us as to how could Sayyidna Ya` qub (علیہ السلام) allow himself to be so consumed with his love for Sayyidna Yusuf (علیہ السلام) and how could that be explained as correct.

In his Tafsir (Mazhari), Qadi Thana'ullah Panipati (رح) has, with reference to this difficulty, reported a special research of Hadrat Mujaddid Alf Thani, the gist of which is that, no doubt, the love of dunya and its enjoyment is blameworthy. Categorical statements of the Qur' an and Hadith prove that. But, the love of things of dunya which relate to 'Akhi-rah is, in reality, included under the love of 'Akhirah. The excellences of Sayyidna Yusuf (علیہ السلام) were not limited to his physical beauty alone. Also to be taken into account are his prophetic chastity and high morals. So, given an overall view, love for him was not the love of what wordly life has to offer. In fact and in reality, this was nothing but the love for rah itself.

In the comment quoted above, it is worth noticing that this love, though not the love of dunya really, yet it did have a certain worldly touch. For this reason, this love became the source of the trial and test of Sayyidna Ya` qub (علیہ السلام) ، for which he had to undergo the unbearable shock of a forty-year separation from him. Then, the chains of this event, from the beginning to the end, show that things kept taking shape as determined by Allah Ta' ala which made this shock stretch longer and longer. Otherwise, at the very start of the event, it would have not been possible for a father who loved his son so intensely that he would simply listen to what his other sons told him and elect to keep sitting home and not do anything about it. In fact, if he had immediately visited the site of the incident and made necessary inquiries and investigations, he would have known the truth of the matter on the spot. But, things happened in a way as Allah would have them, so it just did not occur to him. After that, Sayyidna Yusuf (علیہ السلام) was stopped, through revelation, from sending to his father any news about himself - to the limit that he took no initiative in this direction even after his ascension to power in Egypt. Then, more trying were events which happened concerning the repeated visits of his brothers to Egypt. Even at that time, he said nothing to his brothers about himself, nor did he try to send some note of information to his father. Instead of doing all that, he detained yet another brother through a secret plan, thus inflicting yet another shock on his father. All these actions cannot possibly issue forth from a great prophet such as Sayyidna Yusuf unless and until he had not been prohibited from doing so through the medium of Wahy (revelation). Therefore, al-Qurtubi and other commentators have declared this entire range of actions taken by Sayyidna Yusuf (علیہ السلام) as directly prompted by Divine revelation. The Qur' anic statement: كَذَٰلِكَ كِدْنَا لِيُوسُفَ (This is how We planned for Yusuf -76) also indicates in this directon. Allah knows best. Verse:85 Commentary When the sons of Sayyidna Ya` qub (علیہ السلام) saw the extreme suffering and patience of their father, they said: قَالُوا تَاللَّـهِ تَفْتَأُ تَذْكُرُ‌ يُوسُفَ (By God, you will not stop remembering Yusuf ...), meaning thereby that every shock ends, after all, and so does every sorrow. The passage of days in life makes one forget them. But, he continues to be where he was, even after the passage of such a long time with his sorrow being as fresh as when it came. Verse:86 Commentary After hearing the concern of his sons, Sayyidna Ya'qub (علیہ السلام) said: إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللَّـهِ that is, ` I complain of my anguish and sorrow, not to you, or to anyone else, but to Allah jalla thana'uh Himself. Therefore, leave me alone as I am.' And, along with what he said, he also indicated that ` this remembrance of his will not go to waste for he knew from Allah Ta` ala what they did not know - that he has been promised by Him that He would bring them all together with him.' Verse:87 Commentary Verse 87 begins with the order given by Sayyidna Ya` qub (علیہ السلام) : بَنِيَّ اذْهَبُوا فَتَحَسَّسُوا مِن يُوسُفَ وَأَخِيهِ (0 my sons, go and search for Yusuf and his brother ...).

It was after the passage of such a long time that Sayyidna Ya' qub (علیہ السلام) asked his sons to ` go and search for Yusuf and his brother' - and not to lose hope in finding them. Before this, he had never given an order of this nature. All these things were subservient to the Divine destiny. Meeting them earlier than that was not so destined. Therefore, no such action was taken either. And now, the time to meet had arrived. Therefore, Allah Ta' ala put in his heart the way-out appropriate to it.

And the direction in which the search was to be made was turned to-wards nowhere but Egypt itself - which was known and definite in the case of Benyamin. But, there was no obvious reason, given the outward conditions, to look for Sayyidna Yusuf (علیہ السلام) in Egypt. But, when Allah Ta' ala intends to do something, He arranges to put together appropriate causes for its execution. Therefore, this time, he instructed his sons to go to Egypt once again for the purpose of this search. Some commentators have said that Sayyidna Ya` qub (علیہ السلام) ، by noticing that the ` Aziz of Misr had treated them unusually the first time when he had returned their capital by putting it within their baggage, had got the idea that this ` Aziz seems to be someone very noble and generous, perhaps he may be Yusuf (علیہ السلام) himself.

Points of Guidance

Patience in Pain is Obligatory on Every Muslim

Imam Al-Qurtubi has said: The event relating to Sayyidna Ya` qub (علیہ السلام) proves that it is Wajib on every Muslim when faced with distress or pain in the case of his person, children, family or property that he or she should seek redress from it by resorting to patience (sabr) at its best and by becoming resigned to and content with the decree of Allah Ta' ala - and follow the example of Sayyidna Ya` qub (علیہ السلام) and other blessed prophets.

The Merit of Swallowing Anger and Pain

Imam Hasan Al-Basri (رح) has said: Out of what one swallows, two are the best in the sight of Allah Ta' ala: (1) To do Sabr on pain or distress, and (2) to swallow anger.

Complaining of pain before everyone

In another Hadith from Sayyidna Abu Hurairah ؓ ، the Holy Prophet صلى الله عليه وسلم has been reported to have said: مِن بَثَّ لَم یَصبِر ، that is, one who goes about narrating his distress before everyone has not observed Sabr.

The Reward for Sabr

Sayyidna Ibn ` Abbas ؓ has said: Allah Ta' ala conferred upon Sayyidna Ya` qub (علیہ السلام) the reward of Shuhada (martyrs in the way of Allah) for this Sabr. And, in this Ummah too, whoever observes Sabr while in distress shall receive a similar reward.

The Reason why Sayyidna Ya` qub I was put to Trial

Imam Al-Qurtubi has given a reason for this severe trial and test of Sayyidna Ya` qub (علیہ السلام) as it appears in some narrations. It is said that one day Sayyidna Yaqub (علیہ السلام) was doing his Tahajjud prayers and Sayyidna Yusuf (علیہ السلام) was sleeping before him. All of a sudden a sound of snoring by Sayyidna Yusuf (علیہ السلام) caused his attention to be diverted to him. This happened twice, and thrice. Then, Allah Ta' ala said to His angels: Look, this is My friend, and My favoured servant, see how he, in the middle of his address and approach to Me, turns his attention to someone other than Me. By My Honour and Power, I shall take these two eyes of his out, the eyes with which he has turned his attention to someone other than Me, and the one to whom he has turned his attention, I shall separate from him for a long time.

How About Looking at Someone During Salah?

Therefore, in a Hadith of Al-Bukhari narrated by Sayyidah ` A'ishah ؓ ، it appears that she asked the Holy Prophet صلى الله عليه وسلم ` How is it to look elsewhere during Salah?' In reply, he said: ` Through it, the shaitan snatches the Salah of a servant of Allah away from him.' May Allah sublhanahu wa Ta' ala keep us protected. Verse:88 Commentary Commentary

Mentioned in the verses appearing above is the remaining part of the story of Sayyidna Yusuf (علیہ السلام) and his brothers. It tells us that Sayyidna Ya` qub (علیہ السلام) asked his sons to go and search Yusuf (علیہ السلام) and his brother. So they travelled to Egypt for a third time - because they knew that Benyamin was there and they had to try to get him released first. As for Sayyidna Yusuf (علیہ السلام) ، though his presence in Egypt was not known to them but, when the time comes for something to happen, human plans too start falling in place, unconsciously and without an intentional effort. This is confirmed by a Hadith which says: When Allah Ta' ala intends to do something, He makes its causes get together automatically. Therefore, to search Yusuf (علیہ السلام) too, the very travel to Egypt was appropriate, though taken up unconsciously. Then, they needed food grains, after all. And yet another factor was that they hoped to see the ` Aziz of Misr on the pretext of their request for food grains, when they could put forward their plea for the release of Benyamin.

The first verse (88) begins with the words: فَلَمَّا دَخَلُوا عَلَيْهِ قَالُوا (And when they came to him, they said...). It means: When the brothers of Yusuf (علیہ السلام) reached Egypt as ordered by their father and met the ` Aziz of Misr, they talked to him in a flattering tone. Presenting their need and helplessness, they told the ` Aziz that they and their family were suffering because of the famine, so much so that they did not have even adequate funds to purchase food grains. Compelled by circumstance, they had brought a capital which was not good enough for that purpose. Thus, their request was that, given his generosity, he should accept whatever they had and give them the full measure of grains as is usually given against things of good value. Not being their right in any way, they pleaded that the grains should be given to them as if given in charity because ` Allah rewards the charitable.'

What was this ` capital of very little worth'? The Qur'an and Hadith have not clarified it. The sayings of the commentators differ. Some say that they were bad dirhams which were not acceptable in the open market. Others say that this comprised of household articles. This expression - ` capital of very little worth' - is a translation of the meaning of the word: مُّزْجَاةٍ ('muzjatin' ) which really means something which does not move on its own, but has to be moved by someone else forcefully.

When Sayyidna Yusuf (علیہ السلام) heard these submissive words from his brothers and saw their broken-down condition, he was naturally coming to a point where he would have no option but to disclose the truth as it was. And the drift of events was showing that the restriction placed by Allah Ta` ala on Sayyidna Yusuf (علیہ السلام) that he would not disclose the truth of the matter about himself was not going to be there anymore for the time had come close when it would be taken back. Based on a narration of Sayyidna Ibn ` Abbas ؓ ، it has been reported in Tafsir al-Qurtubi and Mazhari that Sayyidna Ya` qub (علیہ السلام) had, on this occasion, sent a letter in writing and had addressed it to the ` Aziz of Misr. The letter said:

"From Ya` qub Safi Allah Ibn Ishaq Dhabih Allah Ibn Ibrahim Khalil Allah to the ` Aziz of Misr. After offering praise to Allah: Our entire family is known for hardships and trials. My grandfather, Ibrahim Khalil Allah was tested through the fire of Nimrud. Then, my father, Ishaq was put to a hard test. Then, I was tested through a son of mine whom I held very dear - to the limit that I lost my eyesight when separated from him. After that, there was his younger brother, a source of comfort for me in my grief, whom you arrested on a charge of theft. And let me tell you that we are the progeny of prophets. Never have we committed a theft, nor has there ever been a thief among our children. And peace on you!"

When Sayyidna Yusuf (علیہ السلام) read this letter, he trembled and broke into tears and decided to let his secret out. To start with, he first asked his brothers if they remembered what they had done with Yusuf and his brother at a time when they were ignorant, unable to distinguish between good and bad, and quite neglectful of acting with foresight.

When his brothers heard his question, they were dumbfounded. What has the ` Aziz of Misr got to do with the story of Yusuf (علیہ السلام) ? Then, they recollected the dream seen by young Yusuf (علیہ السلام) the interpretation of which was that he would achieve some high rank and they would have to bow down before him. Could it be that this ` Aziz of Misr is none else but Yusuf (علیہ السلام) himself? Then, as they exerted and deliberated a little more, they recognized him by some signs. Still, to confirm it further, they asked him: Verse:89 Commentary - - - Verse:90 Commentary أَإِنَّكَ لَأَنتَ يُوسُفُ (Are you really the Yusuf?). Then, Sayyidna Yusuf (علیہ السلام) said: ` Yes, I am Yusuf and this is my brother, Benyamin.' He supplemented his statement by adding the name of his brother so that they become certain about him. In addition to that, he also wanted them to become sure right then about the total success of their mission, that is, the two they had started to search for were there before them, both at the same time and place. Then, he said: قَدْ مَنَّ اللَّـهُ عَلَيْنَا ۖ إِنَّهُ مَن يَتَّقِ وَيَصْبِرْ‌ فَإِنَّ اللَّـهَ لَا يُضِيعُ أَجْرَ‌ الْمُحْسِنِين ، that is, ` Allah has been very kind to us [ that he first gave both of us two qualities, those of patience (Sabr) and the fear of Allah (Taqwa), qualities which are a key to success and a security shield against every hardship. Then He changed hardship into comfort, separation into union, and our paucity of wealth and recognition into its total abundance. ` Surely, whoever fears Allah [ and abstains from sins ] and observes patience [ while in distress ], then Allah does not waste the reward of the good-doers [ like these ].' Verse:91 Commentary Now the brothers of Yusuf (علیہ السلام) had no choice left with them but to confess the wrongs they had done and admit the grace and excellence of Sayyidna Yusuf (علیہ السلام) . So, in one voice, they all said: تَاللَّـهِ لَقَدْ آثَرَ‌كَ اللَّـهُ عَلَيْنَا وَإِن كُنَّا لَخَاطِئِينَ : ` By God, Allah has given to you preference over us [ which you deserved ], and we were surely in error [ in whatever we did - and so, forgive us in the name of Allah ].' To this in reply, Sayyidna Yusuf' (علیہ السلام) said what a prophet of his stature would say: Verse:92 Commentary لَا تَثْرِ‌يبَ عَلَيْكُمُ (No reproach upon you), that is, ` not to say much about taking a revenge of your injustices against me, on this day, I would not even blame you for it.' This much was the good news of forgiveness from his side which he let them hear. Then, he prayed for them before Allah Ta' ala: يَغْفِرُ‌ اللَّـهُ لَكُمْ ۖ وَهُوَ أَرْ‌حَمُ الرَّ‌احِمِينَ (May Allah forgive you, and He is the most merciful of all the merciful).

After that, he said: اذْهَبُوا بِقَمِيصِي هَـٰذَا فَأَلْقُوهُ عَلَىٰ وَجْهِ أَبِي يَأْتِ بَصِيرً‌ا وَأْتُونِي بِأَهْلِكُمْ أَجْمَعِينَ : ` Go with this shirt of mine and put it over the face of my father, and he will turn into a sighted man [ which will enable him to come here ]. And bring to me all your family [ so that all of us can get together, be happy, enjoy the blessings given by Allah and be grateful to Him ].'

Points of Guidance

We come to know of many injunctions, rulings, as well as guidelines, which are good to have in life:

1. First of all, the use of the expression: تَصَدَّقْ عَلَيْنَا (` tasaddaq ` alaina': be charitable to us) in verse 88 raises a question as to how would Sadaqah and Khairat (charity) become Halal (lawful) for the brothers of Sayyidna Yusuf (علیہ السلام) who are the progeny of prophets? Secondly, even if Sadaqah could be taken as Halal, how would the act of asking for it become Halal? Even if the brothers of Sayyidna Yusuf (علیہ السلام) were no prophets, he himself certainly was. Why did he not warn them against this error?

A clear enough answer to this is that the word Sadaqah used here does not mean the real Sadaqah. In fact, the request for a concession in the transaction has been given the name of Sadaqah and Khairat - because, they had just never asked for a free supply of grains. Instead, they had offered ` a capital of very little worth.' And the essence of their request was that this ` capital of very little worth' be accepted in the spirit of remission given in such hard circumstances. Moreover, it is also possible that the unlawfulness of Sadaqah and Khairat (charity) for the progeny of prophets may be exclusive to the Ummah of the Holy Prophet صلى الله عليه وسلم - as held by Mujahid from among Tafsir authorities. (Bayan a1-Qur'an)

2. The last sentence of verse 88: إِنَّ اللَّـهَ يَجْزِي الْمُتَصَدِّقِينَ (Surely, Allah rewards the charitable) tells us that Allah Ta` ala gives good return to those who spend in Sadaqah and Khairat (charity). But, there are details to it, that is, there is a general return for Sadaqah and Khairat which is received by everyone, believer or disbeliever, right here in the present world. That return comes in the form of the removal of disasters and hardships. Then, there is the return which is particularly attached to the 'Akhirah (Hereafter), that is, the Jannah (Paradise). That is for the believers only. Since the addressee here is the ` Aziz of Misr - and the brothers of Yusuf (علیہ السلام) did not know at that time whether or not he was a believer - therefore, they opted for a sentence which was general, and which included the return of the present world, as well as that of the Hereafter. (Bayan al-Qur'an)

Besides, this being an address to the ` Aziz of Misr, the occasion obviously demanded that the address in this sentence should have been direct, as: ` Allah will give you the best of return.' But, as his being a believer was not known, therefore, the form of address used was general, and any special return for him was not mentioned. (Qurtubi)

3. The sentence: قَدْ مَنَّ اللَّـهُ عَلَيْنَا (Allah has been very kind to us) in verse 90 proves that, should one be in some distress or hardship, then, Allah Ta' ala delivers one from these and showers him or her with his blessings, now, after that, such a person should not talk about his past hardships anymore. Instead, one should remember nothing but this blessing and favour of Allah Ta` ala which one now has. After having been delivered from distress, and after having been blessed by Divine rewards, to continue crying over past hardships is ingratitude. Such an ungrateful person has been called: کَنُود (kanud) in the Holy Qur'an: إِنَّ الْإِنسَانَ لِرَ‌بِّهِ لَكَنُودٌ (Truly, man is to his Lord, ungrateful - 100:6). The word, kanud, refers to a person who does not remember favours received, but does remember hardships faced.

Therefore, Sayyidna Yusuf (علیہ السلام) made no mention at this time of the hardships he had to undergo for a long time due to the actions of his brothers. Instead of that, he mentioned the blessings of Allah only.

4. The last sentence: إِنَّهُ مَن يَتَّقِ وَيَصْبِرْ‌, (Surely, whoever fears Allah and observes patience, then Allah does not waste the reward of the good-doers) in verse 90 tells us that Taqwa, that is, abstention from sins, and Sabr, that is, patience and fortitude, are two qualities which deliver one from every disaster and distress. The Holy Qur'an has said at several places that a person's prosperity and success depend on these two qualities, for example: وَإِن تَصْبِرُ‌وا وَتَتَّقُوا لَا يَضُرُّ‌كُمْ كَيْدُهُمْ شَيْئًا ، that is, ` if you keep patience and fear Allah, their cunning shall not harm you at all - 3:120.'

A surface view of the verse here may suggest that Sayyidna Yusuf (علیہ السلام) is claiming to be God-fearing and patient in the sense that it was because of his Taqwa and Sabr that he was blessed with deliverance from difficulties and rewarded with high ranks. But, no one can claim Taqwa for himself. It is prohibited by definite statements in the Holy Qur'an, for example: فَلَا تُزَكُّوا أَنفُسَكُمْ ۖ هُوَ أَعْلَمُ بِمَنِ اتَّقَىٰ (Therefore do not claim purity for yourself: He knows best who it is that guards against evil - 53:32). But, in reality, there is no claim here. Instead, this is a confession of the blessings and favours of Allah Ta' ala, for He first gave him the Taufiq of Sabr and Taqwa and then, through it, came all blessings from Him.

The declaration: لَا تَثْرِ‌يبَ عَلَيْكُمُ الْيَوْمَ (No reproach upon you today) in verse 92 has been made from the highest level of good morals whereby the oppressor was not only forgiven, but spared from reproach too. Verse:93 Commentary Commentary

The previous verses about the story of Sayyidna Yusuf (علیہ السلام) have told us about the time when, by the will of Allah, it was appropriate for him to disclose his secret to his brothers. This he did. His brothers sought his forgiveness. He, not only that he forgave them, did not even choose to admonish them for what they had done to him in the past. In fact, he prayed to Allah Ta` la for them. Meeting his father was now his next concern. Given the conditions, he found it better that his father comes to him with the family. But, having come to know that his father had lost his eyesight as a result of his separation from him, that became his first concern. So, he said to his brothers: اذْهَبُوا بِقَمِيصِي هَـٰذَا فَأَلْقُوهُ عَلَىٰ وَجْهِ أَبِي يَأْتِ بَصِيرً‌ا (Go with this shirt of mine and put it over the face of my father, and he will turn into a sighted man - 93). It is obvious that putting someone's shirt on the face of a person cannot become the physical cause of an eyesight to return. In fact, this was a miracle of Sayyidna Yusuf (علیہ السلام) for he, by the will of Allah, knew that once his shirt was put over the face of his father, Allah Ta` ala will give him his eyesight back.

Tafsir authorities, Dahhak and Mujahid have said that this was the inherent quality of that shirt because it was not like ordinary clothes. Instead, it was brought from Paradise for Sayyidna Ibrahim (علیہ السلام) at the time when he was thrown into the fire naked by Nimrud. Then, this apparel of Paradise remained preserved with Sayyidna Ibrahim (علیہ السلام) . After his death, it passed on to Sayyidna Ishaq (علیہ السلام) . After his death, it came to Sayyidna Ya` qub (علیہ السلام) In view of its status as a sacred legacy, he put it inside a tube, sealed it and made Sayyidna Yusuf (علیہ السلام) wear it round his neck as a Ta` widh (spiritual charm) so that he remains safe against the evil eye. When the brothers of Yusuf (علیہ السلام) removed the shirt of Sayyidna Yusuf (علیہ السلام) to deceive their father and he was thrown into the well without it, Sayyidna Jibra'il al-Amin came, and opening the tube hanging round his neck, took this shirt out from it, and made Sayyidna Yusuf (علیہ السلام) wear it. Since that time, it remained preserved with him. When needed again, it was Jibra'il al-Amin again who advised Sayyidna Yusuf (علیہ السلام) that this shirt was an apparel of Paradise. It had a unique property. If put over the face of a blind person, he becomes sighted. He asked him to send it to his father and he would become a sighted man.

The view of Hadrat Mujaddid Alf Thani (رح) is that the beauty, rather the very existence of Sayyidna Yusuf (علیہ السلام) ، was itself a thing of the Paradise. Therefore, every shirt that touched his body could have this property. (Mazhari)

Said in the last sentence of verse 93 was: وَأْتُونِي بِأَهْلِكُمْ أَجْمَعِينَ that is, ` all of you, my brothers, bring your entire family to me.' Though, the real purpose was to have his respected father come to him but, here he did not specifically mention his father, instead, talked about bringing the family - perhaps, because he considered that asking his father to be brought to him was contrary to etiquette. However, he was already certain that the sight of his father would return and there would remain no reason which could stop him from coming to him, rather, he would himself want to honour him with his visit. According to a narration reported by Al-Qurtubi, Yahuda (Judah) from among the brothers of Sayyidna Yusuf (علیہ السلام) offered to carry this shirt personally - because, it was he who had carried young Yusuf' s shirt smeared with fake blood and which brought many shocks for his father, and now, it should be him again who should carry the shirt in his own hands, so that amends could be made for past injustices.