Surah 12. Yusuf

But when the bearer of the good news arrived, he cast the shirt over Jacob's face, so he regained his sight. Jacob then said 'to his children', 'Did I not tell you that I truly know from Allah what you do not know?'

  - Mustafa Khattab

Then when the bearer of the good news came he cast (the shirt) over his face and he forthwith regained clear sight. He said: "Did I not say to you `Know from Allah that which ye know not?' " ^{1772 1773 1774 1775}

  - Abdullah Yusuf Ali

We may suppose this to have been Judah (see notes 1752 and 1753 above) who was pledged to his father for Benjamin, and who could now announce the good news not only of Benjamin but of Joseph. We can imagine him hurrying forward, to be the first to tell the news, though the plural pronoun for those whom Jacob addresses in this verse, and for those who reply in the next verse, shows that all the brothers practically arrived together.

The particle fa ("then") has here the force of "forthwith".

Jacob's sight had grown dim; his eyes had become white with much sorrow for Joseph (see xii. 84 above). Both his physical and mental vision now became clear and bright as before.

He had said this (xii. 86) when everything was against him, and his sons were scoffers. Now they themselves have come to say that his faith was justified and his vision was true.

They begged, 'O our father! Pray for the forgiveness of our sins. We have certainly been sinful.'

  - Mustafa Khattab

They said: "O our father! ask for us forgiveness for our sins for we were truly at fault."

  - Abdullah Yusuf Ali

He said, 'I will pray to my Lord for your forgiveness.¹ He 'alone' is indeed the All-Forgiving, Most Merciful.'

  - Mustafa Khattab

 Jacob (ﷺ) delayed the prayer for his children to be forgiven until pre-dawn, which is a blessed time for supplication.

He said: "Soon will I ask my Lord for forgiveness for you: for He is indeed Oft-Forgiving Merciful." ¹⁷⁷⁶

  - Abdullah Yusuf Ali

He fully intended to do this, but the most injured party was Joseph, and it was only fair that Joseph should be consulted. In fact Joseph had already forgiven his brothers all their past, and his father could confidently look forward to Joseph joining in the wish of the whole family to turn to Allah through their aged father Jacob in his prophetic office.

When they entered Joseph's presence, he received his parents 'graciously' and said, 'Enter Egypt, Allah willing, in security.'

  - Mustafa Khattab

Then when they entered the presence of Joseph he provided a home for his parents with himself and said: "Enter ye Egypt (all) in safety if it please Allah." ^{1777 1778}

  - Abdullah Yusuf Ali

At length the whole family arrived in Egypt and were re-united with Joseph. They were all entertained and provided with homes. But the parents were treated with special honour, as was becoming both to Joseph's character and ordinary family ethics. His mother Rachel had long been dead, but he had been brought up by his mother's sister Leah, whom his father had also married. Leah was now his mother. They were lodged with Joseph himself.

This is in Arabic in the plural, not in the dual number. The welcome is for all to Egypt, and under the auspices of the Wazir or Egypt. They came, therefore, under Allah's will, to a double sense of security: Egypt was secure from the famine unlike the neighbouring countries; and they were to be cared for by the highest in the land.

Then he raised his parents to the throne, and they all fell down in prostration to Joseph,¹ who then said, 'O my dear father! This is the interpretation of my old dream. My Lord has made it come true. He was truly kind to me when He freed me from prison, and brought you all from the desert after Satan had ignited rivalry between me and my siblings.² Indeed my Lord is subtle in fulfilling what He wills. Surely He 'alone' is the All-Knowing, All-Wise.'

  - Mustafa Khattab

 Joseph’s parents and his eleven brothers prostrated before him out of respect, not as an act of worship. This was permissible in their tradition, but in Islam, Muslims prostrate only to Allah.

 Joseph (ﷺ) did not mention how Allah saved him from the well because he did not want to embarrass his brothers after forgiving them.

And he raised his parents high on the throne (of dignity) and they fell down in prostration (all) before him. He said: "O my father! this is the fulfillment of my vision of old! Allah hath made it come true! He was indeed good to me when He took me out of prison and brought you (all here) out of the desert (even) after Satan had sown enmity between me and my brothers. Verily my Lord understandeth best the mysteries of all that He planneth to do: for verily He is full of knowledge and wisdom. ^{1779 1780}

  - Abdullah Yusuf Ali

Certainly metaphorically: probably also literally. By Eastern custom the place of honour at a ceremonial reception is on a seat on a dais, with a special cushion of honour, such as is assigned to a bridegroom at his reception. To show his high respect for his parents, Joseph made them sit on a throne of dignity. On the other hand, his parents and his brothers,-all performed the ceremony of prostration before Joseph in recognition of his supreme rank in Egypt under the Pharaoh. And thus was fulfilled the dream or vision of his youth (xii. 4 above and n. 1633). A) The ceremony of prostration for paying respect might have been allowed at the time of previous prophets, but with the advent of the complete and final revelation prostration before anyone other than Allah is a grave sin strictly prohibited.

Note how modest Joseph is throughout. The first things he thinks of among Allah's gracious favours to him are: (1) that he was brought out of prison and publicly proclaimed to be honest and virtuous; and (2) that his dear father was restored to him, as well as the brothers who had persecuted him all his life. He will say nothing against them personally. In his husn-i-zann (habit of interpreting everyone and everything in the most favourable and charitable light), he looks upon them as having been misled. It was Satan that set them against him. But now all is rectified by the grace of Allah, to Whom he renders due praise. Latif: see n. 2844 to xxii. 63; the fourth meaning mentioned there applies here, with echoes of the other meanings.

'My Lord! You have surely granted me authority and taught me the interpretation of dreams. 'O' Originator of the heavens and the earth! You are my Guardian in this world and the Hereafter. Allow me to die as one who submits¹ and join me with the righteous.'

  - Mustafa Khattab

 lit., as a Muslim.

"O my Lord! Thou hast indeed bestowed on me some power and taught me something of the interpretation of dreams and events O Thou Creator of the heavens and the earth! Thou art my Protector in this world and in the Hereafter take thou my soul (at death) as one submitting to Thy Will (as a Muslim) and unite me with the righteous." ^{1781 1782 1783}

  - Abdullah Yusuf Ali

Then he turns to Allah in prayer, and again his modesty is predominant. He held supreme power under the king, but he calls it "some power" or authority. His reading of events and dreams had saved millions of lives in the great Egyptian famine; yet he refers to it as "something of the interpretation of dreams and events". And he takes no credit to himself, "All this," he says, "was Thy gift, O Allah! For such things can only come from the Creator of the heavens and earth."

Power in the doing of things as well as power in intelligent forecasts and plans,-both must look to Allah: otherwise the deed and the plan would be futile.

Joseph's prayer may be analysed thus: (1) I am nothing; all power and knowledge are Thine; (2) such things can only come from Thee, for Thou art the Creator of all; (3) none can protect me from danger and wrong, but only Thou; (4) Thy protection I need both in this world and the next; (5) may I till death remain constant to Thee-, (6) may I yield up my soul to Thee in cheerful submission to Thy will; (7) in this moment of union with my family after many partings let me think of the final union with the great family of the righteous. How marvellously apt to the occasion!

That is from the stories of the unseen which We reveal to you 'O Prophet'. You were not present when they 'all'¹ made up their minds, and when they plotted 'against Joseph'.

  - Mustafa Khattab

 This includes Joseph’s brothers, the travellers who picked him up from the well and sold him into slavery, and the Chief Minister’s wife and other women in the city.

Such is one of the stories of what happened unseen which We reveal by inspiration unto thee: nor wast thou (present) with them when they concerted their plans together in the process of weaving their plots. ^{1784 1785}

  - Abdullah Yusuf Ali

The story is finished. But is it a story? It is rather a recital of forces and motives, thoughts and feelings, complications and results, ordinarily not seen by men. However much they concert their plans and unite their forces, whatever dark plots they back with all their resources,-the plan of Allah works irresistibly, and sweeps away all their machinations. The good win through in the end, but not always as they planned: the evil are foiled, and often their very plots help the good. What did the brothers desire in trying to get rid of Joseph, and what actually happened? How the Courtier's wife, encouraged by the corrupt women of her acquaintance, tried and failed to seduce Joseph and how Allah listened to his prayer and saved him from her vile designs? How wrong was it of the cup-bearer to forget Joseph, and yet how his very forgetfulness kept Joseph safe and undisturbed in prison until the day came when he should tackle the great problems of Pharaoh's kingdom? With every character in the story there are problems, and the whole is a beautifully balanced picture of the working of Allah's providence in man's chequered destiny.

The holy Prophet was no actor in those scenes; yet by inspiration he was able to expound them in the divine light, as they had never been expounded before, whether in the Pentateuch or by any Seer before him. And allegorically they figured his own story,-how his own brethren sought to betray and kill him how by Allah's providence he was not only saved but he won through.

And most people will not believe- no matter how keen you are-

  - Mustafa Khattab

Yet no faith will the greater part of mankind have however ardently thou dost desire it. ¹⁷⁸⁶

  - Abdullah Yusuf Ali

In spite of such an exposition and such a convincing illustration, how few men really have true faith,- such a faith as Jacob had in the old story, or Muhammad the Chosen One had, in the story which was actually unfolding itself on the world's stage when his Sara was revealed, shortly before the Hijrat? Al-Mustafa's ardent wish and faith was to save his people and all mankind from the graceless condition of want of faith. But his efforts were flouted, and he had to leave his home and suffer all kinds of persecution, but like Joseph, and more than Joseph, he was marked out for great work, which he finally achieved.

even though you are not asking them for a reward for this 'Quran'. It is only a reminder to the whole world.

  - Mustafa Khattab

And no reward dost thou ask of them for this: it is no less than a Message for all creatures. ¹⁷⁸⁷

  - Abdullah Yusuf Ali

The divine Message was priceless; it was not for the Messenger's personal profit, nor did he ask of men any reward for bringing it for their benefit. It was for all creatures,-literally, for all the worlds, as explained in i. 2, n. 20.

How many signs in the heavens and the earth do they pass by with indifference!

  - Mustafa Khattab

And how many Signs in the heavens and the earth do they pass by? Yet they turn (their faces) away from them! ¹⁷⁸⁸

  - Abdullah Yusuf Ali

Not only can we learn through Scripture of the working of Allah's providence in human history and the history of individual souls. His Signs are scattered literally throughout nature-throughout Creation-for all who have eyes to see. And yet man is so arrogant that he turns away his very eyes from them!

And most of them do not believe in Allah without associating others with Him 'in worship'.

  - Mustafa Khattab

And most of them believe not in Allah without associating (others as partners) with Him! ¹⁷⁸⁹

  - Abdullah Yusuf Ali

Even if people profess a nominal faith in Allah, they corrupt it by believing in other things as if they were Allah's partners, or had some share in the shaping of the world's destinies! In some circles, it is idolatry, the worship of stocks and stones. In others, it is Christolatry and Mariolatry, or the deification of heroes and men of renown. In others it is the powers of Nature or of Life, or of the human intellect personified in Science or Art or invention, and this is the more common form of modern idolatry. Others again worship mystery, or imaginary powers of good or even evil: greed and fear are mixed up with these forms of worship. Islam calls us to worship Allah, the One True God, and Him only.

Do they feel secure that an overwhelming torment from Allah will not overtake them, or that the Hour will not take them by surprise when they least expect 'it'?

  - Mustafa Khattab

Do they then feel secure from the coming against them of the covering veil of the wrath of Allah or of the coming against them of the (final) Hour all of a sudden while they perceive not? ^{1790 1791}

  - Abdullah Yusuf Ali

Gashiyat=covering veil, pall; used for the Judgment to come, which will be so dark and appalling as to hide up all other and petty things, and be the one great reality for the souls that were slaves to evil.

The metaphor is changed, from intensity of darkness to suddenness of time. It will come before they are aware of it. Let them not feel any sense of safety in sin.

Say, 'O Prophet,' 'This is my way. I invite to Allah with insight- I and those who follow me. Glory be to Allah, and I am not one of the polytheists.'

  - Mustafa Khattab

Say thou: "This my way: I do invite unto Allah on evidence clear as the seeing with one's eyes I and whoever follows me: Glory to Allah! and never will I join gods with Allah!" ¹⁷⁹²

  - Abdullah Yusuf Ali

Islam holds fast to the one central fact in the spiritual world,-the unity of God, and all Reality springing from Him and Him alone. There can be no one and nothing in competition with that one and only Reality. It is the essence of Truth. All other ideas or existences, including our perception of Self, are merely relative,-mere projections from the wonderful faculties which He has given to us. This is not, to us, mere hypothesis. It is in our inmost experience. In the physical world, they say that seeing is believing. In our inner world this sense of Allah is as clear as sight in the physical world. Therefore, Al-Mustafa and those who really follow him in the truest sense of the world, call all the world to see this Truth, feel this experience, follow this Way. They will never be distracted by metaphysical speculations, whose validity will always be doubtful, nor be deluded with phantoms which lead men astray.

We only sent before you 'O Prophet' men inspired by Us from among the people of each society. Have the deniers not travelled through the land to see what was the end of those 'destroyed' before them? And surely the 'eternal' Home of the Hereafter is far better for those mindful 'of Allah'. Will you not then understand?

  - Mustafa Khattab

Nor did We send before thee (as Apostles) any but men whom We did inspire (men) living in human habitations. Do they not travel through the earth and see what was the end of those before them? But the home of the Hereafter is best for those who do right. Will ye not then understand? ^{1793 1794}

  - Abdullah Yusuf Ali

It was men that Allah sent as His Messengers to explain Him to men. He did not send angels or gods. Into His chosen men He breathed His inspiration, so that they could see truer than other men. But they were men living with men,-in men's habitations in town or country; not recluses or cenobites, who had no personal experience of men's affairs and could not be teachers of men in the fullest sense. Their deeds tell their own tale.

The righteous, the men of Allah, had, as in Joseph's history, some evidence of Allah's providence in this very world with all its imperfections as reflecting our imperfections. But this world is of no real consequence to them. Their home is in the Hereafter. Joseph's earthly home was in Canaan; but he attained his glory elsewhere; and his spiritual Home is in the great Society of the Righteous (iii. 39).

And when the messengers despaired and their people thought the messengers had been denied help, Our help came to them 'at last'. We then saved whoever We willed, and Our punishment is never averted from the wicked people.

  - Mustafa Khattab

(Respite will be granted) until when the apostles give up hope (of their people) and (come to ) think that they were treated as liars there reaches them Our help. And those whom We will are delivered into safety. But never will be warded off Our punishment from those who are in sin. ¹⁷⁹⁵

  - Abdullah Yusuf Ali

Zannu (come to think): I construe the nominative of this verb to be "the messengers" in agreement with the best authorities. Kuzibu is the usual reading, though Kuzzibu, the alternative reading, also rests on good authority. I construe the meaning to be: that Allah gives plenty of rope to the wicked (as in Joseph's story) until His own Messengers feel almost that it will be hopeless to preach to them and come to consider themselves branded as liars by an unbelieving world; that the breaking point is then reached: that Allah's help then comes swiftly to His men, and they are delivered from persecution and danger, while the wrath of Allah overtakes sinners, and nothing can then ward it off. This interpretation has good authority behind it, though there are differences of opinion.

In their stories there is truly a lesson for people of reason. This message cannot be a fabrication, rather 'it is' a confirmation of previous revelation, a detailed explanation of all things, a guide, and a mercy for people of faith.

  - Mustafa Khattab

There is in their stories instruction for men endued with understanding. It is not a tale invented but a confirmation of what went before it a detailed exposition of all things and a Guide and a Mercy to any such as believe. ^{1796 1797}

  - Abdullah Yusuf Ali

Their stories, i.e., the stories of Prophets or of the wicked; for the two threads inter-twine, as in Joseph's story.

A story like that of Joseph is not a purely imaginary fable. The People of the Book have it in their sacred literature. It is confirmed here in its main outline, but here there is a detailed spiritual exposition that will be found nowhere in earlier literature. The exposition covers all sides of human life. If properly understood it gives valuable lessons to guide our conduct,-an instance of Allah's grace and mercy to people who will go to Him in faith and put their affairs in His hands.