12-80 So when they despaired of him, they conferred together privately. The eldest of them said: Know you not that your father took from you a covenant in Allah’s name, and how you fell short of your duty about Joseph before? So I shall not leave this land, until my father permits me or Allah decides for me; and He is the Best of the judges.a
فَلَمَّا ٱسْتَيْـَٔسُوا۟ مِنْهُ خَلَصُوا۟ نَجِيًّۭا ۖ قَالَ كَبِيرُهُمْ أَلَمْ تَعْلَمُوٓا۟ أَنَّ أَبَاكُمْ قَدْ أَخَذَ عَلَيْكُم مَّوْثِقًۭا مِّنَ ٱللَّهِ وَمِن قَبْلُ مَا فَرَّطتُمْ فِى يُوسُفَ ۖ فَلَنْ أَبْرَحَ ٱلْأَرْضَ حَتَّىٰ يَأْذَنَ لِىٓ أَبِىٓ أَوْ يَحْكُمَ ٱللَّهُ لِى ۖ وَهُوَ خَيْرُ ٱلْحَـٰكِمِينَ (۸۰)
12-80a: ٱسْتَيْـَٔسُوا۟ – اِسۡتَایٔس and یَئِس have the same meaning, that is their hopes were dashed (R). In other words, Joseph rejected their proposal.
نَجِيًّۭا – For the meaning of نَجۡوَی see 4:114a. نَجِیّ means مُنَاجِی that is, one who confers privately and is used both for the singular and plural. Example: وَقَرَّبْنَـٰهُ نَجِيًّۭا (and We made him draw nigh in communion) (19:52).
أَبْرَحَ – بَرِحَ is used in the sense of زَالَ (to cease to exist, terminate) as in لَن نَّبْرَحَ عَلَيْهِ عَـٰكِفِينَ (We shall not cease to keep to its worship) (20:91); لَآ أَبْرَحُ حَتَّىٰٓ أَبْلُغَ مَجْمَعَ ٱلْبَحْرَيْنِ (I will not cease until I reach the junction of the two rivers) (18:60). The meaning of بَرِحَ الارض is he separated from the earth (LA).
The brothers withdrew to confer privately about what to say to Jacob. There was no need for this private conference if their hearts had been free of guilt. They wanted now to invent an excuse that would satisfy Jacob. The eldest brother refused to go back because of the compact he had made with his father unless his father gave him permission to return, or Allah decided for him, by which he meant that a situation occurs which releases him from his compact.
12-81 Go back to your father and say: O our father, thy son committed theft. And we bear witness only to what we know, and we could not keep watch over the unseen.a
ٱرْجِعُوٓا۟ إِلَىٰٓ أَبِيكُمْ فَقُولُوا۟ يَـٰٓأَبَانَآ إِنَّ ٱبْنَكَ سَرَقَ وَمَا شَهِدْنَآ إِلَّا بِمَا عَلِمْنَا وَمَا كُنَّا لِلْغَيْبِ حَـٰفِظِينَ (۸۱)
12-81a: This statement is generally attributed to the eldest brother but some commentators attribute this to Joseph. The most plausible explanation is that this is the outcome of their conference, that is they finally decided unanimously that they will say that Benjamin committed theft and by we bear witness only to what we know is meant that how could they guard against something that did not take place before their eyes, namely the theft by Benjamin. Another explanation is that when the brothers gave their word to their father that they would guard Benjamin, they did not know that he would commit theft.
12-82 And ask the town where we were, and the caravan with which we proceeded. And surely we are truthful.
وَسْـَٔلِ ٱلْقَرْيَةَ ٱلَّتِى كُنَّا فِيهَا وَٱلْعِيرَ ٱلَّتِىٓ أَقْبَلْنَا فِيهَا ۖ وَإِنَّا لَصَـٰدِقُونَ (۸۲)
12-83 He said: Nay, your souls have contrived an affair for you, so patience is good. Maybe Allah will bring them together to me. Surely He is the Knowing, the Wise.a
قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًۭا ۖ فَصَبْرٌۭ جَمِيلٌ ۖ عَسَى ٱللَّهُ أَن يَأْتِيَنِى بِهِمْ جَمِيعًا ۚ إِنَّهُۥ هُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ (۸۳)
12-83a: The charge of theft against Benjamin is a conspiracy of the half-brothers: The intermediate events are left out and the brothers have now returned home and give their father the explanation that they have agreed upon. Jacob’s response is the same as he gave when informed of Joseph’s disappearance: سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًۭا ۖ فَصَبْرٌۭ جَمِيلٌ (your souls have contrived an affair for you, so patience is good). This shows that Jacob attributed what has happened to them and that this is their plan just as they had planned in the case of Joseph. It is obvious that Jacob would not have falsely accused them with سَوَّلَتْ لَكُمْ أَنفُسُكُمْ (your souls have contrived an affair for you) implying that they have done an evil deed which is fair seeming to them unless he has knowledge about this matter from Allah, just as he has knowledge that both the lost brothers would be found.
12-84 And he turned away from them, and said: O my sorrow for Joseph! And his eyes were filled (with tears) on account of the grief, then he repressed (grief).a
وَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَـٰٓأَسَفَىٰ عَلَىٰ يُوسُفَ وَٱبْيَضَّتْ عَيْنَاهُ مِنَ ٱلْحُزْنِ فَهُوَ كَظِيمٌۭ (۸۴)
12-84a: ٱبْيَضَّتْ – بَیاض means whiteness and اَبۡیَض means white. In بَیَّض الشئَ فابۡیَضَّ
(He made something white and it became white) بَیَّض means made something white and ابیضّ means it became white. بَیَّضۡتُ السقاءَ means filled the water bag with water (LA). Accordingly, the meaning of اَبۡیَضَّ would be filled with water. Water and milk, or water and bread, or water and wheat is called اَبۡیضان (two white things).
Jacob becoming blind because of crying from grief is against the Quran: Commentators have mostly interpreted the meaning of ٱبْيَضَّتْ عَيْنَاهُ مِنَ ٱلْحُزْنِ to be that Jacob became blind because of crying all the time from grief caused by the separation from Joseph. Thus, they take ابۡیضاض to be another word for blindness. However, it appears to be strange that a prophet of God gives up on his mission of propagation and reform which is the real purpose of prophethood because of the loss of his son and cries continuously, according to some narrations for eighty years of his separation from Joseph. During this period, there is not a moment that his heart is not weighed down with grief and eyes streaming with tears at his loss. Finally, the ceaseless crying causes him to go blind. Such a person cannot even worship God properly, leave alone undertaking the reformation of mankind. If an ordinary person cries in this manner even for a month on the death of a relative, he will be deserving of rebuke, leave alone a prophet of God who behaves in this manner for eighty years. Interestingly, along with such behavior he also says فَصَبْرٌۭ جَمِيلٌ (so patience is good) and that he has knowledge from Allah that his son is alive. Such a narration is unacceptable. The testimony given in support of this story is that the Holy Prophet too cried at the demise of his son Ibrahim and had said: القلب یحزن والعین تدمع (the heart is sorrowful, and the eyes have tears). However, nowhere is it stated that the Holy Prophet kept weeping for one or two years or even for one or two months. There is no doubt that the death of a beloved relative can bring tears to the eyes which is quite natural. One can accept that Jacob went through the normal emotions of paternal grief at the loss of a son but it is inconceivable that he wept for eighty years day and night till he went blind, that he had no concern for the people of the world, and that he showed such impatience. The work of prophethood in that case is just reduced to the worship of Joseph نعوذ باللّٰہ من ذالك (I seek Allah’s protection from this). Nowhere in the dictionary is the meaning of ٱبْيَضَّتْ عَيْنَاهُ given as becoming blind. This is something that has been understood but this can also mean that the eyes filled with tears and became white which is known in Urdu as ڈبڈبانا ((of eyes) be filled with tears) and this is something that fits the persona of a prophet. The interpretation of the verse then becomes that when Jacob received the news that Benjamin has been caught, this renewed his sorrow at the loss of Joseph and tears welled into his eyes. Even so he suppresses his sorrow and grief as is shown by using the word كَظِيمٌۭ which means to suppress anger or grief so that it does not become manifest. See 3:134a. How can anybody be called كَظِيمٌۭ whose tears did not dry for eighty years?
Ibn Abbas has supported this meaning and accordingly it is stated in Tafsir al-Kabir:
انه لما قال یا اسفی علی یوسف غلبه البکاء و عند غلبة البکاء یکثر الماء العین فتصیر العین کانہا ابیضت من بیاض ذٰلك الماء … فلو حملنا الا بیضاض علی غلبة ل کان ھذا التعلیل حسنا و لو حملناہ علی العمی لم یحسن ھذا التعلیل نکان ما ذکرناہ اولی و ھذا التفسیر مع الدلیل رواہ الوھدی فی البسیط عن ابن عباس
(When he (Jacob) manifested grief for Joseph, he was overcome and began to cry and at the height of crying, his eyes filled with tears and so the eyes appeared white from the whiteness of the tears…if we assign the whitening of the eyes to being overwhelmed by tears, then this explanation is good but if we assign it to blindness then the explanation is bad. Hence what we have explained is superior and this explanation with supporting arguments is cited in Baseet by Wahidi and attributed to Ibn Abbas).
12-85 They said: By Allah! Thou wilt not cease remembering Joseph till thou art a prey to disease or thou art of those who perish.a
قَالُوا۟ تَٱللَّهِ تَفْتَؤُا۟ تَذْكُرُ يُوسُفَ حَتَّىٰ تَكُونَ حَرَضًا أَوْ تَكُونَ مِنَ ٱلْهَـٰلِكِينَ (۸۵)
12-85a: تَفْتَؤُا۟ – The purport is لا تَفْتَؤُا۟ (not cease) and the meaning of ما فَتِئۡت is the same as that of مازلت . The supporting explanation for omitting لا is that if the reply to the oath is in the affirmative then the icon of affirmation is definitely entered and the affirmative icon is ل and the emphasizing icon is ن.
Joseph’s brothers resented his remembrance by their father because they felt guilty at heart. They did not like that Jacob should even take his name. Their purport is that Jacob has grown old and is close to his demise but nevertheless he does not let go of the remembrance of Joseph. This does not mean that Jacob was always mentioning Joseph. This indicates that he mentions Joseph’s name after a long period because of which the brothers felt compelled to remonstrate with him.
12-86 He said: I complain of my grief and sorrow only to Allah, and I know from Allah what you know not.a
قَالَ إِنَّمَآ أَشْكُوا۟ بَثِّى وَحُزْنِىٓ إِلَى ٱللَّهِ وَأَعْلَمُ مِنَ ٱللَّهِ مَا لَا تَعْلَمُونَ (۸۶)
12-86a: This shows that as far as possible one should not manifest grief and sorrow to others and should manifest it only to Allah because it is only He who can remedy the grief and sorrow. A hadith states: مِن کُنوزِ البِرِّاخفاء الصدقة و کِتُمانُ المصائبِ (keeping good deeds secret and hiding tribulations are a treasure of piety). The story of the constant weeping of Jacob is also belied by this verse.
12-87 O my sons, go and inquire about Joseph and his brother, and despair not of Allah’s mercy. Surely none despairs of Allah’s mercy except the disbelieving people.a
يَـٰبَنِىَّ ٱذْهَبُوا۟ فَتَحَسَّسُوا۟ مِن يُوسُفَ وَأَخِيهِ وَلَا تَا۟يْـَٔسُوا۟ مِن رَّوْحِ ٱللَّهِ ۖ إِنَّهُۥ لَا يَا۟يْـَٔسُ مِن رَّوْحِ ٱللَّهِ إِلَّا ٱلْقَوْمُ ٱلْكَـٰفِرُونَ (۸۷)
12-87a: تَحَسَّسُوا۟ – حسّ (sense) is from باب تفعل and means to sense out something and the purport is to investigate the condition.
رَوْح – It is spoken of expanse or abundance and its purport here is abundance and mercy (R). From the same root are ریح and رُوح .
This part of Joseph’s life, the return of the brothers and telling Jacob about the arrest of Benjamin, is not narrated in the Bible. According to the Bible, Joseph reveals himself at the time of the arrest of Benjamin and his brothers are troubled in his presence. By narrating this part of Joseph’s history and in departing from the Bible narrative, the Quran has shown that despite the extremely despairing situation and despite a second sorrow heaped on top of the first sorrow, Jacob did not despair. Instead, his faith in the mercy of Allah and in His ability to remove all difficulties just kept on increasing. This is the grand lesson that Allah wants to teach His servants by narrating the lives of pious men. Despite the extremely despairing conditions, they do not let despair touch them in any way. Even as the darkness around them keeps on intensifying, their faith keeps on increasing that the light will eventually dawn. The Quran has made this manifest in the last verse of this surah for which see 12:110. It is a pity that in the Biblical version neither the conditions deteriorate to the depths of despair nor is there the manifestation of the heart warming and inspiring words of the Quran: لَا يَا۟يْـَٔسُ مِن رَّوْحِ ٱللَّهِ إِلَّا ٱلْقَوْمُ ٱلْكَـٰفِرُونَ (despair not of Allah’s mercy. Surely none despairs of Allah’s mercy except the disbelieving people). This is another one of those instances where the majestic lessons that are found in the Quran are missing in the Bible. The Biblical narration is just a story, but the Quranic version is filled with valuable moral lessons, which if one benefits from them, will render one’s life a paradise on earth.
A balm for the despairing hearts of Muslims: The Muslims can take courage from this. Even if truth appears overcome on all sides and disbelief appears to have progressed to its zenith, the pious may appear to be getting trampled everywhere under the feet, frauds and swindlers may appear to be masters of the world, and everything may appear to be under their control but the believers do not despair and remain certain that the sun of God’s mercy will dawn because they are sure that truth will triumph. One is surprised by those Muslims who mimic the behavior of the disbelievers despite the presence of such verses in the Quran and at the slightest setback not only become worried but despair. In the present times, when Islam appears defeated on all sides, there is a need to inculcate this faith. When belief solidifies in the hearts of Muslims, they will once again see the splendor and magnificence of Islam once again which is a secret yearning in their heart.
12-88 So when they came to him, they said: O chief, distress has afflicted us and our family, and we have brought scanty money, so give us full measure and be charitable to us. Surely Allah rewards the charitable.a
فَلَمَّا دَخَلُوا۟ عَلَيْهِ قَالُوا۟ يَـٰٓأَيُّهَا ٱلْعَزِيزُ مَسَّنَا وَأَهْلَنَا ٱلضُّرُّ وَجِئْنَا بِبِضَـٰعَةٍۢ مُّزْجَىٰةٍۢ فَأَوْفِ لَنَا ٱلْكَيْلَ وَتَصَدَّقْ عَلَيْنَآ ۖ إِنَّ ٱللَّهَ يَجْزِى ٱلْمُتَصَدِّقِينَ (۸۸)
12-88a: مُزْجَىٰة – تَزۡجِیَة (زجا) is to push a thing so that it moves forward, as for example the wind pushes the clouds forward, as in: يُزْجِى سَحَابًۭا (drives along the clouds) (24:43); يُزْجِى لَكُمُ ٱلْفُلْكَ (speeds the ships) (17:66). So, something that is small, and thus does not count for much, and is discarded is called مزجاۃ (small, few, insignificant) (R).
This time in accordance with the direction of Jacob the brothers have come in search of Joseph. The manifestation of their poverty and indigence is for the reason that if the chief is indeed Joseph then he would have a meltdown and reveal his identity. This is what happens.
12-89 He said: Do you know how you treated Joseph and his brother, when you were ignorant?a
قَالَ هَلْ عَلِمْتُم مَّا فَعَلْتُم بِيُوسُفَ وَأَخِيهِ إِذْ أَنتُمْ جَـٰهِلُونَ (۸۹)
12-89a: The brother’s mischief with Benjamin: This is the only instance where Joseph reminds his half-brothers about their treatment and that too not to rebuke them but to show them that Allah’s mercy is so extensive that despite what they did with him, and then meted a similar treatment to his brother, there is no reproof against them as stated in 12:92 لَا تَثْرِيبَ عَلَيْكُمُ ٱلْيَوْمَ ۖ(No reproof be against you this day). This is the reason why no details are given about the treatment at the hands of the half-brothers and the matter is left just by pointing out that they treated him and his brother in a way that they know. This shows for sure that some mischief like that of Joseph has also been perpetrated on Benjamin and there is only one instance in the Quran where this could have happened, namely the theft of the drinking cup. In the Bible too there is no other incident that is mentioned which could form the basis of the accusation being levied here.
12-90 They said: Art thou indeed Joseph? He said: I am Joseph and this is my brother; Allah has indeed been gracious to us. Surely he who keeps his duty and is patient — Allah never wastes the reward of the doers of good.a
قَالُوٓا۟ أَءِنَّكَ لَأَنتَ يُوسُفُ ۖ قَالَ أَنَا۠ يُوسُفُ وَهَـٰذَآ أَخِى ۖ قَدْ مَنَّ ٱللَّهُ عَلَيْنَآ ۖ إِنَّهُۥ مَن يَتَّقِ وَيَصْبِرْ فَإِنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ (۹۰)
12-90a: While revealing his identity, Joseph said: قَدْ مَنَّ ٱللَّهُ عَلَيْنَآ (Allah has indeed been gracious to us), meaning that the result of all the events of their life is that Allah has been benevolent to them and has changed their sorrow into happiness. This statement is again intended to show the expansiveness of Allah’s mercy and His favors. God in His mercy changes the tribulations that befall a person into tranquility and happiness. In fact, one can say that every happiness is born out of distress. Unless a person is immersed in trials and tribulations, he cannot find real happiness. Hence one should bear trials and tribulations cheerfully because they are for the betterment of a person. It is stated after this that Allah never wastes the reward of the doers of good, that is those who are just and patient even when going through difficulties. This last statement lays down a general principle which is not specific to Joseph. Any person who passes through trials and tribulations, is patient and remains righteous becomes precious like gold.
12-91 They said: By Allah! Allah has indeed chosen thee over us, and we were certainly sinners.a
قَالُوا۟ تَٱللَّهِ لَقَدْ ءَاثَرَكَ ٱللَّهُ عَلَيْنَا وَإِن كُنَّا لَخَـٰطِـِٔينَ (۹۱)
12-91a: اٰثر – اَثَر (to prefer (to), like (better than), choose to) is to obtain something that testifies to the existence of the real thing. Its plural is اٰثر , as in ثُمَّ قَفَّيْنَا عَلَىٰٓ ءَاثَـٰرِهِم بِرُسُلِنَا (Then We made Our messengers to follow in their footsteps) (57:27); وَءَاثَارًۭا فِى ٱلْأَرْضِ (and fortifications in the land) (40:21); فَٱنظُرْ إِلَىٰٓ ءَاثَـٰرِ رَحْمَتِ ٱللَّهِ (Look then at the signs of Allah’s mercy) (30:40). So, اٰثار is used to denote footsteps of previous generations, that is a path that leads to those people who have passed away, as in فَهُمْ عَلَىٰٓ ءَاثَـٰرِهِمْ يُهْرَعُونَ (So in their footsteps they are hastening on) (37:70); هُمْ أُو۟لَآءِ عَلَىٰٓ أَثَرِى (They are here on my track) (20:84). The meaning of اَثَرۡتُ الۡعِلۡم is I established a tradition of knowledge, as in أَثَـٰرَةٍۢ مِّنْ عِلْمٍ (relics of knowledge) (46:4). Thus, this is something that is written or is passed on as a tradition so that its traces are left, Metaphorically the meaning of اَثَر is nobility and seniority. Derived from it is اِیثار which means to give eminence, or preference over another, as is the case here and in وَيُؤْثِرُونَ عَلَىٰٓ أَنفُسِهِمْ (and prefer (them) before themselves) (59:9) and in بَلْ تُؤْثِرُونَ ٱلْحَيَوٰةَ ٱلدُّنْيَا (But you prefer the life of this world) (87:16).
12-92 He said: No reproof be against you this day. Allah may forgive you, and He is the most Merciful of those who show mercy.a
قَالَ لَا تَثْرِيبَ عَلَيْكُمُ ٱلْيَوْمَ ۖ يَغْفِرُ ٱللَّهُ لَكُمْ ۖ وَهُوَ أَرْحَمُ ٱلرَّٰحِمِينَ (۹۲)
12-92a: تَثْرِيبَ – The meaning of شَرَّبَ علیة is rebuked him, blamed him and reminded him of the committed fault. یَثۡرِب is the original name of the city of Madinah and the Holy Prophet changed its name from یَثۡرِب to طَیِبَة because in Arabic شَرۡب means a riot, brawl, discord (LA). On one occasion in the Quran, a party copied the old name of the city and referred to it as ثیرب as in يَـٰٓأَهْلَ يَثْرِبَ لَا مُقَامَ لَكُمْ (O people of Yathrib, you cannot make a stand) (33:13).
Forgiveness of Joseph and forgiveness of the Last of Prophets: What a large-hearted gesture by Joseph and how great is the forgiveness that the people who were after taking his life are told that there is no reproof against them for all their misdeeds. However, a gesture of much greater magnitude is indicated in the gesture of Joseph and that is the gesture of the Holy Prophet on whose life not one, but multiple attempts were made. During his thirteen years stay in Makkah after prophethood, he was subjected to all kinds of torture, and not only just him but anyone who associated with him. Some of them were killed. This persecution reached an intensity where the believers had to leave their dear homeland and go into exile. Even after the self-imposed exile, their tribulations did not end, and attempts were made to annihilate them by the sword in repeated attacks on Madinah. Despite these crimes, when the persecutors were defeated and came before the Holy Prophet, his blessed tongue repeated these very words: لَا تَثْرِيبَ عَلَيْكُمُ ٱلْيَوْمَ (No reproof be against you this day). This example of the Chief of Mankind is unparalleled in the annals of human history. If the no reproof conduct of Joseph is a grand gesture whose applicability is confined to ten brothers, the no reproof conduct of the Holy Prophet is of a much greater magnitude and unparalleled in that he forgives a whole nation whose crimes exceeded all limits and forgives them in a way that there is not even a word of reproof.
12-93 Take this my shirt and cast it before my father’s face — he will come to know. And come to me with all your family.
ٱذْهَبُوا۟ بِقَمِيصِى هَـٰذَا فَأَلْقُوهُ عَلَىٰ وَجْهِ أَبِى يَأْتِ بَصِيرًۭا وَأْتُونِى بِأَهْلِكُمْ أَجْمَعِينَ (۹۳)
12-93a: بَصِيرۭ – بَصَر is used both for the power by which a person can discover the reality of things and the power of seeing. See 2-96a. The meaning of رجُلٌ بَصِیۡرٌ is مُبۡصر (a superior ability to discern things) and some have said that this is a person who sees things with the eyes (LA). Raghib, after stating that a blind person or ضَرِیر is called بَصِيرۭ as an inversion, writes that it is preferable to call a person بَصِيرۭ who has the power to look into the heart of a person, that is a person who has insight (R). In short, the word بَصِيرۭ has two meanings, a person who sees with the eyes and also a person who has the power to discern the reality of a thing.
This is the third time in this surah that there is the mention of a shirt. See 12-18a. The first time it is a sign of Joseph’s life, the second time it is the sign of his chastity, and the third time here, it is a sign of his rulership. There is a hadith which states that the Holy Prophet told Usman: اِنَّ اللّٰہَ سَیُقَمِّصُكَ قَمِیۡصًا وَ انك لَتُلاصُ علےٰ خَلۡعِهٖ فَاِیَّ ك و خَلۡعَه‘ (Allah will put a shirt on you, and you will be asked to take off that shirt, but beware do not take off that shirt). According to Ibn Kathir, the meaning of the shirt is caliphate. So, it can be that the shirt Joseph sent is a real shirt and it is sent as a sign of the rulership that Allah has bestowed on him. It is meant to convince Jacob that what his sons narrate to him about the rulership and power of Joseph is actually true. It is also possible that by shirt is meant his rulership and the meaning of take this my shirt is to carry the news to his father that Allah has granted him rulership. There is no reference in the Bible that a shirt was sent, and the only thing stated is that Joseph told his brothers to convey the news to his father that Allah has granted him rulership. It is also stated in the Bible that when the brothers narrated these things to Jacob “And Jacob’s heart fainted, for he believed them not” (Genesis 45:26). Perhaps it is to refute this that the Quran uses the terms يَأْتِ بَصِيرًۭا (he will come to know) and فَٱرْتَدَّ بَصِيرًۭا ۖ(so he became certain) (12:96) to show that Jacob did believe what was narrated to him. Some commentators have accepted the explanation that when this news will be conveyed to Jacob, it will lift his spirits and the weakness in his body as a result of sorrow will be ameliorated, and his fading eyesight will improve (RM). Thus, in accepting this explanation, the commentators have not taken this to mean that Jacob is blind and his blindness is cured by the news. Instead, they have taken it to mean that Jacob’s eyesight affected by his sorrow will improve by this news. The interpretation that Jacob is certain when he received the news is also correct because he is aware as a result of the signs from Allah that Joseph is alive, and the testimony provided by the news gives certainty to what he already knows.
Bayan-ul-Quran 