Author: sftwr2020

13-27   And those who disbelieve say: Why is not a sign sent down to him by his Lord? Say: Allah leaves in error whom He pleases, and guides to Himself those who turn (to Him) —^a

وَيَقُولُ ٱلَّذِينَ كَفَرُوا۟ لَوْلَآ أُنزِلَ عَلَيْهِ ءَايَةٌۭ مِّن رَّبِّهِۦ ۗ قُلْ إِنَّ ٱللَّهَ يُضِلُّ مَن يَشَآءُ وَيَهْدِىٓ إِلَيْهِ مَنْ أَنَابَ (۲۷)

13-27a: A destructive punishment is demanded as a sign, similar to a demand made in 13:7. In response, the disbelievers are given examples to explain that they can derive benefit from Divine revelation just as the earth benefits from rain. However, since they remain intransigent in their demand, a reply is given in the last verse of this section and they are told that they would be put through small hardships before the destructive chastisement.

The last part of this verse shows that Allah guides to Himself those who turn to Him. If someone chooses to remain in error by not turning to Allah and not making any effort to seek Him, then Allah does not forcibly bring such a person to Him but leaves him with his choice of staying in error.

13-28   Those who believe and whose hearts find rest in the remembrance of Allah. Now surely in Allah’s remembrance do hearts find rest.^a

ٱلَّذِينَ ءَامَنُوا۟ وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ ٱللَّهِ ۗ أَلَا بِذِكْرِ ٱللَّهِ تَطْمَئِنُّ ٱلْقُلُوبُ (۲۸)

13-28a: In the remembrance of Allah hearts find rest: This is a truism which is testified to by the lives of all pious people, who find peace in their hearts even while going through trials and tribulations, when dealing with all kinds of difficulties and repeated failures, and even if imprisoned. Without the remembrance of Allah, hearts find no rest. It is also a reality made clear by the life of people who greedily seek the world that they do not have a peaceful heart regardless of the successes they achieve. They may conquer country after country, but the fire of more conquests is always flaring in their heart and as more and more wealth flows into their coffers, the fire of worldly desires just intensifies. Neither conquests nor the riches of this world have ever created peace in any person’s heart, and because the spiritual heart of a person cannot progress unless it finds peace, one’s hidden potential does not develop and the purpose for which a person is created is lost. After conveying that the peace of heart is only born from remembering Allah, attention is drawn to the great revolution that takes place in the human heart by establishing a relationship with Allah.

13-29   Those who believe and do good, a good final state is theirs and a goodly return.^a

 ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ طُوبَىٰ لَهُمْ وَحُسْنُ مَـَٔابٍۢ (۲۹)

13-29a: طُوبَىٰ – It is derived from طاب and there are several narrations about its meaning which include happiness and peace, abundant good and nobility etc. (RM). According to Mufradat طوبی is the name of a tree in Paradise but it states that the preferred meaning is that طوبی is every blessing of Paradise such as permanence without decay, honor which never diminishes, richness that leaves no need unfulfilled.

13-30   Thus We have sent thee among a nation before which other nations have passed away, that thou mightest recite to them what We have revealed to thee, and (still) they deny the Beneficent. Say: He is my Lord, there is no god but He; in Him do I trust and to Him is my return.^a

كَذَٰلِكَ أَرْسَلْنَـٰكَ فِىٓ أُمَّةٍۢ قَدْ خَلَتْ مِن قَبْلِهَآ أُمَمٌۭ لِّتَتْلُوَا۟ عَلَيْهِمُ ٱلَّذِىٓ أَوْحَيْنَآ إِلَيْكَ وَهُمْ يَكْفُرُونَ بِٱلرَّحْمَـٰنِ ۚ قُلْ هُوَ رَبِّى لَآ إِلَـٰهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ مَتَابِ (۳۰)

13-30a: مَتَابِ – In reality it is متابی . مَتَابِ means complete repentance, or abandoning all ugly things and doing all beautiful things (R).

There are two statements in this verse. The first is that Allah has revealed to the Holy Prophet just as He has been revealing to previous nations. The second is that the disbelievers deny the Beneficent. The relationship between these two statements is that revelation is sent under Allah’s attribute of Beneficence. Just as Allah provides for all physical needs of life out of his perfect nature, similarly He sends revelation to meet the needs of the spiritual everlasting life. Thus, Allah states: ٱلرَّحْمَـٰنُ ١عَلَّمَ ٱلْقُرْءَانَ : The Beneficent taught the Quran (55:1-2). Those who benefit from this revelation will find everlasting life.

13-31   And if there could be a Qur’an with which the mountains were made to pass away, or the earth were cloven asunder, or the dead were made to speak— nay, the commandment is wholly Allah’s.^a Do not those who believe know that, if Allah please, He would certainly guide all the people?^b And as for those who disbelieve, disaster will not cease to afflict them because of what they do, or it will alight close by their abodes, until the promise of Allah come to pass. Surely Allah will not fail in (His) promise.^c

وَلَوْ أَنَّ قُرْءَانًۭا سُيِّرَتْ بِهِ ٱلْجِبَالُ أَوْ قُطِّعَتْ بِهِ ٱلْأَرْضُ أَوْ كُلِّمَ بِهِ ٱلْمَوْتَىٰ ۗ بَل لِّلَّهِ ٱلْأَمْرُ جَمِيعًا ۗ أَفَلَمْ يَا۟يْـَٔسِ ٱلَّذِينَ ءَامَنُوٓا۟ أَن لَّوْ يَشَآءُ ٱللَّهُ لَهَدَى ٱلنَّاسَ جَمِيعًۭا ۗ وَلَا يَزَالُ ٱلَّذِينَ كَفَرُوا۟ تُصِيبُهُم بِمَا صَنَعُوا۟ قَارِعَةٌ أَوْ تَحُلُّ قَرِيبًۭا مِّن دَارِهِمْ حَتَّىٰ يَأْتِىَ وَعْدُ ٱللَّهِ ۚ إِنَّ ٱللَّهَ لَا يُخْلِفُ ٱلْمِيعَادَ (۳۱)

13-31a: جِبَالُ – It is the plural of جَبَل which means a mountain. Metaphorically this word is also used for people of great importance because the commonality between the two is one of permanence and stability (R). Fara states: الجَبَلُ سَیّدُ القوم و عالِمُھم : The chiefs and scholars of the nation are called mountains (LA). Strong men are called فَلان جَبَلٌ من الجِبال : that person is a mount among mountains (LA).

The miracles of the Quran: The answer to لَوْ (if) is omitted and this is done in situations where the wording of the context makes it obvious what the answer is. The obvious answer to the question if there could be a Quran is: this is the Quran لکان ھذا القران (RM). This is made even clearer in another place where it is stated:

 لَوْ أَنزَلْنَا هَـٰذَا ٱلْقُرْءَانَ عَلَىٰ جَبَلٍۢ لَّرَأَيْتَهُۥ خَـٰشِعًۭا مُّتَصَدِّعًۭا مِّنْ خَشْيَةِ ٱللَّهِ ۚ  : Had We sent down this Quran on a mountain, thou wouldst certainly have seen it falling down, splitting asunder because of the fear of Allah (59:21). By stating لِّلَّهِ ٱلْأَمْرُ جَمِيعًا : the commandment is wholly Allah’s, it is made clear that the Quran will accomplish all the things mentioned. The meaning of making the mountains to pass away or to remove them from their place is to remove the powerful men who were being a hindrance in the way of Islam as is evident from the explanation of the word جَبَل  or mountain. Cleaving the earth asunder means causing canals and springs to flow forth. (RM – IJ). Metaphorically, it means canals and springs of spiritual knowledge flowing since the surah mentions water flowing into valleys according to their capacity to absorb it (see 13:17a). The meaning of the dead speaking is that spiritually dead people will come alive, as the Quran states elsewhere: مَن كَانَ مَيْتًۭا فَأَحْيَيْنَـٰهُ : Is he who was dead, then We raised him to life (6:122) and اذ ادعاکم لما یحییکم : When he calls you to that which gives you life (8:24). بل is used because if someone thinks how can such a transformation be possible, then one needs to remember that everything is in the power of Allah and He will bring it about. Thus, in verse 13:28 it is stated that a great revolution will take place in human hearts by this Quran, which will not just be confined to the hearts, rather the great revolution produced by the Quran will manifest clearly and openly in society.

13-31b: يَا۟يْـَٔسِ – The meaning of يَا۟يْـَٔسِ here is taken to be یَعۡلم and some have said that this meaning is in the vernacular of Hawazin (RM), and according to some this is used as a metaphor because the despondent person knows that something will not happen (RM). In explaining why يَا۟يْـَٔسِ meaning despondent, disheartened, hopeless, despair etc., is translated as عۡلم(know) Mufradat explains that although the meaning here is taken as عۡلم but it should not be understood as a literal meaning but rather a consequential meaning. The knowledge about the negation (in this case the knowledge that Allah does not forcibly guide people) makes one despair of it happening. Hence (by circumstantial evidence) it can be said that يَا۟يْـَٔسِ  occurs in the sense of یَعۡلَم

Both the first and the second part of the verse give good news that all these hurdles will be removed, and the dead will begin to speak, since it is stated that if Allah desires he would guide all people.

13-31c: قَارِعَةٌ – The meaning of قَرۡع is to strike one thing against another and قَارِعَة means afflictions or disasters. In the explanation of  قَارِعَة here, it has been stated to mean some battle in the time of the Holy Prophet in which he did not personally participate (LA). The resurrection is also called القَارِعَةٌ.

The end of the verse is a response to the repeated demand of the disbelievers for a sign. The interpretation in the explanation of this verse is correct to infer the disbelievers mentioned are the Quraish and the Arabs and by قَارِعَةٌ  is meant wars. By وَعْدُ ٱللَّهِ is meant the final victory of Islam and its rule which occurred after the conquest of Makkah. The indication in

 قَرِيبًۭا مِّن دَارِهِمْ is that the calamities may either directly descend on the opponents of Islam or in their environs as a warning to them. In تَحُلُّ the address may be to the Holy Prophet, indicating that he should travel near their habitation, as happened at Hudaibiyah..   

13-38   And certainly We sent messengers before thee and appointed for them wives and children. And it is not in (the power of) a messenger to bring a sign except by Allah’s permission. For every term there is an appointment.

وَلَقَدْ أَرْسَلْنَا رُسُلًۭا مِّن قَبْلِكَ وَجَعَلْنَا لَهُمْ أَزْوَٰجًۭا وَذُرِّيَّةًۭ ۚ وَمَا كَانَ لِرَسُولٍ أَن يَأْتِىَ بِـَٔايَةٍ إِلَّا بِإِذْنِ ٱللَّهِ ۗ لِكُلِّ أَجَلٍۢ كِتَابٌۭ (۳۸)

13-39   Allah effaces what He pleases and establishes (what He pleases), and with Him is the basis of the Book.^a

يَمْحُوا۟ ٱللَّهُ مَا يَشَآءُ وَيُثْبِتُ ۖ وَعِندَهُۥٓ أُمُّ ٱلْكِتَـٰبِ (۳۹)

13-39a: كِتَـٰبِ – According to Raghib, كِتَـٰبِ or Book, is sometimes used in the sense of to create and to destroy and he gives this verse as an example of this meaning. He interprets لِكُلِّ أَجَلٍۢ كِتَابٌۭ as meaning that some things are being created with an appointed term and others are being destroyed at the end of their term – all as part of a wise plan. This is what is meant by أُمُّ ٱلْكِتَـٰبِ : the basis of the Book, and this is in accordance with what is stated elsewhere in: كُلَّ يَوْمٍ هُوَ فِى شَأْنٍ : Every moment He is in a state (of glory) (55:29) (R).

The first part of this verse refutes the mocking of the disbelievers by stating that having a family by no means detracts from the mission of a messenger. Previous messengers also had wives and children. Then the sign that the disbelievers demanded repeatedly are mentioned, and they are told that even the previous messengers did not have the authority to destroy their opponents on their own, as and when they willed. This authority belongs to Allah Who can do whatever He likes and whenever He likes. After this, the general Divine law is mentioned that there is an appointed term for a nation at the end of which it is destroyed, and another nation is raised in its stead. Another interpretation of أُمُّ ٱلْكِتَـٰبِ is that it refers to لَوْحٍۢ مَّحْفُوظٍۭ : guarded tablet, which is the knowledge of Allah in which all His commands are present. In a note in Ruh al-Maani, it is stated that by أُمُّ ٱلْكِتَـٰبِ is meant the fundamental principles of religion that are never changed. The word أُمُّ ٱلْكِتَـٰبِ has been used in this sense in another place in the Quran as well, namely: ءَايَـٰتٌۭ مُّحْكَمَـٰتٌ هُنَّ أُمُّ ٱلْكِتَـٰبِ : some of its verses are decisive – they are the basis of the Book (3:7).

يَمْحُوا۟ ٱللَّهُ مَا يَشَآءُ وَيُثْبِتُ – Allah effaces what He pleases and establishes (what He pleases). This also provides evidence that if Allah desires, He may change what is decreed. This is a fact and is indicated in وَٱللَّهُ غَالِبٌ عَلَىٰٓ أَمْرِهِۦ : And Allah has full control over His affairs (12:21). Accordingly, it is stated very clearly in the next verse that some promised chastisements can be cancelled if Allah desires. Not inflicting the promised chastisements is the result of the extensive forgiveness and kindness of Allah which defies human comprehension. Allah does not let a person despair under any condition.

13-40   Whether We let thee see part of that which We promise them, or cause thee to die, thine is but the delivery of the message, and Ours to call (them) to account.

وَإِن مَّا نُرِيَنَّكَ بَعْضَ ٱلَّذِى نَعِدُهُمْ أَوْ نَتَوَفَّيَنَّكَ فَإِنَّمَا عَلَيْكَ ٱلْبَلَـٰغُ وَعَلَيْنَا ٱلْحِسَابُ (۴۰)

13-41   See they not that We are visiting the land, curtailing it of its sides? And Allah pronounces a doom — there is no repeller of His decree. And He is Swift in calling to account.^a

أَوَلَمْ يَرَوْا۟ أَنَّا نَأْتِى ٱلْأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَا ۚ وَٱللَّهُ يَحْكُمُ لَا مُعَقِّبَ لِحُكْمِهِۦ ۚ وَهُوَ سَرِيعُ ٱلْحِسَابِ (۴۰)

13-41a: أَطْرَافِ – It is the plural of طرف , and refer to 3-127a for its meaning. The meaning of طَرَفُ الۡقَوم means their chief or headman and أَطْرَافِ means the noblemen of a nation. Accordingly, the meaning of curtailing it of its sides is taken to mean the death of scholars, or the death of their capable persons, and the diminution of their fruits. اَطۡرافُ الرِجال also means the nobility (LA), which Mujahid has taken to be the meaning here of curtailing it of its sides (IJ).

The acceptance of truth is a clear sign of its final supremacy: Mention is made earlier of the failure of the disbelievers, and they are told that the infliction of chastisement is in the hands of Allah. Then in the previous verse it is stated that even if the Holy Prophet dies, Allah is the One who will hold them to account. In this verse, the disbelievers are told that if only they would reflect, they would see that the signs of their final defeat are already emerging in the form of the land being curtailed for them from all sides. Thus, the men of note among them are progressively diminishing, and Islam is spreading even in the far-flung areas of Arabia. The diminishing of their men of note is not only through their battlefield losses and natural deaths but also through conversion to Islam. Thus, people of the caliber of Abu Bakr, Umar, Usman, and Hamza had joined the fold of Islam. However, the most significant success, which we can relate to our times, is the spread of Islam in Madinah and the manifestation of Islam’s acceptance in certain other areas of Arabia. These manifest signs constitute the curtailing of land on all sides. A miracle of Islam during this period is that just as the opposition to Islam intensified, proportionately its impact on the hearts of people grew stronger and the means to spread Islam to distant lands kept on arising. Even as it appeared that the forward march of Islam had been stopped in Makkah, it was spreading in other parts of Arabia. In another place, it is stated أَفَلَا يَرَوْنَ أَنَّا نَأْتِى ٱلْأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَآ ۚ أَفَهُمُ ٱلْغَـٰلِبُونَ : See they not then that We are visiting the land, curtailing it of its sides? Can they then prevail? (21:44). Thus, the spread of Islam in the land is a sign of the demise of disbelief. This clearly shows that in the referenced verse, as elsewhere in the Quran, attention is drawn to the final humiliation of disbelief. The disbelievers can visualize their failure by the way in which Islam is influencing the hearts of their noblemen. In fact, there is no greater testimony of the final victory of the truth, than how Islam influences the hearts of its opponents.

One wishes that the Muslims could see how the truth of Islam and the Holy Prophet is entering the hearts of the Europeans. Muslims should learn a lesson from this success and expend their resources to convert them to Islam, chasing despair away.

In the last part of the verse, attention is drawn to the failure of the opponents which has been already decreed by Allah. He is quick to take account, so they will be punished in this world for their evil deeds and malicious plotting.

13-42   And those before them planned indeed, but all planning is Allah’s. He knows what every soul earns. And the disbelievers will come to know for whom is the (good) end of the Abode.^a

وَقَدْ مَكَرَ ٱلَّذِينَ مِن قَبْلِهِمْ فَلِلَّهِ ٱلْمَكْرُ جَمِيعًۭا ۖ يَعْلَمُ مَا تَكْسِبُ كُلُّ نَفْسٍۢ ۗ وَسَيَعْلَمُ ٱلْكُفَّـٰرُ لِمَنْ عُقْبَى ٱلدَّارِ (۴۲)

13-42a: It is stated with the utmost clarity in this verse that the disbeliever’s plans and schemes against Islam and the Holy Prophet will result in failure. اللّٰہ ٱلْمَكْرُ جَمِيعًۭا : all planning is Allah’s, means that the success or failure of their schemes is in the control of Allah, but in يَعْلَمُ مَا تَكْسِبُ كُلُّ نَفْسٍۢ : He knows what every soul earns, Allah explains His law that the death or continued existence of nations depends upon their actions, and the disbelievers will soon know who will be successful. While reading such words, one should keep in mind the condition under which they were said. It was a time of great difficulties for the Holy Prophet and his followers, and failure seemed to surround them on all sides. In the use of the word مَكَرَ there is an indication that the plans by the disbelievers against the Holy Prophet were escalating at the time of the revelation of this surah, which was in the period just before migration.

13-43   And those who disbelieve say: Thou art not a messenger. Say: Allah is sufficient for a witness between me and you and whoever has knowledge of the Book.^a

وَيَقُولُ ٱلَّذِينَ كَفَرُوا۟ لَسْتَ مُرْسَلًۭا ۚ قُلْ كَفَىٰ بِٱللَّهِ شَهِيدًۢا بَيْنِى وَبَيْنَكُمْ وَمَنْ عِندَهُۥ عِلْمُ ٱلْكِتَـٰبِ (۴۳)

13-43a: Why did the Arabs finally accept Islam? The testimony of Allah manifests itself in a practical form. When these prophecies that were narrated to the Arabs with such clarity were fulfilled in due course, the majority of Arabia bowed down before Islam. This was the testimony of Allah in favor of the truth of the Holy Prophet. Because the testimony of Allah is narrated in these prophecies, hence the name of those who had the Book and the knowledge of the prophecies is added. This is what is meant by مَنْ عِندَهُۥ عِلْمُ ٱلْكِتَـٰبِ  : whoever has knowledge of the Book, as opined in ای علم القران (RM). Some have taken مَنْ عِندَهُۥ عِلْمُ ٱلْكِتَـٰبِ   to mean those who have the knowledge of previous scriptures and their prophecies.

In the name of Allah, the Beneficent, the Merciful

بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ

14-1      I, Allah, am the Seer. A Book which We have revealed to thee that thou mayest bring forth men, by their Lord’s permission, from darkness into light, to the way of the Mighty, the Praised One,^a

الٓر ۚ كِتَـٰبٌ أَنزَلْنَـٰهُ إِلَيْكَ لِتُخْرِجَ ٱلنَّاسَ مِنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ بِإِذْنِ رَبِّهِمْ إِلَىٰ صِرَٰطِ ٱلْعَزِيزِ ٱلْحَمِيدِ (۱)

14-1a: ظُلُمات – For the meaning of ظُلمة or darkness and  ظُلُمات see 2-17a. It is a word that describes lack of knowledge, polytheism and transgressions, just as by نور or light is meant the opposite of these conditions (R). So, the meaning of bringing forth from darkness to light is to take people out of all aspects of darkness, such as lack of knowledge, superstitions and corrupt beliefs, and to take them to light by imparting them with correct knowledge and right thinking. This goes to show that religion is in fact knowledge and not merely just accepting a few required principles.

The purpose of revealing the Quran is to take people out of darkness and to bring them into light. In other words, it is to remove superstition and ignorance and replace it with truthful knowledge and correct ideas. On the one hand, the similarity between the Holy Prophet and Moses is established by narrating in verse 14:5 that the task of Moses was also to take people out of darkness into light. On the other hand, by using the word ٱلنَّاسَ for the Holy Prophet and قَوْمَكَ for Moses, the distinction is established that whereas the mission of the Holy Prophet is for the whole world, the mission of Moses is for his nation only. The purpose of the mission of prophets is to forge a way to the Mighty, the Praised One and this indicates that these attributes will also develop in His worshippers.

14-2      Of Allah, Whose is whatever is in the heavens and whatever is in the earth. And woe to the disbelievers for the severe chastisement!

ٱللَّهِ ٱلَّذِى لَهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَوَيْلٌۭ لِّلْكَـٰفِرِينَ مِنْ عَذَابٍۢ شَدِيدٍ (۲)

14-3      Those who love this world’s life more than the Hereafter, and turn away from Allah’s path, and would have it crooked. Those are far astray.^a

ٱلَّذِينَ يَسْتَحِبُّونَ ٱلْحَيَوٰةَ ٱلدُّنْيَا عَلَى ٱلْـَٔاخِرَةِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَيَبْغُونَهَا عِوَجًا ۚ أُو۟لَـٰٓئِكَ فِى ضَلَـٰلٍۭ بَعِيدٍۢ (۳)

14-3a: يَسْتَحِبُّونَ – For حُبّ see 2:165a. اِسۡتِحباب means a person finds so much pleasure in a thing that the person endeavors to love it, but here by bringing عَلَى as a preposition, it creates a sense of preference or choosing (R), that is to prefer one thing over another or to love one thing more than the other. This shows that preferring the life of this world over the life of the Hereafter or to love it more than the life of the Hereafter is the trait of the disbelievers, and its outcome is what is described in this verse.

The worst shortcoming of the Muslims today is their preference of this world over the next. They have more concern for the benefits of the world rather than the benefits of religion and so they sacrifice the benefits of religion at the altar of the benefits of the world. The teaching of Islam is to sacrifice the benefits of this world for the benefit of religion. Today other nations undertake great acts of sacrifice for their national benefits but Muslims are lagging in this respect. The result is that other nations reap the benefit of their sacrifices. Unless the Muslims develop the spirit of sacrifice, they will not become a living nation.

14-4      And We sent no messenger but with the language of his people, so that he might explain to them clearly. Then Allah leaves in error whom He pleases and He guides whom He pleases. And He is the Mighty, the Wise.^a

وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إِلَّا بِلِسَانِ قَوْمِهِۦ لِيُبَيِّنَ لَهُمْ ۖ فَيُضِلُّ ٱللَّهُ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ (۴)

14-4a: A common objection about the universal prophethood of the Holy Prophet and its reply: Christian critics contend that according to the rule established here, it follows that the Holy Prophet was sent only for the people of Arabia because his language was Arabic. According to them, this is a definitive conclusion. However, what is stated here is that every messenger is sent with the language of his people. It does not say that every messenger is only sent for his nation. These are two different things. Arabs were the Holy Prophet’s nation but his message was both for Arabs and non-Arabs as has repeatedly been stated in the Quran that he is sent كَآفَّةًۭ لِّلنَّاسِ  :for all mankind (34:28). There is also a hadith that the Holy Prophet’s ministry is both for اسود and احمر : black and ruddy complexioned people. It is true that previous messengers were sent only for a specific nation, as has been made clear after the narration of each messenger that he was sent الی قومه that is, to his nation. Similarly, it is stated for Jesus وَرَسُولًا إِلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ :And (make him) a messenger to the Children of Israel (3:49), but nowhere in the Quran is it stated that the Holy Prophet is sent to the Arabs or only for his nation. On the contrary, this difference between the previous prophets and the Holy Prophet is made clear in this regard in the very first verse (14:1), for which see 14-3a. It is also true that the Holy Prophet prepared his nation to take his message to the rest of the world.

14-5      And certainly We sent Moses with Our messages, saying: Bring forth thy people from darkness into light and remind them of the days of Allah. In this are surely signs for every steadfast, grateful one.

وَلَقَدْ أَرْسَلْنَا مُوسَىٰ بِـَٔايَـٰتِنَآ أَنْ أَخْرِجْ قَوْمَكَ مِنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ وَذَكِّرْهُم بِأَيَّىٰمِ ٱللَّهِ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍۢ لِّكُلِّ صَبَّارٍۢ شَكُورٍۢ (۵)

14-6      And when Moses said to his people: Call to mind Allah’s favor to you, when He delivered you from Pharaoh’s people, who subjected you to severe torment, and slew your sons and spared your women. And therein was a great trial from your Lord.

وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ ٱذْكُرُوا۟ نِعْمَةَ ٱللَّهِ عَلَيْكُمْ إِذْ أَنجَىٰكُم مِّنْ ءَالِ فِرْعَوْنَ يَسُومُونَكُمْ سُوٓءَ ٱلْعَذَابِ وَيُذَبِّحُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ ۚ وَفِى ذَٰلِكُم بَلَآءٌۭ مِّن رَّبِّكُمْ عَظِيمٌۭ (۶)

12-94 And when the caravan left (Egypt), their father said: Surely I scent (the power of) Joseph, if you call me not a dotard.^a

وَلَمَّا فَصَلَتِ ٱلْعِيرُ قَالَ أَبُوهُمْ إِنِّى لَأَجِدُ رِيحَ يُوسُفَ ۖ لَوْلَآ أَن تُفَنِّدُونِ (۹۴)

12-94a: رِيحَ – The well-known meaning of رِيحَ is wind and an aroma or a stench is also called رِيحَ or رائحة . In وقد یکونُ الرِّیۡحُ the word رِيحَ is used in the sense of الغلبةِ و القوۃ (R) that is رِيحَ is also used in the sense of dominance and power.

تُفَنِّدُونِ – فَنَد is weak of opinion and تفنید is to attribute this to another (R).

By رِيحَ of Joseph is meant either his scent indicating that Joseph is alive or that Jacob can sense the power and magnificence of Joseph. As soon as Joseph reveals himself, Jacob was able to sense his presence.

12-95 They said: By Allah! thou art surely in thy old error.

قَالُوا۟ تَٱللَّهِ إِنَّكَ لَفِى ضَلَـٰلِكَ ٱلْقَدِيمِ (۹۵)

12-96 Then when the bearer of good news came, he cast it before his face so he became certain. He said: Did I not say to you that I know from Allah what you know not?

فَلَمَّآ أَن جَآءَ ٱلْبَشِيرُ أَلْقَىٰهُ عَلَىٰ وَجْهِهِۦ فَٱرْتَدَّ بَصِيرًۭا ۖ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّىٓ أَعْلَمُ مِنَ ٱللَّهِ مَا لَا تَعْلَمُونَ (۹۶)

12-97 They said: O our father, ask forgiveness of our sins for us, surely we are sinners.

قَالُوا۟ يَـٰٓأَبَانَا ٱسْتَغْفِرْ لَنَا ذُنُوبَنَآ إِنَّا كُنَّا خَـٰطِـِٔينَ (۹۷)

12-98 He said: I shall ask forgiveness for you of my Lord. Surely He is the Forgiving, the Merciful.

قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّىٓ ۖ إِنَّهُۥ هُوَ ٱلْغَفُورُ ٱلرَّحِيمُ (۹۸)

12-99 Then when they went in to Joseph, he lodged his parents with himself and said: Enter Egypt in safety, if Allah please.

فَلَمَّا دَخَلُوا۟ عَلَىٰ يُوسُفَ ءَاوَىٰٓ إِلَيْهِ أَبَوَيْهِ وَقَالَ ٱدْخُلُوا۟ مِصْرَ إِن شَآءَ ٱللَّهُ ءَامِنِينَ (۹۹)

12-100 And he raised his parents on the throne, and they fell prostrate for his sake. And he said: O my father, this is the significance of my vision of old — my Lord has made it true. And He was indeed kind to me, when He brought me forth from the prison, and brought you from the desert after the devil had sown dissensions between me and my brethren. Surely my Lord is Benignant to whom He pleases. Truly He is the Knowing, the Wise.^a

وَرَفَعَ أَبَوَيْهِ عَلَى ٱلْعَرْشِ وَخَرُّوا۟ لَهُۥ سُجَّدًۭا ۖ وَقَالَ يَـٰٓأَبَتِ هَـٰذَا تَأْوِيلُ رُءْيَـٰىَ مِن قَبْلُ قَدْ جَعَلَهَا رَبِّى حَقًّۭا ۖ وَقَدْ أَحْسَنَ بِىٓ إِذْ أَخْرَجَنِى مِنَ ٱلسِّجْنِ وَجَآءَ بِكُم مِّنَ ٱلْبَدْوِ مِنۢ بَعْدِ أَن نَّزَغَ ٱلشَّيْطَـٰنُ بَيْنِى وَبَيْنَ إِخْوَتِىٓ ۚ إِنَّ رَبِّى لَطِيفٌۭ لِّمَا يَشَآءُ ۚ إِنَّهُۥ هُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ (۱۰۰)

12-100a: ٱلْعَرْشِ – It is the place where the king sits and by virtue of the place being elevated, it is called عَرْشِ as is the case here and in يَأْتِينِى بِعَرْشِهَا (bring me her throne) (27:37).

خَرُّوا۟ لَهُۥ سُجَّدًۭا – خَرّ means to fall down in a way that خَرِیر (sound) is emitted and خَرِیر is the sound of water, wind etcetera as it falls from on high, as in فَكَأَنَّمَا خَرَّ مِنَ ٱلسَّمَآءِ (it is as if he had fallen from on high) (22:31); فَخَرَّ عَلَيْهِمُ ٱلسَّقْفُ (so the roof fell down on them from above them) (16:26). In another place, it is stated:  خَرُّوا۟ سُجَّدًۭا وَسَبَّحُوا۟ بِحَمْدِ رَبِّهِمْ(fall down prostrate and celebrate the praise of their Lord) (32:15). Raghib states that the use of the word خَرّ testifies to two things, one is prostration, and the other is glorification. The addition in a further verse of سبحوا بحمد ربہم is to convey that the word خَرِیر is used to mean the sound of the glorification of Allah and not anything else (R). Here as well, the use of the words خَرُّوا۟ لَهُۥ سُجَّدًۭ draws attention to the fact that in prostration the only sounds emitted are the glorification and praise of Allah. It follows that this prostration is not for Joseph but for Allah who they are glorifying and praising and the significance of لَهُ is only that this prostration is to thank Allah for the honor and status that Allah has bestowed on Joseph and which all of them now share.

بَدْو – The meaning of بَدَءَ is manifested and بَدۡو means the opposite of حضر which is urban or civilized regions. It is so called because anything that comes in between becomes manifest. So, بد و بادیہ is country and town. One who lives in the countryside is called باد , as in سَوَآءً ٱلْعَـٰكِفُ فِيهِ وَٱلْبَادِ ۚ(the dweller therein and the visitor) (22:25); لَوْ أَنَّهُم بَادُونَ فِى ٱلْأَعْرَابِ (They would fain be in the deserts with the desert Arabs) (33:20).

The prostration is not to Joseph: Putting the father and mother, or maternal aunt, on the throne is to honor them. The entire family then falls into prostration and glorifies and praises Allah as is obvious from the use of the word خَرُّوا . The idea that this prostration is to Joseph is totally incorrect for then who is being glorified and praised? It is obvious that the glorification and praise is for the same One to whom prostration is being made. The idea that in the previous shariah it was allowed to prostrate to other than Allah is the same as saying that in the previous shariah it was allowed to have partners with Allah. Polytheism and prostration to other than Allah has been prohibited in all shariah and the principles of religion have always stayed the same.

Fulfillment of Joseph’s vision: To consider Joseph’s statement: this is the significance of my vision of old to mean prostration is another fallacy. The word هَـٰذَا (this) refers to the greatness and glory of Joseph which is the reason all of them prostrate to give thanks to Allah. Joseph elucidates this further in the next verse by addressing Allah and saying that it is He who has given him rulership and knowledge and this rulership and knowledge is what is meant by the prostration of the sun, moon and the stars. Otherwise, it is not a big deal if one brother achieves greatness from amongst his siblings and the other brothers admit to his greatness. The detailed interpretation of this vision is given in 12-2b. The finesse with which Joseph mentions his brothers is noteworthy. He does not say that his brothers mistreated him at the instigation of the devil but instead says the devil had sown dissension between him and his brother, as if his brothers are not much at fault.

12-101 My Lord, Thou hast given me of the kingdom and taught me of the interpretation of sayings. Originator of the heavens and the earth, Thou art my Friend in this world and the Hereafter. Make me die in submission and join me with the righteous.^a

رَبِّ قَدْ ءَاتَيْتَنِى مِنَ ٱلْمُلْكِ وَعَلَّمْتَنِى مِن تَأْوِيلِ ٱلْأَحَادِيثِ ۚ فَاطِرَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ أَنتَ وَلِىِّۦ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ ۖ تَوَفَّنِى مُسْلِمًۭا وَأَلْحِقْنِى بِٱلصَّـٰلِحِينَ (۱۰۱)

12-101a: The desires of the righteous are so pure: Joseph is blessed with kingdom and knowledge and that too the knowledge of religion but there is only one desire in his heart – to live and die in obedience to Allah and to be with the righteous. This is the real purpose of life. This is a lesson for the Muslims but alas there are few who live a life according to the Quran today. One of the fruits of righteousness is the grant of a kingdom but those who want the kingdom first and claim that they will then become righteous do not tread the way of the Quran. There is a promise in this surah for the Holy Prophet and his followers that just as Joseph became a ruler and his brothers had to humble themselves before him, similarly the opponents of the Holy Prophet will be discomfited, and the Muslims will become rulers. The equivalent of Joseph’s brothers are not only the Arabs. Hence the kingdom that is promised is not just rulership over Arabia but such a large kingdom that others, besides the people of Arabia, will also profit, just as Joseph’s brothers profited from his rulership. There is an indication in this of a vast kingdom stretching far outside Arabia. Thus, a hadith in Bukhari, which is also reported in Muslim, Tirmazi, and Abu Daud, has the following statement: اِنَّ رَبِّی زَوَی لِیَ الۡاَرۡضَ فَاُرِیۡتُ مشارِ قَہا و مغاربہا و اِنَّ مُلك اُمتی سَیَبۡلُغُ مَازُوِیَ لِی منہا (My Lord has shrunk the earth for me, that is its map was presented to me, and I was shown eastern and western countries and the kingdom of my followers will reach the areas that were shown to me).

12-102 This is of the announcements relating to the unseen (which) We reveal to thee, and thou wast not with them when they resolved upon their affair, and they were devising plans.^a

ذَٰلِكَ مِنْ أَنۢبَآءِ ٱلْغَيْبِ نُوحِيهِ إِلَيْكَ ۖ وَمَا كُنتَ لَدَيْهِمْ إِذْ أَجْمَعُوٓا۟ أَمْرَهُمْ وَهُمْ يَمْكُرُونَ (۱۰۲)

12-102a: Holy Prophet’s opposition and its result: Joseph’s narrative is ended with تَوَفَّنِى مُسْلِمًۭا وَأَلْحِقْنِى بِٱلصَّـٰلِحِينَ (Make me die in submission and join me with the righteous). The narration is now changed to those who are planning against the Holy Prophet and the words وَهُمْ يَمْكُرُونَ (they are devising plans) are a testimony to the elaborate plans that they were hatching. By the words أَنۢبَآءِ ٱلْغَيْبِ (announcements relating to the unseen) are meant those prophecies regarding the Holy Prophet that are incorporated in the narration of Joseph, namely the conspiracies of the opponents and their attempts, the seven year famine, and the final failure of all the opponent’s efforts, their defeat and their presenting themselves before the Holy Prophet in submission, their forgiveness by the Holy Prophet, the grant of a vast kingdom to the Holy Prophet and his former opponents benefitting from it. If the indication in ذَٰلِكَ مِنْ أَنۢبَآءِ ٱلْغَيْبِ  (This is of the announcements relating to the unseen) is taken to be to the narration of Joseph then the equally valid meaning will be that the Quranic narration has many events from which great moral lessons can be obtained but thee events are lacking in the Biblical account which is a mere story devoid of any great moral lessons.

12-103 And most men believe not, though thou desirest it eagerly.

وَمَآ أَكْثَرُ ٱلنَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ (۱۰۳)

12-104 And thou askest them no reward for it. It is nothing but a reminder for all mankind.

وَمَا تَسْـَٔلُهُمْ عَلَيْهِ مِنْ أَجْرٍ ۚ إِنْ هُوَ إِلَّا ذِكْرٌۭ لِّلْعَـٰلَمِينَ (۱۰۴)

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.