12. Surah Yusuf

Commentary Claiming Purity for one's own Self is not proper except under special Conditions Stated in the previous verse (52) was the statement of Sayyidna Yusuf (علیہ السلام) that he did not favour his release from the prison before he has been exonerated through a full investigation of the blame imputed to him so that the governor and the king of Egypt can arrive at full certainty that he was not guilty of any betrayal and that the blame was totally unfounded. In this statement, the reference to his freedom from blame and his purity of conduct was being made as based on an inevitable necessity - which outwardly gave the impression of a pronouncement of personal integrity and purity - and that was something not welcome in the sight of Allah Ta` ala as is proved from the words of the Holy Qur'an where it is said: أَلَمْ تَرَ‌ إِلَى الَّذِينَ يُزَكُّونَ أَنفُسَهُم ۚ بَلِ اللَّـهُ يُزَكِّي مَن يَشَاءُ (Have you not seen those who claim sanctity for themselves? In fact, Allah sanctifies whomsoever He wills - 4:49). Again, in Surah An-Najm, it was said: فَلَا تُزَكُّوا أَنفُسَكُمْ ۖ هُوَ أَعْلَمُ بِمَنِ اتَّقَىٰ (Do not claim sanctity for your selves; He knows best who it is that guards against evil - 53:32). It was for this reason that Sayyidna Yusuf (علیہ السلام) has, in the present verse (53), not allowed his plea of innocence in this matter to remain unqualified. As evident, he has stressed upon the reality that by saying what he is saying he has no intention to claim any piety or purity for himself. The truth of the matter is that human self, by nature, keeps pulling everyone to what is bad - except those who are blessed with mercy from the Lord who would make them immunely pure against the evil instigations of their self. They are the blessed prophets. The Qur'an calls such immunized selves: نَفس مُطمَیٔنہ (the self or soul at peace) (Al-Fair: 89:27). Thus, the substance of what Sayyidna Yusuf (علیہ السلام) said was: In a trial of such magnitude, my remaining safe from sin was no personal achievement of mine. In fact, this was a result of the mercy and help of Allah Ta ala alone. Had He not removed evil desires from my heart, I would have become like the rest of human beings who would be prone to surrender before their desires. According to some narrations, Sayyidna Yusuf (علیہ السلام) said this sentence because a kind of ` thought' did, after all, emerge in his heart - though, limited to a non-voluntary scruple - but, was an unwelcome slip anyway considering the elegant station of prophethood with which he was blessed. Therefore, he expressly confessed that he did not totally absolve his inner self from blame. The Three States of Human Self In this verse (53), a problem which needs to be considered is that it declares every human self as often inciting to evil: أَمَّارَ‌ةٌ بِالسُّوءِ (ammaratum-bis-su ). This is as it appears in a Hadith in which the Holy Prophet ﷺ has been reported to have asked the Sahabah ؓ what do you think about a companion who, if you treat him nicely, feed him, clothe him, still he would throw you in all sorts of troubles - and if you insult him, and keep him hungry and naked, he would do what is good for you? The Sahabah ؓ said: Ya Rasul Allah, there just cannot be a companion worse than him in this whole world! He said: By Him in whose hands rests my life, yourself inside you is such a companion. (Qurtubi) And it appears in another Hadith: Your greatest enemy is your own self which not only disgraces you by getting you involved in evil deeds, but also makes you run into all sorts of troubles. However, the cited verse and Hadith narrations given above tell us that human self does usually demand the doing of what is bad from us. But, in Sarah Al-Qiyamah, this very human self has been given the honour of being called by the sobriquet: لَوَّامَہ (lawwamah : reproaching) placing it at a level that the Lord of All Honour has sworn by it: وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ (I do swear by the day of Judgment and I do swear by the reproaching self - 75:1, 2). Then, in Sarah Al-Fajr, by calling this very human self: نفس مظمیٔنہ (mutma'innah: at peace), glad tidings of Jannah have been given: يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْ‌جِعِي إِلَىٰ رَ‌بِّكِ (0 self at peace, come back to your Lord ... 89:27, 28). Thus, the human self has been called as inciting to evil at one place, as reproaching at another, and as being at peace at yet another. To explain, it can be said that the human self when on its own does incite to evil deeds and is called: عَمَّارہ Ammarah. But, when one does not follow its dictates because of the fear of Allah and 'Akhirah, his or her self becomes لَوَّامہ Lawwamah, that is, hates evil deeds, repents from them and seeks forgiveness - as is true in the case of the righteous people of the Muslim Ummah at large. And when someone keeps striving hard against his or her self, and brings it to a state where the very urge to turn to evil deeds does not remain there anymore, then, that self be-comes what is called: مظمیٔنہ Mutma'innah (the self at peace). Righteous people can arrive at this state through spiritual strivings. Still, there is no cer-tainty that this state will continue forever. But, the prophets of Allah, may peace be upon them all, are Divinely blessed with such self at peace without any previous striving - and it always remains constant at that state. Thus, it is in terms of three states of human self that three kinds of acts have been attributed to it. At the end of the verse (53), it was said: إِنَّ رَ‌بِّي غَفُورٌ‌ رَّ‌حِيمٌ (Certainly, my Lord is the Most-Forgiving, Very-Merciful) which has a hint in the word: غَفُورٌ‌ Ghafur: Most-Forgiving. When the self that incites to evil deeds ( ‘Ammarah) is ashamed of its doings, repents, corrects and becomes the reproaching self (Lawwamah), then, certainly great is the forgiveness of Allah - He will forgive. The word: رَحِیم (Rahim : Very-Merciful) indicates that a person who is blessed with a self at peace (Mutma'innah), that too is nothing but a result of the mercy of Allah.

In the next verse (54) which begins with the words: وَقَالَ الْمَلِكُ ائْتُونِي بِهِ (Bring him to me ...), it has been said, when the king of Egypt investigated about the event, as requested by Sayyidna Yusuf (علیہ السلام) ، Zulaikha and all other women concerned with it confessed to the truth. The king, then, ordered that Sayyidna Yusuf (علیہ السلام) be brought to him so that he can appoint him as his personal adviser. According to the royal order, Sayyidna Yusuf (علیہ السلام) was brought with full honours from the prison to the royal court. When he got an idea of his full potential by talking to him, the king said: ` Today you are with us firmly accommodated and trusted.' Imam al-Baghawi reports: When the emissary of the king arrived again at the prison to convey the invitation of the king to Sayyidna Yusuf (علیہ السلام) ، he prayed for all inmates of the prison, took a ritual bath and donned a new dress. When he arrived at the royal court, the du a' he made was: حَسبِی رَبَّی مِن دُنیَایَ و حَسبِی رَبِّی مِن خَلقِہِ عَزّ جَارُہ وجَلَّ ثَنَأٰیٌہ ۔ وَلَا اِلٰہَ غَیرُہ For me sufficient is my Lord against my world and, for me, sufficient is my Lord against the whole creation. Mighty is he who comes under His protection; and most sublime is His praise; and there is no deity worthy of worship other than Him. When he reached inside the court, he turned to Allah again, prayed again in the same spirit and greeted the court in Arabic saying: اَلسلامُ عَلَیکُم وَ رَحمَۃ اللہِ (Peace on you and the mercy of Allah). For the king, the prayer he made was in Hebrew. The king, though he knew many languages, was not aware of Arabic and Hebrew. It was Sayyidna Yusuf (علیہ السلام) who told him that the Salam was in Arabic and the Du a', in Hebrew. It also appears in a narration that the king talked to Sayyidna Yusuf (علیہ السلام) in many different languages and Sayyidna Yusuf (علیہ السلام) replied to him in the language spoken by him, adding Arabic and Hebrew as two additional languages which the king did not know. This episode greatly increased respect for Sayyidna Yusuf (علیہ السلام) in the heart of the king. After that, the king wished to hear him give the interpretation of his dream directly before him. In response, Sayyidna Yusuf (علیہ السلام) first described before him particular details of his dream which he himself had not told anyone about, and then told him the interpretation as he had wished. The king was astonished. Though, it was not so much about the interpretation given. What made him really wonder was how could he find out all those details. After that, the king sought his counsel on what should he do next. The advice given by Sayyidna Yusuf (علیہ السلام) was: During the first seven years of expected heavy rains, you should have arrangements made so that cultivation and crops yield their highest. This could be done by giving incentives to people to make sure that their maximum land areas come under cultivation and crops turn out plentiful and let them keep storing one fifth of their total produce with them. Thus, the people of Egypt would have stored with them enough for the seven years of famine and you would not have to worry on their account. Keep whatever supply of grains comes to the government through fixed taxes or state lands stored for those coming from outside the country - because, this famine will be wide-spread. People living in adjoining countries would need your help. At that time, you may come to the help of many a deprived people around you by giving it to them. Even if you were to put an ordinary price on it, you can be sure of collecting in the government treasury the amount of wealth that had never been there. The king was immensely pleased with this advice, but did wonder how would such a stupendous plan be managed, and who would do that.

Thereupon, Sayyidna Yusuf (علیہ السلام) said: اجْعَلْنِي عَلَىٰ خَزَائِنِ الْأَرْ‌ضِ ۖ إِنِّي حَفِيظٌ عَلِيمٌ that is, ` appoint me to the treasures of the land (which includes the produce of the land) for I am indeed a knowledgeable keeper (fully capable of conserving and guarding it, and aware of where to spend and how much to spend). (Qurtubi Mazhari) In the two words appearing here (hafiz and alim), Sayyidna Yusuf (علیہ السلام) has combined together all functional virtues a genuine Finance Minister should have. To make it simple, it can be said that the chief trustee and manager of a national treasury needs to do two things: (1) He should not allow government property to be wasted, in fact, should collect, conserve and protect it fully. Then, he should see to it that it is not spent on non-deserving people, or on false heads of expenditure. (2) Then, he should not fall short in spending what has to be spent and where it has to be spent and, at the same time, he should not spend more than the quantum of the need. Thus, the word: حَفِیظ (hafiz : keeper) is the full guarantee of the first need, and the word: عَلِیم (` alim : knowledgeable), that of the second. Though the king of Egypt was personally attached to Sayyidna Yusuf (علیہ السلام) because of his many excellences, honesty and wisdom, but he did not actually hand over the office of the Finance Ministry to him. However, he did make him stay with him as his honoured guest for a year. After the passage of one year, not only that he appointed him to be the Finance Minister, but also entrusted to him the management of the rest of his state affairs. Perhaps, he thought that giving such major office to him without first getting acquainted with his manners, morals and habits by keeping him close to him at his house was not appropriate. Some commentators have written, when Qitfir (Potiphar), the husband of Zulaikha died during this period, the king of Egypt arranged her marriage with Sayyidna Yusuf (علیہ السلام) . Then, he said to her: Is it not better than what you had wished? Zulaikha confessed to her being at fault, giving her excuse for having done what she did. Allah jalla thana'uh granted them a life full of honour and comfort. According to historical narrations, they were also blessed with two sons, named Ifra'im and Mansha. According to some narrations, after the marriage, Allah Ta’ ala had put in the heart of Sayyidna Yusuf (علیہ السلام) more love for Zulaikha than she ever had for him. So much so that there came a time when Sayyidna Yusuf (علیہ السلام) complained to her: Why is it that you do not love me as much as you did before? Zulaikha told him: Through you I am now blessed with the love of Allah Ta’ ala. With this in view, other relationships and thoughts seem to have dimmed out. This episode has been described, along with some other details, in Tafsir al-Qurtubi and Mazhari. Many teachings and guidelines which appear as part of the story of Sayyidna Yusuf (علیہ السلام) ، and are good for all human beings, have been talked about earlier. Some others are being mentioned as follows: Rulings and Guidelines 1. In the saying of Sayyidna Yusuf (علیہ السلام) (And I do not absolve my inner self of blame - 53), there is good guidance for the servants of Allah who fear Him and are righteous, pious and abstaining. They should realize that they should not, when they have the Taufiq of re-maining safe from some sin, wax proud about it, never taking those involved with sins as low and inferior. Instead of that, they should ponder over the saying of Sayyidna Yusuf (علیہ السلام) ، let it go into their heart and be-come its fixed response - that is, ` this is no personal achievement of ours; it is only Allah Ta` ala whose grace stopped our inner self, which incites to evil, overcome us - otherwise, this self of man would often pull him to-wards deeds which are evil.' Seeking a Government Office is Not Permissible - Except under particular Conditions 2. From: اجْعَلْنِي عَلَىٰ خَزَائِنِ الْأَرْ‌ضِ (Appoint me to (supervise) the treasures of the land - 54), we learn that the seeking of an office or position with the government is permissible under particular conditions - as was done by Sayyidna Yusuf (علیہ السلام) when he sought to be appointed to supervise and manage the treasures of the land. But, in the light of details regarding this matter, when it is known about a particular office that no one else would be able to manage it well - and one's honest self-assessment indicates that he will be able to discharge the responsibilities of that office well enough, and that there is, in it, no danger of getting involved in some sin - then, this would be a sit-uation in which taking the initial step of seeking the office is also permissible, subject to the condition that the reason for doing this should not be the love of recognition, power and wealth. Instead, the main purpose be-hind this should be to serve Allah's creation genuinely and to carry to them their rights with justice and equity - as it was with Sayyidna Yusuf (علیہ السلام) whose sole purpose was no other but this. But, wherever such a situation does not prevail, the Holy Prophet has prohibited the seeking of any government office on one's own. And he did not give an office to anyone who himself made a request for it. It appears in a Hadith of Sahih Muslim that the Holy Prophet ﷺ said to Sayyidna ` Abd-ur-Rahman ibn Samurah ؓ : Never seek an office (of authority or responsibility) because even if you get it by asking for it, the support of Allah Ta’ ala, through which you could stay safe from slips and errors, will not be there. And if you get an office without the asking and seeking, help and support of Allah Ta` ala will be there, because of which, you will be able to fulfill the rights of that office as due. Similarly, according to another Hadith of Sahih Muslim, someone requested the Holy Prophet ﷺ that he be appointed to a certain office. To him, he said: اِنَّا لَن نَّستعمِلَ علی مَن اَرادَہ ` We would not give our office to a person who asks for it.' The Seeking of Office by Sayyidna Yusuf (علیہ السلام) was based on a Wise and Benign Consideration But, the case of Sayyidna Yusuf (علیہ السلام) is different. He knew that the king of Egypt is a disbeliever. So is his staff. The country was going to be hit by a famine. At that time, selfish people would have no mercy for the creation of Allah and millions would die of hunger. There was no one around who could be relied upon to do justice with the rights of common people. Therefore, he himself made a request for that office of responsibility - though, he had to support his request by pointing out to some areas of his expertise, as a matter of necessity, of course, so that the king be-comes satisfied and entrusts the office with him. Even today, if someone feels that there is an office of government for which there is no one available, specially someone who would discharge the responsibilities of that office as due - and his honest self-assessment assures that he would be able to discharge the responsibilities of that office as due - then, it is permissible for him, in fact, it is obligatory (wajib) on him to seek that office. But, this will not be to satisfy his own desire for recognition, power or wealth. Instead, it has to be for the purpose of serving people, a mission which relates to the intention and plan in the heart, something which is all too open before Allah Ta ala. (Qurtubi) That the rightly-guided Khulafa', may Allah be pleased with them all, assumed the responsibilities of the office of Khilafah was because they knew that no one else would be able to discharge that responsibility at that time as due. The differences attributed to Sayyidna ` Ali, Sayyidna Mu` awiyah, Sayyidna Husain, Sayyidna ` Abdullah ibn Zubayr ؓ and others 9 were all based on that conviction. Everyone of them thought that he would be the one to discharge the responsibilities of Khilafah at that time with more wisdom and strength and better than others. None of them was motivated to seek recognition, power or wealth as his principal aim. Is It Permissible to Accept an Office of a Kafir Government? 3. Sayyidna Yusuf (علیہ السلام) accepted to serve under the king of Egypt, though he was a disbeliever. This tells us that accepting an office of government headed by a disbelieving or sinning ruler is permissible under particular conditions. But, Imam al-Jassas, while commenting on the verse: فَلَنْ أَكُونَ ظَهِيرً‌ا لِّلْمُجْرِ‌مِينَ (never shall I be a help to those who sin - 28:17), has written: In the light of this verse, it is not permissible to help the unjust and the disbelieving. And it is obvious that, accepting an office in their government amounts to becoming a part of their function and providing help to them. Such help has been declared as Haram (forbidden) in many verses of the Holy Qur'an. As for the position of Sayyidna Yusuf (علیہ السلام) in this matter, not only that he accepted the office, in fact, asked for it. According to the respected Tafsir authority, Mujahid, the reason for this was that the king of Egypt had become a believer, a Muslim, at that time. Since there is no proof in the Qur'an and Sunnah which could support this proposition, the majority of commentators have given another reason for his action. According to them, Sayyidna Yusuf (علیہ السلام) had already found out about the king of Egypt that he would not interfere in the performance of his du-ties. He will not compel him to enforce laws contrary to his faith. He will give him full rights to act in accordance with his discretion and in line with the law of truth. With such rights and powers in hand when one is not compelled to obey a law counter to his Shari` ah, it is possible that one may serve under someone unjust and disbelieving - though, the repugnance of having to help and cooperate with that unjust and disbelieving person remains where it initially was. But, there are circumstances in which it is not possible to remove such a person from the office of power held by him. Then, on the other hand, if there be a strong apprehension that by not accepting the office under that person, rights of many servants of Allah will be wasted, or that they may be oppressed, then, this would be a situation of compulsion, and there is this much room for cooperation in the matter. This stands proved from the conduct of Sayyidna Yusuf (علیہ السلام) which is covered by the provision that one would not have to commit something which goes against the Shari` ah one believes in - because, this will not be helping him in his sin, though, it may do so as a remote cause. But, as for the remote causes of help, there is room in the Shari` ah under given conditions. Details have been described by Muslim jurists. Many righteous elders among the Sahabah and Tabi` in have faced such conditions and it stands proved that they, under such conditions, have accepted to work on offices given by oppressive rulers. (Qurtubi Mazhari) ` Allama Al-Mawardi, in his book about the political implications of religious law has said: Some commentators, on the basis of what Sayyidna Yusuf (علیہ السلام) did in this matter, have ruled the accepting of office with rulers who do not believe and are unjust as permissible, subject to the condition that one does not have to do anything against the Shari` ah. Other commentators have ruled that it is not permissible even with this condition attached, because this too supports and promotes people who are unjust and oppressive. They give many interpretations of what Sayyidna Yusuf (علیہ السلام) did. The substance is that this conduct of Sayyidna Yusuf (علیہ السلام) was particular to his person, or to his Shari` ah. Now, it is not permissible for others. However, the majority of Muslim scholars and jurists have gone by the first proposition and ruled it as permissible. (Qurtubi) According to Tafsir Al-Bahr Al-Muhit, when it is known that, should the learned and the righteous refuse to accept such office, rights of people will be wasted and justice will not be done, then, accepting such office is permissible, in fact, it is an act of thawab - subject to the condition that, while working on it, one is not compelled to do things which are against the Shari` ah. A Functional Statement of Some Personal Ability is Not Included under Self-Sanctification prohibited by the Holy Qur’ an 4. The saying of Sayyidna Yusuf (علیہ السلام) إِنِّي حَفِيظٌ عَلِيمٌ (I am a knowledge-able keeper) proves that mentioning some personal qualities, expertise or ability when there is a need to do that is not included under self-sanctification which has been prohibited in the Holy Qur’ an - of course, subject to the condition that such mentioning is not prompted by pride, arrogance or boastfulness.

The Objective of Sayyidna Yusuf (علیہ السلام) was to Establish the Din of Allah. Said in verse 55 was: وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِي الْأَرْ‌ضِ يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَاءُ ۚ نُصِيبُ بِرَ‌حْمَتِنَا مَن نَّشَاءُ ۖ وَلَا نُضِيعُ أَجْرَ‌ الْمُحْسِنِينَ And thus We gave Yusuf (علیہ السلام) power in the land. He could settle there wherever he wished. We extend Our mercy to whomsoever We will, and We do not waste the reward of those who are good in deeds. For details, it can be said that, after an experimental period of one year, the king of Egypt arranged a special celebration in his court to which he invited all officials and dignitaries of the state. Sayyidna Yusuf (علیہ السلام) was brought into the gathering with a crown on his head. Sayyidna Yusuf (علیہ السلام) was given, not simply the charge of the state treasury, but the charge of virtually the whole state. Having done this, the king him-self retired from active involvement with the affairs of the state. (Qurtubi, Mazhari and others) Sayyidna Yusuf علیہ السلام managed the affairs of the state with such ability that no one had any reason to complain. The whole country loved him. Peace and prosperity prevailed all over. Even Sayyidna Yusuf (علیہ السلام) himself faced no problems or pains in executing the many responsibilities of the government. Tafsir authority, Mujahid, has said: Since Sayyidna Yusuf (علیہ السلام) under the surface grandeur of his rule over the country, aimed at nothing but that the command of Allah Ta ala be carried out there and that the faith given by Him becomes firmly established. Therefore, he never lost sight of his basic objective, that is, inviting the king of Egypt to faith and Islam. As time passed, his efforts bore fruits by the grace of Allah and the king of Egypt too became a believing Muslim.

Shun Sin, Have Faith, Keep Fearing Allah: The Reward of the Hereafter is Yours Too At the end, verse 57 declares: لَأَجْرُ‌ الْآخِرَ‌ةِ خَيْرٌ‌ لِّلَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ And the reward of the Hereafter is surely better for those who keep fearing Allah. It means that Allah had already blessed Sayyidna Yusuf (علیہ السلام) with temporal power, wealth and an ideal state - waiting for him were the high ranks of the 'Akhirah as well. Then, it has also been made clear that the rewards and ranks of the present world and the world-to-come were not restricted to Sayyidna Yusuf (علیہ السلام) . This was an open invitation to everyone who elects to believe, abstain from evil and keep fearing Allah. During his tenure of rule, Sayyidna Yusuf (علیہ السلام) had accomplished great projects designed to bring peace and comfort to the masses of his people. Their parallel would be hard to find. When, according to his interpretation of the dream, seven years of prosperity passed by and the famine set in, Sayyidna Yusuf (علیہ السلام) abandoned eating to his fill. People said: You have the treasures of the land of Egypt in your possession, yet you go hungry? He said: I do this so that the feeling for the hunger of my common people does not disappear from my heart. He even took an administrative step in this matter. The royal cooks were ordered to prepare only one meal a day, at lunch time, so that the residents of the royal pa-lace too could somehow share in the mass hunger of their people!

Commentary Mentioned in the previous verses was how Sayyidna Yusuf (علیہ السلام) was blessed by Allah Ta ala with full control over the country of Egypt. Described in the verses cited above is the coming of the brother of Sayyidna Yusuf (علیہ السلام) to procure food grains. As a corollary, it was also mentioned that the brothers who came to Egypt were ten in number. The younger brother, the real brother of Sayyidna Yusuf (علیہ السلام) was not with them on this trip. The details of the story in between were not given by the Qur'an since they can be understood contextually. The details described by Ibn Kathir with reference to Tafsir authorities, Suddiyy, Muhammad ibn Ishaq and others, even if borrowed from historical and Israelite reports, may be acceptable in a certain measure since indicators in this direction are available in the sequential arrangement of the Qur’ an itself. The authorities cited above have said that following the ministerial authority of Egypt having come into the hands of Sayyidna Yusuf (علیہ السلام) ، the first seven years were, true to the interpretation of the dream, years of great prosperity and well-being for the entire country. Crops were abundant and matching were the efforts to produce and conserve. After that, the second part of this very dream unfolded itself. Came the famine which continued for full seven years. Since, at that time, Sayyidna Yusuf (علیہ السلام) knew in advance that this famine will continue for seven years without any break, therefore, he made arrangements to have the stock of grains present in the country stored very carefully during the initial year of the famine and saw to it that it remained preserved and protected fully and satisfactorily. As for the local people of Egypt, food grain sufficient for their need was stored with them well ahead of the time. When famine spread and people living in areas around Egypt started coming there, Sayyidna Yusuf (علیہ السلام) set up a working system of selling grains to them according to which he would not give to one person more than one camel-load of grain. Its quantity, according to al-Qurtubi, was one Wasaq, that is, sixty Sa` which, according to our weight, comes to approximately 1, 953 grams. Such was his concern for this responsibility that he himself used to oversee the sale of foodgrains. As said earlier, this famine was not limited to Egypt only. It was spread out to areas far away. The land of Can'aan, a part of Palestine - the homeland of Sayyidna Ya` qub (علیہ السلام) with one of its cities still surviving by the name Khalil, known for the resting places of blessed prophets Ibrahim, Ishaq, Yaqub and Yusuf (علیہم السلام) - even this could not escape the ravages of the famine. Naturally, the family of Sayyidna Ya'qab (علیہ السلام) became anxious. That was a time when news had gone around that Egypt was the place where food grains could be procured on payment. Sayyidna Ya` qub (علیہ السلام) had also come to know that the king of Egypt was a man of mercy and would let those who needed it have it. So, he asked his sons too to go and get some grains from Egypt. And as they had also come to know that one person is not given more than a camel-load of grains, it was decided to send all sons on the trip. But, the youngest brother, Benyamin, the real brother of Sayyidna Yusuf (علیہ السلام) with whom Sayyidna Ya` qub (علیہ السلام) had become very attached since the disappearance of Sayyidna Yusuf (علیہ السلام) was held back by the father for his comfort and care. Traveling from Can'aan, the ten brothers reached Egypt. Sayyidna Yusuf (علیہ السلام) appeared in his royal robe as the master of the land before his brothers who had sold him as a seven year old child to the people of the caravan - an event over which, at that time, according to Sayyidna ` Abdullah ibn ` Abbas, forty years had passed. (Qurtubi, Mazhari) It is obvious that the passage of such a long time would cause great changes in the looks of a person. It could have never occurred to them that a child once sold as a slave could become the king or minister of some country. Therefore, the brothers of Sayyidna Yusuf (علیہ السلام) did not recognize him. But, Sayyidna Yusuf (علیہ السلام) did. Therefore, this is what the expression: فَعَرَ‌فَهُمْ وَهُمْ لَهُ مُنكِرُ‌ونَ (He recognized them, while they were not to recognize him - 58) appearing in the opening verse means - for in the Arabic language, the real meaning of the word: اِنکَار (inkar) is ` to take as stranger.' Therefore, the word: مُنکِرُون (munkirun) in the text comes to mean ` unable to recognize.' About the recognizing of Sayyidna Yusuf (علیہ السلام) ، Ibn Kathir has said, on the authority of Suddiyy: When these ten brothers reached the court, Sayyidna Yusuf (علیہ السلام) interrogated them as is done with suspicious people so that they would state the truth clearly. First of all, he asked them: You are not residents of Egypt. You speak Hebrew. How did you get here? They said: There is a great famine in our country. We have heard about you, therefore, we are here to get some grain. Sayyidna Yusuf (علیہ السلام) asked again: How do we know that you are telling the truth, and that you are not an enemy spy? Then, all brothers said: God forbid, we can never do that. We are the sons of the Prophet of Allah Ya` qub (علیہ السلام) who lives in Canaan.

The purpose of Sayyidna Yusuf (علیہ السلام) in asking these questions was to make his brothers open up and relate events fully. So, then he asked: Does your father have any child other than you? They said: We were twelve brothers out of whom one of the younger brothers disappeared in the forest. Our father loved him most. After him, he became attached to his younger real brother and that is why he did not send him along with us on this trip so that he can be a source of his comfort. After having heard what they said, Sayyidna Yusuf (علیہ السلام) gave orders that they be lodged as royal guests and given grains according to set rules. Sayyidna Yusuf (علیہ السلام) had established a standing rule of procedure while distributing grains. He would not give more than one camel-load of grains to one person at one time. But, once this was consumed as calculated, he would allow it to be given a second time. Having found out all those details from his brothers, it was only natural that he would think about a second visit by them. For this purpose in sight, one obvious arrangement he made was to tell his brothers: ائْتُونِي بِأَخٍ لَّكُم مِّنْ أَبِيكُمْ ۚ أَلَا تَرَ‌وْنَ أَنِّي أُوفِي الْكَيْلَ وَأَنَا خَيْرُ‌ الْمُنزِلِينَ Bring to me your step brother from your father's side. Do you not see that I give full measure and I am the best of hosts? - 59

And, along with it, he gave them a warning as well: فَإِن لَّمْ تَأْتُونِي بِهِ فَلَا كَيْلَ لَكُمْ عِندِي وَلَا تَقْرَ‌بُونِ Still, if you do not bring him to me, then you deserve no measure from me [ because it will prove that you have lied to me, and thus ], nor shall you come even close to me. - 60 Then, he made a secret arrangement as well. He ordered his young workers on the job to collect the cash, jewelry and any other articles paid by his brothers as the cost of the grains, and tie it up secretly with their supplies in the camel-packs in a way that they should remain unaware of it while there - so that, when they open their packs after having arrived home, and find their cash and jewelry back in their hands, they may have a reason to return for grains once again.

Ibn Kathir has described several possibilities as to why Sayyidna Yusuf (علیہ السلام) acted the way he did: (1) It occurred to him that, perhaps they may not have anything other than the cash and jewelry they had brought. If so, they would be unable to come for the grains again. (2) Perhaps, he could not bear by the idea of taking the price of foodstuff from his father and brothers, therefore, he paid the amount due from his pocket and had it deposited in the royal treasury, and returned their cash and jewelry back to them. (3) He knew when their cash and jewelry is found in their supplies back home and his father learns about it, then he, being a prophet of Allah, would consider what has been thus found to be a trust of the Egyptian Treasury and would certainly have it returned, therefore, the return of their brothers would become more assured. However, it can be said briefly that Sayyidna Yusuf (علیہ السلام) made all these arrangements so that his brothers could keep coming to him in the future and that he could also meet his younger real brother. A Ruling: From this event relating to Sayyidna Yusuf (علیہ السلام) ، we learn that, should the economic condition of a country worsen to the limit that the failure of the government to check the decline may cause people to be-come deprived of the basic necessities of life, then, the government is justified in taking over the regulation and control of such supplies and it could also fix an appropriate price of food grains. Muslim jurists have explained this provision in details. A Special Note: There is something which strikes as unusual in this story of Sayyidna Yusuf (علیہ السلام) . We see that his exalted father, the prophet of Allah, Sayyidna Ya` qub (علیہ السلام) was so affected by his separation that constant weeping made him lose his eyesight. Then, on the other hand, we have Sayyidna Yusuf (علیہ السلام) ، a prophet and messenger of Allah like him, one who naturally loved his father and knew his rights on him fully well. But, during this long period of forty years, how was it that it did not occur to him even once that his father must be missing him miserably and that it would be nice to let him know about his wellbeing through some source. The sending of such information was not too far out a proposition even when he had reached Egypt as a slave. Then, once he was in the home of the ` Aziz of Misr, he had the freedom, comfort and time to do that. It was not so difficult to send a message to his home through some source. For that matter, this could have been done when he was in the prison as well. Who does not know that messages from inside those walls can be delivered anywhere, near or far? Then, came the time when Allah Ta’ ala took him out of the prison with all honours and the authority over the land of Egypt became his own. That was a time when he should have presented himself before his father as his primary task. And had it been against some state consideration, he could have at the least sent an emissary to comfort his father, something ordinary given the status he had. But, Sayyidna Yusuf (علیہ السلام) has not been reported to have even intended to do that. Not to say much about his intention, when his brothers came to procure food grains, he sent them back without telling them about the real situation. These are conditions which cannot be imagined about an ordinary human being. How was it possible for an exalted messenger of Allah to bear by this situation? The only answer to this surprising silence which kept returning to me was that may be Allah Ta’ ala, in His infinite wisdom, had stopped Sayyidna Yusuf (علیہ السلام) from exposing himself. This was found authentically clarified in Tafsir al-Qurtubi that Allah Ta` a1a had, through a Way (revelation), stopped Sayyidna Yusuf (علیہ السلام) from sending any news about himself to his home. It is Allah alone who knows the workings of His infinite wisdom. To comprehend it all is humanly impossible. But, once in a while, there may be something one could see through. Here too, as it appears, the real consideration of wisdom was to complete the trial of Sayyidna Ya` qub (علیہ السلام) . This was the reason why, at the very initial stage of the event, when Sayyidna Ya` qub (علیہ السلام) had realized that his son, Yusuf (علیہ السلام) ، was not eaten up by a wolf but that it was some trick of his brothers, the natural demand of the situation was that he should have visited the place of the reported incident and made necessary investigations. But, as Allah Ta ala would have it, he was unable to think on those lines. Then, after a long passage of time, he also said to his brothers: ` Go and search for Yusuf (علیہ السلام) and his brother.' When Allah Ta ala wills to do something, this is the way He would put all its causes together.

Commentary The verses appearing above carry the remaining segment of the event, that is, when the brothers of Yusuf (علیہ السلام) returned home with food-grains from Egypt, they told their father about what had happened there, specially about the condition imposed by the ` Aziz of Misr that they would receive food grains in the future only if they would bring their younger brother with them. So they requested their father to let Benyamin also accompany them in order that they may receive food grains in the future as well. Then, they would be there to protect this brother of theirs at its best with assurance that they would see to it that he faces no inconvenience during the trip. Their father asked them if they wanted him to trust them with Benyamin as he had done before with their brother, Yusuf (علیہ السلام) . The drive of his remark makes it obvious that he did not trust their word. He had trusted them once, and suffered - for they had promised in the same words spoken earlier that they would guard him. This much was an answer to what they had said. But, he had the need of the family in sight, and because he was blessed with the quality of trust in the Divine dispension of matters, he talked about the reality as he knew it saying, in effect, that man has no control over his gain or loss unless Allah Ta ala Himself so wills. And when He wills it, it cannot be diverted or averted by anyone. Therefore, it is incorrect to place one's trust in the created beings of Allah in this matter and equally inappropriate is the dependence on their complaints to settle it.

Therefore, he said: فَاللَّـهُ خَيْرٌ‌ حَافِظًا (Well, Allah is the best guardian - 64), that is, he had already seen the outcome of their guardianship earlier, now he was placing his trust in Allah Ta` ala alone as his guardian. Then, he added: وَهُوَ أَرْ‌حَمُ الرَّ‌احِمِينَ (and He is the most merciful of all the merciful - 64), that is, only from Him, he could hope that He would look at his old age and the sorrows he was surrounded with and would not let more shocks shake him. In short, Sayyidna Ya` qub (علیہ السلام) did not rely on apparent conditions and on the pledges given by his sons, but did agree to send his youngest son with his brothers solely because he had now placed his trust in Allah Ta` ala.