Indexed OCR Text

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Surah Yusuf : 12 : 53 - 57
The Seeking of Office by Sayyidna Yusuf Seel was based on a
Wise and Benign Consideration
But, the case of Sayyidna Yusuf Mel 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 responsibil-
ity - 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 of-
fice 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'āwiyah, Sayyidna Husain, Sayyidna 'Abdullah ibn Zubayr
and others & 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 Şağı
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: Feb 0,51 25

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Surah Yusuf : 12 : 53 - 57
AU (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 dis-
believing. 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
in this matter, not only
that he accepted the office, in fact, asked for it. According to the re-
spected 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 Med 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 re-
pugnance of having to help and cooperate with that unjust and disbeliev-
ing 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 appre-
hension 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 Meel which is covered by the provision that one would
not have to commit something which goes against the Shari'ah one be-
lieves 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 Șahabah 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 rul-
ers. (Qurțubi & Mazharī)

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Surah Yusuf : 12 : 53 - 57
'Allama Al-Mawardi, in his book about the political implications of re-
ligious law has said: Some commentators, on the basis of what Sayyidna
Yusuf Xcel did in this matter, have ruled the accepting of office with rul-
ers who do not believe and are unjust as permissible, subject to the condi-
tion that one does not have to do anything against the Shari'ah. Other
commentators have ruled that it is not permissible even with this condi-
· tion attached, because this too supports and promotes people who are un-
just and oppressive. They give many interpretations of what Sayyidna
Yusuf &
did. The substance is that this conduct of Sayyidna Yusuf
was particular to his person, or to his Shari'ah. Now, it is not per-
missible 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 peo-
ple will be wasted and justice will not be done, then, accepting such of-
fice 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 إِنِّىُ حَفِيظٌ عَلِيمٌ: الشيكالا (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-sanc-
tification which has been prohibited in the Holy Qur'an - of course, sub-
ject to the condition that such mentioning is not prompted by pride, arro-
gance or boastfulness.
The Objective of Sayyidna Yusuf Nea
was to Establish the Din of
Allah
Said in verse 55 was:
وَكَذَلِكَ مَكَّنَّا لِيُوسُفَ فِى الْأَرْضِ " يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَآءُ ﴿ نُصِيْبُ بِرَحْمَتِنَا مَنْ نَّشَآءُ
وَلاَ نُضِيعُ أَجُرُالْمُحُسِنِينَ
And thus We gave Yusuf power in the land. He could settle
there wherever he wished. We extend Our mercy to whomsoev-
er We will, and We do not waste the reward of those who are
good in deeds.

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Surah Yusuf : 12 : 53 - 57
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
was brought into the gathering with a crown on his head. Sayyidna
Yusuf See
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 & managed the affairs of the state with such abil-
ity that no one had any reason to complain. The whole country loved
him. Peace and prosperity prevailed all over. Even Sayyidna Yusuf El
himself faced no problems or pains in executing the many responsibil-
ities of the government.
Tafsir authority, Mujahid, has said: Since Sayyidna Yusuf Steel,
under the surface grandeur of his rule over the country, aimed at noth-
ing 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:
وَلَاَ جُرُ الْأَخِرَةِ خَيْرٌ لِلَّذِيْنَ امَنُوا 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 Seal 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 Seel. This was an open invitation
to everyone who elects to believe, abstain from evil and keep fearing
Allah.

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Surah Yusuf : 12 : 58 - 62
During his tenure of rule, Sayyidna Yusuf = 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 inter-
pretation of the dream, seven years of prosperity passed by and the fa-
mine set in, Sayyidna Yusuf Acel 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 ad-
ministrative 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!
Verses 58 - 62
وَجَآءَ إِخُوَةُ يُوُسُفَ فَدَخَلُوا عَلَيْهِ فَعَرَفَهُمُ وَهُمُ لَهُ مُنْكِرُونَ ﴿٥٨)
وَلَمَّا جَهَّزَهُمْ بِحَهَازِهِمُ قَالَ اكْتُوُنِىُ بِآَخٍ لَكُمْ مِّنْ أَبِيُّكُمُ ، أَلاَ تَرَوُنَ
إِّىَّ أُوُفِى الْكَيْلَ وَأَنَا خَيْرُ الْمُنْزِلِينَ ﴿٠٠﴾ فَإِنُ لَّمُ تَأْتُوُنِىُ بِهِ فَلاَ كَيْلَ
لَكُمُ عِنْدِىُ وَلاَ تَقُرَبُوُنِ ﴿٢﴾ قَالُوا سَنُرَاوِدُ عَنْهُ أَبَاهُ وَإِنَّا لَفْعِلُونَ
﴿٢﴾ وَقَالَ لِفِتَيْنِهِ الجُعَلُواْ بِضَاعَتَهُمُ فِىُ رِحَالِهِمْ لَعَلَّهُمُ يَعُرِفُوْنَهَا إِذَا
انْقَلَبُوَّا إِلَى أَهْلِهِمْ لَعَلَّهُمُ يَرْجِعُونَ ﴿٦٢﴾
And came the brothers of Yusuf and appeared before
him. He recognized them, while they were not to recog-
nize him. [58]
And when he equipped them with their provisions, he
said, '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] Still, if you do not bring him to me,
then you deserve no measure from me, nor shall you
come even close to me." [60]
They said, "We shall persuade his father about him and
we will certainly do it." [61]
And he (Yusuf) said to his boys, "put their capital in
their camel-packs. Perhaps they will recognize it when
they are back in their family. Perhaps they will come

109
Surah Yusuf : 12 : 58 - 62
back." [62]
Commentary
Mentioned in the previous verses was how Sayyidna Yusuf Seel
was
blessed by Allah Ta'ala with full control over the country of Egypt. De-
scribed in the verses cited above is the coming of the brother of Sayyidna
Yusuf Sa
to procure foodgrains. 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 See 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 author-
ities, 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 arrange-
ment 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 Sel,
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
El knew in advance that this famine will continue for seven years with-
out 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, foodgrain 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 &del 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

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Surah Yusuf : 12 : 58 - 62
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 limit-
ed 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 &gal
with one of its cities still surviving by the name Khalil, known for the
resting places of blessed prophets Ibrahim, Ishaq, Ya'qub and Yusuf le
>.JI - even this could not escape the ravages of the famine. Naturally,
the family of Sayyidna Ya'qub Sa became anxious. That was a time
when news had gone around that Egypt was the place where foodgrains
could be procured on payment. Sayyidna Ya'qub Muel 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
Se with whom Sayyidna Ya'qub & had become very attached since
the disappearance of Sayyidna Yusuf & el was held back by the father
for his comfort and care.
Traveling from Can'aan, the ten brothers reached Egypt. Sayyidna
Yusuf Cal 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 'Abba's 40, 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 occured 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 Seal did not rec-
ognize him. But, Sayyidna Yusuf &Ce did. Therefore, this is what the ex-
pression: ◌َفَعَرَفَهُمُ وَهُمْ لَهُ، مُنْكِرُون (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: „K (inkar) is 'to take as
stranger.' Therefore, the word: S','S" (munkirun) in the text comes to
mean 'unable to recognize.'

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Surah Yusuf : 12 : 58 - 62
About the recognizing of Sayyidna Yusuf Sel, Ibn Kathir has said,
on the authority of Suddiyy: When these ten brothers reached the court,
Sayyidna Yusuf Stal 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 Sel
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 Sel who
lives in Can'aan.
The purpose of Sayyidna Yusuf es
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 Xe gave orders
that they be lodged as royal guests and given grains according to set
rules.
Sayyidna Yusuf cel
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 calcu-
lated, he would allow it to be given a second time.
Having found out all those details from his brothers, it was only natu-
ral 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:
اثْتُوُنِىٌ بِآَخِ لَّكُمُ مِّنْ أَبِيُّكُمْ أَلاَ تَرَوْنَ أَنِّىَّ أُوُفِى الْكَيْلَ وَأَنَا خَيْرُ الْمُنْزِلِيْنَ
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:
فَإِنُ لَّمُ تَأْتُوُنِىُ بِهِ فَلاَ كَيْلَ لَّكُمُ عِنْدِىُ وَلاَ تَقْرَبُوُنِ

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Surah Yusuf : 12 : 58 - 62
Still, if you do not bring him to me, then you deserve no meas-
ure 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 ar-
rived 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 XCel acted the way he did: (1) It occured 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) Per-
haps, 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 pock-
et 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 re-
turned, therefore, the return of their brothers would become more as-
sured.
However, it can be said briefly that Sayyidna Yusuf
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 &dell, 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 jus-
tified in taking over the regulation and control of such supplies and it
could also fix an appropriate price of foodgrains. Muslim jurists have ex-
plained this provision in details.

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Surah Yusuf : 12 : 58 - 62
A Special Note:
There is something which strikes as unusual in this story of
Sayyidna Yusuf &Cell. We see that his exalted father, the prophet of Al-
lah, Sayyidna Ya'qub &ya was so affected by his separation that con-
stant weeping made him lose his eyesight. Then, on the other hand, we
have Sayyidna Yusuf al, 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 well-being through
some source. The sending of such information was not too far out a propo-
sition 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 author-
ity 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 Me has not been reported to have even in-
tended to do that. Not to say much about his intention, when his broth-
ers came to procure foodgrains, 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 &del from exposing himself. This was found authetically
clarified in Tafsir al-Qurtubi that Allah Ta'ala had, through a Wahy (rev-
elation), stopped Sayyidna Yusuf Me from sending any news about him-
self to his home.

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Surah Yusuf : 12 : 63 - 66
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 con-
sideration of wisdom was to complete the trial of Sayyidna Ya'qub El.
This was the reason why, at the very initial stage of the event, when
Sayyidna Ya'qub Mell had realized that his son, Yusuf, 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 and his
brother.' When Allah Ta'ala wills to do something, this is the way He
would put all its causes together.
Verses 63 - 66
فَلَمَّا رَجَعُوْآ ◌ِّى أَبِيُهِمْ قَالُوا يَّأَبَانَا مُنِعَ مِنَّا الْكَيْلُ فَاَرُسِلُ مَعَنَآ أَخَانًا
نَكْتَلُ وَإِنَّا لَهُ، لَحْفِظُونَ ﴿٦٣﴾ قَالَ هَلُ امَنُكُمُ عَلَيْهِ إِلاَّ كَمَآ أَمِنْتُكُمُ
عَلَىّ آَخِيُهِ مِنْ قَبْلُ، فَاللّهُ خَيْرٌ حَفِظًّا، وَّهُوَارُحَمُ الرَّحِمِيْنَ ﴿١٤)
وَلَمَّا فَتَحُوا مَتَاعَهُمْ وَجَدُوْا بِضَاعَتَهُمُ رُدَّتُ إِلَيْهِمُ ﴿ قَالُوا يَأَبَانًا
مَانَبْغِىُ ﴿ هُذِهٍ بِضَاعَتْنَا رُدَّتُ إِلَيْنَاء وَنَمِيْرُ أَهْلَنَا وَنَحْفَظُ آَخَانًا
وَنَزْدَادُ كَيْلَ بَعِيُر ﴿ ذُلِكَ كَيْلٌ يَّسِيْرٌ ﴿٦٥﴾ قَالَ لَنْ أُرُسِلَهُ مَعَكُمُ حَتّى
تُؤْتُوُنِ مَوِْقًا مِّنَ اللهِ لَأَتَنَِّىُّ بِهِ إِلاَّ أَنْ يُّحَاطَ بِكُمُ فَلَمَّ أَتَوْهُ
مَوْتِقَهُمُ قَالَ اللهُ عَلَى مَانَقُوُلُ وَكِيْلٌ ﴿٦٦﴾
So, when they returned to their father, they said, "O our
father, the (required) measure (of grain) has been with-
held from us, therefore, send our brother with us, so
that we may receive our full measure. And, of course, we
are his guards." [63]
He said, "Shall I trust you about him as I trusted you ear-
lier about his brother? Well, Allah is the best guardian
and He is the most-merciful of all the merciful." [64]

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And when they opened their baggage, they found their
capital given back to them. They said, "Our father, what
else do we want? Here is our capital given back to us,
and we shall bring food to our family, protect our broth-
er and add the measure of one camel more. That is an
easy measure." [65]
He said, "I shall never send him with you until you give
me a pledge in the name of Allah that you will definitely
bring him back to me, unless you are overpowered (by
circumstances)." So, when they gave him their pledge,
he said, "Allah is watchful over what we say." [66]
Commentary
The verses appearing above carry the remaining segment of the
event, that is, when the brothers of Yusuf 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 Mişr that
they would receive foodgrains in the future only if they would bring their
younger brother with them. So they requested their father to let Benya-
min also accompany them in order that they may receive foodgrains 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 Ben-
yamin as he had done before with their brother, Yusuf. 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 inappropri-
ate is the dependence on their complaints to settle it.
Therefore, he said: Le . Au (Well, Allah is the best guardian - 64),
that is, he had already seen the outcome of their guardianship earlier,

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now he was placing his trust in Allah Ta'ala alone as his guardian.
Then, he added: ◌َوَهُوَ ارْحَمُ الرَّحِمِين (and He is the most merciful of all the mer-
ciful - 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 &all 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.
At this stage, verse 65 opens with the words:
وَلَمَّا فَتَحُوا مَتَاعَهُمُ وَجَدُوْا بِضَاعَتَهُمُ رُدَّتُ إِلَيْهِمْ ﴿ قَالُوا يَأَبَانَا مَانَبْغِىُ ﴿ هَذِهٍ بِضَاعَتْنَا
رُدَّتُ إِلَيْنَاٌ وَنَمِيْرُ أَهْلَنَا وَنَحْفَظُ آَخَانَا وَنَزْدَادُ كَيّلَ بَعِيرٍ ﴿ ذلِكَ كَيْلٌ يَّسِيرٌ
And when they opened their baggage, they found their capital
given back to them. They said, "Our father, what else do we
want? Here is our capital given back to us, and we shall bring
food to our family, protect our brother and add the measure of
one camel more. That is an easy measure."
It will be noticed that, prior to this verse, the brothers of Sayyidna
Yusuf Heel were talking about what had happened to them on their jour-
ney, before they had opened their baggage. After that, when they opened
the baggage and saw that their entire capital with which they had paid
for the foodgrains was present inside the baggage, they realized that this
was not done by mistake, in fact, their capital had been returned to
them. Therefore, they said: @jos (given back to us). Then, to their
father they said: { (what else do we want?) that is, 'the grains are
here and what we paid for it has also been returned to us. Now we
should definitely go back there in peace with our brother because the
way we have been treated shows that the 'Aziz of Mişr is kind to us. We
should have no apprehensions. It is the time that we go and bring food-
grains for the family and take care of our brother too. That we shall get
an additional load of grains in the name of our brother will help - be-
cause, whatever we have brought in the present trip is much less than
our needs and is likely to be consumed soon.
One sense of the sentence: ' (ma nabghi) spoken by the brothers
of Sayyidna Yusuf &all is practically the same as given immediately

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above, that is, 'what else do we want?' And if, in this sentence, the letter:
ú (ma : not) is taken in the sense of negation, it could also mean that the
sons of Sayyidna Ya'qub &al told their father: Now that we have the
price of the grain with us, we do not want anything from you. You just
send our brother with us.
لَنْ أُرُسِلَهُ مَعَكُمُ حَتى :After hearing what they said, their father answered
I shall never send Benyamin with you until you give) تُؤْتُوُن مَوْثِقًا مِّنَ اللَّهِ لَتَأْ تُنَّنِىُ بِه
me a pledge in the name of Allah that you will definitely bring him back
to me - 66). But, could someone with the ability to see reality ever miss to
realize that man, no matter how strong he may be, is, after all, depen-
dent and helpless before the all-pervading power of Allah jalla thand'uh
- how then, and on what basis, would he give a pledge to bring back
someone safe? The reason is that he does not have the absolute power
and control to accomplish it. Therefore, when Sayyidna Ya'qub Sel
asked his sons to give him a pledge, he added an exception to it by say-
ing: ; bu si y] 'unless you are overpowered (by circumstances).' Early
Tafsir authority, Mujahid explains it as: unless all of you are killed.
Another early Tafsir authority, Qatadah says that it means: unless you
become totally helpless and overpowered.
فَلَمَّا أَتَوُهُ مَوْئِقَهُمُ قَالَ اللَّهُ عَلى مَا نَقُولُ :In the last sentence of verse 66, it was said
J'", (So, when they gave him their pledge, he said, "Allah is watchful
over what we say"), that is, when his sons gave the pledge as desired on
solemn oaths to satisfy their father, then, Sayyidna Ya'qub &cel told
them that the giving and taking of solemn oaths being undertaken by
them is something which ultimately rests with Allah Ta'ala alone. It is
with His taufiq only that one person can keep the other protected and
thus become enabled to fulfill his pledge. Otherwise, man is helpless. He
has nothing under his personal control.
There are many elements of guidance and injunctions for people in
the verses explained above. Please take note of them and keep them in
mind.
Notes of Guidance
1. If children make mistakes, relations should not be cut off with
them. One should, rather, think of ways to reform their conduct. The
mistakes made by the brothers of Sayyidna Yusuf Ses were serious.

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They were sins, major and grave:
(1) They lied to their father and made him agree to send Sayyidna
Yusuf Meel for an outing with them.
(2) They gave a pledge to their father, then broke it.
(3) They treated their young and innocent brother cruelly.
(4) They caused extreme pain to their father and did not care much
about it.
(5) They conspired to kill an innocent human being.
(6) They sold a free human being forcibly and unjustly.
These were extreme and severe crimes which demanded that Sayyid-
na Ya'qub &dell, once he had understood that they had lied and wasted
the life of Sayyidna Yusuf Meel knowingly, should have severed his rela-
tionship with these sons, or turned them out of his house. But, Sayyidna
Ya'qub &gel did not do that, rather, let them keep living with him, even
sent them to Egypt to bring back foodgrains from there. On top of this
came the situation when they had another opportunity to prevail upon
their father once again in the case of their youngest brother and on this
occasion too he yielded to them and allowed them to take his young son
with them.
This tells us that should one's children fall into sin or make mis-
takes, it is the responsibility of the father to seek their correction
through appropriate education and training, and as long as there is hope
of betterment, let him not severe his relationship with them. This was
what Sayyidna Ya'qub &well did - and finally, all of them were ashamed
of their wrongdoings, turned away from sins and lived a reformed life.
However, should there remain no hope of betterment in their condition,
and parents realize that maintaining relationship with them poses a
danger to the religious upbringing of others, then, under that condition,
severing relationship with them is more appropriate.
2. Promoted here are two great qualities of character, good dealings
and good manners - of which Sayyidna Ya'qub & was a mirror. De-
spite such serious crimes committed by his sons, he kept dealing with
them in a manner that they faced no qualms of conscience when they

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made their second request to take their younger brother with them.
3. Another instruction inferred from here is that it is appropriate to
admonish a wrongdoer in the interest of his betterment. This would
amount to telling him that his behavior demanded that the plea made by
him should be rejected, but then, he should be given the feeling that he
is being given a fresh chance by forgoing what has gone before - so that
his sense of shame returns to him later and he becomes totally repen-
tant. This is what Sayyidna Ya'qub &del did in the first instance. He
made a caustic reference to their past record: 'Shall I trust you about
Benyamin as I had trusted you earlier about Yusuf ?' But, after having
warned them pointedly, he realized their penitence from their apparent
condition, placed his trust in Allah and handed over his young son into
their custody.
4. Placing one's trust, in the real sense, in the promise or protection
of a human being is wrong. The real trust should be in Allah Ta'ala. He
alone is the real mover and maker of things and He alone is the causer
of causes. To bring forth causes and to give them effect is what lies but
in His control. Therefore, Sayyidna Ya'qub الطا said: فَاللهُ خَيْرٌ حفِظًا (Well,
Allah is the best guardian).
According to a saying of Ka'b al-Ahbar, since Sayyidna Ya'qub &tal,
this time, did not simply trust the word of his sons, instead, entrusted
the matter with Allah Ta'ala, therefore, Allah Ta'ala said: 'By My hon-
our, now I shall send both of your sons back to you.'
5. If some property or thing belonging to someone else is found in
our baggage, and strong indications prove that he has tied it up in our
baggage with the specific intention of giving it to us, then, keeping it and
using it is permissible - as was the case with this 'capital' which came
out from the baggage of the brothers of Sayyidna Yusuf Sel, and where
strong indications proved that it did not happen as a result of some over-
sight or forgetfulness, in fact, it was given back intentionally. That is
why, Sayyidna Ya'qub Stell did not give instructions that these articles
of value be returned. But, in case there is a doubt that it has come to us,
perhaps by oversight or forgetfulness, then, using it without making ne-
cessary inquiries from the owner is not permissible.
6. No one should be asked to give a pledge on oath, the fulfillment of

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which does not lie fully in his control - as it was, when Sayyidna Ya'qub
Sel took a pledge on oath from his sons that they would bring back Ben-
yamin safe and sound, he exempted from it the situation in which they
may become totally helpless or become themselves subjected to
near-death circumstances.
Therefore, when the Holy Prophet صلى الله عليه وسلم asked the noble
Companions رضى الله عنهم أجمعين to give him a pledge of their obedience to
him, then, he himself added a restriction to it, that is, the restriction of
ability. Thus, the pledge stipulated: 'we shall obey you fully - as far as it
is within our ability and control.'
7. That the brothers of Sayyidna Yusuf & have been asked to give
كفالة بالنفس : a pledge that they would bring Benyamin back shows that
(Kafalah bin-nafs) is permissible. Being a technical term of Islamic Law,
it means that it is correct to tender a personal bail or guarantee for the
due appearance of a person involved in a case on its hearing date in the
court.
The view of Imam Malik رحمه الله تعالى differs in this respect. According
to him, it is only financial guarantee that is allowed in Shari'ah. He does
not hold the personal bail (Kafalah bin-nafs) as permissible. .
Verses 67 - 69
وَقَالَ يُبَنِىَّ لاَ تَدُخُلُوا مِنُ بَابٍ وَّاحِدٍ وَّادْخُلُوا مِنْ أَبُوَابٍ مُّتَفَرّقَةٍ ﴾
وَمَآ أُغْنِىُ عَنْكُمُ مِّنَ اللهِ مِنْ شَىْءٍ * إِنِ الْحُكُمُ إِلاَّ لِلْهِ ، عَلَيْهِ
تَوَكَّلْتُ: وَعَلَيْهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ ﴿٦٧﴾ وَلَمَّا دخَلُوا مِنْ حَيْثُ
آَمَرَهُمُ أَبُوُهُمُ ءُ مَا كَانَ يُغُنِىُ عَنُهُمْ مِّنَ اللّهِ مِنْ شَىْءٍ إِلاَّ حَاجَةٌ فِىُ
نَفُسِ يَعُقُوُبَ قَضْهَا ، وَإِنَّهُ لَذُوْ عِلْمٍ لِمَا عَلَّمُنُهُ وَلَكِنَّ أَكْثَرَ النَّاسِ
لاَ يَعْلَمُونَ ﴿٦﴾ وَلَمَّا دَخَلُوا عَلَى يُوسُفَ أَوِىّ إِلَيْهِ آَخَاهُ قَالَ إِنِّىّ آَنَا
أَخُوُكَ فَلاَ تَبْتَئِسُ بِمَا كَانُوا يَعُمَلُونَ ﴿٦٩﴾
And he said, "O my sons, do not enter (the city) all of you
from the same gate, rather, enter from different gates.

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And I cannot help you in any way against (the will of) Al-
lah. Sovereignty belongs to none but Allah. In Him I
place my trust, and in Him should trust those who
trust." [67]
And when they entered (the city) in the manner their
father had advised them, he could not help them in any
way against (the will of ) Allah, but it was just an urge in
the heart of Ya'qub which he satisfied. He was a man of
knowledge; because We had taught him, but most of the
people do not know. [68]
And when they came to Yusuf, he lodged his brother
(Benyamin) with himself. He said, "Behold, I am your
brother! So do not grieve for what they have been do-
ing." [69]
Commentary
In the present verses, the second visit of the brothers of Sayyidna
Yusuf &dell, this time accompanied by their younger brother, has been
mentioned. On that occasion, Sayyidna Ya'qub &el had told them to
keep in mind that they were eleven of them going there, so they should
not enter Egypt collectively from one single gate of the city of their desti-
nation. Instead of that, once they have reached the outer wall of the city,
they should disperse and enter there from different gates.
The reason for this advice was his apprehension that all of them
were young and, masha'allah, healthy, tall, handsome and impressive.
He was concerned about them lest people find out that they were sons of
the same father, and brothers to each other. May be they are affected by
someone's evil eye which may bring them some harm. Or, their coming
in all together may make some people envy them, or may even cause
some pain to them.
Sayyidna Ya'qub &E did not give them this advice the first time
they went to Egypt. He did so on the occasion of their second trip. The re-
ason for this, perhaps, is that they had entered Egypt on their first visit
as common travellers and in a broken down condition. No one knew
them, nor was there any danger that someone would take any special no-
tice of their general condition. But, it so happened that, during their
very first trip, the master of Egypt gave them an unusual welcome which
introduced them to state functionaries and city people. Now there did

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exist the danger that someone may cast an evil eye on them, or that
some people start envying them for being an imposing group of visitors.
Apart from it, the fact that the younger son, Benyamin, was with them
this time, became the cause of the father's added attention.
The Effect of the Evil Eye is True
This tells us that human beings affected by the evil eye, or its caus-
ing pain or loss to another human being, animal etc., is true. It cannot
be dismissed as ignorance, superstition or fancy. Therefore, Sayyidna
Ya'qub & was concerned about it.
The Holy Prophet صلى الله عليه وسلم has also confirmed its truth. It ap-
pears in a Hadith: "The evil eye makes a human being enter the grave,
and a camel enter a petty pot.' Therefore, things from which the Holy
Prophet صلى الله عليه وسلم has sought refuge, and from which he has directed
his Ummah to seek refuge, include: مِن كُلّ عين لامّة that is, 'I seek refuge
from the evil eye.' (Qurțubi)
Well-known is the event related to Sayyidna Sahl ibn Hunayf, one of
the noble Companions. It is said that there was an occasion when he
took off his shirt to get ready to go for a bath. 'Amir ibn Rabi'ah hap-
pened to cast a glance at the bright tint and healthy look of his body.
The spontaneous remark he made was: 'Until this day, I have never seen
a body as handsome as this!' No sooner did these words escape his
mouth, an instant high temperature seized Sayyidna Sahl ibn Hunayf
.When the Holy Prophet صلى الله عليه وسلم was informed about it, the
treatment he suggested was that 'Amir ibn Rabi'ah should make Wudu',
collect the water from Wudu' in some utensil, and let this water be
poured on the body of Sahl ibn Hunayf. When it was done as ordered,
the temperature dropped down immediately. He became fully fit, and
left on the expedition he was going with the Holy Prophet & who, follow-
ing this event, also gave a gentle warning to 'Amir ibn Rabi'ah by telling
him:
علام يقتل احد كم اخاه، الّ برّكت انَّ العين حقٌ
'Why would someone kill his brother? (When you saw his body)
you could have made a du'a' for barakah. It is true that the evil
eye leaves its effect.'
This Hadith also tells us that, should someone notice something un-

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usual about the person or property of somebody else, let him make du'a'
for him that Allah Ta'ala blesses him with barakah in it. According to
some narrations, one should say: مَاشَاءَ اللَّهُ لاَ قُوَّةً إِلاَّ بالله (Masha' Allahu laquw-
wata illa billah : Whatever Allah will - there is no power but with Him).
This removes the effect of the evil eye. This also tells us that, should
someone become affected by a person's evil eye, the pouring of water
used by that person in washing his face, hands and feet (in Wudu') will
help eliminate the effect of the evil eye.
Al-Qurtubi has said that there is a consensus of all 'Ulama' of the
Muslim Ummah among Ahl al-Sunnah wa al-Jama'ah on the truth of
the evil eye as affecting and causing harm.
Sayyidna Ya'qub &el, on the one hand, because of the apprehension
of the evil eye, or envy, advised his sons that they should not enter all to-
gether from one single gate of the city. On the other hand, he considered
it necessary to speak out about the reality behind it - the heedlessness to-
wards which in such matters would usually cause many from among the
masses to fall easy victims to superstition or baseless scruples. The real
fact is that the effect of the evil eye over one's person or property is a
kind of mesmerism (or an induced state as in hypnosis, though not neces-
sarily in sleep or pre-set clinical conditions). This would be more like a
harmful medicine or food which makes one sick; or, excessive heat or
cold which make some diseases show up. The effective measures demon-
strated by the evil eye or mesmerism are one of the customary causes
which would, through the power of the eye or mind, make its effects man-
ifest. The truth is that they themselves have no real effectiveness of
their own. Instead, all universal causes operate under the perfect power,
will and intention of Allah Ta'ala. No favourable measures taken against
what has been Divinely destined can prove beneficial, nor can the harm-
fulness of some harmful measure become effective. Therefore, it was
said:
وَمَآ أُغُنِىُ عَنْكُمُ مِّنَ اللهِ مِنْ شَىْءٍ ﴿ إِن الْحُكُمُ الَّلِلْهِ ﴿ عَلَيْهِ تَوَكَّلْتُ وَعَلَيْهِ فَلْيَتَوَكَّلِ
الْمُتَوَكِّلُوُنَ
And I cannot help you in any way against (the will of) Allah.
Sovereignty belongs to none but Allah. In Him I place my trust,
and in Him should trust those who trust - 67.