Surah Yusuf (12): Verse 101

Issues in the Verse

It is narrated that Joseph (PBUH) took Jacob (PBUH) by the hand and showed him around his treasuries. He took him into the treasuries of gold and silver, the treasuries of jewelry, the treasuries of clothing, and the treasuries of weapons. When he brought him into the storerooms of papyrus scrolls, he asked, "My son, how heedless you are! You have these scrolls, yet you did not write to me across eight stages [of travel]." Joseph replied, "Gabriel (PBUH) forbade me from doing so." Jacob asked him about the reason, and Gabriel (PBUH) was asked to explain. Gabriel (PBUH) said: "Allah commanded me to do so because of your saying, 'I fear a wolf might eat him' [referring to Joseph], so why did you not fear me?"

It is also narrated that Jacob (PBUH) stayed with him for twenty-four years. When his death approached, he instructed Joseph to bury him in the Levant next to his father, Isaac. Joseph went himself and buried him, then returned to Egypt and lived for twenty-three years after his father. At that point, he longed for the kingship of the Hereafter and wished for death. It is said that no prophet before him or after him wished for death. Allah caused him to die pure and good.

The people of Egypt then disputed over his burial; everyone wanted him buried in their district, to the point where they almost fought. They decided that the most appropriate course was to make him a sarcophagus of marble, place him inside it, and bury him in the Nile in a place where the water would pass over him, thus reaching all of Egypt and conveying his blessings to everyone.

Joseph had two sons born to him: Ephraim and Manasseh. Ephraim had a son named Nun, and Nun had Joshua, the youth of Moses. Joseph was then buried there until Allah sent Moses (PBUH), who took his bones out of Egypt and buried them near the grave of his father (Jacob).

The word min (من) in the phrase "given me of sovereignty" (min al-mulk) and "taught me of the interpretation of dreams" (min ta’wīl al-aḥādīth) is for partiality (tab'īḍ). This is because he was only given a portion of the sovereignty of this world, or a portion of the sovereignty of Egypt, and a portion of the interpretation.

Al-Aṣamm said that he only said min al-mulk because there was a King above him (i.e., Allah).

Know that the ranks of existing things are three:

1. The Effector who is not affected: This is Allah, Exalted and Glorified.
2. The Affected who does not effect: This is the world of bodies, as they are receptive to shaping, forming, various attributes, and opposing accidents, thus having no effect on anything at all. These two categories are very distant from each other.
3. The Intermediary: This is the realm of spirits, which both effects and is affected. The characteristic of the essence of spirits is that they accept influence and action from the realm of the light of Allah's Majesty. When they turn towards the world of bodies, they act upon it and influence it. Thus, the spirit's attachment to the world of bodies is through action and management, and its attachment to the realm of Divinity is through knowledge and gnosis.

The Almighty's saying, "You have certainly given me of sovereignty," points to the soul's attachment to the world of bodies. His saying, "and taught me of the interpretation of dreams," points to its attachment to the presence of Allah's Majesty. Since the degrees of these two types (in perfection, deficiency, strength, weakness, clarity, and obscurity) are endless, it is impossible for a human to obtain more than a finite measure from them. Therefore, what is truly obtained is a part of the parts of sovereignty and a part of the parts of knowledge. For this reason, the word (min) was mentioned, as it indicates partiality.

Then He said: "the Originator of the heavens and the earth." There are several discussions regarding this:

First Discussion: The Linguistic Meaning of Fāṭir (Originator)

Ibn Abbas (RA) said: "I did not know the meaning of al-Fāṭir until two Bedouins came to me as arbitrators concerning a well. One of them said, 'I faṭartuhā (originated/split it), and I began digging it.'"

The linguists state that the root of Faṭr (فطر) in language means splitting or cleaving. It is said: faṭara nāb al-ba'īr (the camel's canine tooth emerged/split forth), and faṭartu ash-shay’ fa-nfaṭara (I split the thing, and it split). The earth tafṭur (splits open) with vegetation and trees tafṭur with leaves when it cracks open. This is its origin in language. It then became an expression for creation (ījād), because that thing, in its state of non-existence, was as if in darkness and concealment. When it entered existence, it became as if it split forth from nothingness, and the thing emerged from it.

Second Discussion: The Meaning of Fāṭir Regarding Creation Ex Nihilo

One might assume that the word Fāṭir refers to bringing something into being from absolute nothingness (ex nihilo), based on the linguistic derivation mentioned above. However, the truth is that it does not necessarily imply that. This is supported by several points:

1. He said: "Praise be to Allah, the Originator of the heavens and the earth" (Surah Fatir: 1). Then the Almighty clarified that He only created them from smoke when He said: "Then He directed Himself to the heaven while it was smoke" (Surah Fussilat: 11). This indicates that the term Fāṭir does not imply that He brought that thing into being from absolute nothingness.
2. He Almighty said: "The nature of Allah upon which He has created all people" (Surah Ar-Rum: 30), even though Allah created people from dust, as He said: "From it We created you, and into it We shall return you, and from it We shall bring you out once again" (Surah Taha: 55).
3. A thing only comes into being upon the acquisition of its matter and form (like a jug). It only exists when the specific matter is described by the specific form. When the form is absent, that composite thing does not exist. By bringing that form into existence, the jug becomes existent. Therefore, we know that His being the creator of existence does not necessitate His being the creator of the matter of the jug. Thus, it is established that the term Fāṭir does not imply that He is the creator of the constituent parts from which the heavens and the earth were composed. Rather, His being their creator comes to us through rational proofs, not solely through the wording of the Qur'an.

Know that His saying: "the Originator of the heavens and the earth" suggests, to those who hold that the conjunction waw (and) implies sequence, that the creation of the heavens preceded the creation of the earth. Reason also confirms this, because defining the circumference necessitates defining the center, but defining the center does not necessitate defining the circumference, as an infinite number of circumferences can surround one center, whereas a single circumference can only have one specific center. Furthermore, the wording implies that the heavens are plural and the earth is singular. The wisdom behind this has been mentioned in His saying: "Praise be to Allah, who created the heavens and the earth" (Surah Al-An'am: 1).

Third Discussion: Grammatical Case of Fāṭir

Al-Zajjaj stated that its accusative case (naṣb) can be explained in two ways:

1. As an adjective describing "My Lord" (Rabb), which is a vocative phrase in the position of being in the accusative case (as part of a munādā muḍāf structure).
2. It is permissible for it to be in the accusative case as a second vocative address.

Then He said: "You are my protector in this world and the Hereafter." The meaning is: You are the one who manages all my affairs in this world and the Hereafter, thus connecting the transient dominion with the everlasting dominion. This indicates that faith (īmān) and obedience are a gift from Allah (SWT). If they were from the servant, then the one managing his affairs would be the servant himself, which would invalidate the generality of His saying: "My Lord, You have certainly given me of sovereignty."

Then He said: "Cause me to die as a Muslim and join me with the righteous." There are several issues concerning this:

Know that the Prophet (PBUH) narrated from Gabriel (PBUH) that the Lord of Might said: "Whoever is occupied by My remembrance from asking Me, I shall grant him what is better than what I grant to those who ask." For this reason, whoever intends to supplicate must precede it with praise of Allah. Here, Joseph (PBUH), when he intended to mention supplication, preceded it with praise: "My Lord, You have certainly given me of sovereignty and taught me of the interpretation of dreams. [You are] the Originator of the heavens and the earth." Then, immediately following this, he mentioned the supplication: "Cause me to die as a Muslim and join me with the righteous." This is analogous to what Abraham (PBUH) did in his saying: "He who created me, and He guides me" (Surah Ash-Shu'ara: 78) up to His saying: "My Lord, grant me wisdom" (Surah Ash-Shu'ara: 83). The first part is praise of Allah, and the second part, "My Lord, grant me," is supplication. The same applies here.

There is a difference of opinion on whether the phrase "Cause me to die as a Muslim" (Tawaffanī Musliman) is a request for death itself or not.

Qatadah said: He asked his Lord to join him [with Allah], and no prophet ever wished for death before him. Many commentators hold this view.

Ibn Abbas (RA), in a narration from 'Ata, said: It means, "When You cause me to die, cause me to die upon the religion of Islam." This is a request that Allah makes his death occur while he is a Muslim; it does not indicate that he requested death itself.

Know that the wording is compatible with both meanings. It is not unlikely for a rational person, once his intellect is perfected, to wish for death and greatly desire it for many reasons. One reason is that the perfection of the human soul, as we explained, lies in being knowledgeable of Divine matters and being a king and master controlling physical matters. We mentioned that the degrees of difference in these two types are infinite, and absolute perfection belongs only to Allah. Everything less than that is deficient. When a deficient being gains awareness of its deficiency and tastes the pleasure of absolute perfection, it remains in restlessness and the pain of seeking. Since absolute perfection belongs only to Allah, and its attainment by a human is impossible, the human must remain perpetually in the restlessness of seeking and the pain of toil. When a person understands this state, he realizes that there is no way to remove this distress from the soul except through death, and thus he wishes for death.

The second reason for wishing for death is that although orators and rhetoricians elaborate on the dispraise of the world, the essence of their speech boils down to three points:

1. These worldly felicities are quickly perishable, facing annihilation, and the pain resulting from their loss is more severe than the pleasure gained from obtaining them.
2. They are not pure; they are mixed with vexations and troubles.
3. The base people share in them with the excellent ones, and perhaps the share of the base is much greater than the share of the excellent. These three aspects repel one from these pleasures. When a rational person knows that there is no way to attain these pleasures except accompanied by these three repellent aspects, it is inevitable that he wishes for death to be free from these afflictions.

The third reason, which is the strongest among the verified scholars (may Allah have mercy on them all), is that these physical pleasures have no true reality; their essence is merely the repulsion of pain. The pleasure of eating is merely the repulsion of hunger pain. The pleasure of sexual intercourse is the repulsion of the discomfort generated by the stimulation resulting from semen reaching the seminal vesicles. The pleasure of command and leadership is the repulsion of the pain resulting from the desire for vengeance and seeking dominance. Since the essence of these pleasures is only the repulsion of pain, they become contemptible, base, and deficient in the eyes of the rational. Thus, a person wishes for death to be freed from the need for these base states.

The fourth reason is that the avenues for worldly pleasures are few, falling into three types: the pleasure of eating, the pleasure of intercourse, and the pleasure of leadership. Each one has many defects.

• Regarding the pleasure of eating: Its defects include:
  1. These pleasures are not strong; the sensation of severe colic (may Allah protect us) is stronger than the pleasure felt from eating food.
  2. This pleasure cannot last. If a person eats, he becomes satiated, and when satiated, his desire for the pleasure of eating ceases. Thus, this pleasure is weak and, despite its weakness, impermanent.
  3. It is inherently base. Eating involves moistening the food with the saliva collected in the mouth, which is undoubtedly repulsive and disgusting. Furthermore, when it reaches the stomach, it transforms into putrefaction, foulness, and decay, which is also repulsive.
  4. All base animals share in it. Dung is as palatable to the dung beetle as lawnīj (a type of sweet food) is to a human. Just as a human dislikes consuming the food of the beetle, the beetle dislikes consuming the food of the human, yet the pleasure is shared among people.
  5. Eating is only enjoyable when hunger is intense, which is a severe need. Needfulness is a profound deficiency.
  6. Eating is considered contemptible by the rational. It is said: Whoever's ambition is what enters his belly, his value is what exits his belly. This is a brief indication of the defects of eating.
• Regarding the pleasure of sexual intercourse: Everything mentioned about eating applies here, along with other factors. Intercourse is a cause for the production of offspring, which increases the number of individuals, thus increasing the need for wealth. This forces a person into endless stratagems to acquire wealth, sometimes leading to ruin.
• Regarding the pleasure of leadership: Its defects are numerous. The one we mention here is a single reason: By nature, everyone dislikes being a servant who is commanded and loves to be a master who commands. When a person strives to become a commanding leader, this indicates opposition to everyone else; it is as if he is contesting all creation in that matter. While he attempts to attain that leadership, all people of the East and West strive to invalidate and repel him. Undoubtedly, the multiplicity of causes leads to a strong realization of the effect. If this is the case, attaining this leadership is almost impossible. Even if attained, it is constantly on the verge of vanishing due to any cause, and its possessor, upon attaining it, lives in intense fear of its loss, and upon its loss, in immense regret and severe grief due to that vanishing.

Know that when a rational person contemplates these meanings, he certainly knows that there is no well-being for him in seeking these pleasures and striving for these worldly goods whatsoever. Yet, the soul was created inherently inclined to seek them, intensely passionate about them, and completely desirous of attaining them. At this point, a syllogism is formed: As long as a person is in this physical life, he will be seeking these pleasures. As long as he seeks them, he is amidst afflictions and in the depths of regrets. Since this consequence is detestable, the antecedent (seeking pleasures) is also detestable. Thus, he wishes for the cessation of this physical life. The reason for desiring death is that the causes of these physical pleasures are repetitive, and no increase is possible, and repetition leads to boredom. In contrast, the felicities of the Hereafter are numerous and infinite types.

Imam Fakhr al-Din al-Razi, may Allah illuminate his proof, the author of this book, says: "I am the one experiencing this state and deeply immersed in it. If I were to open the door and elaborate on the defects of these physical pleasures, I might write volumes and still not cover a fraction of them. For this reason, I have made it my constant practice at most times to repeat what Joseph (PBUH) mentioned: 'My Lord, You have certainly given me of sovereignty and taught me of the interpretation of dreams. [You are] the Originator of the heavens and the earth. My Lord, You have certainly given me of sovereignty and taught me of the interpretation of dreams.'"

Our scholars use the saying "Cause me to die as a Muslim" as proof that faith (īmān) is from Allah. The argument is: If achieving and maintaining Islam were the responsibility of the servant, then asking Allah for it would be invalid. It would be like saying, "Do, O One who does not act [on His own initiative]." The Mu'tazila constantly criticize us, saying, "If the action is from Allah, how is it permissible to command the servant to 'Do' when you claim he is not the doer?" We respond here as well: If achieving and maintaining faith is from the servant and not from Allah, how can it be requested from Allah?

Al-Jubba'i and Al-Ka'bi replied: The meaning is: "Ask for gentleness (luṭf) from You for me to remain upon Islam until I die upon it." This answer is weak because the question was about Muslim (a state of being), and interpreting it as luṭf is deviating from the apparent meaning. Moreover, all possible forms of gentleness have already been enacted, so asking for it from Allah would be impossible.

One might ask: The Prophets (PBUH) know with certainty that they will inevitably die as Muslims. Therefore, the meaning of this supplication is requesting the attainment of something already attained, which is impermissible.

The answer: The best response given is that the perfection of the state of a Muslim is to submit to Allah's decree in a manner where his heart rests upon that Islam, he is content with Allah's judgment and destiny, and his soul is tranquil, his breast expanded, and his heart open regarding this matter. This state is in addition to Islam, which is the opposite of disbelief. Therefore, what is requested here is Islam in this specific, perfected sense.

Joseph (PBUH) was one of the greatest of the Prophets (PBUH), and righteousness is the first stage for believers. How is it fitting for one who has reached the ultimate goal to request the beginning? Ibn Abbas (RA) and other commentators said: He means his forefathers, Abraham, Ishmael, Isaac, and Jacob. The meaning is: "Join me with them in their reward, their stations, and their ranks."

There is another station for interpreting this verse, according to the people of unveiling (mukāshafāt): When souls depart and are illuminated by Divine lights and sacred gleams, if they are harmonious and similar in nature, the light in each one reflects onto the others due to that closeness and kinship. Consequently, those lights become stronger, and those illuminations become more powerful. The example for these states is polished, pure mirrors placed together; whenever the sun shines upon them, the light reflects from each one onto the others, strengthening the light and perfecting the radiance until it reaches a level of brilliance and sparkle that weak eyes cannot bear. The same occurs here.

Verse 102