Qurani app iconQuraniQuran, hadith, fiqh, prayer, and audio in one place
Browse

Tafsir of Yusuf 12:111

Surah Yusuf 12:111

ﲺ ﲻ ﲼ ﲽ ﲾ ﲿ ﳀ ﳁ ﳂ ﳃ ﳄ ﳅ ﳆ ﳇ ﳈ ﳉ ﳊ ﳋ ﳌ ﳍ ﳎ ﳏ ﳐ ﳑ

There was certainly in their stories a lesson for those of understanding. Never was the Qur'an a narration invented, but a confirmation of what was before it and a detailed explanation of all things and guidance and mercy for a people who believe.

Tafsir

Mafatih al-Ghayb

Verse range: 12:111

Open in Qurani

| Joseph (111) Indeed, there was...

Know that 'Ibrah (lesson/admonition) is defined as passing from the known side to the unknown side. What is meant by it is contemplation and reflection.

The reasons for deriving a lesson from their stories are several:

  1. The First Reason: He who was able to grant honor to Joseph after he was thrown into the well, elevate him after his imprisonment in jail, grant him dominion over Egypt after they thought he was their slave, and reunite him with his parents and brothers according to what he desired after a long period, is certainly capable of honoring Muhammad (PBUH) and exalting his word.
  2. The Second Reason: The narration about this story is like narrating from the unseen (al-Ghayb). Thus, it becomes a miracle indicating the truthfulness of Muhammad (PBUH).
  3. The Third Reason: The Surah began by stating, {We relate to you the best of stories} (Joseph: 3), and concluded with, {Indeed, in their stories was a lesson for those of understanding}. This points out that the excellence of this story lies in the lesson and the knowledge of wisdom and power derived from it.

What is meant by "their stories" is the story of Joseph, peace be upon him, his brothers, and his father. Some scholars said it refers to the stories of all the Prophets, as the stories of other Prophets were previously mentioned in the Qur'an. However, the former interpretation (Joseph's story) is more appropriate.

If it is asked: Why did He say, {a lesson for those of understanding} (li-ulī al-albāb), when the people of Muhammad (PBUH) were people of intellect and reason, yet many of them did not take heed?

We answer: All of them were capable of taking heed. What is meant by describing this story as a lesson is that it is of a nature that a rational person can derive a lesson from. Alternatively, we say that "those of understanding" refers to those who actually contemplated, reflected, pondered, and benefited from knowing it. This is because the term {those of understanding} implies praise and commendation, which is only fitting for those who actually benefited as mentioned.

Know that the Almighty described this story with several attributes:

The First Attribute: Being {a lesson for those of understanding} This has already been established.

The Second Attribute: His saying, {It was not a fabricated tale} There are two interpretations here:

  1. What was brought by the Prophet (PBUH) could not possibly be fabricated by him because he neither read books, nor studied under anyone, nor associated with scholars. It is impossible for him to fabricate this story in a way that perfectly matches what is stated in the Torah without any discrepancy.
  2. It means the story itself is not false in its essence, as falsehood is not appropriate for him.

Furthermore, the Almighty confirmed that it was not fabricated by saying: {but a confirmation of what preceded it} (i.e., the previous revelations). This indicates that this story came in a manner consistent with what is in the Torah and other divine books.

The word تَصْدِيقًا (tasdīqan - confirmation) is in the accusative case, based on the implied structure: "but it was a confirmation of what preceded it," similar to His saying: {Muhammad was not the father of any one of your men, but the Messenger of Allah} (Al-Ahzab: 40), as stated by Al-Farra' and Al-Zajjaj. They also permitted the nominative case (raising it) according to grammatical rules, meaning: "but it is a confirmation of what preceded it."

The Third Attribute: His saying, {and a detailed explanation of everything} There are two interpretations:

  1. It means a detailed explanation of everything related to the incident of Joseph, peace be upon him, his father, and his brothers.
  2. It refers back to the Qur'an as a whole, similar to His saying: {We have not neglected anything in the Book} (Al-An'am: 38). If this description is applied to the entire Qur'an, it is more fitting than applying it only to the story of Joseph. In this case, it means what the Qur'an contains of lawful and unlawful matters and everything related to religion. Al-Wahidi commented on both interpretations, saying that it is an instance of the general being intended for the specific, like His saying: {And My mercy encompasses all things} (Al-A'raf: 156), meaning all things that can be encompassed, and {and I have been given from all things} (An-Naml: 23).

The Fourth and Fifth Attributes: Being guidance in this world and a means to attain mercy in the Hereafter for a people who believe. He specified "a people who believe" because they are the ones who truly benefited from it, as we established regarding His saying: {a guidance for the righteous} (Al-Baqarah: 2). And Allah knows best what is correct, and to Him is the return and final destination.

The author, may Allah have mercy on him, said: The exegesis of this Surah was completed by the grace of Allah on Wednesday, the seventh of Sha'ban, concluded with goodness and pleasure, in the year six hundred and one (601 AH).

I was extremely distressed due to the death of my righteous son, Muhammad, may Allah cover him with mercy and forgiveness and grant him high ranks of virtue and grace. I included these verses in his elegy as a summary:

If destinies were obedient to us, We would have redeemed you from harm with soul and body. And if the angels accepted bribes, We would have submitted to them in servitude in judgment and name. But it is a decree whose time, when it arrives, Flows from the Throne’s station into the depth of the sea. I will weep for you my whole life with tears, And I will not deviate from that in manner or measure. Peace be upon the grave where your dust is laid, May the Bountiful Lord bestow upon you abundant generosity. Nothing prevented me from making my eyelid a burial place For your body, except that it perpetually streams. I swear that if they touch my remains and my dust, They will feel the fire of sorrow deep within the bone. My life and my death are one after your departure; Rather, death is preferable to the continuation of grief. I have accepted what God has enacted by His decree, Knowing that my decree will not surpass mine.

I advise whoever reads my book and benefits from the precious, high insights within it to remember my son and remember me by reciting Al-Fatiha, and to pray for mercy and forgiveness for one who died in exile, far from brothers, father, and mother, for I also prayed much for whoever did that for me. And may Allah send abundant blessings and peace upon our master Muhammad, his family, and his companions. Amen. And praise be to Allah, Lord of the Worlds.

PageV18P183 <