Surah Yusuf (12): Verses 16-18

And they came to their father in the evening, weeping.

They returned to their father at evening time, weeping.

It is narrated by Ibn Jinni that they recited ‘ashā’ (عِشَاء) with a ḍammah on the ‘ayn and short vowel, saying: They were exhausted from weeping.

Upon this, Ya‘qūb (Jacob) became alarmed and asked: "Has something happened to your flock?" They replied: "No." He then asked: "What about Yūsuf (Joseph)?"

They said: {We went to race, and we left Joseph with our belongings, and a wolf ate him.}

He wept and cried out, asking: "Where is the shirt?" He threw it over his face until his face was stained with the shirt's blood. It is narrated that a woman brought a case before Sharīḥ, and she wept. Al-Sha‘bī asked her: "O Abū Umayyah, why is she weeping?" Sharīḥ replied: "The brothers of Joseph came weeping, yet they are unjust liars. A person should only judge with truth."

They differed regarding the meaning of al-istibāq (الاستباق - racing/competing):

1. Al-Zajjāj said: They were competing with one another in archery. This is derived from the Prophet's saying: "There is no prize except in a hoof, a blade, or a nail [for a horse]." He meant archery by al-nassl (blade). The origin of the competition in archery is that two people shoot arrows to determine which one is faster or whose arrow travels farther. Then, the two competitors are described by saying: istabaqā and tasābaqā if they did that to ascertain who was the swifter archer. Evidence supporting this interpretation is the narration that ‘Abdullāh’s recitation had: {We went to race...} (without the tā’).

2. The second view, held by Al-Suddī and Muqātil: {We went to race} means we ran swiftly and hastened to see who was faster.

If it is asked: How could they, being grown men, engage in racing, which is the activity of children?

We reply: Their racing was like racing horses; they were testing and training themselves for running, which serves as a tool for them in fighting enemies and defending sheep from a wolf that might snatch one.

Regarding {and a wolf ate him}: It is said that the wolf actually ate Joseph, and others say they presented the shirt, intending to imply that a wolf had attacked. The former view is preferred.

Then they said: {And you will not believe us, even if we are truthful.} This contains several issues:

Issue 1: The meaning is not that Ya‘qūb (peace be upon him) would not believe someone he knew to be truthful. Rather, the meaning is: Even if we were trustworthy and truthful in your eyes, you would still suspect us concerning Joseph because of your intense love for him, and you would assume we were lying. The essence is: Even if we are truthful, you will not believe us because you suspect us. Another view is: Even if we are truthful, you will not believe us because no clear sign indicating our truthfulness has appeared to you.

Issue 2: Our scholars used this verse as evidence that the root meaning of īmān (faith) in the Arabic language is merely affirmation/assent (taṣdīq). This is because what is meant by {And you will not believe us} is "you will not affirm us." If this is established in the linguistic usage, it must remain so in the religious context. This has been previously detailed at the beginning of Sūrat Al-Baqarah concerning the verse: {Those who believe in the unseen} (2:3).

Then the Almighty said: {And they brought upon his shirt blood of a lie.} This contains several issues:

Issue 1: They brought this blood-stained shirt to create the illusion that they were truthful in their claim. It is said they slaughtered a kid goat and smeared its blood on the shirt. Al-Qāḍī said: Perhaps their intention in removing his shirt before throwing him into the well was to do this to reinforce their truthfulness, as it is unlikely they would do this merely for the sake of the shirt itself. In sin, there must be this kind of disgrace. If they had torn it while smearing it with blood, the deception would have been stronger. When Ya‘qūb saw the shirt intact, he knew they were lying.

Issue 2: His statement {And they brought upon his shirt} means they brought blood over his shirt, just as one says: "They came upon their camels with burdens."

Issue 3: The Arab linguists—Al-Farrā’, Al-Mubarrid, Al-Zajjāj, and Ibn Al-Anbārī—said that {blood of a lie} (bi-damin kadhib) means fabricated blood. However, it is described by the maṣdar (verbal noun) in the sense of "blood possessing a lie" (dami dhī kadhib), but the maṣdar itself is made to function as the adjective for exaggeration. They said that the passive participle (maf‘ūl) and the active participle (fā‘il) are sometimes named by the maṣdar, as in: mā’un maksūb (poured water), dirhamun maḍrūb al-amīr (a coin struck by the prince), and thawbun masjūj al-Yaman (a garment woven in Yemen). The active participle is like His saying: {If My water were to become sunken} (67:30), rajulun ‘adl (a just man), ṣawm (fasting), and nisā’ Nūḥ (the women of Noah). Since the passive and active participles are named by the maṣdar, the maṣdar itself is also named after them, as in: al-‘aql al-ma‘qūl (the understood intellect) and al-jild al-majlūd (the flayed skin). This is supported by His saying: {By which of you is the afflicted one?} (68:6) and {when you are torn to pieces completely} (89:21).

Al-Sha‘bī said: The entire story of Yūsuf revolves around his shirt. When they threw him into the well, they took off his shirt, smeared it with blood, and presented it to his father. When the witness testified, he said: {If his shirt is torn from the front...} (12:26). When his shirt was brought to Ya‘qūb (peace be upon him) and he placed it on his face, he regained his sight. Then the Almighty mentioned that when the brothers of Yūsuf presented that statement and argued for their truthfulness with the blood-stained shirt, Ya‘qūb said: {Nay, but your souls have made fair to you an affair...}

Ibn ‘Abbās said its meaning is: Nay, but your souls have beautified an affair for you. Taswīl (making fair/suggesting) is the conceptualization of a matter in the soul coupled with the desire to complete it. Al-Azhari said: It is as if taswīl is derived from su’āl (asking/requesting), meaning the desire one seeks, which makes the false thing seem appealing to the seeker and others. Its origin was hamzated, but the Arabs found the hamzah burdensome. The author of Al-Kashshāf said: {Sawwalat} (made fair) is derived from as-sūl, which means relaxation/ease.

Knowing this, we say: His statement {Nay} (Bal) is a refutation of their claim: {a wolf ate him}. It is as if he said: It is not as you claim; {Nay, but your souls have made fair to you an affair} concerning him, meaning your souls have beautified for you an affair other than what you describe.

They differed on the means by which he knew they were lying:

1. He knew because he was aware of the intense envy in their hearts.
2. He knew he was alive because he had told Yūsuf: {And thus will your Lord choose you and teach you the interpretation of speech} (12:6). This is conclusive proof that they were lying in that matter.

The Third View: Sa‘īd ibn Jubayr said: When they brought his shirt with fabricated blood, and it was not torn, he said: "You lie! If a wolf had eaten him, it would have torn his shirt." Al-Suddī narrated that Ya‘qūb (peace be upon him) said: "This wolf was merciful; how did it eat his flesh without tearing his shirt?" It is also said that when he said this, some of them said: "Nay, bandits killed him." He replied: "How could they kill him and leave his shirt, when they needed the shirt more than they needed to kill him?" When their statements conflicted, he knew their lie through that discrepancy.

Then Ya‘qūb (peace be upon him) said: {So, beautiful is patience} (Fa-ṣabrun jamīl). This contains several issues:

Issue 1: Some say it is in the nominative case (marfū‘) due to an implied subject, with the predicate omitted. The meaning is: Beautiful patience is preferable to despair. Others imply the subject: Al-Khalīl said: "What I am doing is beautiful patience." Quṭrub said: "My patience is beautiful patience." Al-Farrā’ said: "So, it is beautiful patience."

Issue 2: Ya‘qūb (peace be upon him) had suffered the drooping of his eyelids, and he used to lift them with a piece of cloth. When asked about this, he said: "The length of time and the abundance of sorrows." Then Allāh revealed to him: "O Ya‘qūb, are you complaining about Me?" He replied: "O Lord, a sin I committed, so forgive it for me." It is narrated from ‘Ā’ishah (may Allāh be pleased with her) regarding the slander incident (al-ifk) that she said: "By Allāh, if I swear, you will not believe me, and if I apologize, you will not accept my excuse. My situation and yours are like that of Ya‘qūb and his sons: {So, beautiful is patience, and Allāh is the one whose help is sought concerning what you describe}." Then Allāh revealed what He revealed concerning her exoneration.

Issue 3: Al-Ḥasan was asked about the saying {So, beautiful is patience} and he replied: "Patience without complaint. Whoever vents his distress has not been patient." Evidence for this from the Qur’an is His saying: {I only complain of my suffering and my grief to Allāh} (12:86). Mujāhid said: Fa-ṣabrun jamīl means without despair. Al-Thawrī said: Patience is not to speak of your pain or your affliction, nor to praise yourself.

Here arises a discussion: Patience regarding Allāh’s decree is obligatory. However, patience regarding the injustice of the oppressor and the plotting of the schemer is not obligatory; rather, removing it is obligatory, especially when harm affects others. Here, when the lie and treachery of the brothers became apparent, why did Ya‘qūb remain patient? Why did he not insist on investigation and searching to free Yūsuf (peace be upon him) from distress, if he was alive, or to execute retribution if they had killed him? Thus, it is established that patience in this context is blameworthy.

What strengthens this question is that he (peace be upon him) knew he was alive and safe because he had said to Yūsuf: {And thus will your Lord choose you and teach you the interpretation of speech} (12:6). This statement was clearly from revelation. If he knew he was alive and safe, it was incumbent upon him to seek him out. Furthermore, Ya‘qūb (peace be upon him) was a man of great stature, from a noble lineage, and the people of knowledge knew, believed in, and revered him. If he had insisted on searching and investigating, the matter would have become clear and famous, and the means of deception would have been removed. What is the reason that, despite his intense longing for Yūsuf’s presence and his utmost love for him, he did not seek him, even though seeking him was obligatory? Thus, it is established that this patience in this situation is blameworthy both rationally and religiously.

The Answer: We say there is no answer except to say that Allāh (Exalted is He) prevented him from seeking him out to intensify the trial and make the matter more severe for him. Also, perhaps he knew by the circumstances that his sons were strong and would not allow him to investigate, and that if he insisted on searching, they might proceed to harm or kill him. Furthermore, perhaps he knew that Allāh would protect Yūsuf from tribulation and that his affair would become great in the Hereafter. Moreover, he did not wish to expose the secrets of his sons, nor did he wish to subject them to public condemnation. This is because when one of two sons wrongs the other, the father falls into severe torment: if he does not take revenge, his heart burns for the wronged son; if he takes revenge, his heart burns for the son against whom he takes revenge. When Ya‘qūb (peace be upon him) fell into this tribulation, he saw that the soundest course was patience, silence, and completely entrusting the matter to Allāh.

Issue 4: His statement {So, beautiful is patience} indicates that patience is of two types: some patience may be beautiful, and some may not be beautiful. Beautiful patience is when one knows that the source of the affliction is Allāh, and then knows that Allāh is the Owner of the dominion, and there is no objection to the Owner acting as He wills with His own property. This absorption of his heart in this state prevents him from showing complaint.

The second way: He knows that the source of this affliction is Wise, not ignorant; Knowing, not heedless; All-Knowing, not forgetful; Merciful, not tyrannical. If this is the case, then everything that proceeds from Him is wisdom and correctness, so he remains silent and does not object.

The third way: It becomes clear to him that this affliction is from the Truth. His absorption in witnessing the Light of the Afflictor prevents him from being occupied with complaining about the affliction. This is why it is said: Perfect love does not increase with favor, nor decrease with harshness, because if it increased with favor, the Beloved would be the portion and the share, and the bringer of the portion is not loved intrinsically, but incidentally. This is beautiful patience. However, if the patience is not for the sake of contentment with the decree of the Truth (Exalted is He), but for other purposes, then that patience is not beautiful. The criterion for all actions, sayings, and beliefs is that whatever is done to seek servitude to Allāh is good, and otherwise, it is not. Here, the truth of the narration is revealed: "Seek guidance from your heart, even if the counselors give you a ruling." A person should reflect thoroughly whether what he has done is achieved and motivated by seeking servitude to Allāh or not. If the scholars rule something for him, yet it is not intrinsically so, no benefit will arise from it whatsoever.

When Ya‘qūb mentioned {So, beautiful is patience}, he said: {And Allāh is the one whose help is sought concerning what you describe}. The meaning is that his resolve to be patient is only possible with Allāh’s assistance, because the soul’s impulses urge him toward despair, and they are strong, while the spiritual impulses urge him toward patience and acceptance. It is as if a battle occurred between these two types of impulses, and unless Allāh’s help is sought, victory will not be achieved. Thus, {So, beautiful is patience} functions like {You alone we worship} (1:5), and {And Allāh is the one whose help is sought concerning what you describe} functions like {And You alone we ask for help} (1:5).

**7 < {Then a caravan arrived, and they sent their water-drawer. He cast down his bucket and cried out: "Oh, good news! This is a boy!" And they concealed him as merchandise, and Allāh was fully aware of what they were doing. *And they sold him for a cheap price—a number of counted dirhams—and they were indifferent to him.} > 7

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