Tafsir of Yusuf 12:67

Surah Yusuf (12): Verse 67

{وَقَالَ يَا بُنَيَّ لَا تَدْخُلُوا مِن بَابٍ وَاحِدٍ وَادْخُلُوا مِن أَبْوَابٍ مُّتَفَرِّقَةٍ}

When Jacob's sons decided to travel to Egypt—being described as perfect in appearance and sons of one man—he told them: {Do not enter by one gate, but enter by separate gates.}

There are two main interpretations for this command:

1. The majority view of the commentators: He feared the evil eye (al-'ayn) falling upon them. We address two points regarding this:

This is supported by several proofs: * The consensus of early commentators that this is the intended meaning of the verse. * The narration that the Messenger of Allah (peace be upon him) used to seek protection for Al-Hasan and Al-Husayn by saying: "I seek refuge for you both in the perfect words of Allah, from every devil, every venomous creature, and every envious eye." He used to invoke Ibrahim (Abraham) similarly for Isma'il and Ishaq (peace be upon them). * The narration from 'Ubadah ibn al-Samit: He visited the Prophet (PBUH) in the morning and found him severely ill. When he returned in the evening, he found him recovered. The Prophet said: "Jibril (Gabriel) came to me and said: 'In the Name of Allah, I perform ruqyah (exorcism/healing prayer) for you from everything that harms you, from every eye and every envier, may Allah heal you.'" * It is narrated that the children of Ja'far ibn Abi Talib were fair-skinned boys. Asma' said to the Messenger of Allah (PBUH): "The eye strikes them quickly; should I seek ruqyah for them against the eye?" He replied: "Yes." * The Messenger of Allah (PBUH) entered the house of Umm Salamah, where a sick child was present. They said: "O Messenger of Allah, the eye has afflicted him." He asked: "Do you not seek ruqyah for him against the eye?" * His saying (PBUH): "The eye is real (haqq). If anything could precede destiny, the eye would precede destiny." * 'A'ishah (may Allah be pleased with her) said: "They used to command the one who cast the evil eye to perform ablution, and then the afflicted person would wash with that water."

• Al-Jubba'i vehemently denied this concept without offering any proof, let alone an argument.
  • Those who affirmed its existence offered explanations:
    • First View (The Hafiz): Parts extend from the eye and reach the admired person, affecting and penetrating them, similar to the effect of a sting, poison, or fire, though differing in the mechanism of effect.
      • Al-Qadi criticized this, arguing that if true, it should affect anyone observed, not just those admired.
      • Al-Razi's Rebuttal to the Criticism: The criticism is weak. If someone admires something, they might desire its continuation (like one's own child or garden), or they might desire its cessation (if the envier sees a blessing bestowed upon an enemy). In the first case, intense fear of its removal arises, causing the spirit to contract intensely within the heart, heating the heart and spirit greatly, producing a potent, heating quality in the perceptive spirit. In the second case, intense envy and great sorrow arise due to the blessing falling upon an enemy, which also causes the spirit to contract within the heart, generating intense heat. Thus, strong admiration or strong envy causes the spirit to heat up intensely, heating the ray of the eye, unlike when there is no strong feeling. This explains why the Prophet commanded the one casting the eye to perform ablution and the afflicted to wash.
    • Second View (Abu Hashim and Abu Al-Qasim Al-Balkhi): It is not impossible for the evil eye to be real, meaning that when the owner of the eye sees something and admires it, the maslaha (public interest/wisdom) decreed by Allah is that He changes that person or thing so that the admirer's heart is not attached to it. Furthermore, if the admirer remembers his Lord during that moment, turns away from admiration, and asks his Lord to protect it, the maslaha is determined accordingly. Since this is a consistent pattern, it is said that the eye is real.
    • Third View (The Philosophers): This concept is based on the premise that an effective cause does not necessarily operate through perceptible qualities like heat, cold, moisture, or dryness; effects can be purely psychological, with no physical connection.
      • Evidence: A narrow plank allows a person to walk on it when placed on the ground, but not when placed between two high walls. This is due to the fear of falling, which causes the fall. Thus, psychological effects exist. Similarly, imagining someone harmful causes anger and intense heating of the temperament; the source of this heat is the psychological conception. Since psychological conceptions cause changes in one's own body, it is not far-fetched that some souls can transmit their effects to other bodies.
      • Since it is established that the soul can affect other bodies, and since souls differ in essence, it is plausible that some souls can affect the body of another living being upon seeing and marveling at it. Therefore, this concept is plausible, supported by ancient experience and confirmed by the utterances of prophetic souls.
  • If this is established, then the interpretation of the early commentators regarding the evil eye striking is correct and irrefutable.

2. The Second Opinion (Abu Ali Al-Jubba'i): Jacob's sons were famous in Egypt, and people spoke highly of their number, beauty, and perfection. Therefore, he commanded: {Do not enter that city by one gate} as you are, in your current state and number, lest people envy you, or lest the great King fear for his own kingdom and detain them.
   • This view is plausible, but the first view has been shown to be rationally possible, and the commentators agreed upon it, so it must be followed.
   • It is narrated that Al-Hasan said Jacob feared the eye, commanded them to enter separately, then reverted to his knowledge and said: {And what availed you nothing against Allah in any way}, recognizing that the eye is nothing.
   • Qatadah interpreted the verse as the evil eye striking, saying that {And what availed you nothing against Allah in any way} does not negate it, because even if the eye is real, Allah is capable of repelling its effect.

3. The Third Opinion (Ibrahim Al-Nakha'i): He was aware that the King of Egypt was his son Joseph, but Allah had not yet permitted him to reveal this. When he sent his sons, he commanded them: {Do not enter by one gate, but enter by separate gates} so that Benjamin could reach Joseph during a time of privacy.

Regarding the phrase: {And what availed you nothing against Allah in any way}: A person is commanded to observe the established means (asbab) in this world, yet simultaneously commanded to believe firmly that nothing reaches him except what Allah has decreed, and that caution cannot save one from destiny. A person must guard against destructive things and harmful foods, and strive to attain benefits and repel harm as much as possible. Despite this, he must be certain that only what Allah has decreed will reach him, and only what Allah wills comes into existence. * The command {Do not enter by one gate...} refers to observing the established means in this world. * The phrase {And what availed you nothing against Allah in any way} refers to disregarding the means and adhering to pure Monotheism (Tawhid), being free from reliance on anything other than Allah. * The question of how to reconcile these two statements is not unique to this context; it is the general discussion concerning the secret of compulsion (Jabr) and free will (Qadar). The servant must strive to the utmost of his ability, and after that utmost effort, he knows that everything that comes into existence is by the decree, will, prior judgment, and wisdom of Allah.

Allah then emphasized this meaning: {The judgment belongs to none but Allah.}

This is strong evidence for our position on Divine Decree and Predestination. "Judgment" (Hukm) means obligation and prevention from the opposite. The bridle (Hikmah) of an animal is named so because it prevents the animal from corrupting its movements. Judgment is called Hukm because it necessitates preferring one possibility over another, making the other impossible to attain. Allah clarifies that judgment, in this sense, belongs only to Him, indicating that all possibilities depend on His decree, predestination, will, and judgment, either directly or indirectly.

Then He said: {Upon Him I have relied, and upon Him let those who rely rely.} Since everything originates from Allah, reliance must be solely upon Him. Desire is only for the existence of possibilities over their non-existence, and this preference that prevents the opposite is the Hukm. Since it is proven by evidence that no judgment belongs to anyone but Allah, it is certain that the attainment of all good and the repulsion of all harm come from Allah, necessitating that reliance be only upon Him. This is a noble station, and we have pointed to the true proof for it. Shaykh Abu Hamid Al-Ghazali elaborated extensively on this concept in the Chapter on Reliance (Tawakkul) in his book Ihya' 'Ulum al-Din. Whoever desires a complete exposition should consult that book.

Verse 67 (Continued)

{وَلَمَّا دَخَلُوا مِنْ حَيْثُ أَمَرَهُمْ أَبُوهُمْ مَا كَانَ يُغْنِي عَنْهُم مِّنَ اللَّهِ مِن شَيْءٍ إِلَّا حَاجَةً فِي نَفْسِ يَعْقُوبَ قَضَاهَا وَإِنَّهُ لَذُو عِلْمٍ لِّمَا عَلَّمْنَاهُ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ}

{And when they entered as their father had directed them, it did not avail them against anything of what Allah had decreed, except for a need in the soul of Jacob which he fulfilled. And indeed, he was possessed of knowledge because We had taught him, but most of the people do not know.}

• {And when they entered as their father had directed them...}: This confirms that Jacob observed the means (entering by separate gates).
• {...it did not avail them against anything of what Allah had decreed...}: This confirms that the decree of Allah regarding the seizure of Benjamin (which was to happen through Joseph's plan) was not averted by observing the means.
• {...except for a need in the soul of Jacob which he fulfilled.}: This refers to Jacob's desire to protect his sons from the evil eye, which he fulfilled by commanding them to enter separately. This action was permissible and did not contradict the decree concerning the ultimate outcome (the retention of Benjamin).
• {And indeed, he was possessed of knowledge because We had taught him...}: This refers to the knowledge that the evil eye is real and that observing means is necessary, even if the ultimate outcome is decreed.
• {...but most of the people do not know.}: They do not know the balance between observing the means and relying solely on Allah, nor do they understand the reality of the evil eye.