Surah Yusuf (12): Verses 7-8

In this verse, there are several issues to consider:

Issue 1: The Names of Joseph's Brothers

The author of Al-Kashshaf mentioned the names of Joseph's brothers: Judah, Reuben, Simeon, Levi, Issachar, Zebulun, Dan, Naphtali, Gad, Asher. He further stated that the first seven were from Leah, Jacob's maternal cousin, and the last four were from the two concubines, Zilpah and Bilhah. When Leah passed away, Jacob married her sister Rachel, who then bore him Benjamin and Joseph.

Issue 2: The Reading of "Ayat" (Signs)

Regarding the phrase {للسائلين إذ} (for those who ask, when...), Ibn Kathir recited it as {آية} (singular sign) without the alif (in some readings, or perhaps referring to the singular form in context), attributing it to the matter of Joseph. The rest of the reciters used the plural {آيات} (signs), because the affairs of Joseph were numerous, and each one of them was a sign in itself.

Issue 3: Interpretations of {للسائلين إذ} (For those who ask, when...)

There are several interpretations for this phrase:

1. The First View (Rejected by the Author): Ibn Abbas narrated that a Jewish scholar visited the Prophet (peace be upon him) and heard him recite the story of Joseph. He returned to the Jews and informed them that he heard it exactly as it is in the Torah. A group of them went and listened, and when asked where he learned this story, he replied, "God taught me." Then, the verse was revealed: {لقد كان فى يوسف وإخوته ءايات للسائلين} (Indeed, in Joseph and his brothers are signs for those who ask).
   • The Author's Critique: This view seems distant to me. The apparent meaning of the verse is that the incident of Joseph contains signs for those who ask. According to this narration, the signs were not in the story of Joseph itself, but in the fact that Muhammad (PBUH) narrated it without prior learning or study. There is a clear difference between these two concepts.

2. The Second View (The Context of Envy): Most people in Mecca were relatives of the Prophet (PBUH), yet they denied his prophethood and showed intense enmity due to envy. God mentioned this story to show that Joseph's brothers greatly harmed him out of envy, but ultimately, God granted him victory, strength, and placed them under his authority. Hearing such an incident serves as a warning to any rational person against engaging in envy.

3. The Third View (Patience in Prophetic Promises): When Jacob interpreted Joseph's dream, the fulfillment of that interpretation occurred eighty years later. Similarly, when God promised Muhammad (PBUH) victory over his enemies, the delay of that promised victory does not indicate that Muhammad (PBUH) was a liar. Thus, the story of Joseph is beneficial from this perspective.

4. The Fourth View (Overcoming Adversity): Joseph's brothers exerted great effort to invalidate his cause, but God decreed his victory and triumph, just as God had ordained, regardless of the enemies' schemes. Likewise, concerning the Prophet Muhammad (PBUH), since God guaranteed him an elevated status, the efforts of the disbelievers to nullify his message will not harm him.
   • Regarding {للسائلين} (for those who ask): Know that this story contains many signs for anyone who inquires about it, similar to the verse: {فى أربعة أيام سواء للسائلين} (in four days, equal for those who ask) [Fussilat: 10].

Then the Almighty said: {إذ قالوا ليوسف وأخوه أحب إلى أبينا منا ونحن عصبة} (When they said: "Joseph and his brother are dearer to our father than we, though we are a strong group [usbah]").

Issue 1: Analysis of the Statement

• {ليوسف} (to Joseph): The lam here is the lam of emphasis, confirming the statement. They meant that the preference for the two was undeniable.
• "His brother" refers to Benjamin, as they shared the same mother. They called him "his brother" even though they were all brothers, because their mother was one.
• {عصبة} ('Usbah): This term means ten or more people, or up to forty, because they are a group by which matters are managed (they "bind together" affairs). It is narrated from Ali (may God be pleased with him) that he recited it as {ونحن عصبةً} (accusative), meaning "and we gather as a strong group."

Issue 2: The Reason for Their Harm

This statement explains the reason they intended to harm Joseph: Jacob preferred Joseph and his brother over the rest of the children in love. They were distressed by this preference for several reasons:

1. They were older than Joseph and Benjamin.
2. They possessed greater strength and were more involved in managing their father's affairs.
3. They believed they were the ones responsible for warding off harm and acquiring benefits and good things.

Since it is established that they surpassed Joseph and his brother in these virtues, their statement {إن أبانا لفى ضلال مبين} (Indeed, our father is in manifest error) was a declaration that this preference was clear injustice and manifest error.

Here follow several questions:

It is known that preferring some children over others breeds hatred and envy, leading to calamities. Why did Jacob (PBUH), knowing this, proceed with this preference? Furthermore, the elder, the more knowledgeable, and the more beneficial are usually preferred; why did he reverse this principle?

Answer: Jacob (PBUH) did not prefer them over the other children except in love. Love is not within human control (it is not subject to choice), so he was excused, and no blame should be attached to him for it.

If Jacob's sons believed their father was a true messenger from God, how could they object to him, criticize his conduct, and impugn his actions? If they disbelieved his prophethood, this would imply their own disbelief (kufr).

Answer: They believed in their father's prophethood and acknowledged him as a true messenger from God. However, perhaps they believed that prophets (peace be upon them) could perform certain actions based purely on Ijtihad (independent reasoning). Their reasoning led them to conclude that their father erred in that specific Ijtihad. They argued: "They are young boys who have not reached full maturity, while we surpass them in age, intellect, capability, utility, service, and handling responsibilities. His insistence on preferring Joseph over us contradicts this evidence."

As for Jacob (PBUH), perhaps he argued: "Increased affection is not within my capacity or obligation; thus, God has imposed no duty upon me regarding it." As for singling them out for greater kindness, this might be due to several reasons:

1. Their mother died while they were young.
2. He perceived in them signs of maturity and excellence that he did not find in the other children.
3. Perhaps, even though young, Joseph served his father in nobler and higher ways than the service rendered by the other children.

In summary, this issue was one of Ijtihad mixed with natural inclination and innate disposition. Therefore, the disagreement that occurred does not necessitate that one party attacked the religion or honor of the other.

They attributed "manifest error" to their father, which is an exaggeration in condemnation and slander. Anyone who exaggerates in attacking a messenger commits disbelief, especially when the attacker is a son, as the right of fatherhood demands greater reverence.

Answer: What is meant here is error concerning the management of worldly affairs, not deviation from the path of righteousness and truth.

Their statement, {ليوسف وأخوه أحب إلى أبينا منا} (Joseph and his brother are dearer to our father than we), is pure envy, which is one of the greatest sins. Especially since they resorted to lying because of this envy, caused the loss of that righteous brother, threw him into the humiliation of servitude, distanced him from his compassionate father, plunged their father into perpetual grief and immense sorrow, and committed falsehood. They committed every blameworthy trait and path of evil and corruption. All of this seems to undermine the concept of infallibility ('Ismah) and prophethood.

Answer: What you mentioned is correct. However, what we consider binding regarding the infallibility of the prophets (peace be upon them) is their conduct after receiving prophethood. Before that, infallibility is not required. And God knows best.