Elif Lâm Râ. Bu ve benzeri harfler hakkında ilgili açıklama Bakara suresinin başında zikredildi. Bu surede indirilen ayetler, apaçık Kur'an'ın ihtiva ettiği ayetlerdendir.
Alif, Lâm, Râ`: Il a déjà été question de telles lettres séparées au début de Sourate Al-Baqarah.
Ce qu’exposent les versets de cette sourate du Coran est limpide.
Alif, lām, ra. Pembahasan tentang huruf-huruf semacam ini sudah ada di awal surah Al-Baqarah. Ayat-ayat yang diturunkan dalam ayat ini termasuk ayat-ayat Al-Qur`ān yang jelas isi kandungannya.
Elif lam mim: Već ranije je o ovim harfovima bilo riječi u suri El-Bekare. Ovi ajeti koji se uče u ovoj suri su dio jasnog Kur'ana, koji je savršen i koji sadrži mudrosti i propise.
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
Qualities of the Qur'an
In the beginning of Surat Al-Baqarah we talked about the separate letters, Allah said,
تِلْكَ ءايَـتُ الْكِتَـبِ
(These are the verses of the Book) in reference to the Clear Qur'an that is plain and apparent, and explains, clarifies and makes known the unclear matters. Allah said next,
إِنَّآ أَنْزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ
(Verily, We have sent it down as an Arabic Qur'an in order that you may understand.) The Arabic language is the most eloquent, plain, deep and expressive of the meanings that might arise in one's mind. Therefore, the most honorable Book, was revealed in the most honorable language, to the most honorable Prophet and Messenger , delivered by the most honorable angel, in the most honorable land on earth, and its revelation started during the most honorable month of the year, Ramadan. Therefore, the Qur'an is perfect in every respect. So Allah said,
نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَآ أَوْحَيْنَآ إِلَيْكَ هَـذَا الْقُرْءَانَ
(We relate unto you the best of stories through Our revelations unto you, of this Qur'an.)
Reason behind revealing Ayah (12:3)
On the reason behind revealing Ayah (12:3), Ibn Jarir At-Tabari recorded that `Abdullah bin `Abbas said, "They said, `O, Allah's Messenger! Why not narrate to us stories' Later on, this Ayah was revealed,
نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ
(We relate unto you the best of stories...)" There is a Hadith that is relevant upon mentioning this honorable Ayah, which praises the Qur'an and demonstrates that it is sufficient from needing all books besides it. Imam Ahmad recorded a narration from Jabir bin `Abdullah that `Umar bin Al-Khattab came to the Prophet with a book that he took from some of the People of the Book. `Umar began reading it to the Prophet who became angry. He said,
«أَمُتَهَوِّكُونَ فِيهَا يَا ابْنَ الْخَطَّابِ؟ وَالَّذِي نَفْسِي بِيَدِهِ، لَقَدْ جِئْتُكُمْ بِهَا بَيْضَاءَ نَقِيَّةً، لَا تَسْأَلُوهُمْ عَنْ شَيْءٍ فَيُخْبِرُوكُمْ بِحَقَ فَتُكَذِّبُونَهُ، أَوْ بِبَاطِلٍ فَتُصَدِّقُونَهُ، وَالَّذِي نَفْسِي بِيَدِهِ، لَوْ أَنَّ مُوسَى كَانَ حَيًّا مَا وَسِعَهُ إِلَّا أَنْ يَتَّبِعَنِي»
(Are you uncertain about it Ibn Al-Khattab By the One in Whose Hand is my soul! I have come to you with it white and pure. Do not ask them about anything, for they might tell you something true and you reject it, or they might tell you something false and you believe it. By the One in Whose Hand is my soul! If Musa were living, he would have no choice but to follow me.) Imam Ahmad also recorded a narration from `Abdullah bin Thabit who said, "`Umar came to Allah's Messenger ﷺ and said; `O Messenger of Allah! I passed by a brother of mine from the tribe of Qurayzah, so he wrote some comprehensive statements from the Tawrah for me, should I read them to you' The face of Allah's Messenger ﷺ changed with anger. So I said to him, `Don't you see the face of Allah's Messenger ﷺ" `Umar said, `We are pleased with Allah as our Lord, Islam as our religion, and Muhammad ﷺ as our Messenger.' So the anger of the Prophet subsided, and he said,
«وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، لَوْ أَصْبَحَ فِيكُمْ مُوسَى ثُمَّ اتَّبَعْتُمُوهُ وَتَرَكْتُمُونِي لَضَلَلْتُمْ، إِنَّكُمْ حَظِّي مِنَ الْأُمَمِ، وَأَنَا حَظُّكُمْ مِنَ النَّبِيِّين»
(By the One in Whose Hand is Muhammad's soul, if Musa appeared among you and you were to follow him, abandoning me, then you would have strayed. Indeed you are my share of the nations, and I am your share of the Prophets.)"
1- Elif, Lâm, Râ. Bunlar, apaçık Kitabın âyetleridir.
2- Biz onu, anlayıp düşünesiniz diye Arapça bir Kur’ân olarak indirdik.
3- Biz, sana bu Kur’ân’ı vahyetmek suretiyle kıssaların en güzelini anlatıyoruz. Halbuki sen, bundan önce habersiz olanlardandın.
(Mekke’de inmiştir, 111 âyettir)
1. Yüce Allah, Kur’ân-ı Kerim’in âyetlerinin “apaçık Kitabın âyetleri” olduğunu yani sözleri ile anlamları ile apaçık olduğunu haber vermektedir.
2. Bu Kitabın, dillerin en şereflisi ve en açık seçik olanı Arapça olarak indirilmiş olması da bu Kitabın açık ve anlaşılır oluşundandır. Bu Kitap, insanların gerek duyacağı faydalı bütün gerçekleri açıkça bildirmektedir. Bütün bu açıklık ve açıklamalar onu “anlayıp düşünesiniz diye”dir. Yani onun sınırlarını, usûl ve fürûunu, emir ve yasaklarını bilip akledesiniz diyedir. Eğer bunları kesin bir bilgi ile aklederseniz, kalpleriniz onları bilirse, azalarınızın salih amel işlemeleri ve ona itaat edip bağlanmaları sonucunu verir.“Anlayıp düşünesiniz diye” buyruğu, onun üstün ve şerefli anlamları zihinlerinizde tekrarlana tekrarlana akıllarınız artsın ve böylelikle bir halden, ondan daha üstün ve daha mükemmel olan hallere intikal edip gelişesiniz anlamını da içermektedir.
3. “Biz, sana bu Kur’ân’ı vahyetmekle kıssaların en güzelini anlatıyoruz.” Çünkü bu kıssalar doğrudur, ibaresi akıcıdır ve anlamları pek güzeldir. Bunu da bizim sana vahyettiğimiz ve kendisi ile seni diğer peygamberlere üstün kıldığımız Kur’ân’ı vahyetmek suretiyle yapıyoruz. Bu ise Yüce Allah tarafından başlı başına bir lütuf ve bir ihsandır. “Halbuki sen, bundan önce habersiz olanlardandın.” Yani Kitabın ve imanın ne olduğunu, Allah sana vahiy göndermeden önce bilmezdin. Fakat Biz, onu kullarımız arasından kendisi ile dilediğimizi hidâyete ileteceğimiz bir nur kıldık.
Yüce Allah, bu Kur’ân’ın içerdiği kıssaları övüp onların kayıtsız şartsız anlatılan kıssaların en güzeli olduğunu ve hiçbir kitapta bu kıssaların Kur’ân-ı Kerim’deki gibi benzerleri bulunmadığını belirttikten sonra Yusuf’un, babasının ve kardeşlerinin kıssası olan o hem güzel, hem hayret verici kıssayı söz konusu ederek şöyle buyurmaktadır:
Şunu bilelim ki Yüce Allah, Rasûlüne bu Kitap’ta kıssaların en güzelini anlatacağını haber verdikten sonra bu kıssayı söz konusu ederek genişçe anlatmış, bu kıssada meydana gelen olayları zikretmiştir. Böylelikle bu kıssanın eksiksiz, mükemmel ve gerçekten güzel bir kıssa olduğunu öğrenmiş oluyoruz. O nedenle her kim senedi ve nakledeni bilinmeyen ve çoğunluğu da yalan olan İsrailiyat ile bu kıssayı tamamlamak veya güzelleştirmek isteyecek olursa bilsin ki o, Yüce Allah’ın -haşa- eksik bıraktığını tamamlamaya kalkışmakta, eksik olduğunu iddia ettiği bir şeyin eksikliğini giderme iddiasında bulunmaktadır. Çirkinliği bu sınıra ulaşan bir iş hakkında başka bir şey söylemeye de gerek yok. Ne var ki pek çok tefsir, bu sûrenin birkaç kat fazlası yekün tutan ve Yüce Allah’ın anlattığının birçoğu ile çelişen, oldukça da çirkin birtakım bilgi ve yalanlarla doldurulmuş bulunmaktadır. Kula düşen Yüce Allah’ın anlattıklarını kavramak ve Peygamber sallallahu aleyhi ve sellem’den nakledilmeyen diğer bilgileri de bir kenara bırakmaktır.
[Bu Kıssanın İhtiva Ettiği Bazı İbretler ve Faydalı Bilgiler]
Yüce Allah, bu kıssanın baş tarafında:“Biz sana bu Kur’an’ı vahyetmekle kıssaların en güzelini sana anlatıyoruz” buyurduğu gibi yine bu kıssanın baş taraflarında: “Andolsun ki Yusuf ve kardeşlerinde soranlar için nice ibretler vardır” buyurmaktadır. Surenin son taraflarında da:“Andolsun ki onların kıssalarında olgun akıl sahipleri için bir ibret vardır” buyurmaktadır. Kıssada, daha önce çeşitli yerlerinde ifade edilenlerin dışında daha pek çok faydalı hususlar vardır. İşte bu önemli kıssanın ihtiva ettiği ibretlerin ve faydalı hususların bazıları:
1. Bu kıssa, kıssaların en güzellerinden, en açık ve seçiklerindendir. Zira bu kıssada halden hale türlü geçişler söz konusudur: imtihandan imtihana, sıkıntıdan sıkıntıya, sıkıntıdan mükâfata ve lütfa, güçsüzlükten izzete, kölelikten hükümdarlığa, dağınıklık ve ayrılıktan bir araya gelişe ve kaynaşmaya, hüzünden sevince, bolluktan kıtlığa, kıtlıktan bolluğa, darlıktan genişliğe, huzursuzluktan huzur ve sükûna, inkardan ikrara geçişler vardır. Bunu bize en güzel şekilde anlatıp geniş geniş açıklayanın şanı ne yücedir!
2. Bu kıssada rüya tabirinin asli dayanakları vardır. Rüya tabiri ilmi Yüce Allah’ın kullarından dilediği kimselere vermiş olduğu önemli ilimlerdendir. Rüya yorumu ilminin temeli, çoğunlukla isim ve niteliklerdeki ilişkiler ve benzerlikler üzerine kuruludur. Şöyle ki:
Yusuf’un güneşi, ayı ve on bir yıldızı kendilerine secde eder halde gördüğü rüyadaki ilişki yönü şudur: Bu aydınlık saçan cisimler semanın süsü ve güzelliğidir. Bunların birtakım faydaları vardır. Peygamberler ve ilimler de aynı şekilde yeryüzünün süsü ve güzelliğidirler. Nasıl ki bu aydınlık saçan cisimlerle karanlıklarda yol bulunuyor ise peygambeler ve ilim adamları ile de karanlıklardan çıkıp hidâyete yol bulunur. Diğer taraftan Yusuf’un babası ve annesi asıl, onun kardeşleri ise bu asıldan gelen kollardır. O halde aslın, nurunun da cisminin de kollara göre daha büyük olması uygun düşmektedir. Bundan dolayı Yusuf’un annesi güneş, babası ay, kardeşleri de yıldızlardır. Yine bu konudaki ilişkilerden birisi de şudur:“Güneş” lafzının (Arapçada) müennes/dişil olması dolayısıyla annesine, ay ve yıldızlar ise müzekker/eril olduklarından dolayı babasına ve kardeşlerine işarettir. Yine rüyadaki ilişki yönlerinden birisi de şudur: Secde eden kişi, secde ettiği kimseyi ta’zim eder, ona ihtiram gösterir. Kendisine secde edilen kişi ise ta’zim edilen ve saygı duyulan kişidir. Bundan dolayı bu, Yusuf’un, babası ve kardeşleri tarafından ta’zim edilecek ve saygı duyulacak birisi olacağına delildi. Buna bağlı olarak ta’zim edilen, saygı duyulan kişi bu ta’zim ve saygıyı gerektirecek şekilde ilim ve faziletçe üstün kılınmış ve seçkin bir kimse olmasını gerektirir. O bakımdan babasının ona: “Rabbin böylece seni seçecek ve sana rüya yorumunu öğretecek...”(6. âyet) dediğini görüyoruz.
Rüya ile yorumu arasındaki ilişki yönlerine bir örnek de hapisteki delikanlıların gördükleri rüyada tespit edilebilir. Efendisine şarap için üzüm sıktığını gören birinci rüya sahibini ele alalım. Genelde şarap sıkan kimse başkasına hizmet eden bir kimsedir ve sıkma işini başkası için yapar. O bakımdan Yusuf, bu rüyayı varacağı sonucu nazarı itibara alarak yorumlamış ve onun, efendisine şarap sıkacağını söylemiştir. Bu ise hapisten çıkmasını da ihtiva eder. Diğerinin yani başının üzerinde ekmek taşıyan ve kuşların o ekmekten yediğini gören kimsenin rüyasını da şöylece yorumlamıştır: Onun başının eti ve derisi ile başındaki beyni, taşınan şey yani ekmek yerindedir ve bu, kuşların başından yemeleri mümkün olacak bir yerde bulunacaktır. O bakımdan onun rüyasını öldürüleceği, ölümünden sonra asılacağı ve kuşların göreceği bri yerde kalarak kuşların onun başından yiyeceği şeklinde yorumlamıştır. Bu ise öldürülmekten sonra asılmak halinde söz konusu olur.
Yusuf aleyhisselam hükümdarın rüyasında gördüğü inekleri ve başakları da verimli yıllarla kıtlık yılları şeklinde yorumlamıştır. Aradaki ilişkiye gelince; halkın halleri ve maslahatları hükümdar ile yakından ilişkilidir. Hükümdarın düzelmesi ile onların işleri düzelir, bozulması ile bozulur. Halkın halleri ve geçimlerinin uygun şekilde devam etmesi de aynı şekilde kuraklık ve verimlilik açısından yılların durumuna bağlıdır. İneklere gelince onlar, vasıtası ile tarlalar sürülür ve sulama yapılır. Bolluk ve verimli yıllarda inekler semiz olur, kuraklık olduğu takdirde de zayıflar, cılızlaşırlar. Başaklar da böyledir. Verimli yıllarda çoğalır ve yemyeşil olurlar. Kıtlık yıllarında ise azalır ve kururlar. Ayrıca buğday başakları, yerden alınan mahsullerin en değerlileridir.
3. Bu kıssada Muhammed sallallahu aleyhi ve sellem’in peygamberliğinin doğruluğuna dair deliller de vardır. Çünkü Peygamber sallallahu aleyhi ve sellem bu uzunca kıssayı kavmine anlatmıştı. Halbuki o, öncekilerin kitaplarını okumadığı gibi kimseden de ders almış değildir. Kavmi onu sabah akşam kendi aralarında görüyordu, yani ders almak için bir yere seyahat etmemişti. Ayrıca o ümmi idi, ne yazı yazar ne de okurdu. Ayrıca bu kıssa, önceki kitaplarda bulunan bilgilere de büyük oranda uygun düşmektedir. Ancak Muhammed sallallahu aleyhi ve sellem Yusuf’un kardeşleri, planlarını kurup kararlarını verdiklerinde onların yanlarında değildi.
4. Kötülüğün sebeplerinden uzak kalmak ve açıklanmasının zarar vereceğinden korkulan şeylerin gizlenmesi gerekir. Çünkü Yakub’un, Yusuf’a:“Rüyanı kardeşlerine anlatma, sonra sana bir tuzak kurarlar.”(5. âyet) dediğini görüyoruz.
5. İnsanın hoş olmayan birtakım şeyleri başkasına nasihat olmak üzere söz konusu etmesi caizdir. Çünkü Yakub’un, oğluna:“Sonra sana bir tuzak kurarlar” dediğini görüyoruz.
6. Yüce Allah’ın bir kulu üzerindeki nimeti, aynı zamanda onunla ilişkisi bulunan aile halkı, akrabası ve arkadaşlarına da bir nimet sayılır. Bazen bu nimet, onları da kapsar ve kişinin o nimeti sebebi ile onlar da bu nimetten istifade ederler. Nitekim Yakub, Yusuf’un rüyasını yorumlarken şöyle demektedir:“Rabbin seni böylece seçecek, sana rüya yorumunu öğretecek, nimetini daha önce ataların İbrahim ve İshak’a tamamladığı gibi sana ve Yakub ailesine de tamamlayacaktır.”(6. âyet) Yusuf’un üzerindeki nimet tamamlanınca Yakub’un ailesi de yeryüzünde güç, imkân ve iktidara, sevinç ve üstün özelliklere nail oldular. Bunlar ise Yusuf’un elde ettiği nimetler sebebi ile gerçekleşmişti.
7. Adalet, yalnızca yönetimin, halkına karşı davranışında ve bundan daha alt durumlarda değil, bütün işlerde istenen bir şeydir. Hatta babanın çocuklarına sevgi gösterme, birini diğerine üstün tutma vb. diğer hususlardaki muamelesinde de geçerlidir. Bunun ihlal edilmesi ile işler bozulur, durumlar çığırından çıkar. Bundan dolayıdır ki Yakub aleyhisselam sevgide Yusuf’a öncelik tanıyıp onu diğer kardeşlerine tercih edince, onlar hem kendileri aleyhine, hem de babaları ve kardeşleri aleyhine cereyan eden bunca olumsuz işlere baş vurmuşlardır.
8. Günahların uğursuzluğundan çekinmek gerekir. Çünkü bir tek günah, daha pek çok günahı arkasından getirebilir ve kişinin bir günahı işlemesi, pek çok suçu da işlemesini gerektirebilir. Nitekim Yusuf’un kardeşleri onu babasından ayırmak isteyince çeşitli hilelere başvurdular, defalarca yalan söylediler, ona yalandan kanlı bir gömlek gönderdiler. Akşam vakti babalarına ağlayarak gitmeleri de yalandandı. Yusuf’un bu süre zarfında çokça arandığı da uzak bir ihtimal olarak görülmemelidir. Hatta belki de bu durumda Yusuf’a kadar ulaştıkları da olmuştur. Ancak araştırma yapıldığı her seferinde yeni birtakım yalan ve iftiralar da ortaya çıkmış olabilir. İşte bütün bunlar, bir günahın uğursuzluğu ve sonrasında ona bağlı olarak ortaya çıkan olumsuz etkileridir.
9. Kulun durumu konusunda göz önünde bulundurulması gereken, başlangıç dönemlerindeki eksikliği değil, sonundaki kemalidir. Yakub aleyhisselam’ın çocukları, işin başında yaptıkları o kötü işleri yaptılar ki bunlar, eksikliği ve kınanmayı gerektiren sebeplerin en büyükleri arasında yer alır. Fakat sonunda samimi olarak tevbe ettiler, Yusuf ve babaları onları tam anlamıyla bağışladı ve onlara mağfiret ve rahmet ile dua ettiler. Kul, kendi hakkını affedip bağışlayacak olursa şüphesiz ki Allah da merhamet edenlerin en hayırlısıdır. Bundan dolayı konu ile ilgili en doğru görüşe göre onlar, peygamber olmuşlardır. Çünkü Yüce Allah şöyle buyurmaktadır:“İbrahim’e, İsmail’e, İshak’a, Yakub’a ve Esbat’a... vahyettik.”(en-Nisa, 4/163)“Esbat”, Yakub aleyhisselam’ın on iki oğlu ve onların zürriyetleridir. Buna delil olan hususlardan birisi de Yusuf’un, rüyasında onları aydınlık saçan yıldızlar olarak görmesidir. Yıldızlarda ise nur ve hidâyet vardır. Bu ise peygamberlerin sıfatlarındandır. Onlar peygamber olmasalar bile en azından hidâyete ileten ilim adamları idiler.
10. Sûrede Yüce Allah’ın Yusuf aleyhisselam’a lutfettiği ilim, hilm, üstün ahlâkî değerler, Allah’a davet, hata işleyen kardeşlerini çabucak affetmesi ve bunu onları kınayıp ayıplamadan yapması, diğer taraftan anne babasına karşı çok iyi davranması, kardeşlerine hatta bütün insanlara karşı iyi davranması dile getirilmektedir ki bunlar, Allah'ın ona olan lütuflarıdır.
11. Kimi kötülükler, kimi kötülüklerden daha hafiftir. İki zarardan daha hafif olanını işlemek, onların büyük olanını işlemekten daha uygundur. Yusuf’un kardeşleri, Yusuf’u öldürmeye veya onu uzakça bir yere atmaya ittifakla karar verdiklerinde aralarından bir tanesi: “Yusuf’u öldürmeyin, eğer ille de yapacaksanız onu kuyunun dibine atın.”(10. âyet) demişti. Onun bu teklifi, ötekilerinkinden daha iyi ve daha az zararlı idi. Bundan dolayı da kardeşleri, büyük bir günah işelmekten kurtulmuşlardı.
12. Herhangi bir şey elden ele dolaşıp da mal durumuna düşer, ancak onun işin başında şer’î olmayan bir yolla bu hale geldiği bilinmeyecek olursa onu alan, satan yahut hizmet ve benzeri herhangi bir yolla ondan yararlanan kimse bundan dolayı günahkâr olmaz. Nitekim Yusuf aleyhisselam’ı kardeşleri haram ve caiz olmayan bir şekilde sattılar. Daha sonra yolcu kafilesi onu alıp Mısır’a götürdü ve onu orada sattı. Yusuf, efendisinin yanında köle olarak kaldı ve Yüce Allah da o alan kişiden “efendi” diye söz etti. Yusuf da onların yanında kendisine iyi davranılan, ikramda bulunulan bir köle durumunda idi.
13. Fitnelerinden korkulan kadınlar ile halvette kalmaktan ve yine zararlı olacağından korkulan sevgiden kaçınmak gerekir. Zira Aziz’in hanımı, yaptıklarını Yusuf ile tek başına kalmasından ve onu ileri derecede sevmesinden dolayı yaptı. Onun Yusuf’a karşı duyduğu sevgi, kendisini böyle bir tuzak hazırlama noktasına kadar götürmüştü. Arkasından da ona iftirada bulundu ve bundan dolayı o, uzunca bir süre zindanda kaldı.
14. Yusuf’un kadına karşı duyduğu ve sonradan Allah için terk ettiği meyil, onu Yüce Allah’a doğru daha da yakınlaştıran davranışlarından biridir. Çünkü böyle bir meyil, kötülüğü emreden nefsin istekleri arasında yer alır. Ve bu, insanların tabiatında olan doğal bir şeydir. O, bu meyil ile Yüce Allah’ın sevgisi ve korkusu arasında bir karşılaştırma yapınca Allah’a olan sevgisi ve korkusu, nefsin ve hevânın arzusuna daha baskın geldi. Bu yüzden Yusuf: “Rabbinin huzuruna varmaktan korkup nefsini hevâdan alıkoyan”(en-Nâziât, 79/40) kimselerdendi. Aynı şekilde o, Yüce Allah’ın, Arş’ının gölgesinden başka hiçbir gölgenin bulunmadığı bir günde gölgesinde barındıracağı yedi sınıf insandan birisidir. Çünkü bu yedi kişiden biri, mevki sahibi ve güzel bir kadının kendisini zinaya davet etmesine karşın:“Ben Allah’tan korkarım” diyerek bu çağrıyı kabul etmeyen kişidir.[33] Kulun kınanmasını gerektiren meyil ise onun kalbinde yerleşip karar haline gelen hatta fiile dökülen meyildir.
15. Kalbine iman giren ve bütün işlerinde Yüce Allah’a ihlasla bağlanan bir kimseyi şüphesiz Yüce Allah, imanının burhânı, ihlâsının samimiyeti sayesinde çeşitli kötülüklerden, hayasızlıklardan ve masiyete ulaştıran sebeplerden korur ve bu, onun için iman ve ihlasının bir mükâfaatıdır. Çünkü Yüce Allah şöyle buyurmaktadır:“Andolsun ki o kadın ona meyletmişti. O da o kadına meyletmişti. Eğer Rabbinin burhanını görmemiş olsaydı... Ondan fenalığı ve fuhşu giderelim diye böyle yaptık. Çünkü o, ihlasa erdirilmiş kullarımızdandı.”(24. âyet) İşte bu, Yüce Allah’ın Yusuf’u kurtarması ve ihlâsa erdirmesinden dolayıdır. Aynı zamanda bu, bizatihi Yusuf’un ihlaslı olmasını da içerir. Zira o, amelini ihlasla Allah için yaptığından ötürü Allah da onu ihlasa erdirmiş, kötülüklerden ve hayasızlıktan kurtarmıştır.
16. Kul, herhangi bir fitne veya masiyet sebeplerinin bulunduğu bir yeri görecek olursa oradan elinden gelen bütün imkânlarla uzaklaşıp kaçmaya çalışmalıdır ki o masiyetten kurtulma imkânını bulabilsin. Çünkü Yusuf aleyhisselam evinde bulunduğu kadın, kendisiyle olmak isteyince onun kötülüğünden kurtulabilmek için kapıya doğru koşup kaçmıştı.
17. Durumun şüpheli olması halinde karineler gereğince uygulama yapılır. Bir koca ve hanımı evin kap kacağından, eşyalarından herhangi birisi hususunda anlaşmazlığa düşecek olurlarsa erkek için elverişli olan eşya erkeğe, kadın için elverişli olan eşyada kadına ait kabul edilir. Tabi bu, herhangi bir delil bulunmadığı takdirde böyledir. Aynı şekilde bir marangoz ve bir demirci kendi mesleklerinde kullandıkları bir alet hususunda anlaşmazlığa düşüp de bu konuda herhangi bir delilleri yoksa yine karine ile amel edilir. Benzerlikler ve izler hususundaki kıyafet ilmi (kimin kimin nesebinden olduğunu tespite dair eski bir ilim) de bu kabildendir. Yusuf’un hakkında şahitlikte bulunan kişi de karineye dayanarak şahitlikte bulunmuş ve gömlekteki karineye göre hüküm vererek gömleğin arka tarafından yırtılmış olmasını Yusuf’un doğruluğuna, kadının da yalancılığına delil göstermiştir. Bu kaidenin kullanılabileceğine delil olabilecek hususlardan birisi de şudur: Yusuf, Aziz’in tasının kardeşinin eşyaları arasında bulunmasını, onun herhangi bir delil, ikrar ve şahitlik olmaksızın hırsızlık yaptığına dair hüküm verebilmek için yeterli bir delil kabul etmiştir. Buna göre çalınan bir mal, hırsızın elinde -özellikle de hırsızlık yapmakla tanınan bir kimse ise- bulunacak olursa, onun hırsızlık yaptığına hükmedilir. Bu da şahitlikten daha ileri bir delildir. Aynı şekilde bir kimsenin şarap içmekten dolayı kustuğu yahut da kocası da efendisi de bulunmayan bir kadının hamile olduğu ortaya çıkarsa -buna mani herhangi bir durum bulunmadığı takdirde- ona had uygulanır. Bundan dolayı Yüce Allah böyle bir durumda hüküm vermeyi “şahitlik” diye adlandırarak: “Kadının yakınlarından biri de şöyle şahitlik etti…”(26. âyet) buyurmuştur.
18. Yusuf aleyhisselam’ın dış ve iç güzelliği de bu kıssadan anlaşılan hususlar arasındadır. Onun görünürdeki güzelliği, evinde bulunduğu kadının yaptıklarını yapmasına sebep olmuştu. Aynı şekilde yaptığı dolayısı ile kendisini kınayan kadınları topladığında onların ellerini kesmesi ve:“Allah’ı tenzih ederiz, bu insan değil, bu ancak çok üstün bir melektir.”(31. âyet) demesi de bunu ortaya koymaktadır.
Onun iç güzelliği ise böyle bir günahı işlemeye çağıran pek çok sebebin varlığına rağmen bu günaha karşı gösterdiği son derece büyük iffetinden, yine Aziz’in karısı ile diğer kadınların daha sonraları onun günahsızlığına tanıklık etmelerinden anlaşılmaktadır. Bundan dolayı Aziz’in karısı:“Evet, andolsun ben ona sahip olmak istedim. Fakat o şiddetle sakındı.”(32. âyet) dediği gibi daha sonraları da: “Şimdi gerçek ortaya çıktı. Ben ona sahip olmak istemiştim. Şüphesiz o doğru söyleyenlerdendir.”(51. âyet) demiş, diğer kadınlar ise:“Allah'ı tenzih ederiz; biz onun hiçbir kötülüğünü bilmiyoruz.”(51. âyet) demişlerdi.
19. Yusuf, zindana atılmayı günah işlemeye tercih etmiştir. İşte Allah’ın gerçek kulu, bir günah işlemek ile dünyevî herhangi bir cezaya maruz bırakılma arasında kalacak olursa dünyevi cezayı, dünya ve âhirette ağır bir cezayı gerektiren günahı işlemeye tercih etmelidir. İşte bundan dolayı kulun, Yüce Allah tarafından küfürden kurtarıldıktan sonra tekrar küfre dönmeyi, cehenneme atılmak gibi çirkin görmesi, imanın alametleri arasında sayılmıştır.[34]
20. Günah işlemeye iten sebeplerin var olması halinde kulun, Yüce Allah’a sığınması, O’nun himayesine girmesi ve kendi öz gücüne dayanıp güvenmemesi gerekir. Çünkü Yusuf aleyhisselam:“Eğer Sen bunların tuzaklarını benden savmazsan onlara meyleder ve cahillerden olurum.”(33. âyet) demiştir.
21. İlim ve akıl, kişiyi hayra çağırır ve onu kötülükten alıkoyar. Cahillik ise kişiyi nefsin hevâsına uygun hareket etmeye çağırır. İsterse bu, kişiye zarar veren bir günah olsun.
22. Kul, rahatlık zamanlarında Allah’a kulluk ile yükümlü olduğu gibi zorluk ve darlık zamanında da Allah’a kullukla yükümlüdür. O nedenle Yusuf aleyhisselam Yüce Allah’ın yoluna daveti hiç bırakmamıştır. Zindana girdiği vakit de bu tutumunu sürdürmüş, rüyalarını yorumladığı iki delikanlıyı tevhidi kabule davet etmiş ve şirkten uzak durmalarını söylemiştir. Yusuf aleyhisselam oldukça kavrayışlı biri olmasının bir sonucu olarak bu delikanlıların kendisi hakkında hüsnü zanda bulunup “Biz senin iyi kimselerden olduğunu görüyoruz” demeleri ve gördükleri rüyayı yorumlaması için yanına gelmeleri üzeriğne davetini kabul etme kabiliyetini onlarda görüp rüyalarının yorumlanması için bir şevklerinin olduğunu anlayınca bunu bir fırsat bilip değerlendirdi ve rüyalarını yorumlamadan önce onları Yüce Allah’ın yoluna davet etti. Çünkü bu, maksadını gerçekleştirmesi açısından daha başarılı, isteğini elde etme açısından da daha elverişli idi. Yusuf onlara, kendisinde gördükleri kemal ve ilim seviyesine kendisini ulaştıran şeyin, sahip olduğu iman, tevhid ve Allah’a ve âhiret gününe iman etmeyenlerin dinlerini terk etmesi olduğunu söylemişti. Bu ise hal dili ile onları davet etmektir. Daha sonra sözlü olarak da onları davet edip şirkin tutarsızlığını açıklayarak buna dair delil göstermiş, tevhidin de gerçek mahiyetini açıklayıp bunun delilini ortaya koymuştur.
23. Davete daha önemli olandan başlamak gerekir. Müftüye bir soru sorulur da o, soru soran kişinin sorduğu konudan başka bir şeye daha çok ihtiyacı olduğunu görürse o kimseye sorusunun cevabını vermeden önce muhtaç olduğu şeyi öğretmesi gerekir. Bu, başkasına öğretmek durumunda olan kimsenin gerçekten samimi olduğuna, meseleleri iyi kavradığına, güzel bir şekilde irşad ve öğretimde bulunduğuna bir alamettir. Yusuf da genç delikanlıların kendisine rüyaları hakkında soru sormaları üzerine rüyalarını yorumlamadan önce onları Yüce Allah’a, yalnızca O’na ibadet etmeye ve O’na hiçbir şeyi ortak koşmamaya davet etti.
24. Hoşlanmadığı bir duruma veya bir sıkıntıya düşen kimsenin, kendisini kurtarabilme gücü olan yahut da durumunu bildirebilme imkânına sahip kimselerin yardımını istemesinde bir mahzur yoktur. Böyle bir davranış da hiçbir zaman Allah yerine mahluka şikâyet etmek olmaz. Çünkü bu, örfen insanların birbirleri ile yardımlaştıkları normal işlerdendir. Bundan dolayı Yusuf, delikanlılar arasından kurtulacağını anladığı kimseye “Efendinin yanında benden bahset!”(42. âyet) demişti.
25. Öğretme konumunda olan bir kimsenin, öğretiminde tam ihlaslı davranması, öğretimini başka bir kimseden mal, mevki yahut çıkar gibi herhangi bir karşılık almaya vesile olarak kullanmaması gerekir. Ayrıca eğer öğreten kimse, soru soranın yerine getirmesini istediği şeyi yapmadığını görürse ona tekrar öğretmekten veya bu konuda ona samimiyetle öğüt vermekten uzak durmamalıdır. Çünkü Yusuf, delikanlılardan birisine tavsiyede bulunarak kendisini efendisinin yanında anmasını söylediği halde o, bunu unutmuştu. Yusuf’a soru sorma ihtiyaçları ortaya çıkınca da bu genç delikanlıyı gönderdiler, o da Yusuf’a o rüya hakkında görüşünü öğrenmek üzere geldi. Yusuf da kendisini anmasını terk etmesi ve unutması dolayısı ile o delikanlıyı azarlamamış, her açıdan mükemmel bir şekilde sorduğu sorunun cevabını vermişti.
26. Kendisine soru sorulan kimse, soru sorana sorusu ile ilgili kendisine faydalı olacak şeyleri de göstermeli, din ve dünyasında kendisinden yararlanacağı yolu öğretmelidir. Bu, onun nasihatının da kavrayışının da mükemmel ve yol göstermesinin de güzel olduğuna delildir. Zira Yusuf aleyhisselam hükümdarın rüyasını yorumlamakla kalmamış, ayrıca onlara verimli yıllarda çok ekin ekip biriktirmelerini de tavsiye etmişti.
27. Kişi, maruz kaldığı ithamı bertaraf etmek için çalışmaktan ve bu ithamdan kurtulmayı istemekten dolayı kınanmaz. Aksine bundan dolayı övülmesi dahi söz konusudur. Nitekim Yusuf aleyhisselam, ellerini kesen kadınların durumunun açığa çıkması sureti ile kendisinin de günahsızlığı açıkça ortaya çıkmadıkça zindandan çıkmayı kabul etmemişti.
28. Bu kıssadan ilmin fazileti de anlaşılmakdadır. Hem ahkâma ve şeriata dair ilmin, hem rüya tabiri ilminin, hem idare ve eğitim ilminin üstünlüğünü anlıyoruz. Aynı şekilde ilmin, Yusuf’un güzelliği derecesine ulaşacak olsa dahi maddi görünüşten daha üstün olduğu da anlaşılmaktadır. Çünkü Yusuf’un karşı karşıya kaldığı imtihan ve zindana atılma musibeti, güzelliğinden dolayı idi. İlmi sayesinde ise izzet, üstünlük ve yeryüzünde imkân ve iktidar sahibi olma derecesine ulaştı. Eğer dünya ve âhirette hayır namına bir şey varsa bu, hep ilmin etkilerinden ve onun sonuçlarındandır.
29. Rüya yorumu ilmi, dini ilimler arasında yer alır ve kişi, bu ilmi öğrenip öğretmek karşılığında da ecir alır. Yine rüya yorumu, fetva çerçevesine girmektedir. Çünkü Yusuf, rüyalarının tabir edilmesini isteyen delikanlılara:“İşte hakkında sorduğunuz (fetvasını istediğiniz) iş böylece hükme bağlanmıştır.”(42. âyet) dediği gibi, hükümdar da:“Şu rüyamı bana açıklayın (hakkında bana fetva verin)”(43. âyet) demiştir. Yusuf’a hükümdarın gördüğü rüyanın yorumunu öğrenmek üzere gelen delikanlı da:“Yedi semiz ineği yiyen... ne demektir (bunun fetvası nedir?)”(46. âyet) demiştir. O halde bilgi sahibi olmaksızın rüya yorumuna kalkışmak caiz değildir.
30. Eğer bir maslahat bulunursa ve riyakârlık ya da yalan söyleme söz konusu olmazsa kişinin, sahip olduğu ilim veya amel türünden üstün niteliklerini bildirmesinde bir mahzur yoktur. Çünkü Yusuf:“Beni ülkenin hazine işlerine tayin et. Çünkü ben bu konuda oldukça titiz ve bilgiliyim.”(55. âyet) demişti. Aynı şekilde bir görev başına getirilen kimse, Allah’ın haklarını ve kulların haklarını yerine getirme gücüne sahipse bu görevi üstlenmesi, kötü bir şey değildir. Yine kendisi bu konuda başkalarına göre daha yeterli ise böyle bir görevi istemesinde de bir mahzur yoktur. Bu konuda yerilense, kişinin yeterli olmaması yahut ona denk ya da ondan daha üstün birinin bulunması yahut da bu görevi istemekle Allah’ın emrini uygulamayı amaçlamasıdır. İşte bu gibi sebepler dolayısı ile yönetimle ilgili bir göreve talip olmak yasak kılınmıştır.
31. Yüce Allah’ın lütfu ve ihsanı oldukça geniştir. O, kullarına dünya ve âhiret hayırlarını cömertçe ihsan eder. Âhiret hayrının ise iki sebebi vardır: İman ve takvâ. Bu hayır ise dünya mükâfatından ve dünya mülkünden hayırlıdır. Kulun nefsini Allah’ın mükâfatına çağırması ve buna teşvik etmesi gerekir. Dünya ehlinin zinet ve lezzetlerini gördüğü vakit -onlara sahip olma imkanı yoksa- nefsini üzüntüye gark etmemeli, aksine Allah’ın uhrevî mükâfatları ve pek büyük lütuf ve ihsanı ile kendisini teselli etmelidir. Çünkü Yüce Allah şöyle buyurmaktadır:“İman edip de takva üzere olanlar için âhiret mükâfatı ise elbette daha hayırlıdır.”(57. âyet)
32. İnsanların rahatı için ve onlara zarar vermemek şartı ile erzak toplamakta mahzur yoktur. Çünkü Yusuf, kıtlık yıllarına hazırlık olmak üzere verimli yıllarda erzak ve yiyecek toplayıp biriktirmeyi onlara emretmiş idi. Bu, Yüce Allah’a tevekküle de aykırı değildir. Çünkü tevekkül, kulun, din ve dünyasında kendisine yararlı olacak sebepleri yapmakla birlikte Allah’a güvenmesidir.
33. Yusuf aleyhisselam yeryüzü hazinelerinin başına getirildikten sonra çok güzel bir idare ortaya koymuştu. Bunun sonucunda ellerindeki mahsüller çoğaldı ve sonunda çevre ülkelerden insanlar oradan erzak almak için Mısır’a gelmeye başladılar. Çünkü orada erzakın çok olduğunu biliyorlardı. Yine o, herkese ancak kendi ihtiyacı miktarı yahut ondan daha azını ölçüyor ve gelen hiçbir kimseye de bir deve yükünden fazla vermiyordu.
34. Misâfir ağırlamak meşrûdur ve bu, peygamberlerin sünnetlerindendir. Nitekim Yusuf’un da kardeşlerine:“Görüyorsunuz ki ben ölçeği tam veriyorum ve ben misâfirperverlerin en iyisiyim.”(59. âyet) dediğini görüyoruz.
35. Karineler söz konusu olduğunda su-i zan (kötü zanda bulunmak) yasak ya da haram değildir. Çünkü Yakub aleyhisselam çocukları ile birlikte Yusuf’u göndermek istememişti. Ancak onlar, bu konuda oldukça ısrar ettiler. Daha sonra yanına dönüp de onu kurdun yediğini söyledikleri vakit onlara:“Hayır, nefisleriniz sizi aldatıp böyle (çirkin) bir işe sürüklemiş.”(18. âyet) demişti. Diğer kardeşleri hakkında da:“Daha önce kardeşi hakkında size ne kadar güvendi isem bunun hakkında da ancak size o kadar güvenebilirim!”(64. âyet) demişti. Daha sonra Yusuf kardeşini alıkoyduğunda kardeşleri, babalarına gelip mazeret sununca da onlara:“Hayır, nefisleriniz sizi aldatıp böyle (çirkin) bir işe sürüklemiş.”(83. âyet) demişti. Üçüncü seferinde kardeşleri, her ne kadar kusurlu hareket etmemiş iseler de daha önceden onların yaptıkları, babalarının bu sözleri söylemesine sebep olmuştu. İşte bunda herhangi bir günah veya bir vebal söz konusu değildir.
36. Nazar değmesini ve buna benzer hoş olmayan şeyleri def etmek için birtakım sebeplere başvurmak yahut da bunların gerçekleşmesinden sonra onları ortadan kaldıracak yollara başvurmak yasak değildir. Aksine caizdir. Her şey kaza ve kader dahilinde meydana geliyor olsa da bu, böyledir. Çünkü sebepler de kaza ve kaderin bir parçasıdır. Nitekim Yakub aleyhisselam da oğullarına:“Ey oğullarım, hepiniz tek bir kapıdan girmeyin, ayrı ayrı kapılardan girin”(67. âyet) demişti.
37. Hakkını almak için kişinin plan yapması caizdir. Kulun, maksatlara ulaştırıcı ve başkalarının bilmediği birtakım gizli yolları bilmesi de övülmesini gerektiren hususlardandır. Yasak kılınan şey ise bunu, herhangi bir farzı ortadan kaldırmak yahut haram bir fiili işlemek için yapmak, hileye başvurmaktır.
38. Bir kimse, başkasının haberdar olmasını istemediği herhangi bir hususta onun başka bir kanaate sahip olmasını istiyor ise yalana götürmeyen, sözlü ya da fiilî birtakım üstü kapalı yollar kullanması gerekir. Nitekim Yusuf da tası kardeşinin yükü arasına bırakmış sonra da onun hırsızlık yaptığı izlenimini uyandıracak şekilde tası yine kardeşinin yükü arasından çıkarmıştı. Böyle bir fiilde sadece kardeşlerine böyle bir durumu vehmettirici bir karineden başka bir şey yoktur. Daha sonra ise Yusuf:“Eşyamızı yanında bulduğumuz kimseden başkasını alıkoymaktan Allah’a sığınırız”(79. âyet) demiş; “eşyamızı çalan” ifadesini kullanmadığı gibi “Biz eşyamızı onun yanında bulduk” da dememiştir. Aksine hem buna hem başka bir manaya elverişli olabilecek türden genel bir ifade kullanmıştır. Bunda ise bir sakınca yoktur. Bunda sadece bir maksadın gerçekleşmesi için kardeşinin hırsızlık yaptığı izlenimini uyandırmak ve böylelikle onun, yanında kalmasını sağlama amacı vardı. Daha sonra ise durumun açıklığa kavuşması ile kardeşi hakkındaki bu yanlış izlenim de kaybolmuştu.
39. Kişinin ya müşahade yoluyla ya da güvendiği ve söylediklerinden emin olunan kimselerin haberi ile kesin olarak bildiği ve gönlü tatmin olduğu hususlardan başkası hakkında şahitlikte bulunması caiz değildir. Nitekim Yusuf’un kardeşleri de:“Biz ancak kesin bildiğimize göre şahitlik ediyoruz.”(81. âyet) demişlerdi.
40. Yüce Allah’ın peygamberi ve seçkin kulu Yakub aleyhisselam’ı kendisi ile imtihan ettiği mihnet gerçekten büyüktür. Çünkü Allah, onu oğlu Yusuf’tan ayırmaya hükmetmişti. Halbuki Yakub, bir an dahi oğlundan ayrılamıyordu. Ondan ayrı kalmak onu son derece kedere boğuyordu. Otuz yıldan aşağı olmayan uzunca bir sürelik ayrılığı boyunca Yakub’un kalbinden keder de asla ayrılmadı ve “Kederinden gözlerine perde indi. Ama o, hüznünü açıklamayıp içinde saklıyordu.”(84. âyet) Daha sonra ikinci oğlu, Yusuf’un anne-baba bir kardeşinden de ayrılınca imtihanı daha da ağırlaştı. O yine de Yüce Allah’ın emrine sabırla tahammül gösteriyor ve ecrini Allah’tan bekliyordu. O, kendi kendisine güzel bir şekilde sabredeceğine söz vermişti. Hiç şüphesiz bu verdiği sözde de durmuştu. Ancak onun “Ben keder ve hüznümü ancak Allah’a şikayet ederim.”(86. âyet) demesi buna aykırı değildir. Çünkü Yüce Allah’a şikâyet etmek, sabra aykırı değildir. Sabra aykırı olan, yaratılmışlara şikâyette bulunmaktır.
41. Hiç şüphesiz kurtuluş, sıkıntılarla beraberdir ve hiç şüphesiz kolaylık da zorlukla beraberdir. Yakub’un üzüntü ve kederi uzayıp kederi düşünülebilecek en ileri dereceye ulaşınca ayrıca Yakub’un çocuklarının ailelerinin de darlığa düşüp muhtaç düşmeleri üzerine Yüce Allah, kurtuluşlarına izin verdi. Böylelikle kavuşmaları, en çok muhtaç olunan bir zamanda gerçekleşti. Böylelikle hem ecir tamam oldu, hem de sevinç gerçekleşti. İşte bundan şunu da anlıyoruz: Yüce Allah, gerçek dostlarını hem sıkıntılarla, hem rahatlıkla, hem zorlukla, hem kolaylıkla imtihan eder. Böylelikle hem sabırlarını, hem de şükürlerini ortaya çıkartır ve bu yolla da imanları, yakin ve irfanları daha da artar.
42. İnsan, içinde bulunduğu durumu ve karşı karşıya bulunduğu hastalık, fakirlik ve benzeri hallerini -bu işlerden dolayı kızdığını belirtmek suretinde olmamak şartı ile- haber verebilir. Çünkü Yusuf’un kardeşleri:“Ey Aziz, bizi de ailemizi de darlık sardı.”(88. âyet) demişler, Yusuf da böyle demelerine karşı çıkmamıştı.
43. Takvânın ve sabrın üstün bir fazileti vardır. Dünya ve âhiretteki bütün hayırlar takva ve sabrın bir sonucudur. Takvâlı ve sabırlı olanların akıbeti ise âkıbetlerin en güzelidir. Çünkü Allah, şöyle buyurmaktadır:“Gerçek şu ki kim korkup sakınır ve sabrederse elbette Allah iyilik edenlerin mükâfatını zayi etmez.”(90. âyet)
44. Allah’ın zorluk, sıkıntı, fakirlik ve kötü halden sonra kendisine nimet ihsan ettiği bir kimsenin, Allah’ın onun üzerindeki bu nimeti itiraf etmesi ve ilk halini hatırından çıkarmaması gerekir ki bu sayede o halini hatırladıkça Allah’a yeniden şükretme imkânını bulsun. Çünkü Yusuf aleyhisselam’ın şöyle dediğini görüyoruz:“Çünkü beni zindandan çıkardı ve şeytan kardeşlerimle aramı bozmuşken sizi çölden getirdi.”(100. âyet)
45. Yüce Allah’ın Yusuf’u bu hallerden geçirmesi, onu en ileri noktaya ve en yüksek dereceye ulaştırmak için türlü sıkıntı ve mihnetlerle karşı karşıya bırakması, Allah’ın Yusuf’a büyük bir lütuf ve ihsanıdır.
46. Kulun her zaman için Yüce Allah’a imanına sebat vermesi için niyazda bulunması, bunun için gerekli sebepleri yerine getirmesi ve Allah’tan güzel bir ölüm ile üzerindeki nimetin tamamlanmasını dilemesi gerekir. Çünkü Yusuf’un şöyle dua ettiğini görüyoruz:“Ey Rabbim, sen bana hükümranlık verdin ve bana rüya yorumunu öğrettin. Ey gökleri ve yeri yaratan! Sen dünyada da âhirette de benim dost ve yardımcımsın. Benim canımı müslüman olarak al ve beni salihlere kat!”(101. âyet)
İşte bunlar, bu mübarek kıssada Allah’ın bize aktarmayı müyesser kıldığı birtakım faydalı hususlar ve ibretlerdir. Elbetteki bu kıssa üzerinde düşünen ve tefekkür eden kimselerin daha başka hususları tesbit etmesi mümkündür. Yüce Allah’dan faydalı ilim ve kabul olunan amel dileriz. Şüphesiz ki O, lütufkârdır ve ihsanı bol olandır.
Yusuf Sûresinin tefsiri burada sona ermektedir. Âlemlerin Rabbi olan Allah’a hamd olsun.
***
"Alif, lam, ra. Ini adalah ayat-ayat Kitab (al-Qur`an) yang nyata (dari Allah). Sesungguhnya Kami menurunkannya berupa al-Qur`an dengan berbahasa Arab, agar kamu memahaminya. Kami menceritakan kepadamu kisah yang paling baik dengan mewah-yukan al-Qur`an ini kepadamu, dan sesungguhnya kamu sebelum (Kami mewahyukan)nya adalah termasuk orang-orang yang belum mengetahui." (Yusuf: 1-3).
Makkiyah
(1) Allah تعالى mengabarkan bahwa ayat-ayat al-Qur`an a d a l a h ﴾ ءَايَٰتُ ٱلۡكِتَٰبِ ٱلۡمُبِينِ ﴿ "ayat-ayat Kitab (al-Qur`an) yang nyata" (dari Allah). Maksudnya ayat yang jelas lagi terang, lafazh dan makna-maknanya.
(2) Di antara aspek kejelasan dan terangnya, Allah menurun-kannya dengan bahasa Arab, bahasa yang paling mulia dan fasih, ia (al-Qur`an) menerangkan segala hal yang dibutuhkan oleh manu-sia yang berupa fakta-fakta yang bermanfaat. Seluruh segi kejelasan dan terangnya al-Qur`an ini tujuannya ﴾ لَّعَلَّكُمۡ تَعۡقِلُونَ ﴿ "agar kamu me-mahaminya", supaya kalian memahami batasan-batasan Allah, ma-salah-masalah yang prinsip ataupun cabang-cabangnya, perintah-perintah dan larangan-laranganNya. Apabila kalian sudah mema-haminya dengan dasar keyakinan, dan hati-hati kalian menguasai pengetahuan tentangnya, maka hal itu akan membuahkan amalan anggota tubuh dan ketundukan hati kepadaNya. Dan ﴾ لَّعَلَّكُمۡ تَعۡقِلُونَ ﴿ "agar kamu memahaminya", agar akal-akal kalian bertambah matang melalui pengulangan makna-makna yang mulia lagi luhur pada benak-benak kalian. Hingga kalian akan berada dalam perubahan dari suatu kondisi kepada kondisi-kondisi lainnya, yang lebih tinggi dan sempurna.
(3) ﴾ نَحۡنُ نَقُصُّ عَلَيۡكَ أَحۡسَنَ ٱلۡقَصَصِ ﴿ "Kami menceritakan kepadamu kisah yang paling baik", ditinjau dari keotentikannya dan pengungkapan-nya yang mengalir dengan halus dan keelokan makna-maknanya ﴾ بِمَآ أَوۡحَيۡنَآ إِلَيۡكَ هَٰذَا ٱلۡقُرۡءَانَ ﴿ "dengan mewahyukan al-Qur`an ini kepadamu", dengan kandungan yang dicakup oleh al-Qur`an yang Kami wahyu-kan kepadamu dan Kami telah memuliakan dirimu di atas segenap para nabi. Ini merupakan anugerah murni dan limpahan kebaikan dari Allah. ﴾ وَإِن كُنتَ مِن قَبۡلِهِۦ لَمِنَ ٱلۡغَٰفِلِينَ ﴿ "Dan sesungguhnya kamu se-belum (Kami mewahyukan)nya adalah termasuk orang-orang yang belum mengetahui", engkau tidak tahu apakah al-Kitab itu, dan apakah hakikat keimanan itu, sebelum Allah mewahyukan (wahyu) kepada-mu. Namun Kami menjadikannya sebagai lentera cahaya. Dengan itu, Kami memberi hidayah kepada orang yang Kami kehendaki dari hamba-hamba Kami.
Ketika Dia memuji kandungan kisah yang ada pada al-Qur`an, yang merupakan kisah terbaik secara mutlak, maka tidak ada satu kisah pun dalam kitab-kitab (lain) yang sebanding tingkatannya de-ngan kisah al-Qur`an ini, maka Allah mengetengahkan kisah Nabi Yusuf dan ayah serta saudara-saudaranya, yang merupakan sebuah kisah yang menakjubkan.
Allah berfirman,
Ketahuilah bahwasanya Allah menyebutkan bahwa Dia men-ceritakan kisah terbaik dalam al-Qur`an kepada RasulNya. Kemu-dian, Dia menyampaikan kisah ini dan memaparkannya disertai uraian peristiwa-peristiwa yang terjadi di dalamnya. Sehingga bisa dimengerti bahwa kisah itu merupakan kisah yang sempurna, leng-kap lagi baik. Maka barangsiapa yang ingin menyempurnakannya atau membaguskannya dengan riwayat-riwayat Israiliyat yang tidak jelas sanad atau perawinya, yang pada umumnya merupakan kedus-taan, berarti ia telah berupaya mengetengahkan koreksian terhadap Allah, ia ingin menyempurnakan suatu bagian darinya yang dia klaim memiliki kekurangan. Cukuplah buat Anda untuk berhenti pada batas ini sebagai suatu kejelekan, karena tambahan-tambahan pada detail cerita surat tersebut telah menyesaki kitab-kitab tafsir, berupa kedustaan-kedustaan dan perkara-perkara menjijikkan yang banyak bertentangan dengan sesuatu yang difirmankan Allah تعالى.
Maka kewajiban seorang hamba adalah untuk memahami apa yang telah diceritakan oleh Allah dan menyingkirkan penjelasan lainnya, yang bukan berupa nukilan yang berasal dari Nabi.
Commentary
With the exception of four verses, Surah Yusuf is wholly a Makki Surah. In this Surah, the story of Sayyidna Yusuf (علیہ السلام) has been described with continuity and order. Then, the story of Sayyidna Yusuf appears in this Surah alone. It has not been repeated anywhere else in the whole Quran as such (with the exception of Surah Al-An’ am - 6:84 - and Surah Al-Mu'min or Ghafir - 40:34 - where only the name of Sayyidna Yusuf (علیہ السلام) has been mentioned as a Messenger of Allah, in appropriate context). This is particular with the story of Sayyidna Yusuf (علیہ السلام) otherwise the stories and events concerning all blessed prophets have been introduced in the entire Qur'an with great wisdom, part by part, and repeatedly too.
The truth of the matter is that world history and past experiences teach human beings what to do with their lives in the future. These have a natural effect of their own which acts better on minds and hearts as compared to the pull of formal education. This effect is deeper and fairly effortless. Therefore, in the Holy Qur'an, which has been sent for all peo-ples of the world as their last testament, a marked portion of the entire history of the peoples of the world - a portion that serves as the master prescription for the betterment of the present and ultimate human condition - has been taken up electively and pragmatically. Furthermore, even this portion of world history has been introduced by the Holy Qur’ an, with its unique and inimitable style, in a manner that its reader simply does not get the impression that he or she was reading some book of history. In fact, whatever part of a certain story serves the need of driving home a lesson or tendering a good counsel on any given occasion, it is just that part which finds mention in that setting. And should there be the need to allude to that particular part once again on some other occasion, it was repeated. Therefore, consideration was not given to sequential order in the narration of events in the story. At some places the earlier part of the story comes later, and the later part finds mention earlier. This special style of the Qur’ an carries a standing rule of guidance that reading or remembering world history and its past events is not an end by itself. Instead of that, the purpose of every human being should be to draw some lesson from every story and to cull and deduce some good advice from every information.
It is well-known that the human speech is classified into two forms: Descriptive (khabar) and imperative (insha' ). According to the knowledgeable scholars, it is the later form (i.e. imperative) that is the essential objective. Description in itself is not an end. A wise man ought to learn an imperative from every description, and make use of it for correcting and reforming himself.
That the story of Sayyidna Yusuf (علیہ السلام) has been narrated in a sequence could be because historiography is a discipline. It has particular rules of guidance for its practitioners. For instance, the narration should not be so brief as to make its understanding impossible, nor should it be so long as would make reading and remembering it difficult - which be-comes clear from the Qur’ anic treatment of this story.
According to some narrations, another reason for this could lie in what the Jews had said to the Holy Prophet". To test him, they had asked him: If you are a true prophet, tell us why did the family of Ya` qub move from Syria to Egypt and what had actually happened to Yusuf (علیہ السلام) ? It was in answer to that that this whole story was revealed. It was a miracle of the Holy Prophet ﷺ ، and certainly a great proof of his prophethood - for he was simply an Ummiyy, one who was not taught by anyone, who had never read a book and who had lived in Makkah practically his whole life, yet, he narrated all events mentioned in the Torah correctly. In fact, he told them of what was not mentioned in the Torah. There are many injunctions and instructions which emerge from these narrations which will appear later in this commentary.
In the first of the set of verses cited above, the words: الٓرٰ ` Alif Lam Ra' are isolated letters (al-Huruf al-Muqatta at) of the Holy Qur'an. About these, it is the universal verdict of the majority of Sahabah and Tabi` in that they are a secret between Allah Ta’ ala, the speaker, and the Holy Prophet ﷺ ، the addressee - which a third person cannot understand, nor is it appropriate for one to exert and insist on finding it out.
After that it was said: تِلکَ آیٰتُ الکِتٰبِ المُبِین (These are the verses of the en-lightening Book). That is, these are verses of the Book which delineate the delimitations and restrictions of what is lawful and unlawful, including those of other things in all departments of human life, and thus gives people a simple, straight and moderate system of living, as promised in the Torah, and as already known to the Jews.
Álif. Lam. Rá. La explicación sobre las letras inconexas fue expuesta anteriormente en la Sura La Vaca. Las aleyas que se revelan en esta sura provienen de las aleyas del Corán que son claras en sus significados.
Alif Lām Rā’ – the placement of such letters has been discussed at the beginning of Sūrah Al-Baqarah. The verses that are revealed in this sūrah are from the verses of the Qur’ān which are clear in their meaning.
Alif. Lām. Rā'. Nauna na ang pagtatalakay sa mga ito at sa mga kapareho ng mga ito sa simula ng Kabanatang Al-Baqarah. Ang mga talatang ito na pinababa sa kabanatang ito ay bahagi ng mga talata ng Qur'ān na maliwanag sa anumang nilaman nito.
Ælif, Lǣ-ǣm, Rāالٓر Simili lettere sono presenti all'inizio della Surat Al-Baqarah. I segni rivelati in questa Sura, parte degli evidenti Segni del Corano, sono chiari nel loro contenuto.
{Alif-Lam-Ra} tất cả đã được giải thích rõ ràng ở phần đầu của Chương Al-Baqarah. Với những câu Kinh đã truyền xuống thuộc một Chương Kinh của Thiên Kinh Qur'an rất rõ ràng qua lời phán của Nó.
Chắc hẳn TA đã ban Thiên Kinh Qur'an xuống bằng ngôn ngữ Ả Rập để cho các ngươi - hỡi dân chúng Ả Rập - thấu hiểu được ý nghĩa của Nó.
The statement made in verse 2 following immediately is: إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ (Surely, We have sent it down, an Arabic Qur’ an, so that you may understand).
It is indicative of the situation that those who had asked to be informed of what had happened to Sayyidna ~Yusuf (علیہ السلام) were the Jews of Arabia. So, Allah Ta’ ala revealed this story in their language so that they may ponder over it and attest to the veracity of the Holy Prophet ﷺ and tune their lives in the light of the injunctions and instructions which emerge from this story.
This is the reason why the word: لَعلَّ (la'alla) has been brought in here in the sense of ` so that' because the mindset of these addressees was already known - that they would, despite having the benefit of very clear verses before them, still doubt and delay their acceptance of truth.
Tunay na Kami ay nagpababa ng Qur’an sa wika ng mga Arabe, nang sa gayon kayo, O mga Arabe, ay makaiintindi sa mga kahulugan nito.
I have revealed the Qur’ān in the language of the Arabs, so that you, O Arabs, can understand its meanings.
He descendido el Corán en el idioma árabe, para que puedan comprender sus significados.
-Ey Araplar!- Şüphesiz biz, Kur'an ayetlerinin manalarını anlayasınız diye Arapça olarak indirdik.
Mi smo Kur'an objavili na jeziku Arapa, da biste - o Arapi - mogli razumjeti njegovo značenje.
Sesungguhnya Kami menurunkan Al-Qur`ān dengan menggunakan bahasa Arab supaya kalian -wahai orang-orang Arab- bisa memahami maknanya.
Nous avons révélé le Coran dans la langue des Arabes afin que vous, ô Arabes, puissiez comprendre la signification de ses mots.
In verità abbiamo rivelato il Corano in lingua araba, affinché voi Arabi possiate comprendere i suoi significati.
The Quran has been revealed for the guidance of the whole world. However, since its first addressees were the Arabs, it was revealed in the Arabic language. Now it is the duty of those who have Faith in it to translate its teachings into every language and to convey them to all the nations of the world. The Quran’s teachings have been communicated in different modes and styles: sometimes in the language of reasoning based on the phenomena of nature, sometimes in the language of warning and good tidings, and sometimes in the language of history. The message of chapter 12, is conveyed in the form of the story of Joseph (Yusuf). In this chapter, people of Faith are told, by means of a prophet’s story, that God is all-powerful. He helps those who come forward to promote the cause of Truth, finally making them successful in spite of the intrigues of opponents, on the condition that the people should be God-fearing and should have the quality of patience; they should have the fear of God in their hearts and regardless of the circumstances, should persevere on the path of Truth.
By revealing this Qur’ān to you, I narrate, O Messenger, the best of stories, in their accuracy, the soundness of their words and their eloquence. Before I revealed it, you were unaware of these stories, without any knowledge of them.
Ô Messager, au travers de la Révélation de ce Coran, Nous te racontons des récits: les plus véridiques, les plus savamment composés et les plus éloquents. Avant cette Révélation, tu étais de ceux qui ignoraient ces récits et qui n’en avaient aucune connaissance.
In the third verse, it was said: نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هَـٰذَا الْقُرْآنَ وَإِن كُنتَ مِن قَبْلِهِ لَمِنَ الْغَافِلِین (We narrate to you the best narrative by revealing this Qur'an to you, and surely before this, you were among the unaware).
This is to chasten the Jews that they had tried to test the Messenger of Allah ﷺ which proved to be in vain, for its effect turned out to be just the reverse of what they had intended. It only went on to prove the excellence and authenticity of the Messenger of Allah ﷺ in a far more evident manner. From this it became clear that he was already an Ummiyy and had no knowledge of world history. Now that he came to know of this needs an explanation and there can be no explanation for this except that he was Divinely educated and blessed with revelation as a prophet of Allah Ta’ ala.
-Ey Peygamber!- Biz, bu Kur'an'ı sana indirerek, doğruluğuna, lafızlarının selametine ve belagatına dair kıssaların en güzelini sana anlatıyoruz. Şüphesiz sen, Kur'an indirilmeden önce bu kıssalardan habersizdin, ve bir bilgi sahibi değildin.
Kami menceritakan kepadamu -wahai Rasul- kisah yang terbaik karena kebenarannya, kesahihan susunan kata-katanya, dan keindahan gaya bahasanya dengan cara menurunkan Al-Qur`ān ini kepadamu. Padahal sebelum turunnya Al-Qur`ān ini engkau termasuk di antara orang-orang yang tidak mengetahui kisah itu.
O Poslaniče, Mi ti kazujemo o događajima koji su najljepši zbog svoje istinitosti, zbog ispravnosti i visokog stila izražavanja, objavljujući ti ih u ovom Kur'anu, a ti prije ovog objavljivanja nisi znao za ta kazivanja.
¡Mensajero! Mediante la revelación de este Corán, relato la historia más hermosa en cuanto a su exactitud, a su solidez en las palabras y a su elocuencia. Antes de que lo revelara, no tenías ningún conocimiento de ella.
Kami ay nagsasalaysay sa iyo, O Sugo, ng pinakamaganda sa mga salaysay dahil sa katapatan nito, kawastuhan ng mga pananalita nito, at retorika nito sa pamamagitan ng pagpapababa Namin sa iyo ng Qur’ān na ito. Tunay na ikaw dati bago pa ng pagpapababa nito ay kabilang sa mga nalilingat sa mga salaysay na ito: walang kaalaman sa iyo rito.
Noi ti narriamo, o Messaggero, le migliori storie, per la loro veridicità, la chiarezza del loro linguaggio e la loro efficacia, rivelandoti questo Corano. In verità tu, prima che lo rivelassimo, non sapevi nulla di queste storie: ne eri ignaro.
TA (Allah) kể cho Ngươi - hỡi Thiên Sứ - nghe về câu chuyện tuyệt về nhất về tính xác thực của nó, về cấu trúc câu và những phép tu từ trong nó thông qua những gì mà TA đã Mặc Khải cho Ngươi trong Thiên Kinh Qur'an. Quả thật, trước đây Ngươi chưa từng quan tâm đến những câu chuyện này và Ngươi cũng không hề biết gì về nó.
TA sẽ kể cho Ngươi nghe - hỡi Thiên Sứ - khi Yusuf nói với cha mình là Y'aqub: "Dạ thưa cha! Quả thật, con nằm mộng thấy được mười một vị tinh tú và cả mặt trời lẫn mặt trăng, con thấy tất cả chúng điều phủ phục trước mặt con. Đây chính là giấc mộng báo điềm tốt cho Yusuf (cầu xin sự bình an cho Người) sắp được làm Sứ Giả."
Nagpapabatid Kami sa iyo, O Sugo, nang nagsabi si Jose sa ama niyang si Jacob: "O ama ko, tunay na ako ay nakakita sa panaginip ng labing-isang tala. Nakita ko ang araw at ang buwan; nakita ko ang lahat ng iyon na sa harap ko ay mga nakapatirapa." Ang panaginip na ito ay isang maagang balitang nakagagalak para kay Jose – sumakanya ang pagbati ng kapayapaan.
Ti narriamo, o Messaggero, di quando Yūsuf disse a suo padre Ya'ǭùb: "O padre mio, in verità ho visto nel sonno undici stelle, e ho visto il Sole e la Luna; ho visto tutto ciò prosternarsi a me. " Questo sogno anticipò il buon annuncio a Yūsuf, pace a lui.
Moving on the verse 4, the text takes up the story of Sayyidna Yusuf (علیہ السلام) which opens with the following words: إِذْ قَالَ يُوسُفُ لِأَبِيهِ يَا أَبَتِ إِنِّي رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا وَالشَّمْسَ وَالْقَمَرَ رَأَيْتُهُمْ لِي سَاجِدِينَ (It happened) [ when Yusuf said to his father, 'My father, I have seen eleven stars and the Sun and the Moon; I have seen them all prostrating to me.]
This was the dream seen by Sayyidna Yusuf (علیہ السلام) interpreting which Sayyidna ` Abdullah ibn ` Abbas ؓ said: ` The eleven stars meant the eleven brothers of Sayyidna Yusuf (علیہ السلام) and the Sun and the Moon meant his father and mother.'
According to al-Qurtubi, though the mother of Sayyidna Yusuf (علیہ السلام) had passed away from this mortal world before this event, but in her place, his father was wedded to her sister. A maternal aunt already has love and concern for her sister's children as their natural mother would normally have. Now when she, after the death of her sister, comes to be the wife of the father, she would customarily be referred to as the mother.
-Ey Peygamber!- Sana Yusuf - aleyhisselam-'ın babasına dediklerini haber vermekteyiz. O şöyle demişti: "Ey babacığım! Muhakkak ki ben; rüyada on bir yıldızı, Güneş'i ve Ay'ı gördüm. Onların hepsini bana secde ederken gördüm." Bu rüya; Yusuf -aleyhisselam- için yakın zamanda verilecek bir müjdeyi haber vermekteydi.
I tell you, O Messenger, about the time when Joseph said to his father, Jacob, ‘O my father, I dreamt of eleven stars and I saw the sun and the moon. I saw all of them prostrating to me’. This dream was an early sign of good news for Joseph (peace be upon him).
"(Ingatlah), ketika Yusuf berkata kepada ayahnya, 'Wahai ayahku, sesungguhnya aku bermimpi melihat sebelas buah bintang, matahari dan bulan; aku melihat semuanya sujud kepadaku.' Ayah-nya berkata, 'Hai anakku, janganlah kamu ceritakan mimpimu itu kepada saudara-saudaramu, sehingga mereka membuat makar (untuk membinasakan)mu. Sesungguhnya setan itu adalah musuh yang nyata bagi manusia. Dan demikianlah Rabbmu, memilih kamu (untuk menjadi Nabi) dan Dia mengajarkan kepadamu sebagian dari ta'bir mimpi-mimpi dan Dia menyempurnakan nikmatNya kepadamu dan kepada keluarga Ya'qub, sebagaimana Dia telah menyempurnakan nikmatNya kepada dua orang bapakmu sebelum itu, (yaitu) Ibrahim dan Ishaq. Sesungguhnya Rabbmu Maha Me-ngetahui lagi Mahabijaksana'." (Yusuf: 4-6).
(4) Firman Allah تعالى, ﴾ إِذۡ قَالَ يُوسُفُ لِأَبِيهِ ﴿ "(Ingatlah), ketika Yusuf berkata kepada ayahnya", Ya'qub bin Ishaq bin Ibrahim al-Khalil k, ﴾ يَٰٓأَبَتِ إِنِّي رَأَيۡتُ أَحَدَ عَشَرَ كَوۡكَبٗا وَٱلشَّمۡسَ وَٱلۡقَمَرَ رَأَيۡتُهُمۡ لِي سَٰجِدِينَ ﴿ "Wahai ayahku, sesung-guhnya aku bermimpi melihat sebelas buah bintang, matahari dan bulan; aku melihat semuanya sujud kepadaku", mimpi inilah yang menjadi permulaan ketinggian martabat yang direngkuh Nabi Yusuf di du-nia dan akhirat. Demikianlah, jika Allah menghendaki sesuatu yang luar biasa, maka Dia akan memberikan peristiwa pendahuluan sebagai sinyal pembuka dan untuk memuluskan prosesnya, serta sebagai tindakan antisipasi terhadap kesulitan-kesulitan yang akan menghadang hambaNya itu serta sebagai bentuk kelembutan dan kebaikan Allah padanya. Ya'qub menakwilkannya dengan penjela-san bahwa matahari adalah ibunya, bulan berarti ayahnya. Sedang-kan bintang-bintang merupakan (cerminan) saudara-saudaranya. Berbagai fase kehidupan akan melewatinya, hingga berujung pada momentum saudara-saudaranya tunduk dan bersujud kepadanya, sebagai cerminan penghormatan dan pengagungan kepadanya. Peristiwa itu tidaklah terjadi melainkan dengan beberapa faktor pendahulu, berupa ketentuan seleksi dan pilihan dari Allah yang jatuh padanya (untuk menjadi Nabi), penyempurnaan nikmatNya baginya dengan ilmu, amal dan kekuasaan di dunia. Karunia itu akan menaungi semua anggota keluarga Ya'qub yang nantinya akan bersujud kepadanya dan menjadi pengikutnya.
(6) Oleh karena itu, Allah berfirman, ﴾ وَكَذَٰلِكَ يَجۡتَبِيكَ رَبُّكَ ﴿ "Dan demikianlah Rabbmu, memilih kamu (untuk menjadi Nabi)", maksudnya, menyeleksi dan memilihmu atas dasar sifat-sifat luhur dan perangai bagus yang Allah anugerahkan kepadamu. ﴾ وَيُعَلِّمُكَ مِن تَأۡوِيلِ ٱلۡأَحَادِيثِ ﴿ "Dan Dia mengajarkan kepadamu sebagian dari ta'bir mimpi-mimpi", berupa kemampuan menakwilkan mimpi dan penjelasan tentang kesuda-han di balik berita-berita yang benar seperti kitab-kitab samawi dan lainnya. ﴾ وَيُتِمُّ نِعۡمَتَهُۥ عَلَيۡكَ ﴿ "Dan Dia menyempurnakan nikmatNya kepa-damu", di dunia dan akhirat dengan memberikan karunia kebaikan padamu di dunia dan karunia kebaikan di akhirat,﴾ كَمَآ أَتَمَّهَا عَلَىٰٓ أَبَوَيۡكَ مِن قَبۡلُ إِبۡرَٰهِيمَ وَإِسۡحَٰقَۚ ﴿ "sebagaimana dulu Allah menyempurnakannya (kenikmatan) kepada dua orang ayahmu, Ibrahim dan Ishaq", di mana Allah membe-rikan kenikmatan bagi mereka berdua berupa bermacam-macam kenikmatan yang besar lagi melimpah, bersifat agamis dan duniawi. ﴾ إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٞ ﴿ "Sesungguhnya Rabbmu Maha Mengetahui lagi Maha-bijaksana", maksudnya ilmu Allah meliputi segala sesuatu, termasuk mencakup pula isi hati para manusia, yang berisi kebaikan atau lainnya. Lalu Dia menganugerahi setiap orang sesuai dengan hik-mah dan pujianNya. Sesungguhnya Allah Mahabijaksana, Dia me-letakkan segala sesuatu pada letaknya, dan menempatkannya pada tempatnya masing-masing.
(5) Usai penakwilan mimpi itu (oleh Ya'qub) untuk Yusuf, maka sang ayah berkata kepadanya, ﴾ يَٰبُنَيَّ لَا تَقۡصُصۡ رُءۡيَاكَ عَلَىٰٓ إِخۡوَتِكَ فَيَكِيدُواْ لَكَ كَيۡدًاۖ ﴿ "Hai anakku, janganlah kamu ceritakan mimpimu itu kepada saudara-saudaramu, sehingga mereka membuat makar (untuk membinasakan)mu", yaitu disebabkan dorongan kedengkian mereka kepadamu, lantaran engkau akan menjelma sebagai pemimpin yang mulia atas mereka. ﴾ إِنَّ ٱلشَّيۡطَٰنَ لِلۡإِنسَٰنِ عَدُوّٞ مُّبِينٞ ﴿ "Sesungguhnya setan itu adalah musuh yang nyata bagi manusia", ia tidak akan jemu-jemu (mengganggumu) pada malam dan siang hari, dengan sembunyi-sembunyi atau terang-terangan.
Menjauhi faktor-faktor yang bisa menyebabkan setan berkuasa atas seorang hamba tentu lebih tepat, maka Yusuf menaati perintah ayahnya, dia tidak memberitahu saudara-saudaranya tentang mim-pinya itu. Ia menyembunyikannya dari hadapan mereka.
O Poslaniče, Mi te obavještavamo o slučaju Jusufa, 'alejhisselam, kada reče svom ocu Jakubu: "Babuka moj, u snu sam vidio jedanaest zvijezda, i vidio sam Sunce i Mjesec, svi su mi se naklonili." Ovaj san je bio radosna vijest Jusufu, 'alejhisselam.
Yusuf's Dream
Allah says, `Mention to your people, O Muhammad, among the stories that you narrate to them, the story of Yusuf.' Prophet Yusuf (Joseph) mentioned his dream to his father, Prophet Ya`qub (Jacob), son of Prophet Ishaq (Isaac), son of Prophet Ibrahim (Abraham), peace be upon them all. `Abdullah bin `Abbas stated that the dreams of Prophets are revelations from Allah. Scholars of Tafsir explained that in Yusuf's dream the eleven stars represent his brothers, who were eleven, and the sun and the moon represent his father and mother. This explanation was collected from Ibn `Abbas, Ad-Dahhak, Qatadah, Sufyan Ath-Thawri and `Abdur-Rahman bin Zayd bin Aslam. Yusuf's vision became a reality forty years later, or as some say, eighty years, when Yusuf raised his parents to the throne while his brothers were before him,
وَخَرُّواْ لَهُ سُجَّدَا وَقَالَ يأَبَتِ هَـذَا تَأْوِيلُ رُؤْيَـى مِن قَبْلُ قَدْ جَعَلَهَا رَبِّى حَقًّا
(and they fell down before him prostrate. And he said: "O my father! This is the interpretation of my dream aforetime! My Lord has made it come true!")
Kami menceritakan kisahnya kepadamu -wahai Rasul-, yaitu tatkala Yusuf berkata kepada ayahnya, Yakub, "Wahai Ayahku! Sesungguhnya aku bermimpi melihat sebelas bintang dan aku juga melihat matahari dan bulan. Aku melihat semuanya bersujud kepadaku." Mimpi ini merupakan kabar gembira yang disegerakan untuk Yusuf -'alaihissalām-.
Ô Messager, Nous t’apprenons que Joseph dit à son père Jacob: Ô père, j’ai vu en rêve onze étoiles ainsi que le soleil et la lune. J’ai vu que chacun de ces astres se prosternait devant moi. Cette vision fut une bonne annonce faite à Joseph.
Te informo, Mensajero, sobre el momento en que José le dijo a su padre, Jacob: “¡Padre mío!, soñé con once estrellas y vi el Sol y la Luna. Vi a todos ellos que se prosternaban ante mí”.
Este sueño fue una señal temprana de albricias para José u.
4- Hani Yusuf babasına şöyle demişti:“Babacığım, rüyamda on bir yıldızla güneşi ve ayı gördüm. Gördüm ki onlar bana secde ediyorlardı.”
5- Dedi ki:“Oğulcuğum, rüyanı kardeşlerine anlatma, sonra sana bir tuzak kurarlar. Çünkü şeytan, insanın apaçık bir düşmanıdır.
6- “Rabbin seni böylece seçecek, sana rüya yorumun öğretecek, nimetini daha önce ataların İbrahim ve İshâk’a tamamladığı gibi sana ve Yakub ailesine de tamamlayacaktır. Şüphesiz ki Rabbin her şeyi bilendir, hüküm ve hikmet sahibidir.”
4. “Hani Yusuf babasına” yani İbrahim el-Halil’in oğlu İshak’ın oğlu Yakub’a -hepsine selam olsun- “şöyle demişti: Babacığım rüyamda on bir yıldızla güneşi ve ayı gördüm. Gördüm ki onlar bana secde ediyorlardı.” Bu rüya, Yusuf aleyhisselam’ın dünya ve âhirette ulaşmış olduğu yüksek makamın bir mukaddimesi mahiyetinde idi. İşte Allah, oldukça büyük bir işi murad ettiği takdirde ondan önce ona hazırlık, onu kolaylaştırmak ve kulun, karşı karşıya kalacağı meşakkatlere bir önhazırlık, kuluna da bir lütuf ve ihsan olsun diye birtakım mukaddimeler takdir eder.
Yakub, onun bu rüyasını şöylece yorumladı: Güneş annesi, ay babası, yıldızlar da onun kardeşleridir. Geçireceği değişik haller sonunda kardeşleri ona boyun eğecekler, ikram ve tazim olmak üzere ona secde edecek noktaya kadar varacaklardır. Bu ise ancak Allah’ın onu beğenip seçmesi, ona ilim, amel ve yeryüzünde iktidar vermesi suretiyle onun üzerindeki nimetini tamamlaması gibi daha önceden ortaya çıkacak birtakım sebeplerle gerçekleşebilecektir. Ayrıca bu nimet, kendisine secde edecek olan ve bu nimette ona tâbi bulunan Yakuboğullarını da kapsayacaktır. İşte bundan dolayı Yüce Allah şöyle buyurmaktadır:
6. “Rabbin seni böylece seçecek.” Lütuf ve ihsan edeceği üstün vasıflar ve oldukça güzel haller ile beğenip seçecek. “Sana rüya yorumunu öğretecek.” Hem rüya yorumunu, hem de semavî kitaplar ve benzerleri gibi doğru sözlerin âkıbetini açıklamayı öğretecek. “Nimetini daha önce ataların İbrahim ve İshak’a tamamladığı gibi” Zira Allah onlara pek büyük dinî ve dünyevî nimetler ihsan etmiştir, işte “sana ve Yakub ailesine de” sana dünyada da âhirette de iyilik vermek sureti ile nimetini “tamamlayacaktır. Şüphesiz ki Rabbin her şeyi bilendir, hüküm ve hikmet sahibidir.” O’nun bilgisi her şeyi, kulların kalplerindeki iyilik ve onun dışındaki niyetleri de kuşatmıştır. Herkese hikmetinin ve hamdinin gerektirdiği şeyleri verir. O, hikmeti sonsuz olandır. Her bir şeyi yerli yerine koyar ve bulunmaları gereken yerlerinde bulundurur.
5. Babası, Yusuf’a rüyasının yorumunu anlatıp bitirdikten sonra şöyle dedi:“Oğulcuğum, rüyanı kardeşlerine anlatma, sonra sana bir tuzak kurarlar.” Başlarına şerefli bir önder olacağın için seni kıskanırlar. “Çünkü şeytan insanın apaçık bir düşmanıdır.” Gece gündüz, gizli açık düşmanlığına ara vermez. Öyleyse kulun, şeytanın kendisine musallat olmasını sağlayacak sebeplerden uzak durması gerekir. Yusuf da babasının emrine uyarak bu rüyayı kardeşlerine haber vermeyip gizledi.
Jacob le dijo a su hijo, José: “¡Hijo mío! No le cuentes el sueño a tus hermanos, porque se pondrán celosos de ti. Luego conspirarán contra ti por envidia. El demonio es un enemigo declarado de los seres humanos.
Yakub berkata kepada putranya, Yusuf, "Wahai Anakku! Jangan engkau ceritakan mimpimu itu kepada saudara-saudaramu karena mereka bisa memahaminya kemudian merasa iri hati kepadamu. Lalu mereka akan membuat rencana jahat terhadapmu karena terdorong rasa iri dan dengki. Sesungguhnya setan adalah musuh yang nyata bagi manusia.
According to a hadith of the Prophet Muhammad, there are three kinds of dreams—those of wish fulfillment, fear of Satan and good tidings from God. A common man’s dream may be of any of these kinds, but a Prophet’s dream is always from God. Sometimes it is direct in meaning and sometimes it is purely symbolic. Joseph lived in the nineteenth century B.C. His father, Jacob, was a resident of Palestine. Joseph and his brother Benjamin (Bin Yamin) were born of the same mother, while their ten older brothers had different mothers. In Joseph’s dream the sun and the moon stood for his parents and the eleven stars meant his eleven brothers. This dream predicted that prophethood would be conferred on Joseph and it also signified that the political power and worldly glory ordained for him would be decreed by God after his reaching Egypt; after which all his family members would be compelled to recognize his greatness. Looking at Joseph’s personality and his popularity, his ten step brothers were jealous of him, so his father Jacob (Ya‘qub), on hearing his dream, immediately advised Joseph not to mention it to his stepbrothers, as they would otherwise become even more hostile towards him. Feeling jealous of a person on account of his greatness shows an evil nature. One who has this trait in him ought to turn to God in repentance, because this is a proof that he is not reconciled to God’s will; he is following the lead of Satan rather than God’s guidance.
Jakub reče svom sinu Jusufu: "Sinčiću moj, nemoj taj san spominjati tvojoj braći pa da shvate šta se iza njega krije i osjete zavist prema tebi, zbog čega ti mogu spremiti spletku. Doista je šejtan otvoreni i jasni neprijatelj čovjeku."
Jacob said to his son, Joseph: O my son, do not mention your dream to your brothers because they will understand it and become jealous of you. They will then plot against you because of their envy. Satan is a clear enemy to man’.
Jacob dit à son fils Joseph: Ô mon fils, ne raconte pas ton rêve à tes frères car ils en comprendraient la teneur et ils t’envieront alors, ce qui les mènera à intriguer contre toi. Satan est assurément l’ennemi juré de l’être humain.
Yakup -aleyhisselam-, oğlu Yusuf -aleyhisselam-'a; şöyle dedi: "Yavrucuğum! Sakın rüyanı kardeşlerine anlatma; sonra rüyanı anlarlar ve kıskançlıklarından dolayı sana bir tuzak kurarlar! Muhakkak ki şeytan insana karşı düşmanlığı apaçık olan bir düşmandır."
Ya`qub orders Yusuf to hide His Vision to avoid Shaytan's Plots
Allah narrates the reply Ya`qub gave his son Yusuf when he narrated to him the vision that he saw, which indicated that his brothers would be under his authority. They would be subjugated to Yusuf's authority to such an extent that they would prostrate before him in respect, honor and appreciation. Ya`qub feared that if Yusuf narrated his vision to any of his brothers, they would envy him and conspire evil plots against him. This is why Ya`qub said to Yusuf,
لاَ تَقْصُصْ رُءْيَاكَ عَلَى إِخْوَتِكَ فَيَكِيدُواْ لَكَ كَيْدًا
(Relate not your vision to your brothers, lest they should arrange a plot against you.) This Ayah means, "They might arrange a plot against you that causes your demise." In the Sunnah, there is a confirmed Hadith that states,
«إِذَا رَأَى أَحَدُكُمْ مَا يُحِبُّ فَلْيُحَدِّثْ بِهِ، وَإِذَا رَأَى مَا يَكْرَهُ فَلْيَتَحَوَّلْ إِلَى جَنْبِهِ الْآخَرِ، وَلْيَتْفُلْ عَنْ يَسَارِهِ ثَلَاثًا، وَلْيَسْتَعِذْ بِاللهِ مِنْ شَرِّهَا، وَلَا يُحَدِّثْ بِهَا أَحَدًا فَإِنَّهَا لَنْ تَضُرَّه»
(If any of you saw a vision that he likes, let him narrate it. If he saw a dream that he dislikes, let him turn on his other side, blow to his left thrice, seek refuge with Allah from its evil and not tell it to anyone. Verily, it will not harm him in this case.) In another Hadith that Imam Ahmad and collectors of the Sunan collected, Mu`awiyah bin Haydah Al-Qushayri said that the Messenger of Allah ﷺ said,
«الرُّؤْيَا عَلَى رِجْلِ طَائِرٍ مَا لَمْ تُعْبَرْ، فَإِذَا عُبِرَتْ وَقَعَت»
(The dream is tied to a bird's leg, as long as it is not interpreted. If it is interpreted, it comes true.) Therefore, one should hide the prospects or the coming of a bounty until it comes into existence and becomes known. The Prophet said,
«اسْتَعِينُوا عَلَى قَضَاءِ الْحَوَائِجِ بِكِتْمَانِهَا، فَإِنَّ كُلَّ ذِي نِعْمَةٍ مَحْسُود»
(Earn help for fulfilling needs by being discrete, for every owner of a blessing is envied.)
Nagsabi si Jacob sa anak nitong si Jose: "O anak ko, huwag kang bumanggit ng panaginip mo sa mga kapatid mo para hindi sila makaintindi nito at hindi sila mainggit sa iyo para hindi sila magpakana sa iyo ng isang pakana dala ng isang pagkainggit mula sa kanila. Tunay na ang demonyo para sa tao ay isang kaaway na maliwanag ang pangangaway."
Ya'qub bảo với con trai Yusuf của Người: "Hỡi con trai yêu, con đừng bao giờ nhắc chuyện con nằm mộng thấy được những gì cho mấy người anh em của con biết. Bởi vì, cha sợ chúng nó sẽ ganh tỵ với con, thế rồi chúng sẽ bàn mưu tính kế hãm hại con. Quả thật, lũ Shaytan là một kẻ thù công khai của loài người."
Ya'ǭùb disse a suo figlio Yūsuf: "O figlio mio, non raccontare il tuo sogno ai tuoi fratelli: Se lo comprendessero, ti invidierebbero, preparando un piano contro di te a causa della loro invidia. In verità Satana è un nemico dell'uomo, e la sua inimicizia è evidente".
The response given by Sayyidna Ya` qub X11 appears in verses 5 and 6 in the following words: قَالَ يَا بُنَيَّ لَا تَقْصُصْ رُؤْيَاكَ عَلَىٰ إِخْوَتِكَ فَيَكِيدُوا لَكَ كَيْدًا ۖ إِنَّ الشَّيْطَانَ لِلْإِنسَانِ عَدُوٌّ مُّبِينٌ ` He said, 'My son, do not relate your dream to your brothers lest they [ by finding out your greatness to come ] should devise against you a plan. Surely, Satan is an open enemy for mankind ...' [ for He seduces people to take such action for the sake of worldly wealth and power ].
Worth mentioning here are some religious issues which emerge from these verses:
The Nature of Dreams: Status and Kinds
First comes the nature of dreams and the status of events and information released by them. In Tafsir Mazhari, Qadi Thana'ullah (رح) has said: ` The reality of a dream is that, when the human self - as a result of sleep or unconsciousness - is freed from the management of the active body, it comes to see some shapes through the faculty of imagina-tion. This is what a dream is. Then, it has three kinds, two out of which are totally false, having no substance and base - while one, in terms of its being, is correct and true. But, even in this correct kind, some other contingents may occasionally intermingle and thereby make it defective and unreliable.
To explain this in detail, it can be said that the different shapes, images, situations and events one sees in a dream come in two modes. Sometimes, what one sees while awake returns to him transformed in a dream. And sometimes, it so happens that the Shatian would make his in-put, introducing some forms, situations and events into a person's mind which would either be pleasing or terrifying. Both these kinds are false. They have no substance or reality, nor can they be interpreted in any actual sense. Out of these two, the first kind is Self-Suggestion (Hadith An-Nafs) and the other, The Seductive Input of the Shaitan (Taswil Ash-Shaitan).
The third kind, correct and true, is a kind of 'Ilham الحام (mode of inspiring) which is activated to warn a servant of Allah or to give him glad tidings. In other words, out of His unseen treasures, Allah Ta’ ala would put things in one's mind and heart.
In a Hadith, the Holy Prophet ﷺ is reported to have said: ` The dream of a believer is a dialogue in which he has the honour of talking to his Rabb.' This Hadith has been reported by al-Tabarani with a sound chain of authorities. (Mazhari)
Explaining this, Sufis say that everything, before it comes to exist in this world, has a particular form in another universe called ' alam-al-mithal',( The world of autonomous images' - Henrv Corbin.) a universe where, not only the substantial objects and physical realities, but also the attributes and non-corporal meanings, have particular shapes and forms. When the human self is freed from the concerns of body management while dreaming, it sometimes gets connected to the universe of ` alam-al-mithal'. There one would see the representative forms. Then, these forms are shown from the universe of the Unseen. At times, it would so happen that temporary disturbances would cause false imaginings mix up with the real, therefore, it becomes difficult for the interpreters to interpret the dream soundly. However, when free of discordant elements, they are real. But, even among these, some dreams cannot be interpreted because the actuality of the event is not clear. In such a case too, should the interpretation be wrong, the event itself ends up being different. Therefore, only those dreams will become a true 'I1ham (inspiration) from Allah, and a proven reality, which originate from the command of Allah with the condition that no discordant elements have intermingled with them and that it has been interpreted correctly too.
All dreams of the blessed prophets are like that. Therefore, their dreams too have the status of Wahy (revelation). The dreams of common believing Muslims are not free of many a probability. Therefore, they are not a binding argument or proof for anyone. Sometimes, their dreams get mixed up with temperamental or self-oriented elements. On other oc-casions, the after effects of sins overtake a true dream in the form of dark and murky silhouettes making it unreliable. Then, there could be occasions when it becomes difficult to spell out a correct interpretation from given parameters.
The three kinds of dreams mentioned here have been reported from the Holy Prophet ﷺ . He said that there are three kinds of dreams. (1) The Satanic in which the mind sees forms and shapes released by the Shaitan. (2) That which one keeps seeing while awake. These present themselves before one in a dream. (3) The third kind, which is correct and true, is the forty-sixth part of the ingredients of prophethood (Nubuwwah), that is, it is an 'Ilham (inspiration) from Allah Ta’ ala.
The Meaning of Dream being a part of Nubuwwah: An Explanation
In this kind, which is true and correct and which has been declared to be a part of prophethood in authentic prophetic Traditions, the narrations of Hadith differ. In some, it has been identified as the fortieth part, while in some others, the forty-sixth. There are other narrations as well in which its being the forty-ninth, fiftieth and seventieth part has been reported. All these narrations have been compiled together in Tafsir al-Qurtubi where, following the investigative judgment of Ibn ` Abd al-Barr, it has been established that there is no contradiction among them, in fact, each narration is correct in its place. As for the numerical variation in determining the parts, it depends upon the different attending conditions of those seeing the dream. Whoever is armed with the quality of truth, trust, honesty and is perfect of faith shall be the one whose dream will be the fortieth part of Nubuwwah. And whoever ranks somewhat lesser in these qualities, his will be the forty-sixth or fiftieth part of it, and whoever is still lesser, his dream will be the seventieth part of Nubuwwah.
Worth pondering here is what does a true dream being a part of prophethood mean? Tafsir Mazhari has explained it by saying that the process of revelation to Sayyidna Muhammad al-Mustafa ﷺ as a Prophet of Allah continued for twenty three years. During the first biannual, this Divine revelation kept coming to him in the form of dreams. During the remaining forty five biannuals, it was communicated to him through the angel, Jibra'il al-Amin (علیہ السلام) . Accounted for in this manner, true dreams turn out to be the fortieth part of the prophetic revelation. As for narrations where numbers vary on the lower or higher side, they either carry approximative statements, or stand dropped for lack of sound authority.
Imam al-Qurtubi explains this by saying that there are occasions when one sees things in dreams which do not lie within his control. For example, one may see that he is flying high in the skies, or he may see things from the Unseen having access to which was not within one's control. If so, this cannot become possible through any means other than Divine support and inspiration itself - which, in reality, is an intrinsic attribute of prophethood. Therefore, it was declared to be a part of prophet-hood.
Refuting the Deception of the Qadiyani Dajjal [ Imposter ]
What has been stated above has led some people to run into a miser-able error because they have taken the survival and continuity of this ` part' of prophethood in the world as the very survival and continuity of prophethood itself! This is against definite, categorical and absolute statements of the Holy Qur'an and against countless sound and authentic Ahadith, and squarely against the collective belief of the entire Muslim Ummah in the finality of prophethood (the ` Aqidah of Khatm Nubuvwat). In this exercise in deception, they have failed to realize that the presence of a part of something does not mean the presence of that thing in full. If there is a single nail or strand of hair belonging to a person present anywhere, no sane human being can say that the person is present here. Think of the many parts of a machine. If someone has one part, or a screw of that machine present with him and he goes about declaring that he has such and such machine with him, the whole world would dismiss him as a liar or fool.
True dreams, as expressly explained in Hadith, are, without any doubt, a part of Nubuwwah - but not Nubuwwah itself. What we know as Nubuwwah or prophethood has already ended with the Last of Prophets, Sayyidna Muhammad al-Mutafa ﷺ .
It appears in the Sahih of Al-Bukhari that the Holy Prophet said:
لَم یَبقَ مِنَ النَّبُوَّۃِ اِلَّا المُبَشِّرَاتِ
That is, (in future) no part of the Nubuwwah will remain except Al-Mubashshirat.
When the noble Sahabah ؓ asked for the meaning of Al-Mubashshirat, he said: 'True dreams.' This proves that there is no Nubuwwah or prophethood of any kind or form for anyone anymore. What remains of it is only a small part which is called Al-Mubashshirat or true dreams.
The Dream of a Sinning Disbeliever may also be True at times
It stands proved from the Qur'an and Hadith, and from experience, that sinners, even disbelievers, could see dreams which are true. In the Surah Yusuf itself, mentioned there are the dreams of two prison mates of Sayyidna Yusuf (علیہ السلام) which were true, and similarly, the dream of the king of Egypt which was true - though, the three of them were not Muslims. This was in the Qur'an. Mentioned in the Hadith is the dream of Kisra (Cyrus) who had dreamt about the coming of the Holy Prophet ﷺ that dream turned out to be true, though Kisra was not a Muslim. The paternal aunt of the Holy Prophet ﷺ ، ` Atikah, had seen a true dream about the Holy Prophet ﷺ while she was still a disbeliever. In addition to that, the dream of the disbelieving King of Babylon, Nebuchadnezzar, which was interpreted by Sayyidna Daniyal (Daniel) (علیہ السلام) was a true dream.
This tells us that the simple instance of someone seeing a true dream and the event taking place as seen cannot become a proof of the dreamer being pious and righteous, even Muslim. However, it is correct to say that this is how the customary practice of Allah operates - that the dreams seen by true and good people are generally true. The dreams seen by sinners are generally from the category of self-suggestions and Shaitanic inputs - but, occasionally, the opposite could also happen.
In short, true dreams, as made clear in Hadith, have no place in the lives of Muslims at large except that they can be either glad tidings, or warning, for them. They are no binding argument in any matter, neither for their own selves, nor for others. Some people, unaware of this truth, fall a victim to all sorts of scruples after having seen such dreams. Some of them would start taking these as a sign of having become a saint or something like that. Others would tend to give what they get out of these dreams the status of the injunctions of the Shari’ ah. All these approaches are baseless. Specially so, when we already know that there is every likelihood that both kinds of imaginings, self-suggested or shaitan -induced, can get profusely intermingled with true dreams.
Relating Dreams to Everyone is not Correct:
Rulings
1. In verse 5:... قَالَ يَا بُنَيَّ (He said, 'O my son ...' ), Sayyidna Yaqub (علیہ السلام) has prohibited Sayyidna Yusuf (علیہ السلام) from relating his dream to his brothers. This tells us that a dream should not be related before a person who is not a well-wisher, nor before a person who is no expert in the interpretation of dreams.
According to Jami` al-Tirmidhi, the Holy Prophet ﷺ said: A true dream is one of the forty parts of Nubuwwah. And a dream stays in suspension until related to someone. When related, and interpreted by the listener, it actualizes as interpreted. Therefore, one should not relate the dream to anyone, except to a person who is knowing and wise, or is, at least, a friend and a well-wisher.
As also referred to earlier, it appears in Tirmidhi and Ibn Majah that the Holy Prophet ﷺ said: A dream is of three kinds: (1) Glad tidings from Allah; (2) self-suggestions; (3) shaitanic inputs. Therefore, should a person see a certain dream about which he feels good, then, he can relate it to others, if he wishes to do so. And, should he see something bad in it, let him not tell anyone about it. Instead, he should rise and offer Salah. The Hadith of Sahih Muslim also says: If one sees a bad dream, he should blow his breath three times towards his left side and seek the protection of Allah against its evil and tell no one about it. If this is done, the dream will not cause any harm. The reason is that some dreams are composed of shaitanic seductions. They will stand removed with this action. And, if the dream is true, the evil part of it - it can be hoped - will also be eliminated through this action.
2. As for the sense of the interpretation of a dream remaining hinged to it, Tafsir Mazhari explains it by saying that some matters of destiny are not absolutely pre-decided, instead, they remain in a state of suspension, that is, if something was done, the impending misfortune will go away - and if it was not done, it will come. This is known as contingent or conditional destiny. In a situation like that giving a bad interpretation makes things turn bad while a good interpretation makes it come out good. Therefore, in the Hadith from Tirmidhi mentioned above, relating a dream to a person who is not wise, or a well-wisher, has been prohibited. And there could also be another reason for this. When someone hears a bad interpretation of the dream seen, one finds himself overwhelmed by the thought that he is going to be hit by some misfortune. And it appears in Hadith that Allah Ta’ ala said: اَنَا عِندَ ظَنِّ عَبدِی بِی that is, ` I am with the opinion of My servant about Me.' In other words, ` whatever a servant of Mine believes Me to be, just that I become for him.' So, when one ends up believing that misfortune is going to come from Allah Ta’ ala, then, true to the customary practice of Allah, the coming of that misfortune becomes due against him.
3. Regarding the instruction given in the verse that something suggesting pain and misfortune seen in a dream should not be related to anyone, Hadith narrations seem to indicate that this is not a legal prohibition. It is only an advice based on affection and sympathy. This should not be taken as something made unlawful by the Shari` ah. Therefore, if related to someone, this will be no sin - because it appears in authentic Ahadith that the Holy Prophet ﷺ at the time of the Battle of Uhud - said: I have seen in a dream that my sword, Zulfaqar, has broken and I saw some cows being slaughtered, the interpretation of which was the Shahadah of Sayyidna Hamzah ؓ and many other Muslim mujahidin, a grave misfortune indeed. But, he had related this dream before the Sahabah. (Qurtubi)
4. This verse also tells us that it is permissible to disclose the evil trait or intention of a person about to cause harm to a Muslim. Being an effort to offset an evil design, this action is not included under Ghibah or backbiting. For example, if a person finds out that A is planning to commit theft in the house of B, or intends to kill him, then, he should fore-warn B. This does not fall under the purview of Ghibah which is Haram. This is what was done by Sayyidna Ya` qub (علیہ السلام) when he had disclosed to Sayyidna Yusuf (علیہ السلام) that there was a danger to his life at the hands of his brothers.
5. If a person is blessed by Allah, and he apprehends that his addressee will be jealous against him, he should not mention the blessings of wealth, status, and things like that before that person. The Holy Prophet ﷺ has said:
To make your objectives succeed, seek help from keeping them secret - because, every holder of blessing is envied in this world.
6. From this verse and from the later in which the plan and execution of killing or throwing Sayyidna Yusuf (علیہ السلام) in a well has been mentioned, it becomes evident that the brothers of Sayyidna Yusuf (علیہ السلام) were no prophets or messengers of Allah, otherwise, they would have not stooped to the act of conspiring to kill him, then to put him out of their way by lowering him down in a desolate well, and ultimately, to disobey their father - because, the blessed prophets ﷺ have to be free of all sins, and protected from them. Their reference as ` prophets' in the book of al-Tabari is not correct. (Qurtubi)
Expertise in the Interpretation of Dreams is Bestowed by Allah on whom He wills
In the sixth verse, Allah Ta ا ala has promised some blessings for Sayyidna Yusuf (علیہ السلام) : (1) كَذَٰلِكَ يَجْتَبِيكَ رَبُّكَ (And in the like manner your Lord will choose you ...) that is, H-e will choose him for His blessings and favours, something which manifested itself when wealth, recognition and power came into his hands in the country of Egypt. (2) وَيُعَلِّمُكَ مِن تَأْوِيلِ الْأَحَادِيثِ - (and teach you the interpretation of events ...). The word: الْأَحَادِيثِ : 'al-ahadith' here means the dreams of people. It means that Allah Ta’ ala will teach him how to interpret dreams. This also tells us that interpreting dreams is a standing area of expertise which is bestowed by Allah Ta` ala on a chosen few - everyone is not fit to have it.
Ruling:
It appears in Tafsir al-Qurtubi that ` Abdullah ibn Shaddad ibn al-Had said that the interpretation of this dream of Sayyidna ~Yusuf actualized after forty years. This tells us that an instant actualization of an interpretation is not necessary either.
(3) As for the third promise: وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ (and will perfect His bounty upon you), it refers to the bestowal of Nubuwwah (prophethood) upon him. And this is what has been alluded to in the later sentences: كَمَا أَتَمَّهَا عَلَىٰ أَبَوَيْكَ مِن قَبْلُ إِبْرَاهِيمَ وَإِسْحَاقَ (as He has perfected it, earlier, upon your father, Ibrahim and Ishaq). That which has been said here also indicates that the skill of interpreting dreams as given to Sayyidna Yusuf (علیہ السلام) was also taught to Sayyidna Ibrahim and Ishaq (علیہما السلام) ، peace be on them both.
At the end of the verse, it was said: إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ (Surely, your Lord is All-Wise, All-Knowing). So He is. For Him, teaching an art to someone is not difficult, nor does He, as His wisdom would have it, teach this art to just anyone. Instead of that, He elects someone, in His wisdom, and lets him have this expertise.
"Và với như giấc mộng mà con nhìn thấy là điềm báo rằng Thượng Đế đã chọn con - hỡi Yusuf - và rồi Ngài sẽ dạy con làm sao để giải thích uẩn khúc của giấc mộng và sẽ hoàn tất ân huệ của Ngài giành cho con khi lựa chọn con kế nghiệp Sứ Giả giống như các vị tổ tiên của con trước kia nhận được ân huệ của Ngài như: Tổ phụ Ibrahim, Ishaaq. Quả thật,Thượng Đế của con rất am tường trong sự tạo hóa của Ngài và Ngài sáng suốt trong sự sắp xếp của Ngài."
Interpretation of Yusuf's Vision
Allah says that Ya`qub said to his son Yusuf, `Just as Allah chose you to see the eleven stars, the sun and the moon prostrate before you in a vision,
وَكَذلِكَ يَجْتَبِيكَ رَبُّكَ
(Thus will your Lord choose you) designate and assign you to be a Prophet from Him,
وَيُعَلِّمُكَ مِن تَأْوِيلِ الاٌّحَادِيثِ
(and teach you the interpretation of Ahadith).' Mujahid and several other scholars said that this part of the Ayah is in reference to the interpreting of dreams. He said next,
وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ
(and perfect His favor on you), `by His Message and revelation to you.' This is why Ya`qub said afterwards,
كَمَآ أَتَمَّهَآ عَلَى أَبَوَيْكَ مِن قَبْلُ إِبْرَهِيمَ
(as He perfected it aforetime on your fathers, Ibrahim...), Allah's intimate friend,
وَإِسْحَـقَ
(and Ishaq), Ibrahim's son,
إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ
(Verily, your Lord is All-Knowing, All-Wise.) Allah knows best whom to chose for His Messages.
Poiché hai fatto quel sogno, il tuo Dio ti sceglierà, o Yūsuf, e ti insegnerà a interpretare i sogni, e completerà la Sua grazia nei tuoi confronti con la Profezia, così come completò la Sua grazia nei confronti dei tuoi antenati, Ibrāhīm e Is'ħāǭ: In verità, il tuo Dio è Sapiente nei riguardi delle Sue creature, Saggio nella Sua Amministrazione.
Gaya ng pagkakita mo sa panaginip na iyon, pipiliin ka, O Jose, ng Panginoon mo, ituturo Niya sa iyo ang paghahayag sa mga panaginip, at lulubusin Niya ang biyaya Niya sa iyo sa pamamagitan ng pagkapropeta gaya ng paglubos Niya sa biyaya Niya sa dalawang ninuno mo, bago mo pa, na sina Abraham at Isaac. Tunay na ang Panginoon mo ay Maalam sa paglikha Niya, Marunong sa pangangasiwa Niya.
-Ey Yusuf!- Tıpkı gördüğün rüyadaki gibi Rabbin seni seçecek, sana rüya yorumunu öğretecek ve iki atan İbrahim ve İshak'ın üzerinde nimetini tamamladığı gibi senin üzerindeki nimetini de nübüvvet (peygamberlik) ile tamamlayacaktır. Şüphesiz Rabbin, kullarını hakkıyla bilendir ve yönetmesinde hikmet sahibidir.
Here the expression ‘He will bestow the full measure of His blessings upon you’ applies to Joseph as it had previously applied to Abraham. The difference between the two was that Joseph was invested with political power, while Abraham was not. There was, however, an all-important factor common to both, namely, the prophethood conferred upon each of them by God. That was the sense in which God’s ‘blessings’ had been bestowed in ‘full measure’. It was the prophethood, that is, the conferring of special divine guidance, which would lead them to a high status in the Hereafter. God’s guidance to man is, in effect, the perfection of His favour to him. This favour is available directly to His prophets and indirectly to their true followers.
O Jusufe, kao što si vidio taj san, tako te tvoj Gospodar odabire i podučava tumačenju snova, i upotpunjava Svoju blagodat prema tebi čineći te vjerovjesnikom, kao što je to učinio i sa tvojim djedom Ishakom i pradjedom Ibrahimom. Doista je tvoj Gospodar milostiv prema Svojim stvorenjima i mudar u njihovom upravljanju.
Sebagaimana engkau telah melihat mimpi itu, Tuhanmu pun akan mengistimewakanmu -wahai Yusuf- dan mengajarkan ilmu tabir mimpi kepadamu. Dia juga akan menyempurnakan nikmat-Nya kepadamu dengan menganugerahkanmu kenabian, sebagaimana Dia telah menyempurnakan nikmat-Nya kepada dua leluhurmu sebelum dirimu, Ibrahim, dan Ishak. Sesungguhnya Tuhanmu Maha Mengetahui perihal makhluk-Nya, lagi Mahabijaksana dalam mengurus makhluk-Nya."
Ô Joseph, de même que ton Seigneur t’a fait voir ce songe, Il t’a enseigné l’interprétation des rêves. Il paracheva ensuite Son bienfait sur toi en t’accordant la Prophétie tout comme Il l’a accordée à tes ancêtres Abraham et Isaac avant toi. Allah connaît le mieux Ses créatures et est sage dans Sa gestion.
Así como has visto ese sueño, tu Señor te elegirá, José, y te enseñará a interpretar los sueños, y completará Su bendición en ti dándote la profecía así como el reino, tal como completó Su bendición sobre tus dos antepasados, Abraham e Isaac, con los favores de este mundo y de la vida futura con que los bendijo. Tu Señor conoce a Su creación y es sabio en Su planificación”.
Just as you have seen that dream, your Lord will choose you, O Joseph, and teach you the interpretation of dreams; and He will perfect His favour on you by giving you prophethood, as well as kingdom, just as He completed His blessing on your two forefathers before you, Abraham and Isaac, with the favours of this world and the Afterlife that He blessed them with. Your Lord is One Who knows His creation and Who is Wise in His planning.
Il y a dans l’histoire de Joseph et de ses frères une leçon et une exhortation adressées à ceux qui questionnent à leur sujet.
In the story of Joseph and his brothers there are lessons and advices for those who ask about the incident.
"Sesungguhnya ada beberapa tanda-tanda kekuasaan Allah pada (kisah) Yusuf dan saudara-saudaranya bagi orang-orang yang bertanya. (Yaitu) ketika mereka berkata, 'Sesungguhnya Yusuf dan saudara kandungnya (Bunyamin) lebih dicintai oleh ayah kita da-ripada kita sendiri, padahal kita (ini) adalah satu golongan (yang kuat). Sesungguhnya ayah kita dalam kekeliruan yang nyata. Bu-nuhlah Yusuf atau buanglah dia ke suatu daerah (yang tak dikenal) niscaya perhatian ayahmu tertumpah kepadamu saja, dan sesudah itu hendaklah kamu menjadi orang-orang yang baik'." (Yusuf: 7-9).
(7) Allah تعالى berfirman, ﴾ لَّقَدۡ كَانَ فِي يُوسُفَ وَإِخۡوَتِهِۦٓ ءَايَٰتٞ ﴿ "Sesungguh-nya ada beberapa tanda-tanda kekuasaan Allah pada (kisah) Yusuf dan saudara-saudaranya", maksudnya ada beberapa pelajaran dan bukti atas banyak tuntutan hidup, ﴾ لِّلسَّآئِلِينَ ﴿ "bagi orang-orang yang berta-nya", bagi orang-orang yang menanyakan tentangnya baik melalui tindak-tanduknya yang terbaca maksudnya ataupun melalui bahasa verbal. Orang-orang yang bertanyalah yang akan mendulang man-faat dari ayat-ayat dan pelajaran-pelajaran itu. Sementara orang-orang yang memalingkan diri darinya, maka mereka tidak bisa mengais manfaat dari ayat-ayat dan kisah-kisah serta keterangan-keterangan yang ada.
(8) ﴾ إِذۡ قَالُواْ ﴿ "(Yaitu) ketika mereka berkata", mereka saling berbicara di antara mereka, ﴾ لَيُوسُفُ وَأَخُوهُ ﴿ "Sesungguhnya Yusuf dan saudara (kandungnya)", Bunyamin, yaitu saudara kandungnya. Kalau tidak demikian, maka mereka semua adalah bersaudara.﴾ أَحَبُّ إِلَىٰٓ أَبِينَا مِنَّا وَنَحۡنُ عُصۡبَةٌ ﴿ "Lebih dicintai oleh ayah kita daripada kita sendiri, padahal kita (ini) adalah satu golongan (yang kuat)", padahal kita adalah satu kelompok (yang kuat). Kenapa ayah lebih mengutamakan mereka berdua atas kita ini dalam cinta dan kasih sayang? ﴾ إِنَّ أَبَانَا لَفِي ضَلَٰلٖ مُّبِينٍ ﴿ "Sesungguhnya ayah kita dalam kekeliruan yang nyata", beliau berada dalam kesalahan yang jelas, di mana dia lebih mengutamakan me-reka berdua dibandingkan kami, tanpa alasan logis yang dapat kita lihat dan latar belakang yang bisa kita saksikan.
(9) ﴾ ٱقۡتُلُواْ يُوسُفَ أَوِ ٱطۡرَحُوهُ أَرۡضٗا ﴿ "Bunuhlah Yusuf atau buanglah dia ke suatu daerah (yang tak dikenal)." Sembunyikan dia dari (jangkauan) ayahnya di daerah yang jauh, yang tidak mungkin terlihat olehnya di tempat itu. Apabila kalian melaksanakan salah satu dari dua ren-cana ini ﴾ يَخۡلُ لَكُمۡ وَجۡهُ أَبِيكُمۡ ﴿ "niscaya perhatian ayahmu tertumpah kepadamu saja" tentulah beliau akan mengarahkan konsentrasinya kepada ka-lian dan memberikan perhatian kepada kalian dengan penuh kasih dan cinta. Karena hatinya sedang sibuk dengan Yusuf dengan kesi-bukan yang mengakibatkan beliau tidak meluangkan diri untuk kalian. ﴾ وَتَكُونُواْ مِنۢ بَعۡدِهِۦ ﴿ "Dan sesudah itu hendaknya kalian menjadi", se-sudah perbuatan itu, kalian hendaknya menjadi orang-orang yang shalih, yakni bertaubat kepada Allah dan meminta ampunan ke-padaNya setelah kalian melakukan perbuatan dosa kalian. Maka, berniatlah untuk mencanangkan taubat sebelum terjadinya perbuat-an dosa untuk memudahkan pelaksanaannya dan menghilangkan unsur keburukannya serta supaya bisa saling memberikan motivasi.
There are Lessons to draw from the Story of Yusuf
Allah says that there are Ayat, lessons and wisdom to learn from the story of Yusuf and his brothers, for those who ask about their story and seek its knowledge. Surely, their story is unique and is worthy of being narrated.
إِذْ قَالُواْ لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَى أَبِينَا مِنَّا
(When they said: "Truly, Yusuf and his brother are dearer to our father than we...") They swore, according to their false thoughts, that Yusuf and his brother Binyamin (Benjamin), Yusuf's full brother,
أَحَبُّ إِلَى أَبِينَا مِنَّا وَنَحْنُ عُصْبَةٌ
(dearer to our father than we, while we are `Usbah.) meaning, a group. Therefore, they thought, how can he love these two more than the group,
إِنَّ أَبَانَا لَفِى ضَلَلٍ مُّبِينٍ
(Really, our father is in a plain error.) because he preferred them and loved them more than us.
اقْتُلُواْ يُوسُفَ أَوِ اطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ
(Kill Yusuf or cast him out to some (other) land, so that the favor of your father may be given to you alone,) They said, `Remove Yusuf, who competes with you for your father's love, from in front of your father's face so that his favor is yours alone. Either kill Yusuf or banish him to a distant land so that you are rid of his trouble and you alone enjoy the love of your father. '
وَتَكُونُواْ مِن بَعْدِهِ قَوْمًا صَـلِحِينَ
(and after that you will be righteous folk.), thus intending repentance before committing the sin,
قَالَ قَآئِلٌ مِّنْهُمْ
(One from among them said...) Qatadah and Muhammad bin Ishaq said that he was the oldest among them and his name was Rubil (Reuben). As-Suddi said that his name was Yahudha (Judah). Mujahid said that it was Sham`un (Simeon) who said,
لاَ تَقْتُلُواْ يُوسُفَ
(Kill not Yusuf,), do not let your enmity and hatred towards him reach this level, of murder. However, their plot to kill Yusuf would not have succeeded, because Allah the Exalted willed that Yusuf fulfill a mission that must be fulfilled and complete; he would receive Allah's revelation and become His Prophet. Allah willed Yusuf to be a powerful man in Egypt and govern it. Consequently, Allah did not allow them to persist in their intent against Yusuf, through Rubil's words and his advice to them that if they must do something, they should throw him down to the bottom of a well,
يَلْتَقِطْهُ بَعْضُ السَّيَّارَةِ
(he will be picked up by some caravan) of travelers passing by. This way, he said, you will rid yourselves of this bother without having to kill him,
إِن كُنتُمْ فَـعِلِينَ
(if you must do something,) meaning, if you still insist on getting rid of him. Muhammad bin Ishaq bin Yasar said, "They agreed to a particularly vicious crime that involved cutting the relation of the womb, undutiful treatment of parents, and harshness towards the young, helpless and sinless. It was also harsh towards the old and weak who have the rights of being respected, honored and appreciated, as well as, being honored with Allah and having parental rights on their offspring. They sought to separate the beloved father, who had reached old age and his bones became weak, yet had a high status with Allah, from his beloved young son, in spite of his weakness, tender age and his need of his father's compassion and kindness. May Allah forgive them, and indeed, He is the Most Merciful among those who have mercy, for they intended to carry out a "grave error." Ibn Abi Hatim collected this state- ment, from the route of Salamah bin Al-Fadl from Muhammad bin Ishaq.
Commentary
In the first of the fourteen verses cited above (7), a notice of warning has been served to the effect that the story of Yusuf, peace be on him, should not be taken as a common story - because, in it, there are great signs of the perfect power of Allah Ta’ ala, and His instructions, both for those who have asked and for those who would seek guidance through it.
The statement made here could be explained by saying that the signs referred to here are for the Jews who had put the Holy Prophet ﷺ to test by asking him to relate this story to them. When, according to a narration, the Holy Prophet ﷺ was in Makkah al-Mu` azzamah, the news about him reached Madinah. The Jews living there sent a group of their men to Makkah to make investigations and test his claim to prophethood. Therefore, the question they asked of him was put in a somewhat vague manner, that is, ` if you are a true prophet of Allah, tell us about the prophet one of whose sons was taken from Syria to Egypt, an event which had caused his father to become blind due to constant weeping during his absence.
The Jews had chosen to ask about this event because it was not widely known, nor did anyone in Makkah was aware of it. That was a time when there was no member of the people of Book living in Makkah, one from whom some part of this story as appearing in the Torah and Injil could be ascertained. So, it was following this very question that the entire Surah Yusuf was revealed, a Surah which relates the whole story of Sayyidna Ya` qub and Yusuf (علیہما السلام) - and does it in such details as do not appear even in Torah and Injil. Therefore, when the Holy Prophet ﷺ described it, it was an open miracle shown at his blessed hands.
Alternately, this verse could also mean that this event in itself - aside from the question asked by the Jews - was full of great signs of the perfect power of Allah Ta’ ala and that, in it, there were major elements of Divine guidance, and instructions and injunctions. One could imagine the destiny of a child who was thrown in a pit when the power of Allah took over, carried him from one stage to the other guarding him all along, from his childhood to his youth. Then, Allah Ta’ ala has blessed him with a divine colour as He would do with His special servants for he stood steadfast as His servant against trials which would make obedience difficult. It is all the more difficult when one is young and challenged by opportunities. But, here is he, armed with the fear of Allah. He holds his ground, controls his self from desiring the undesirable and walks out clean from the stranglehold of temptation. Then, the story tells us how Allah rewards a person who takes to righteousness and fear of Allah as his conscious and determined way of life, how He makes him rise higher than his adversaries in power and recognition, and how they stand subdued before him finally. These are lessons and truths, all pointing to the great signs of the Divine power which can be realized by anyone who would care to look and find out. (Qurtubi Mazhari)
This verse mentions the brothers of Sayyidna Yusuf (علیہ السلام) . The reference is to the twelve sons of Sayyidna Ya` qub (علیہ السلام) ، including Sayyidna Yusuf (علیہ السلام) . Every son from among them had their children. Their families prospered. Since the title by which Sayyidna Ya` qub (علیہ السلام) was known was Isra'il, therefore, all these twelve families were identified as Bani Isra'il (the children of Isra'il).
Out of these twelve sons, the eldest ten were from the first blessed wife of Sayyidna Ya` qub (علیہ السلام) ، Sayyidah Layya, daughter of Layyan. After her death, Sayyidna Ya` qub (علیہ السلام) married her sister, Rahil (See editorial note on page 156. ) (Rachel). She became the mother of his two sons, Sayyidna Yusuf (علیہ السلام) and Benyamin (Benjamin). Therefore, Benyamin was the only real brother of Sayyidna Yusuf (علیہ السلام) . The rest of the ten were his half-brothers from the father's side. Ralil, the mother of Sayyidna Yusuf (علیہ السلام) ، had died during his childhood at the time of the birth of Benyamin. (Qurtubi)
U kazivanju o Jusufu i njegovog braći nalaze se mnoge pouke i poruke onima koji pitaju o tim kazivanjima.
Sungguh kisah Yusuf dan kisah saudara-saudaranya benar-benar mengandung banyak pelajaran dan nasihat bagi orang-orang yang bertanya tentang kisah mereka.
En la historia de José y sus hermanos hay lecciones y consejos para aquellos que buscan saber sobre esta historia.
7- Andolsun ki Yûsuf ve kardeşlerinde (durumlarını araştırıp) soranlar için nice ibretler vardır.
8- Hani onlar şöyle demişlerdi:“Doğrusu biz, güçlü bir topluluk olduğumuz halde babamız, Yusuf ile kardeşini bizden daha çok seviyor. Gerçekten babamız apaçık bir hata içindedir.
9- “Yusuf’u öldürün yahut onu bir yere atıverin de babanız yalnız size yönelsin. Bundan sonra da (tevbe edip) salih bir topluluk olursunuz.”
7. “Andolsun ki Yûsuf ve kardeşlerinde (durumlarını araştırıp) soranlar için” gerek hâl dili ile gerek konuşma dili ile ona dair soru soran herkes için “nice ibretler” pek çok güzel sonuç ve maksatlara ulaştıran ibretli deliller “vardır.” İşte bu delil ve ibretlerden gereği gibi faydalanacaklar, soru soranlardır. Yüz çevirenler, ibretlerden de kıssalardan da apaçık delillerden de yararlanamazlar.
8. “Hani onlar” kendi aralarında “şöyle demişlerdi: Doğrusu biz güçlü bir topluluk olduğumuz halde babamız, Yusuf ile” onun anne-baba bir “kardeşi” yani Bünyamin’i -çünkü zaten hepsi (anneleri ayrı olsa bile) kardeş idiler- “bizden daha çok seviyor.” Nasıl olur da babamız, bu iki kardeşi sevgi ve şefkati bakımından bize üstün tutabilir? “Gerçekten babamız apaçık bir hata içindedir.” Çünkü o, ikisini de bize üstün tutmaktadır. Halbuki bize göre bunu gerektiren bir neden yoktur ve buna dair herhangi bir gerekçe de tespit edemiyoruz.
9. “Yusuf’u öldürün yahut onu bir yere atıverin” Babasının onu görmesi mümkün olmayacak uzakça bir yere atarak babasından uzaklaştırın. Sizler bu iki işten birisini yapın ki “babanız yalnız size yönelsin.”Yani kendisini yalnız size versin, yalnız size şefkat ve muhabbet ile yönelsin. Çünkü onun kalbi şu anda Yusuf ile size yer ayıramayacak kadar meşguldür.“Bundan” bu işi yaptıktan “sonra da (tevbe edip) salih bir topluluk olursunuz.” İşlemiş olduğunuz bu günahtan sonra Yüce Allah’a tevbe eder ve O’ndan bağışlanma dilersiniz. Onlar, bu işi daha kolay yapabilmek, onun çirkinliğini bertaraf etmek ve birbirlerine teşvikte bulunmak maksadı ile daha bu günahı işlemeden önce tevbe etmeye karar verdiler.
Ant olsun ki Yusuf ve kardeşlerinin haberlerinde, onlar hakkında soranlar için ibret ve öğütler vardır.
Nella storia di Yūsuf e dei suoi fratelli vi è un esempio per coloro che intendono conoscere la loro storia.
Talaga ngang hinggil sa ulat kay Jose at sa ulat sa mga kapatid niya ay may mga maisasaalang-alang at mga pangaral para sa mga nagtatanong tungkol sa mga ulat sa kanila.
Chắc chắn, trong câu chuyện của Yusuf và những người anh em của Y đó là một minh chứng cho những ai luôn muốn tìm tòi những thông tin đến về họ.
Nang nagsabi ang mga kapatid nila sa gitna nila: "Talagang si Jose at ang kapatid niyang buo ay higit na kaibig-ibig sa ama natin kaysa sa atin samantalang tayo ay isang pangkat na may bilang, kaya papaanong nagtangi siya sa dalawa higit sa atin? Tunay na tayo ay talagang makapagtuturing sa kanya na nasa isang pagkakamaling malinaw nang nagtangi siya sa dalawa higit sa atin nang walang kadahilanang lumilitaw sa atin.
From the second verse (8), begins the story of Sayyidna Yusuf (علیہ السلام) which tells that the brothers of Sayyidna Yusuf (علیہ السلام) saw that their father, Sayyidna Ya` qub (علیہ السلام) loved Sayyidna Yusuf (علیہ السلام) unusually more than them who were older than him. Therefore, this made them envy him. And it is also possible that they had somehow found out about the dream of Sayyidna Yusuf (علیہ السلام) which may have led them to become uncomfortable at the prospect of his coming rise in status, and which may have made them envious of him. They talked about it among themselves: We see that our father loves Yusuf and his brother Benyamin much more than us, although we are ten of us and older than them. We have the ability and group strength to manage the affairs of the family while they both are small children who cannot do much. Our father should have noticed this and we are the ones he should have been loving more. But, what he is doing is open injustice. Therefore, you should either kill Yusuf, or throw him away into some far out spot of land from where he could not come back.
In this verse, these brothers have referred to themselves as: عُصبَۃً (` usbah). This word is used in the Arabic for a group from five to ten. As for their remark about their father: إِنَّ أَبَانَا لَفِي ضَلَالٍ مُّبِينٍ (Surely, our father is in clear error), the word: ضَلَال (dalal) appearing here lexically means the error of straying. But, at this place, dalal ضَلَال or error does not mean religious error. If so, such a connotation would have made all of them Kafirs (disbelievers) - because, Sayyidna Ya` qub (علیہ السلام) is an exalted prophet of Allah Ta` ala and such a thought in his case is an absolute Kufr.
And about the brothers of Sayyidna Yusuf (علیہ السلام) ، it has been mentioned in the Qur'an itself that they, later on, admitted their crime and requested their father to pray for their forgiveness which he accepted to do. This makes it obvious that their mistake was forgiven. Now, this can become possible only when all of them are believers - otherwise, the prayer for the forgiveness of a disbeliever is not permissible. This is the reason why there is no difference of opinion about their being believers, although ` Ulama' do differ about these brothers being prophets. This tells us that the word: ضَلَال (dalal: error) has been uttered at this place in the sense that he does not treat brothers equally in the matter of their rights.
Khi những người anh em của Yusuf hội ý với nhau rồi bảo: "Rõ ràng Yusuf và em ruột của Nó được cha của chúng ta yêu thương nhiều hơn chúng ta trong khi đó chúng ta lại đông hơn, làm sao hai anh em của Nó hơn chúng ta cho được? Quả thật, chúng ta nhìn thấy cha tụi mình rỏ ràng là quá sai lầm khi xem hai anh em của nó tốt đẹp hơn tụi mình trong khi không có điều gì Nó hơn tụi mình cả.
Quando i suoi fratelli si dissero a vicenda: " Yūsuf e suo fratello di sangue sono più amati da nostro padre di noi, mentre noi siamo numerosi: Perché li ha preferiti a noi? In verità vediamo che ha commesso una chiara ingiustizia, favorendoli rispetto a noi, senza alcun chiaro motivo, ai nostri occhi"
En ese momento, los hermanos dijeron entre sí: “José y su hermano de sangre son más amados por nuestro padre que nosotros, a pesar de que nosotros somos muchos. ¿Por qué los prefiere en vez de a nosotros? Creemos que nuestro padre está en un error evidente al preferirlos a ellos antes que a nosotros sin ninguna razón aparente”.
Tatkala saudara-saudaranya (seayah) berbicara satu sama lain, "Sungguh Yusuf dan saudara kandungnya (Binyāmīn) lebih dicintai oleh ayah kita daripada kita, padahal kita berjumlah mayoritas. Jadi, bagaimana mungkin ayah kita lebih mengutamakan mereka berdua daripada kita?! Sesungguhnya kita benar-benar melihat ayah kita melakukan kesalahan yang nyata ketika dia lebih mengutamakan keduanya daripada kita tanpa didasari alasan yang jelas bagi kita.
Kada Jusufova braća rekoše: "Jusuf i njegov rođeni brat su draži našem ocu nego mi, premda smo mi skupina ljudi, pa kako je to moguće? Mi smatramo da jasno griješi u tome, jer za to ne vidimo nikakav razlog."
At that time, the brothers said among themselves: Joseph and his full brother are more beloved to our father than we are, whereas we are a group large in number. Why does he prefer them to us? We think that our father is mistaken in preferring them to us without any apparent reason.
Il y a une leçon et une exhortation dans les paroles que les frères de Joseph se dirent entre eux: Joseph et son frère germain sont les préférés de notre père alors que nous sommes nombreux. Comment peut-il ainsi les préférer à nous? Nous considérons qu’il commet une faute indiscutable en se comportant de la sorte sans raison apparente.
Kardeşleri o vakit kendi aralarında şöyle dediler: Biz kalabalık bir topluluk olduğumuz halde Yusuf ve onun öz kardeşi, babamızın yanında bizden daha sevimlidir. Nasıl olur da babamız o ikisini bizden üstün tutar? Şüphesiz biz, hiçbir sebep olmamasına rağmen o ikisini bize karşı üstün tutmasından dolayı onu apaçık bir yanılgı içinde görüyoruz.
Se dijo, además: “Maten a José o destiérrenlo a una tierra lejana para que la atención de nuestro padre sea toda para nosotros. Después de matarlo o desterrarlo, podrán ser de los virtuosos una vez arrepentidos de su pecado”.
Tuez Joseph ou exilez-le vers une terre lointaine et alors, vous aurez à vous seuls votre père qui se mettra à vous aimer sans partage. Après que vous vous soyez défaits de Joseph, vous deviendrez à nouveau des gens biens lorsque vous vous repentirez de ce crime.
Bunuhlah Yusuf atau buanglah dia ke tempat yang jauh! Agar perhatian ayah kalian tercurah kepada kalian, sehingga dia mencintai kalian secara utuh. Lalu setelah kalian membunuhnya atau membuangnya kalian bisa menjadi orang-orang yang saleh setelah kalian bertobat dari dosa-dosa kalian."
"Ubijte Jusufa ili ga odvedite u daleku zemlju, pa će se vaš otac vama posvetiti, i potpuno vas voljeti, i nakon toga ćete biti dobri ljudi jer ćete se pokajati od vašeg grijeha."
It was further said: Kill Joseph or expel him to a far-off land and your father’s attention will be all yours and he will love you completely. After killing him and expelling him, you can be righteous when you repent from your sin.
Yusuf’u öldürün veya onu ıssız bir yere atın ki babanızın sevgisi size kalsın ve sizi tam bir sevgiyle sevsin. Onu öldürdükten yahut uzak bir yere attıktan sonra günahınızdan tövbe ettiğiniz zaman salih bir topluluk olursunuz.
The third verse (9) describes how the brothers exchanged opinions among themselves. Some suggested that Yusuf be killed. Others opted for throwing him into a desolate pit so that the thorn in their side could be removed and they could thus become the sole recipients of their father's attention. As for the sin they would be earning for themselves by killing or throwing him in a pit that was something which could be taken care of later when they could repent for what they did and thus become righteous. This is the meaning of the sentence: وَتَكُونُوا مِن بَعْدِهِ قَوْمًا صَالِحِين (and after that you may become a righteous people) according to some reports. And the verse could also be taken to mean that things will come out right for them after the killing of Yusuf because that focus of the father's attention on Yusuf (علیہ السلام) will not be there anymore, or that they would, once they have apologized to their father after the killing of Yusuf, become normal as they were.
This proves that these brothers of Sayyidna Yusuf (علیہ السلام) were not prophets because, in this case, they had committed many major sins, such as, the intention to kill someone innocent, disobedience to their father and causing pain to him, contravention of pledge, conspiracy, and things like that. Such sins, according to the Muslim consensus, cannot be committed by the noble prophets, may peace be upon them all, even before they are ordained to be one.
Uccidete Yūsuf o esiliatelo in una terra lontana, così che il volto di vostro padre sia rivolto esclusivamente a voi e vi ami in modo completo; e dopo averlo ucciso o esiliato, sarete gente giusta, nel momento in cui vi pentirete del vostro peccato.
Patayin ninyo si Jose o paglahuin ninyo siya sa isang malayong lupain, matatangi para sa inyo ang mukha ng ama ninyo para umibig siya sa inyo nang buong pag-ibig at kayo, matapos na maglalakas-loob kayo laban sa kanya ng pagpatay sa kanya o pagpapalaho sa kanya, ay magiging mga taong maayos kapag magbabalik-loob kayo mula sa pagkakasala ninyo."
"Một là các anh hãy giết chết Yusuf, hai là các anh đem nó đi giấu ở một vùng đất nào đó thật là xa xôi, tới lúc đó các anh mới có thể nhận được hết sự ưu ái của cha giành hết cho các anh. Rồi sau đó là quẳng thời gian để các anh làm lại người tốt khi biết ăn năn sám với về tội giết chết Yusuf hoặc quẳng nó đi nơi khác mà các anh đã gây ra."
Một người trong anh em của họ có ý kiến: "Không nên giết chết Yusuf làm gì. Tuy nhiên hãy ném Nó xuống một cái giếng khô rồi có thể có một số đoàn thương buôn đi ngang qua cứu vớt được Nó rồi họ sẽ mang Nó đi nơi khác. Cách này ít uy hại hơn là phải giết chết Nó, nếu như các anh hạ quyết tâm với những gì mà các anh đã nói.
Mentioned in the fourth verse (10) is that, hearing this whole conversation, one of these brothers advised that Yusuf should not be killed. If something has to be done, let him be thrown into some pit of a well where he could remain alive so that when wayfarers stop at this well, they would take him out and away. Thus, it would serve their purpose while they would not have to take the trouble of traveling with him to some far out place. Some caravan passing this way would itself do this for them by taking him away to some distant destination.
The giver of this advice was their eldest brother, Yahuda (Judah). Some narrations report that Ruebel (Rueben) was the eldest and it was he who gave this advice. And this is the same person mentioned later, that is, he was the one who, when Benyamin, the younger brother of Sayyidna Yusuf (علیہ السلام) was detained in Egypt, came forward and said: How am I going to face my father when I go to him without him with me, therefore, I am not going back to Canaan.
The expression used in this verse is: غَيَابَتِ الْجُبِّ (ghayabatil jubb: bottom of a pit). Literally, ghayabah means everything which hides something in or makes it disappear. Therefore, a grave is also called ghayabah. And jubb refers to a well without raised sidings.
Another word: يَلْتَقِطْهُ (yaltaqithu) appearing in the next sentence: يَلْتَقِطْهُ بَعْضُ السَّيَّارَةِ (so that some wayfarer picks him up) needs explanation. This word: اِلتِقَاط (iltiqat) is a derivation from: لُقطَہ (luqtah). The word: لُقطَہ (luqtah) refers to something left or dropped which is found by someone with-out having the desire to have it. If it is inert, it is called لُقطَہ luqtah, and if it is live, it is identified as laqit (لَقیط) in the terminology of Muslim jurists. A human being will be called لَقیط laqit when he or she is a child, not rational and pubert. It is from this word that Al-Qurtubi proves that, when Sayyidna Yusuf (علیہ السلام) was thrown in the pit of a well, he was a non-pubert child. In addition to that, the saying of Sayyidna Ya` qub (علیہ السلام) fear lest a wolf should devour him (13) ' also indicates his being a child - because, the likelihood of being eaten up by a wolf can only be imagined in the case of a child. As reported by Ibn Jarir, Ibn al-Mundhir and Ibn Abi Shaiybah, the age of Sayyidna Yusuf (علیہ السلام) was seven years at that time.
Some rules about the disposal of something owned by an unknown person (lugtah)
At this place, Imam Al-Qurtubi has given details of Islamic legal injunctions relating to 'luqtah' and ` laqit' for which this is not the appropriate occasion. However, it is necessary to understand a matter of principle operative in this connection. Islam has a system of its own in which the protection of the life and property of common people, the upkeep and cleanliness of walkways and streets, and similar other civic duties, have not been left in the sole charge of the departments of the government. In-stead of that, it has made everyone obligated to the duty of keeping them safe and clean. The Hadith has sternly warned those who make things difficult for passersby by crowding or lingering or depositing or throwing their belongings on public walkways and streets. It says: ` The Jihad of a person who blocks or clogs the passageway of Muslims is not acceptable.' Similarly, there is the instance of thorns or nails or broken glass or rocks and things like that which may be lying on walkways and which pose a danger of hurting others. Islam has not made their removal from public thoroughfare the sole responsibility of a city council or municipal board. Instead of that, it has made every believing Muslim responsible for it. Of course, it does that in a mode of persuasion and great reward and thawab has been promised for those who do so.
If, on this principle, the property lost by a person is found by some-one, his Islamic legal responsibility does not remain simply limited to not stealing it - it goes much beyond that. In fact, it also becomes his responsibility that he must pick it up as an article of trust, keep it safe, make an announcement, look for the owner and, when he finds him and his description of the lost property before him makes him sure that the lost property does belong to him, then, he should give it to him. And when, despite his announcement and search, the owner remains untraced and, given the general valuation and status of the lost property, one becomes convinced that its owner is not going to look for it anymore, then, one has two choices. If he himself is poor, he may use it personally; if not, he should give it in charity to those poor and needy. However, in both these situations, the lost property thus used shall be taken as sadaqah (charity) from the owner. The thawab for it shall reach the owner - as if, it was deposited in his name in the Treasury of the Heavens.
These are golden principles of public service and social self-help. The responsibility of putting them in regular practice has been placed on every individual of an Islamic society. Only if Muslims would under-stand their religion and start acting in accordance with it, they will be noticed by the whole world with surprise as to how do they accomplish things so easily and so effectively, things which big departments of governments fail to accomplish at the cost of millions and billions.
Nagsabi ang isa sa magkakapatid: "Huwag ninyong patayin si Jose; subalit itapon ninyo siya sa kailaliman ng balon, kukunin siya ng ilan sa mga manlalakbay na daraan sa kanya. Ito ay higit na magaan na pinsala kaysa sa pagpatay sa kanya, kung kayo ay mga desidido sa sinabi ninyo kaugnay sa kanya."
Disse uno dei fratelli: "Non uccidete Yūsuf; piuttosto, gettatelo nel fondo del pozzo; qualche viaggiatore che passerà lo raccoglierà; ciò è cosa meno grave che ucciderlo, se siete convinti di ciò che avete detto nei suoi riguardi"
10- İçlerinden biri:“Yusuf’u öldürmeyin. Eğer ille de bir şey yapacaksanız onu kuyunun dibine atın da bir yolcu kafilesi onu bulup alsın” dedi.
10. “İçlerinden” yani Yusuf’u öldürmek yahut onu uzaklaştırmak isteyen kardeşlerinden “biri: Yusuf’u öldürmeyin.” Çünkü onu öldürmek daha büyük bir günah ve daha korkunç bir vebaldir. Onu öldürmeksizin babasından uzaklaştırmakla da maksadınız gerçekleşir. O halde siz de onu uzaklaştırabilme işini gerçekleştirmek maksadı ile “eğer” bu işi “ille de yapacaksanız onu kuyunun dibine atın” ve durumunuzu haber vermemesi için ona tehditte bulunun. Aksine onun, efendisinden kaçmış bir köle olduğunu söylemesini isteyin. Böylelikle uzak yerlere giden “bir yolcu kafiles onu bulup alsın” ve gittiği yerde alıkoysun “dedi.” Bu sözü söyleyen, Yusuf hakkında görüşü en güzel, aralarında Yusuf’a karşı en iyi ve bu hususta Allah’tan en çok korkanları idi. Çünkü kimi kötülükler, kimi kötülüklerden daha hafifitir. Hafif olan zararla daha ağır zarar önlenmeye çalışılır. Nihâyet onlar bu görüşü ittifakla kabul ettiler ve:
In the course of the last days of the Prophet Muhammad in Makkah, when Abu Talib and Khadijah had passed away, the people of Makkah intensified their opposition to him. In that period, some Makkans asked him about Joseph, whose name they had heard from some Jews during their travels. They asked him this question just to ridicule him, but God Almighty turned the thrust of this question against the interrogators themselves. By means of this story they were indirectly informed that they were treading in the footsteps of Joseph’s stepbrothers, while by the Grace of God, the prophet’s future would be like that of Joseph in Egypt. Jacob could see that among his children Joseph was the ablest and most pious. In him he could see the personality of a future prophet. For this reason, he was very much attached to Joseph. But his other ten sons looked at the matter from the worldly point of view. They thought that the most important in the eyes of their father should have been their collective group, because only that was capable of helping and supporting the family. In ancient tribal times the number (particularly male) of family members was of the utmost importance in defending and supporting the family. This one-sided view of theirs assumed such proportions that they thought that if they removed Joseph from the scene, they would have their father’s undivided attention. When they sat together to devise plans against Joseph, one of his brothers proposed that instead of killing Joseph, he should be pushed into some dry well. This was a special plan of God Almighty. It is the way of God, when a group is bent upon oppressing someone unjustly, that He makes them adopt such a moderate course as may open up new possibilities for their victim.
One of the brothers said: Do not kill Yousuf, rather throw him into a well and some passers by may find him and take him, this is a lesser evil if you really want to get rid of him.
Jedan od njih reče: "Nemojte ubiti Jusufa već ga bacite na dno bunara odakle će ga uzeti neki putnici koji prolaze pored tog bunara. To je manja šteta od ubistva, ako ste već odlučili uraditi nešto."
Salah satu saudara mereka berkata, "Jangan bunuh Yusuf! Tetapi, buanglah dia ke dalam sumur agar dipungut oleh para musafir yang menemukannya. Ini lebih kecil resikonya daripada membunuhnya, jika kalian benar-benar mantap untuk menjalankan apa yang kalian rencanakan tentang Yusuf."
Kardeşlerden biri şöyle dedi: Yusuf’u öldürmeyin, onu bir kuyunun derinliklerine bırakın. Geçen yolculardan biri onu bulup, alsın. Bu şekilde yapmak, onu öldürmekten daha az zararlıdır. Eğer onun durumu hakkında söylediğinizi yapmaya karar verdiyseniz böyle yapın.
Uno de los hermanos dijo: “No maten a José, más bien arrójenlo a un pozo y alguna caravana puede que lo encuentre y lo recoja. Esto será un mal menor si realmente quieren deshacerse de él”.
"Seorang di antara mereka berkata, 'Janganlah kalian mem-bunuh Yusuf, tetapi masukkanlah dia ke dasar sumur supaya dia dipungut oleh beberapa orang musafir, jika kamu hendak berbuat'." (Yusuf: 10).
(10) ﴾ قَالَ قَآئِلٞ ﴿ "Seorang di antara mereka berkata." Salah seorang saudara Yusuf yang ingin membunuh atau mengasingkannya ber-kata, ﴾ لَا تَقۡتُلُواْ يُوسُفَ ﴿ "Janganlah kalian membunuh Yusuf, " karena pem-bunuhan terhadap dirinya merupakan dosa yang besar dan tindakan yang sangat keji. Sedangkan tujuannya bisa terlaksana dengan men-jauhkan keberadaan Yusuf dari ayahnya tanpa harus membunuh. Usahakan untuk menjauhkannya dengan menceburkannya ﴾ فِي غَيَٰبَتِ ٱلۡجُبِّ ﴿ "di dasar sumur", dan mengancamnya agar tidak memberitahu-kan tentang apa yang mereka lakukan. Tapi (hendaknya mengaku sebagai) budak yang dimiliki seseorang yang melarikan diri (dari kalian) agar (dinyatakan sebagai) anak temuan ﴾ بَعۡضُ ٱلسَّيَّارَةِ ﴿ "oleh beberapa orang musafir", oleh sebagian kafilah yang akan menempuh perjalanan ke tempat yang jauh lalu mereka memeliharanya. Orang yang mengatakan rencana ini adalah orang yang paling bagus ga-gasannya, dan paling bagus hatinya dan paling bertakwa dalam konteks ini. Sebab sebagian kejelekan itu lebih ringan dibanding-kan jenis kejelekan lainnya, dan bahaya yang ringan bisa dijadikan alat untuk menepis bahaya yang lebih berat. Tatkala mereka telah menyetujui pendapat ini, maka:
Un des frères dit: Ne tuez pas Joseph mais jetez-le au fond d’un puits et des voyageurs qui passeront par là le recueilleront. Ceci est moins grave que de le tuer si vous êtes résolus à vous défaire de lui.
"Mereka berkata, 'Wahai ayah kami, apa sebabnya kamu tidak mempercayai kami terhadap Yusuf, padahal sesungguhnya kami adalah orang-orang yang menginginkan kebaikan baginya. Biarkanlah dia pergi bersama kami besok pagi, agar dia (dapat) bersenang-senang dan (dapat) bermain-main, dan sesungguhnya kami pasti menjaganya.' Ya'qub berkata, 'Sesungguhnya kepergian kamu bersama Yusuf amat menyedihkanku dan aku khawatir ka-lau-kalau dia dimakan serigala, sedang kamu lengah dari padanya.' Mereka berkata, 'Jika ia benar-benar dimakan serigala, sedang kami golongan (yang kuat), sesungguhnya kami kalau demikian adalah orang-orang yang merugi'." (Yusuf: 11-14).
(11) Untuk dapat mewujudkan tujuan, saudara-saudara Yusuf berkata kepada ayahnya, ﴾ يَٰٓأَبَانَا مَا لَكَ لَا تَأۡمَ۬نَّا عَلَىٰ يُوسُفَ وَإِنَّا لَهُۥ لَنَٰصِحُونَ ﴿ "Wahai ayah kami, apa sebabnya kamu tidak mempercayai kami terhadap Yusuf, padahal sesungguhnya kami adalah orang-orang yang mengingin-kan kebaikan baginya", maksudnya kenapa ada rasa takut yang me-rasuki hatimu kepada kami atas (keselamatan) Yusuf tanpa sebab dan alasan (yang jelas). Padahal, kami adalah ﴾ لَهُۥ لَنَٰصِحُونَ ﴿ "orang-orang yang menginginkan (kebaikan) baginya", maksudnya kami sayang kepadanya, maka kami menginginkan kebaikan baginya sebagai-mana kami menginginkan kebaikan bagi diri kami.
Ini menandakan bahwa Ya'qub عليه السلام tidak membiarkan Yusuf bepergian bersama saudara-saudaranya menuju tempat yang sunyi (lagi jauh) atau tempat serupa lainnya.
(12) Kala mereka sudah mampu menepis tuduhan dari diri mereka yang bisa menghalangi kepergian Yusuf bersama mereka, maka mereka menyampaikan kepada Ya'qub, bahwa di antara ben-tuk kemaslahatan dan hiburan bagi Yusuf yang diinginkan ayahnya terhadap Yusuf adalah mengharuskan beliau memberi izin keper-giannya bersama mereka. Mereka mengatakan, ﴾ أَرۡسِلۡهُ مَعَنَا غَدٗا يَرۡتَعۡ وَيَلۡعَبۡ ﴿ "Biarkanlah dia pergi bersama kami besok pagi, agar dia (dapat) bersenang-senang dan (dapat) bermain-main", untuk bertamasya di tempat yang jauh lagi sunyi dan bergembira. ﴾ وَإِنَّا لَهُۥ لَحَٰفِظُونَ ﴿ "dan sesungguhnya kami pasti menjaganya." Kami akan memperhatikannya dan melin-dunginya dari gangguan apa pun yang akan menimpanya.
(13) Beliau (Ya'qub) menjawab pernyataan mereka dengan berkata, ﴾ إِنِّي لَيَحۡزُنُنِيٓ أَن تَذۡهَبُواْ بِهِۦ ﴿ "Sesungguhnya kepergian kamu bersama Yusuf amat menyedihkanku", maksudnya kepergiannya bersama ka-lian saja sudah membuatku bersedih dan memberatkanku. Sebab, aku tidak bisa berpisah darinya kendatipun sejenak saja. Ini adalah faktor yang menghalangi izinku untuk melepasnya.(وَ) "Dan", faktor penghalang kedua, yakni sesungguhnya ﴾ أَخَافُ أَن يَأۡكُلَهُ ٱلذِّئۡبُ وَأَنتُمۡ عَنۡهُ غَٰفِلُونَ ﴿ "aku khawatir kalau-kalau dia dimakan serigala, sedang kamu lengah dari padanya", maksudnya aku khawatir saat kalian melalaikannya. Sebab ia masih kanak-kanak, tidak bisa menyelamatkan diri dari serigala.
(14) ﴾ قَالُواْ لَئِنۡ أَكَلَهُ ٱلذِّئۡبُ وَنَحۡنُ عُصۡبَةٌ ﴿ "Mereka berkata, 'Jika ia benar-benar dimakan serigala, sedang kami golongan (yang kuat)', yakni kami terdiri dari sekelompok orang yang sangat antusias untuk menjaga-nya. ﴾ إِنَّآ إِذٗا لَّخَٰسِرُونَ ﴿ "Sesungguhnya kami kalau demikian adalah orang-orang yang merugi." Maka tidak ada kebaikan pada kami dan tidak ada manfaat yang masih bisa diharapkan dari diri kami, seandainya dia dimangsa oleh serigala dan berhasil mengalahkan kami untuk menjaganya.
Tatkala mereka menyampaikan argumen-argumen kepada ayahnya agar beliau sudi melepaskan kepergiannya dan menghi-langkan faktor-faktor penghambat, maka beliau melepas kepergian Yusuf bersama mereka sebagai hiburan baginya.
Kardeşleri Yusuf'u yanlarından uzaklaştırmak konusunda anlaştıktan sonra babaları Yakup -aleyhisselam-'a şöyle dediler: Ey babamız! Yusuf hakkında bize neden güvenmiyorsun? Hâlbuki bizler, ona karşı çok şefkatli kimseleriz ve zararlı şeylerden onu koruruz. Biz, Yusuf'un koruması ve sana sağ salim geri dönmesi için iyilik yapan kimseleriz. Onu bizimle göndermene engel olan şey nedir?
11- Dediler ki:“Ey babamız! Sana ne oluyor da Yusuf hakkında bize güvenmiyorsun? Halbuki biz elbette onun iyiliğini isteriz.
12- “Yarın onu bizimle beraber gönder de gezip oynasın. Biz onu mutlaka koruruz.”
13- Dedi ki:“Onu götürmeniz gerçekten beni üzer. Ayrıca siz kendisinden habersizken kurdun onu yemesinden korkarım.”
14- Onlar da dediler ki:“Biz güçlü bir topluluk olduğumuz halde eğer onu kurt yiyecek olursa o zaman gerçekten biz zarara uğramış (işe yaramaz) kimseleriz demektir.”
11. “Dediler ki:” Yani Yusuf’un kardeşleri maksatlarına ulaşmak kastı ile babalarına şöyle dediler: “Ey babamız! Sana ne oluyor ki Yusuf hakkında bize güvenmiyorsun?” Herhangi bir sebep ve gerekçe yokken bizden yana Yusuf hakkında ne diye korkuyorsun? “Halbuki biz elbette onun iyiliğini isteriz.” Ona karşı şefkatimiz vardır ve kendimiz için istediğimizi onun için de isteriz. Bu ifade, Yakub aleyhisselam’ın Yusuf’un kardeşleri ile birlikte çöle ve benzeri uzak yerlere gitmesine müsaade etmediğini göstermektedir.
12. Onlar babalarının, kardeşlerini kendileri ile göndermesini engelleyen kendi haklarındaki zannının yersizliğini ifade ettikten sonra babasının Yusuf için arzulayacağı bir şeyi yani Yusuf’un faydasına olacak, ayrıca onu kendileri ile birlikte göndermeye müsaade etmesini gerektirecek bir hususu söz konusu ederek şöyle dediler:“Yarın onu bizimle beraber gönder de gezip oynasın.” Açık havada gezinsin, neşelensin ve can sıkıntısı gitsin. “Biz onu mutlaka koruruz” yani onu gözümüzden uzak tutmayacak ve ona gelebilecek her türlü eziyete karşı onu koruyacağız.
13. Babaları da onlara “dedi ki: Onu götürmeniz muhakkak gerçekten beni üzer” yani sadece onu alıp götürmeniz bile beni üzer ve bana ağır gelir. Çünkü ben, kısa bir süre dahi olsa ondan ayrı kalamam. Bu da benim onu sizinle birlikte göndermeme engeldir. İkinci bir engel de şudur:“Ayrıca siz kendisinden habersizken” ondan gafil olduğunuz ve fark etmediğiniz bir halde iken “kurdun onu yemesinden korkarım” çünkü o henüz küçüktür, kurda karşı kendisini koruyamaz.
14. “Onlar da dediler ki: Biz güçlü bir topluluk olduğumuz halde” onu korumaya dikkat gösteren bir grup olduğumuz halde “eğer onu kurt yiyecek olursa o zaman gerçekten biz zarara uğramış (işe yaramaz) kimseleriz demektir.” Eğer kurt onu yer ve bu konuda bizi aciz bırakacak olursa artık bizde hayır yok, bizden hiçbir iyilik beklenmez demektir.
Onlar, bu şekilde Yusuf’u beraberlerinde göndermesini sağlayacak sebepleri hazırlayıp engelleri de ortadan kaldırdıktan sonra babaları, Yusuf’un onlarla birlikte gitmesine izin verdi.
Kada su se složili da ga žele udaljiti, rekoše svom ocu Jakubu: "Oče naš, zašto nam ne povjeriš Jusufa? Mi ćemo ga paziti i čuvati od svake štete, i mi smo iskreni u našem vođenju računa o njemu sve dok ti se ne vrati zdrav, pa zašto ga ne pošalješ sa nama?"
Setelah sepakat untuk membuang Yusuf mereka berkata kepada ayah mereka, Yakub, "Wahai Ayah kami! Mengapa engkau tidak mempercayakan Yusuf kepada kami? Sesungguhnya kami benar-benar menyayanginya. Kami siap menjaganya dari setiap bahaya yang mengancamnya. Kami siap menjaga dan melindunginya sampai dia kembali kepadamu dengan selamat. Jadi, mengapa engkau tidak mau melepasnya untuk pergi bersama kami?!
Yusuf's Brothers ask for Their Father's Permission to take Yusuf with Them
When Yusuf's brothers agreed to take him and throw him down the well, taking the advice of their elder brother Rubil, they went to their father Ya`qub, peace be upon him. They said to him, "Why is it that you,
لاَ تَأْمَنَّا عَلَى يُوسُفَ وَإِنَّا لَهُ لَنَـصِحُونَ
(do not trust us with Yusuf though we are indeed his well-wishers)." They started executing their plan by this introductory statement, even though they really intended its opposite, out of envy towards Yusuf for being loved by his father. They said,
أَرْسِلْهُ مَعَنَا
"(Send him with us) tomorrow so that we all enjoy ourselves and play." Qatadah, Ad-Dahhak and As-Suddi said similarly. Yusuf's brothers said next,
وَإِنَّا لَهُ لَحَـفِظُونَ
(and verily, we will take care of him.), we will protect him and ensure his safety for you.
Cuando acordaron deshacerse de él, le dijeron a su padre, Jacob: “Padre nuestro, ¿por qué no nos confías el cuidado de José? Sentimos compasión por él y lo cuidaremos contra cualquier cosa que pueda dañarlo. Queremos lo mejor para él, por lo que lo protegeremos y cuidaremos hasta que vuelva a ti a salvo. Entonces, ¿qué te impide enviarlo un día con nosotros?”
When they agreed to get rid of him, they said to their father, Jacob: O our father, why do not you trust us with Joseph? We have compassion for him and we will take care of him against anything that might harm him. We want good for him, so we will protect and look after him until he comes back to you safely. So, what stops you from sending him with us?
Après s’être enfin accordés à l’éloigner au lieu de le tuer, les frères dirent à leur père Jacob: Ô notre père, pourquoi ne nous confies-tu pas Joseph? Nous éprouvons cependant de la compassion pour lui, le protégeons contre ce qui le menace et lui prodiguons de bons conseils afin qu’il puisse se préserver et retourner sain et sauf auprès de toi. Quelle est donc la raison qui te retient de le laisser venir avec nous?
Và sau khi hội ý chúng nhất trí ném Yusuf đi xa, rồi chúng đến thưa với Ya'qud cha của bọn họ: "Dạ, thưa cha! Tại sao cha không tin tưởng tụi con có thể trông chừng được Yusuf ? Chắc chắn, tụi con sẽ trông chừng được em không cho bất cứ ai có thể làm hại được em, tụi con đảm bảo với cha sẽ bảo vệ và trông chừng em một cách thật an toàn để đưa trở về với cha. Vậy còn điều gì khiến cha không giao em cho tụi con vậy?
Appearing in the fifth (111) and sixth (112) verse is the request of these brothers before their father in which they wondered why he would not trust them with Yusuf, although they wished him fully well. So, they pleaded, he should send him along with them to enjoy himself freely by eating and drinking and playing with them and that they all shall be there to take care of him.
The tone of the very request made by the brothers of Sayyidna Yusuf (علیہ السلام) indicates that they had already made such a request earlier too which was not accepted by their father. Therefore, in the present request, they seem to have tried to assure their father with added effort and insistence.
Noong nagkaisa sila sa pagpapalayo sa kanya ay nagsabi sila sa ama nilang si Jacob: "O ama namin, ano ang mayroon sa iyo? Hindi mo kami ginagawa bilang mga katiwala kay Jose? Tunay na kami ay talagang mga nagmamalasakit para sa kanya. Aalagaan namin siya laban sa pipinsala sa kanya. Kami ay mga tagapayo sa kanya sa pag-iingat sa kanya at pag-aalaga sa kanya hanggang sa umuwi siya sa iyo nang ligtas. Kaya ano ang pumipigil sa iyo sa pagpapadala sa kanya kasama sa amin?
Quando si accordarono per allontanarlo, dissero a suo padre Ya'ǭùb: "O padre nostro, perché non ci affidi Yūsuf? In verità saremo benevoli nei suoi confronti e lo proteggeremo da ciò che potrebbe fargli del male; saremo per lui buoni consiglieri, proteggendolo e vigilando su di lui, finché non tornerà da te sano e salvo. Cosa ti impedisce di mandarlo con noi?"
Permissibility of a trip for pleasure
In this verse, the permission sought from Sayyidna Ya` qub (علیہ السلام) is to go for an outing and have the freedom to enjoy eating and playing together. This was something Sayyidna Ya'qub (علیہ السلام) did not disallow at all. He only showed his reluctance in sending Sayyidna Yusuf JI with them, which will appear in the next verse. From here we find out that going out to enjoy and play is allowed under permissible limits. Authentic Ahadith too seem to indicate its justification. But, the condition is that in this activity of fun and games, there should be no transgression of the limits set by the Shari` ah, nor should it be mixed up with any act not permissible there. (Qurtubi others)
Xin phép cha cho tụi con ngày mai đưa em đi cùng với tụi con ra ngoài để tụi con cùng nhau thưởng thức những món ăn và cùng vui đùa thỏa thích và chắc hẳn tụi con hứa là sẽ trông chừng em một cách cẩn thận không cho bất cứ thứ gì có thể xâm hại được em.
Permettici di portarlo con noi domani, così che si diverta con il cibo ed il gioco; in verità lo proteggeremo da qualsiasi male possa accadergli.
Magpahintulot ka sa amin, dadalhin namin siya kasama sa amin bukas. Magtatamasa siya ng pagkain at magsasaya siya. Tunay na kami para sa kanya ay talagang mga tagapag-ingat laban sa bawat nakasasakit na dadapo sa kanya."
Permítenos llevarlo con nosotros mañana, para que pueda pasar un buen rato y jugar con nosotros, y lo protegeremos de cualquier daño.
Permets-nous de le prendre avec nous pour qu’il mange de bonnes nourritures et se divertisse. En ce qui nous concerne, nous le protègerons du mieux que nous pourrons.
Yarın onu, bizimle birlikte gönder. Yesin ve oynasın. Mutlaka biz, onu başına gelecek olan her türlü kötülükten koruruz, dediler.
Izinkanlah kami mengajaknya pergi esok hari agar dia merasakan lezatnya makanan dan bermain. Sesungguhnya kami benar-benar siap menjaganya dari segala hal yang bisa membahayakan keselamatannya."
"Dozvoli nam da ga uzmemo sa nama sutra, da jede i razonodi se sa nama, a mi ćemo ga od svakog ezijeta i štete čuvati."
Let us take him with us tomorrow, so he can have a good time and play with us and we will protect him from any harm that may come to him.
Jacob dit à ses fils: Que vous l’emmeniez avec vous m’attriste car je ne puis endurer d’être séparé de lui. Je crains de plus que le loup ne s’empare de lui pendant que vous serez distraits par votre banquet et vos divertissements.
Jacob said to his sons: I am saddened by your taking him because I cannot bear to be away from him. I also fear that a wolf may eat him when you are not paying attention to him, absorbed in your enjoyment and play.
Jacob les dijo a sus hijos: “Me entristece que se lo lleven, porque no puedo soportar estar lejos de él. También temo que un lobo pueda devorarlo cuando no le presten atención o estén absortos en sus ocupaciones o juegos”.
Yakub -'alaihissalām- berkata kepada anak-anaknya, "Sesungguhnya kepergian kalian bersamanya benar-benar membuatku sedih karena aku tak sanggup berpisah dengannya. Aku juga khawatir dia akan diterkam serigala sementara kalian lalai menjaganya karena terlalu asyik bersenang-senang dan bermain."
Jakub reče svojim sinovima: "Bit će mi, doista, žao ako ga odvedete, jer se ne mogu strpiti bez njega, a i plašim se da ga ne pojede vuk dok ste vi nemarni u svojoj razonodi."
Yakup -aleyhisselam- oğullarına şöyle dedi: Muhakkak ki sizin onu götürmeniz beni kaygılandırıyor. Çünkü ben, onun ayrılığına dayanamam. Siz gezip dolaşırken ve oyun oynarken onu kurdun yemesinden endişe duyuyorum.
Nagsabi si Jacob sa mga anak niya: "Tunay na ako ay talagang nalulungkot sa pag-alis ninyo kasama niya dahil ako ay hindi makatiis sa pagkahiwalay sa kanya at nangangamba para sa kanya na kainin siya ng lobo habang kayo ay mga nalilibang malayo sa kanya sa pagpapasasa at paglalaro."
Disse Ya'ǭùb ai suoi figli: "In verità mi rattrista il fatto che parta con voi, perché non posso sopportare la sua lontananza; ho paura che il lupo lo mangi mentre voi siete distratti a causa del pascolo o del gioco"
Ya'qub bảo với các con của Y: "Quả thật, cha cảm thấy rất là lo lắng khi Nó đi cùng với các con. Bởi vì, cha không đủ kiên nhẫn khi Nó xa cha và cha cũng sợ khi Nó ra ngoài sẽ bị sói ăn thịt Nó trong lúc tụi con mải mê vui đùa không ngó ngàng đến Nó."
Ya`qub's Answer to Their Request
Allah narrates to us that His Prophet Ya`qub said to his children, in response to their request that he send Yusuf with them to the desert to tend their cattle,
إِنِّى لَيَحْزُنُنِى أَن تَذْهَبُواْ بِهِ
(Truly, it saddens me that you should take him away.) He said that it was hard on him that he be separated from Yusuf for the duration of their trip, until they came back. This demonstrates the deep love that Ya`qub had for his son, because he saw in Yusuf great goodness and exalted qualities with regards to conduct and physical attractiveness associated with the rank of prophethood. May Allah's peace and blessings be on him. Prophet Ya`qub's statement next,
وَأَخَافُ أَن يَأْكُلَهُ الذِّئْبُ وَأَنْتُمْ عَنْهُ غَـفِلُونَ
(I fear lest a wolf should devour him, while you are careless of him.) He said to them, `I fear that you might be careless with him while you are tending the cattle and shooting, then a wolf might come and eat him while you are unaware.' They heard these words from his mouth and used them in their response for what they did afterwards. They also gave a spontaneous reply for their father's statement, saying,
لَئِنْ أَكَلَهُ الذِّئْبُ وَنَحْنُ عُصْبَةٌ إِنَّآ إِذَا لَّخَـسِرُونَ
(If a wolf devours him, while we are an `Usbah, then surely, we are the losers.) They said, `If a wolf should attack and devour him while we are all around him in a strong group, then indeed we are the losers and weak.'
When the brothers of Sayyidna Yusuf (علیہ السلام) requested their father that he should send Yusuf with them on a recreational outing, Sayyidna Ya'qub (علیہ السلام) told them that he did not favour sending him out for two reasons: (1) He remains uncomfortable without him in sight and (2) he apprehends that, in the wilderness out there, it might so happen that they become neglectful at some time and a wolf might eat him up.
The apprehension of Sayyidna Ya'qub may have been caused either due to the abundance of wolves in Canaan, or because he had seen in a dream that he is standing on top of a hill and Sayyidna Yusuf (علیہ السلام) is there on the slope downhill. All of a sudden ten wolves surround him and try to attack him. But, one of the wolves came forward to rescue him from the rest. Once released, Sayyidna Yusuf علیہ السلام took refuge inside the terrain.
The interpretation of that dream manifested later when it turned out that the ten wolves were these ten brothers and the wolf which defended Sayyidna Yusuf (علیہ السلام) and saved him from being killed was his elder brother, Yahuda (Judah). And the depth of the pit was the interpretation of his hiding under the land.
In a narration from Sayyidna ` Abdullah ibn ` Abbas ؓ ، it has been reported that Sayyidna Ya` qub (علیہ السلام) ، because of this dream, felt the danger of an unfortunate situation coming at the hands of these brothers. Thus, in fact, they were the ones he had alluded to as wolves - but, in consideration of his wisdom, he did not lay the truth bare. (Qurtubi)
Đám con của Y thưa: "Nếu bầy sói có ăn thịt Yusuf trong khi tụi con là một nhóm đông như thế này, lẽ nào tụi con toàn là kẻ vô dụng, lẽ nào tụi con không ngăn cản được bầy sói tấn công em ư?"
Dissero a loro padre: "Come può mangiarlo il lupo mentre siamo un gruppo numeroso?! In tal caso saremmo degli incapaci; saremmo dei perdenti se non lo proteggessimo dal lupo".
Nagsabi sila sa ama nila: "Talagang kung kinain ng lobo si Jose samantalang kami ay isang pangkat, tunay na kami sa kalagayang ito ay walang kabutihan sa amin sapagkat kami ay mga talunan yayamang hindi namin siya naipagtanggol sa lobo."
They said to their father: If a wolf was to eat Joseph when there are so many of us, then, in such a case, we are good for nothing and we are losers because we could not save him from the wolf.
Ils répondirent à leur père: Si le loup s’attaque à lui alors que nous sommes tout un groupe à l’accompagner, alors il n’y a aucun bien en nous et nous serons certainement perdants si nous ne le défendons pas contre lui.
After hearing what Sayyidna Ya` qub (علیہ السلام) said, those brothers countered it by saying that his apprehension was strange in view of the presence of a strong group of the ten of them to protect Yusuf. If a wolf could be expected to eat up Yusuf despite their being there to guard him, it would render their very presence around him totally senseless. If so, they could not be taken as good for anything.
Sayyidna Ya` qub (علیہ السلام) acting with the elegance of a great prophet he was, did not say it plainly before his children that it was they about whom he feared a foul play because, firstly it would have been a painful statement to make against all of them and, secondly, there was the danger that such a statement from the father would have increased the en-mity of the brothers to higher proportions - that is, if they somehow abandoned their idea of killing him now, they might have done so at some later occasion under some other excuse. For this reason, he allowed them to go. But, he did make sure that the brothers give him a solemn pledge that they would see that no harm comes to Yusuf. As added pre-caution, he entrusted him with his elder brother Ruebel (Rueben) or Yahuda (Judah) so that they specially take care of his needs there and see that he returns soon and safe. The brothers lifted Yusuf up on their shoulders, and kept doing so one by one. Sayyidna Yaqui followed them upto a certain distance to bid them farewell.
When these people, as described by Al-Qurtubi following historical narrations, disappeared from the sight of Sayyidna Ya` qub (علیہ السلام) ، the brother on whose shoulders Sayyidna Yusuf (علیہ السلام) was perched threw him down on the ground. He started walking by himself. But, being too small, he could not keep pace with them and tried to seek help from another brother. He remained cold. So did every brother he went to for help. They told him that he better call for help those eleven stars, the Sun and the Moon he had seen prostrating to him - they should help him.
From here, Al-Qurtubi concludes that the brothers had somehow found out about the dream of Sayyidna Yusuf ill. That dream became the cause of their extreme hostility.
Finally, Sayyidna Yusuf (علیہ السلام) appealed to Yahuda as his elder brother telling him about his plight. He was weak and small and needed protection, at least for the sake of their old father to whom they had given the pledge to help him. Yahuda was moved and he told him that until he was alive, he would not let these brothers hurt him.
Thus, when Allah Ta` ala put mercy in the heart of Yahuda and the ability to do what was right, he told the other brothers of his that killing someone sinless was an extremely grave sin, therefore, they should fear Allah and take the innocent child back to his father. However, to make things easy on them, they could take a pledge from him that he would not complain to him in any way about their behaviour.
The brothers told Yahuda: We know what you mean. You wish to rise higher than us in the sight of our father. So, you better listen to us. If you do anything to resist our intention, we shall kill you too. When Yahuda realized that he alone could do nothing against his nine brothers, he told them: Well, if you have decided to get rid of this child, then, listen to me carefully. There is an old well nearby with a lot of wild growth in it and now a home for many lethal crawlers. Put him in that well. If a snake or scorpion bites and kills him there, you shall have what you are looking for. Thus, you shall remain free of the blame of shedding his blood by your own hands. And, in case, he still remains alive, then, may be there comes a caravan this way, lowers its bucket to draw water from it and finds him instead. It is likely that they would take him away with them to some other country in which case too you would have achieved your objective.
Ellos le dijeron a su padre: “Si un lobo se come a José siendo nosotros muchos, entonces no servimos para nada y somos perdedores, puesto que no pudimos cuidarlo”.
Mereka berkata kepada ayah mereka, "Sungguh, jikalau Yusuf diterkam serigala sedangkan kami adalah satu kelompok yang kuat maka dalam hal ini kami tidak punya kebaikan sama sekali dan kami benar-benar merugi jika kami tidak melindunginya dari serigala."
The reply given by Jacob to his sons shows that he had already guessed that it was not a question of Joseph playing and enjoying himself in some meadow, but that Joseph’s brothers had hatched a conspiracy against him. But a man who fears God is one who trusts in God. He had sensed what was going to happen, but he considered the power of God to be above everything else. With full faith in his Lord’s omnipotence, and in spite of sensing clear dangers, he consigned Joseph to the care of his brothers. This was the picture of a God-fearing person. By contrast, Joseph’s brothers presented a picture of people whose hearts are completely devoid of the fear of God. In making their plans to destroy a servant of God quite unjustifiably, they had forgotten that this was a world in which nobody had any power except God. They tried to present themselves as well-wishers simply on the basis of beautiful words, but before God, a person is treated as a well-wisher solely on the basis of his deeds.
Oni rekoše svom ocu: "Ako ga pojede vuk i pored nas koji smo skupina ljudi, onda u nama nema nikakvog dobra i propali smo, jer smo bili nesposobni da ga sačuvamo od vuka."
Babalarına şöyle dediler: Hakikaten biz (kuvvetli) bir topluluk olduğumuz halde, eğer Yusuf'u kurt yerse, o zaman biz kendilerinde bir hayır olmayan kimseleriz. Eğer onu bir kurttan koruyamazsak o halde bizler aciz kimseler sayılırız.
15- Nihâyet onu götürüp de kuyunun dibine atmayı kararlaştırdıklarında biz, ona:“Andolsun ki ilerde bu yaptıklarını kendilerine hiç farkında değillerken haber vereceksin” diye vahyettik.
16- Akşam ağlaya ağlaya babalarına geldiler.
17- “Ey babamız, biz yarış yapmaya gitmiştik ve Yusuf’u da eşyamızın yanında bırakmıştık. Onu kurt yemiş! Biz doğru söylesek bile sen bize inanmazsın” dediler.
18- Yusuf’un, üzerinde sahte kan bulunan gömleğini getir(ip göster)diler. Dedi ki:“Hayır! Nefisleriniz sizi aldatıp böyle (çirkin) bir işe sürüklemiş! Artık (bana düşen) güzel bir sabırdır. Sizin anlattıklarınıza karşı (benim için) yardımına sığınılacak olan ancak Allah’tır.”
15. “Nihâyet onu götürüp de…” Yani babalarının kendilerine izin vermesinden sonra kardeşleri Yusuf’u alıp gittiklerinde ve onu içlerinden az önce sözü geçen kişinin dediği gibi bir kuyuya atmayı kararlaştırdıklarında ve bu kararlarını da uygulama imkanını bulduklarında bu işi uyguladılar ve onu kuyuya attılar. Daha sonra Yüce Allah ona, o bu zorlu durumda iken ona vahyetmek sureti ile lütuf ve ihsanda bulundu ve şöyle buyurdu:“Andolsun ki ilerde bu yaptıklarını kendilerine hiç farkında değillerken haber vereceksin.” Yani sen bu hususta onlara sitem edeceksin, onlar bu işin farkında olmadıkları bir sırada onların bu durumlarını kendilerine haber vereceksin. Bu buyruk, Yusuf’a içine düştüğü bu halden kurtulacağına, Yüce Allah’ın onu, aile halkı ve kardeşleri ile birlikte yeryüzünde güçlü ve muktedir olduğu bir zamanda bir araya getireceği müjdesini de ihtiva etmektedir.
16. “Akşam ağlaya ağlaya babalarına geldiler.” Normal geliş saatlerinden gecikmek ve ağlamak suretiyle bunları doğru söylediklerine dair bir delil gösterme niyetinde idiler.
17. Yalan bir mazeret uydurarak:“Ey babamız, biz yarış” ya koşu yarışı yahut da ok atma yarışı için “yapmaya gitmiştik. Yusuf’u da” yorulmayıp dinlensin diye “eşyamızın yanında bırakmıştık.” Biz onun yanında yokken ve yarışma yapıyorken “onu kurt yemiş! Biz doğru söylesek bile sen bize inanmazsın, dediler.” Biz, sana mazeretimizi bildirdik ancak görünen o ki Yusuf’a karşı kalbinde duyduğun üzüntü ve ona karşı ileri derecedeki şefkatin dolayısı ile bizim doğru söylediğimizi kabul etmeyeceksin. Ancak senin bizim doğru söylediğimizi kabul etmeyişin, bizim sana gerçek mazeretimizi bildirmemize engel değildir. Bütün bu sözlerle mazeretlerini pekiştirmeye çalışıyorlardı.
18. Bu söylediklerini daha da pekiştirmek maksadı ile “Yusuf’un, üzerinde sahte kan bulunan gömleğini getir(ip göster)diler.” ve bu kanın, kurdun yemesi sonucu Yusuf’un gömleğe bulaşan kanı olduğunu iddia ettiler. Ancak babaları, onların bu sözlerini kabul etmeyip “Dedi ki: Hayır! Nefisleriniz sizi aldatıp böyle (çirkin) bir işe sürüklemiş.” Yani nefisleriniz size beni ondan ayırmak hususunda oldukça çirkin bir işi süslü göstermiş. Çünkü babası, birtakım karinelerden, hallerden ve Yusuf’un kendisine anlattığı rüyadan bu söylediğine delil teşkil edecek ipuçları çıkarmıştı. “Artık (bana düşen) güzel bir sabırdır. Sizin anlattıklarınıza karşı (benim için) yardımına sığınılacak olan ancak Allah’tır.” Ben vazifemi gereğince yerine getirmeye gayret edeceğim. O da böyle bir imtihana karşı güzel bir şekilde sabretmektir. Yani öfkeden ve insanlara şikâyetten uzak duracağım bir sabır. Bu hususta da kendi güç ve kuvvetime değil, Yüce Allah’ın yardımına güveneceğim.
O kendisi hakkında böyle bir söz verdi ve şu sözleri ile şikâyetini Yaradanına arzetti:“Ben, keder ve üzüntümü ancak Allah’a şikayet ederim.”(Yusuf, 12/86) Çünkü Yaratıcıya şikâyet, güzel bir şekilde sabra aykırı değildir. Zira peygamber, söz verdi mi mutlaka sözünü yerine getirir.
So Jacob sent Joseph with his brothers. They took him a long distance and were determined to throw him to the bottom of a well. In this condition, I sent revelation to Joseph saying, ‘You will inform them of this act of theirs at a time when they will not realise that it is you’.
Jakub ga posla sa njima, pa kada odoše daleko s namjerom da ga bace u bunar, Mi tada objavismo Jusufu: "Sigurno ćeš ih obavijestiti o ovome što su učinili, a oni te neće prepoznati kada ih budeš obavještavao."
Yakup -aleyhisselam-, Yusuf'u onlarla birlikte gönderdi. Kardeşleri onu uzağa götürüp bir kuyunun dibine atmaya karar verdiklerinde; biz de Yusuf'a bu durumu haber vererek "İleride bir gün onlara bu yaptıklarını, hiç farkında değillerken haber vereceksin" diye vahyettik.
"Maka tatkala mereka membawanya dan sepakat memasuk-kannya ke dasar sumur (lalu mereka memasukkannya), dan (di waktu dia sudah dalam sumur) Kami wahyukan kepada Yusuf, 'Sesungguhnya kamu akan menceritakan kepada mereka perbuatan mereka ini, sedang mereka tiada ingat lagi.' Kemudian mereka da-tang kepada ayah mereka di sore hari sambil menangis. Mereka berkata, 'Wahai ayah kami, sesungguhnya kami pergi berlomba-lomba dan kami tinggalkan Yusuf di dekat barang-barang kami, lalu dia dimakan serigala; dan kamu sekali-kali tidak akan percaya kepada kami, sekalipun kami adalah orang-orang yang benar.' Mereka datang membawa baju gamisnya (yang berlumuran) dengan darah palsu. Ya'qub berkata, 'Sebenarnya dirimu sendirilah yang memandang baik perbuatan (yang buruk) itu, maka kesabaran yang baik itulah (kesabaranku). Dan Allah sajalah yang dimohon per-tolonganNya terhadap apa yang kamu ceritakan'." (Yusuf: 15-18).
(15) Ketika saudara-saudara Yusuf pergi bersamanya setelah memperoleh izin dari ayahnya, mereka berketetapan untuk mence-burkannya ke dasar sumur seperti yang telah dikatakan sebelum-nya oleh si penggagas. Mereka mampu untuk merealisasikan ren-cana yang telah mereka sepakati. Akhirnya, mereka menjalankan rencana mereka terhadapnya dan melemparkannya ke dasar sumur. Kemudian Allah menghiburnya dengan mewahyukan kepadanya saat dia dalam kondisi yang sulit tersebut, ﴾ لَتُنَبِّئَنَّهُم بِأَمۡرِهِمۡ هَٰذَا وَهُمۡ لَا يَشۡعُرُونَ ﴿ "Sesungguhnya kamu akan menceritakan kepada mereka perbuatan mereka ini, sedang mereka tiada ingat lagi", maksudnya akan terlontar celaan darimu kepada mereka dan (pembongkaran) informasi tentang tin-dakan mereka sementara mereka tidak menyadarinya. Dalam ayat ini, terdapat kabar gembira baginya bahwa ia akan selamat dari ma-salah yang sedang menghimpitnya, dan bahwa Allah akan menya-tukannya dengan keluarga dan saudara-saudaranya dalam keadaan penuh dengan kemuliaan dan kedudukan mapan di dunia ini.
(16) ﴾ وَجَآءُوٓ أَبَاهُمۡ عِشَآءٗ يَبۡكُونَ ﴿ "Kemudian mereka datang kepada ayah mereka di sore hari sambil menangis", agar keterlambatan mereka dari kebiasaannya, dan tangisan mereka menjadi bukti dan penguat atas kejujuran mereka.
(17) Mereka berkata dengan mengajukan alasan yang dusta, ﴾ يَٰٓأَبَانَآ إِنَّا ذَهَبۡنَا نَسۡتَبِقُ ﴿ "Wahai ayah kami, sesungguhnya kami pergi berlomba-lomba", baik lomba lari, memanah atau bertarung,﴾ وَتَرَكۡنَا يُوسُفَ عِندَ مَتَٰعِنَا ﴿ "dan kami tinggalkan Yusuf di dekat barang-barang kami", untuk lebih menjaga energinya dan supaya beristirahat. ﴾ فَأَكَلَهُ ٱلذِّئۡبُۖ ﴿ "Lalu ia dimakan serigala", ketika kami tidak bersamanya dan asyik berlom-ba. ﴾ وَمَآ أَنتَ بِمُؤۡمِنٖ لَّنَا وَلَوۡ كُنَّا صَٰدِقِينَ ﴿ "Dan kamu sekali-kali tidak akan percaya kepada kami, sekalipun kami adalah orang-orang yang benar." Maksud-nya engkau tentu tidak akan memberikan maaf kepada kami dengan alasan ini. Secara zahir engkau tidak mempercayai kami, lantaran kesedihan dan kegetiran yang ada di dalam di hatimu terhadap Yusuf. Meskipun engkau tidak mempercayai kami, namun kami tidak bisa menyampaikan kecuali alasan yang sebenarnya. Ini se-mua (mereka lakukan) untuk lebih mengokohkan alasan mereka.
(18)(وَ) "Dan", bukti lain yang mereka pakai untuk mendu-kung pernyataan yang disampaikan, ﴾ جَآءُو عَلَىٰ قَمِيصِهِۦ بِدَمٖ كَذِبٖۚ ﴿ "mereka datang membawa baju gamisnya (yang berlumuran) dengan darah palsu", mereka mengklaim bahwa itu adalah bekas darah Yusuf ketika di-mangsa serigala. Namun ayah mereka tidak mempercayai mereka tentang itu. ﴾ قَالَ بَلۡ سَوَّلَتۡ لَكُمۡ أَنفُسُكُمۡ أَمۡرٗاۖ ﴿ "Dia berkata, 'Sebenarnya dirimu sendirilah yang memandang baik perbuatan (yang buruk) itu", jiwa-jiwa kalian telah memperindah tindakan buruk (pada pandangan kalian) dalam memisahkan diriku dengannya. Sebab, beliau memperhati-kan adanya beberapa konteks yang menyertai dan kondisi-kondisi yang melatarbelakanginya serta melalui mimpi Yusuf yang telah ia ceritakan kepada beliau yang mendukung apa yang beliau ungkap-kan. ﴾ فَصَبۡرٞ جَمِيلٞۖ وَٱللَّهُ ٱلۡمُسۡتَعَانُ عَلَىٰ مَا تَصِفُونَ ﴿ "maka kesabaran yang baik itulah (kesabaranku). Dan Allah sajalah yang dimohon pertolonganNya terhadap apa yang kamu ceritakan", maksudnya kewajibanku adalah aku akan tetap semangat untuk melakukannya, yakni bersabar atas musibah ini dengan kesabaran yang baik, bebas dari bentuk emosi dan ke-luhan kepada manusia. Aku memohon pertolongan dari Allah untuk menghadapinya, bukan bertumpu kepada daya dan kekuatanku. Beliau berjanji pada diri sendiri untuk ini, dan mengeluhkannya kepada Penciptanya dengan bertutur,
﴾ إِنَّمَآ أَشۡكُواْ بَثِّي وَحُزۡنِيٓ إِلَى ٱللَّهِ ﴿
"Sesungguhnya hanyalah kepada Allah, aku mengadukan kesusahan dan kesedihanku." (Yusuf: 86). Karena pengajuan keluhan kepada sang Pencipta tidak menafikan kesabaran yang baik. Sebab seorang nabi, apabila berjanji, niscaya ia akan menepatinya.
Entonces Jacob envió a José con sus hermanos. Lo llevaron lejos y estaban decididos a arrojarlo al fondo de un pozo. Entonces envié una revelación a José diciendo: “Un día les harás saber de este acto, sin que te reconozcan”.
Jacob laissa donc Joseph partir avec ses frères qui l’emmenèrent loin. Ils étaient déterminés à l’abandonner au fond d’un puits. Tandis qu’ils se déplaçaient, Nous révélâmes à Joseph qu’il les informera de leur méfait sans qu’ils ne s’en aperçoivent.
Akhirnya Yakub melepas Yusuf untuk pergi bersama saudara-saudaranya. Setelah mereka membawa Yusuf pergi ke tempat yang jauh dan berniat membuangnya ke dalam sumur, dalam kondisi demikian Kami wahyukan kepada Yusuf, "Sungguh engkau benar-benar akan menceritakan kepada mereka perihal perbuatan mereka ini, sedang mereka tidak menyadari siapa dirimu ketika engkau menceritakan hal itu kepada mereka."
From here, Al-Qurtubi concludes that the brothers had somehow
To this, all brothers agreed - as stated in the ninth of the present verses (15) cited above in the following words:
فَلَمَّا ذَهَبُوا بِهِ وَأَجْمَعُوا أَن يَجْعَلُوهُ فِي غَيَابَتِ الْجُبِّ ۚ وَأَوْحَيْنَا إِلَيْهِ لَتُنَبِّئَنَّهُم بِأَمْرِهِمْ هَـٰذَا وَهُمْ لَا يَشْعُرُونَ
` So, when they went with him and were determined to put him in the bottom of a pit (which they did). And We revealed to him (Yusuf), You will (one day) tell them of this deed of theirs while they will not recognize (you).'
Here, the word: وَأَوْحَيْنَا (And We revealed) is the principal clause of the preceding conditional clause: فَلَمَّا ذَهَبُوا (when they went). The letter: (and) at this place in the former is za'idah i.e. has no meaning (Qurtubi). The sense is: When the brothers did finally decide to throw Sayyidna Yusuf (علیہ السلام) into the pit of the well, Allah Ta’ aa revealed to Sayyidna Yusuf (علیہ السلام) words of comfort for him in which he has been given the glad tidings that some time in the future he will meet his brothers and that it will be a time when he would be free of any need of help from these brothers, rather, would have an upper-hand over them. And by virtue of these changed circumstances, he would be in a position to take account of their unjust treatment meted out to their younger brother while they themselves would be unaware of the whole matter.
Imam Al-Qurtubi says that there could be two possible situations in this connection: (1) That the revelation came to him after he was thrown in the pit of the well and that it was to give him comfort in that state and to give him the good news that he would be delivered soon from this ordeal. (2) That Allah Ta’ ala had, much before he was thrown into the pit of the well, oriented Sayyidna Yusuf (علیہ السلام) with conditions and events he would face through a revelation in which he was also told that he would come out of this death-trap safely and that particular conditions will unravel when he would have the opportunity to admonish these brothers who would not even recognize him at that time as their own brother, Yusuf.
According to Tafsir Mazhari, this revelation which came to him during the time of his childhood was not the commonly recognized wahy or revelation sent to prophets - because, that is conferred on them at the age of forty. In fact, this was a revelation similar to that which was sent to the mother of Sayyidna Musa (علیہ السلام) . The usual channel of revelation as received by prophets started when Sayyidna Yusuf (علیہ السلام) had reached Egypt and attained maturity - as stated in the Qur'an: وَلَمَّا بَلَغَ أَشُدَّهُ آتَيْنَاهُ حُكْمًا وَعِلْمًا (And when he reached at the prime of his age, We gave him wisdom and knowledge - 22). And Ibn Jarir, Ibn Abi Hatim and others have taken this revelation to be nothing but prophetic, though in an exceptional way, as was the case of Sayyidna ` Isa (علیہ السلام) who was invested with prophethood during his childhood. (Mazhari)
Sayyidna ` Abdullah ibn ` Abbas رضی اللہ تعالیٰ عنہما has said: After he had reached Egypt, Allah Ta` ala had forbidden Sayyidna Yusuf (علیہ السلام) through a revelation that he should not report his circumstances back to his home. (Qurtubi) This was the reason why a prophet of Allah like Sayyidna Yusuf (علیہ السلام) did not - even after having been released from the prison and later having the reins of the government of Egypt in his hands - make an effort to find a way through which he could have provided relief to his old and afflicted father by sending to him a message that he was safe and set.
Who knows or could know the wisdom of Allah ja'lla thana'uhu hidden behind this arrangement? Perhaps, of the many considerations, it may also be His will that Sayyidna Ya` gub (علیہ السلام) be sounded out that such boundless love for someone other than Allah was not ideally favour-worthy - and that by making those brothers come to Sayyidna Yusuf (علیہ السلام) in need, the purpose may be to mildly censure him too for his conduct.
At this point, Imam Al-Qurtubi and other commentators have described the event of the lowering of Sayyidna Yusuf (علیہ السلام) into the pit of the well. When his brothers started doing that, he clung to the outer edge of the well. They took his shirt out and tied his hands with it. At that time, Sayyidna Yusuf (علیہ السلام) pleaded for mercy from his brothers once again. But, once again, he got the same answer: Call those eleven stars who prostrate to you, let them help you. Then, they put him in a bucket and lowered him down into the well. When he was down as far as half the depth of the well, they cut off the rope releasing the bucket for a free fall. But, Allah being the protector of His prophet, saved him when he remained unhurt as he fell into the water. There was a protruding rock close to him. Safe and sound, he sat on it. According to some narrations, a command was given to Sayyidna Jibra'il (علیہ السلام) who put him on the rock.
Sayyidna Yusuf (علیہ السلام) remained in that well for three days. Hiding away from others, his brother, Yahuda, brought food and water for him every day and lowered it down to him through a bucket.
Rồi cuối cùng Ya'qub đồng ý cho Yusuf đi cùng các anh. Khi họ dắt Y đến một nơi thật xa thì bọn họ nhất trí ném Y xuống dưới đáy giếng khô. Và ngay lúc đó TA (Allah) đã mặc khải xuống cho Yusuf: "Rồi đến một ngày, Ngươi sẽ báo cho họ biết về hành động này của họ, lúc đó họ không nhận biết Ngươi là ai."
Ya'ǭùb lo lasciò andare con loro, e quando lo portarono lontano, decisero di gettarlo nel fondo del pozzo. Ispirammo a Yūsuf, in quel momento: "Li informerai di ciò che stanno facendo, e nel momento in cui li informerai, non se ne renderanno conto".
Yusuf is thrown in a Well
Allah says that when Yusuf's brothers took him from his father, after they requested him to permit that,
وَأَجْمَعُواْ أَن يَجْعَلُوهُ فِى غَيَابَةِ الْجُبِّ
(they all agreed to throw him down to the bottom of the well,) This part of the Ayah magnifies their crime, in that it mentions that they all agreed to throw him to the bottom of the well. This was their intent, yet when they took him from his father, they pretended otherwise, so that his father sends him with a good heart and feeling at ease and comfortable with his decision. It was reported that Ya`qub, peace be upon him, embraced Yusuf, kissed him and supplicated to Allah for him when he sent him with his brothers. As-Suddi said that the time spent between pretending to be well-wishers and harming Yusuf was no longer than their straying far from their father's eyes. They then started abusing Yusuf verbally, by cursing, and harming him by beating. When they reached the well that they agreed to throw him in, they tied him with rope and lowered him down. When Yusuf would beg one of them, he would smack and curse him. When he tried to hold to the sides of the well, they struck his hand and then cut the rope when he was only half the distance from the bottom of the well. He fell into the water and was submerged. However, he was able to ascend a stone that was in the well and stood on it. Allah said next,
وَأَوْحَيْنَآ إِلَيْهِ لَتُنَبِّئَنَّهُمْ بِأَمْرِهِمْ هَـذَا وَهُمْ لاَ يَشْعُرُونَ
(and We revealed to him: "Indeed, you shall (one day) inform them of this their affair, when they know (you) not. ") In this Ayah, Allah mentions His mercy and compassion and His compensation and relief that He sends in times of distress. Allah revealed to Yusuf, during that distressful time, in order to comfort his heart and strengthen his resolve, `Do not be saddened by what you have suffered. Surely, you will have a way out of this distress and a good end, for Allah will aid you against them, elevate your rank and raise your grade. Later on, you will remind them of what they did to you,' i
وَهُمْ لاَ يَشْعُرُونَ
(when they know not.) "Ibn `Abbas commented on this Ayah, "You will remind them of this evil action against you, while they are unaware of your identity and unable to recognize you."
Kaya ipinadala siya ni Jacob kasama sa kanila. Kaya noong nakaalis sila kasama niya at nagpasya sila na itapon siya sa ilalim ng balon, nagkasi Kami kay Jose sa kalagayang ito: "Talagang magpapabatid ka nga sa kanila hinggil sa pinaggagawa nilang ito samantalang sila ay hindi nakararamdam sa iyo sa sandali ng pagpapabatid mo sa kanila."
As in verse 16: وَجَاءُوا أَبَاهُمْ عِشَاءً يَبْكُونَ They came weeping to their father at nightfall. Hearing the sound of their crying, Sayyidna Ya` qub (علیہ السلام) came out and asked: what has happened? Was the flock of your goats attacked by someone? And where is Yusuf?
E i fratelli di Yūsuf giunsero dal loro padre dopo il tramonto, fingendo il pianto, cercando di nascondere la loro trama.
Dumating ang mga kapatid ni Jose sa ama nila sa oras ng gabi na nag-iiyak-iyakan bilang pagsusulong sa panlalansi nila.
Và anh em của Yusuf trở về đến gặp người cha của họ vào khoảng thời gian trời tối và bọn chúng khóc lóc một cách thật thảm thiết để hoàn thành kế hoạch của họ.
Yusuf's Brothers try to deceive Their Father
Allah narrates to us the deceit that Yusuf's brothers resorted to, after they threw him to the bottom of the well. They went back to their father, during the darkness of the night, crying and showing sorrow and grief for losing Yusuf. They started giving excuses to their father for what happened to Yusuf, falsely claiming that,
إِنَّا ذَهَبْنَا نَسْتَبِقُ
(We went racing with one another), or had a shooting competition,
وَتَرَكْنَا يُوسُفَ عِندَ مَتَـعِنَا
(and left Yusuf by our belongings), guarding our clothes and luggage,
فَأَكَلَهُ الذِّئْبُ
(and a wolf devoured him), which is exactly what their father told them he feared for Yusuf and warned against. They said next,
وَمَآ أَنتَ بِمُؤْمِنٍ لَّنَا وَلَوْ كُنَّا صَـدِقِينَ
(but you will never believe us even when we speak the truth.) They tried to lessen the impact of the grave news they were delivering. They said, `We know that you will not believe this news, even if you consider us truthful. So what about when you suspect that we are not truthful, especially since you feared that the wolf might devour Yusuf and that is what happened' Therefore, they said, `You have reason not to believe us because of the strange coincidence and the amazing occurrence that happened to us. '
وَجَآءُوا عَلَى قَمِيصِهِ بِدَمٍ كَذِبٍ
(And they brought his shirt stained with false blood.) on it, to help prove plot that they all agreed on. They slaughtered a sheep, according to Mujahid, As-Suddi and several other scholars, and stained Yusuf's shirt with its blood. They claimed that this was the shirt Yusuf was wearing when the wolf devoured him, being stained with his blood. But, they forgot to tear the shirt, and this is why Allah's Prophet Ya`qub did not believe them. Rather, he told them what he felt about what they said to him, thus refusing their false claim,
بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ
(Nay, but your ownselves have made up a tale. So (for me) patience is most fitting.) Ya`qub said, `I will firmly observe patience for this plot on which you agreed, until Allah relieves the distress with His aid and compassion,
وَاللَّهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ
(And it is Allah (alone) Whose help can be sought against that which you describe.), against the lies and unbelievable incident that you said had occurred.'
I Jusufova braća odoše svom ocu uvečer praveći se da plaču, kako bi im bolje uspjela spletka.
Kemudian saudara-saudara Yusuf datang kepada ayah mereka di waktu Isya sambil berpura-pura menangis agar tipu daya mereka berhasil.
Les frères retournèrent auprès de leur père le soir en pleurant afin de maquiller leur forfait.
Yusuf -aleyhisselam-'ın kardeşleri, hilelerine babalarını inandırmak için akşam vakti ağlar gibi yaparak babalarına geldiler.
The brothers of Joseph came to their father in the evening, pretending to cry in order for him to believe them.
Por la tarde, los hermanos de José vinieron a su padre fingiendo que lloraban para que él les creyera.
Ils lui dirent: Ô notre père, nous sommes partis courir et rivaliser au tir à l’arc, et avons laissé Joseph veiller sur nos vêtements et nos provisions, mais le loup l’a dévoré. Tu ne nous croiras pas bien que nous t’ayons véritablement rapporté la vérité.
Rekoše: "Oče naš, mi smo otišli da se trkamo i takmičimo u streljaštvu ostavivši Jusufa kod naše odjeće i naših stvari da ih čuva, pa ga je pojeo vuk. Ti nam nećeš vjerovati iako ti istinu govorimo."
They said: O our father, we went off on foot racing with one another and shooting arrows and we left Joseph by our clothes and provisions to look after them. Then the wolf ate him. You are not going to believe us, even though we are absolutely truthful in what we have told you.
Ellos dijeron: “¡Padre nuestro! Salimos a correr y disparar flechas, y dejamos a José junto a nuestras ropas y provisiones para cuidarlas. Entonces el lobo se lo devoró. No nos vas a creer, aunque seamos absolutamente sinceros en lo que te hemos dicho”.
Mereka berkata, "Wahai Ayah kami! Sesungguhnya kami pergi untuk berlomba lari dan berlomba memanah, sementara Yusuf kami tinggalkan di tempat baju-baju dan perbekalan kami agar dia menjaganya. Kemudian dia diterkam serigala. Engkau pasti tidak percaya kepada kami meskipun pada kenyataannya kami jujur dengan apa yang kami ceritakan kepadamu."
Dediler ki: Ey Babamız! Biz koşu yarışı yapıyor ve oklarla atış yapıyorduk. Yusuf’u ise bekçilik yapması için elbiselerimizin ve azıklarımızın yanına bıraktık. O sırada kurt onu yemiş. Bizler sana haber verdiğimiz şeylerde her ne kadar doğru söylesek de, sen bize inanmayacaksın, dediler.
The brothers, then, said:
يَا أَبَانَا إِنَّا ذَهَبْنَا نَسْتَبِقُ وَتَرَكْنَا يُوسُفَ عِندَ مَتَاعِنَا فَأَكَلَهُ الذِّئْبُ ۖ وَمَا أَنتَ بِمُؤْمِنٍ لَّنَا وَلَوْ كُنَّا صَادِقِينَ
Father, we went running races and left Yusuf with our belongings and the wolf ate him up. And you will never believe us, even though we are telling the truth.
Some rules about racing
In Ahkam al-Qur'an, Ibn al-'Arabi has said: Running races against each other is legitimate in the Shari'ah. It is a good habit which comes handy in Jihad. Therefore, the Holy Prophet ﷺ ، as proved by authentic Ahadith, has personally participated in such running of races. Also proved is making horses run against each other (not to be confused with institutionalized horse-racing with bets, as clarified later). Out of the noble Companions, Sayyidna Salamah ibn al-Akwa` ran a one-on-one race against a person and won it.
That the racing of horses as such is permissible stands proved from the verse under reference and from Hadith reports cited above. In addition to the racing of horses, mutual competition in racing and archery and in other fields is also permissible, and equally permissible is the giving of awards from a third party to the winner in this mutual competi-tion. But, fixing an amount of money in a bilateral agreement that the loser will pay it to the winner is gambling or Qimar which has been declared Haram or unlawful by the Holy Qur'an. Today, none of the prevailing forms of horse racing is free from gambling and Qimar. Therefore, all of them are Haram, impermissible and unlawful.
Mentioned in the previous verses was that the brothers of Sayyidna Yusuf (علیہ السلام) ، after talking to each other back and forth, finally put him down in a desolate well and returned to their father telling him that he has been eaten up by a wolf. From verse 18, the story onwards has been taken up in the following words:
Bọn họ thưa: "Dạ! Thưa cha yêu của chúng con, tụi con đã rủ nhau chạy đua và mãi mê thi nhau bắn cung, chúng con đã bỏ Yusuf lại để trông coi các túi hành lý của chúng con. Vậy mà em đã bị sói ăn thịt mất rồi và tụi con thầm nghĩ chắc chắn rằng cha sẽ không tin đó là sự thật, mặc dầu chúng con rất thành thật với cha những gì mà đã xảy ra với tụi con."
Nagsabi sila: "O ama namin, tunay na kami ay umalis, na nag-uunahan sa pagtakbo at nagbabatuhan ng mga sibat. Iniwan namin si Jose sa tabi ng mga kasuutan namin at mga baon namin upang magbantay sa mga ito, saka kinain siya ng lobo. Ikaw ay hindi maniniwala sa amin kahit pa kami sa tunay na pangyayari ay mga tapat sa ipinabatid namin sa iyo."
Dissero: "O padre nostro, in verità ci siamo rincorsi e ci tiravamo le frecce; abbiamo lasciato Yūsuf vicino alle nostre cose in modo che le custodisse, e il lupo lo ha mangiato. Tu non ci credi, anche se in verità siamo sinceri in ciò che ti abbiamo detto"
Nagbigay-diin sila sa ulat nila sa pamamagitan ng isang panggugulang sapagkat naghatid sila ng kamisa ni Jose na nabahiran ng dugo na hindi dugo niya, habang mga nagpapaakala na ito ay bakas ng pagkakain ng lobo sa kanya. Ngunit nakatalos si Jacob – sa pamamagitan ng isang pahiwatig na ang damit ay hindi nagkapunit-punit – sa kasinungalingan nila, kaya nagsabi siya sa kanila: "Ang nangyari ay hindi gaya ng ipinabatid ninyo, bagkus nang-akit sa inyo ang mga sarili ninyo sa isang masagwang bagay na ginawa ninyo. Kaya ang nauukol sa akin ay isang pagtitiis na marilag, na walang panghihinawa rito. Si Allāh ay ang hinihilingan ng tulong laban sa binabanggit ninyo na nangyari kay Jose."
E sostennero le loro dichiarazioni con un'astuzia; portarono la camicia di Yūsuf imbevuta di sangue che non era il suo, fingendo che fosse una prova del fatto che lo avesse mangiato il lupo. Ya'ǭùb si accorse delle loro bugie, poiché vide che la camicia era integra. Disse loro: "Le cose non stanno come dite; al contrario, i vostri animi vi hanno abbellito il male che gli avete fatto. Cosa mi resta da fare se non munirmi di grande pazienza, senza allarmarmi?! Chiedo solo il sostegno di Allāh per ciò che state dicendo su Yūsuf"
Và bọn họ tiếp tục kế hoạch của mình là trở về gặp cha với chiếc áo của Yusuf dính đầy máu mà thật chất máu đó không phải của Yusuf để làm chứng cớ quan trọng rằng Yusuf đã bị sói ăn thịt. Tuy nhiên, sau khi sự việc được trình bày thì Ya'qub hiểu ngay rằng - bọn chúng đang giở trò dối trá với Người bằng chứng là cái áo không bị rách và rồi Người bảo với chúng: "Sự việc diễn ra không như lời các con đã nói. Không, là điều đó chính tụi con đã toan tính trong đầu rồi lên kế hoạch xấu xa để rồi thực hiện đối với Yusuf. Thế nên, Ta giờ chỉ biết kiên nhẫn chịu đựng là giả pháp tốt đẹp nhất và cũng không phải tranh cải gì thêm nữa, Ta chỉ có Allah là Đấng đáng để Ta cầu xin được giúp đỡ về những gì mà tụi con đang xác nhận về cái chết của Yusuf."
They confirmed their story with a trick. They brought the shirt of Joseph stained with the blood of something else, giving the impression that it was a sign of the wolf’s having eaten him. Jacob realised that they were lying, because the shirt was not torn, and he said to them: The matter is not as you have said. Instead, your souls have made an evil action that you committed seem good to you. I will exercise beautiful patience without any complaint. Allah is the One from Whom aid is requested against what you mention about the matter of Joseph.
Verdikleri haberi kurdukları hile ile pekiştirdiler ve babalarına Yusuf -aleyhisselam-'ı bir kurdun yediği izlenimini vermek için Yusuf'un gömleğini kendisinin kanı olmayan bir kana bulayarak geldiler. Yakup -alehisselam- (gömleğin yırtılmamış olması kanıtıyla) onların yalanını anladı ve onlara şöyle dedi: Bu iş, sizin bana haber verdiğiniz gibi değildir. Aksine sizin nefisleriniz yapmış olduğunuz bu kötü fiili size süslemiştir. Artık üzerime düşen çektiğim acıyı göstermeden güzelce sabretmektir. Sizin Yusuf' a yaptığınız bu olay hakkında Allah'tan istenilecek şey ise O'nun yardımıdır.
Ellos confirmaron su historia con un truco. Trajeron la camisa de José manchada con sangre falsa, dando la impresión de que era una señal de que el lobo se lo había comido. Jacob se dio cuenta de que estaban mintiendo, porque la camisa no estaba rasgada, y les dijo: “El asunto no es como han dicho. Sino que sus almas han cometido una obra maligna cuando creen que ha sido algo bueno. Ejercitaré la preciosa paciencia sin ninguna queja. Al-lah es Aquel a Quien se pide socorro ante lo que mencionan sobre José.
وَجَاءُوا عَلَىٰ قَمِيصِهِ بِدَمٍ كَذِبٍ ; (And they came with fake blood on his shirt) that is, the brothers of Sayyidna Yusuf (علیہ السلام) came back with his shirt they had smeared in fake blood so that they could make their father believe that he has been eaten up by a wolf.
But, Allah Ta’ ala had His way of exposing their lie. He made them neglect something else they should have done besides smearing the shirt with fake blood. Had they also torn the shirt, it would proved his being eaten up by a wolf. Here they were coming with an intact shirt smeared with the blood of a kid goat and trying to deceive their father. After seeing this shirt totally unscratched, Sayyidna Ya'qub (علیہ السلام) said: My sons, certainly wise was this wolf who ate Yusuf in a way that his shirt was not torn from anywhere.
Thus, their deceit was exposed before Sayyidna Ya'qub (علیہ السلام) and he said:
بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا ۖ فَصَبْرٌ جَمِيلٌ ۖ وَاللَّـهُ الْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ
Rather, your inner desires have seduced you to something. So, patience is best. And it is Allah whose help is sought against what you describe.
Two Rulings:
1. Sayyidna Ya'qub (علیہ السلام) has used the intact shirt as evidence to establish that the brothers of Sayyidna Yusuf (علیہ السلام) were lying. This tells us that a Qadi or judge should also keep an eye on circumstantial evidence alongwith the claims and arguments of the parties concerned (Qurtubi).
Al-Mawardi has said: The legendary shirt of Yusuf (علیہ السلام) is a wonder of the world in its own way. Three great events of prophetic annals are connected with his shirt: (I) The first event relates to the smearing of the shirt with fake blood, cheating a father and the evidence of the shirt which established the lie. (II) The second event relates to Zulaikha in which it is the shirt of Sayyidna Yusuf (علیہ السلام) which appears as the conclusive evidence. (III) The third event relates to the return of Sayyidna Ya` qub's eyesight in which it is the shirt of Sayyidna Yusuf (علیہ السلام) which stands out as the cause of that miracle.
2. Some ` Ulama have said that the comment: بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا (Rather, your inner desires have seduced you to something 18) made at this time before his sons was also made at the time when Benyamin, the real brother of Sayyidna Yusuf (علیہ السلام) ، was detained in Egypt having been charged with theft. When his brothers reported this incident to Sayyidna Ya` qub (علیہ السلام) ، he said: بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ (Rather, your inner desires have seduced you to something - 83). Worth pondering here is that Sayyidna Ya` qub (علیہ السلام) had made both these comments as based on his opinion. The first of them turned out to be true; the other was not - because, in this, the brothers were not to be blamed. This tells us that a wrong personal opinion is possible even from prophets initially - though, later on, they are not left to stand by that wrong opinion by means of Divine revelation.
According to Al-Qurtubi, it proves that an error of opinion can be committed by the highest of the high. Therefore, every man or woman of opinion should take his or her opinion as suspect, and should not become so rigid about it as not to be ready to listen or entertain what others have to say.
Ils étayèrent leurs dires par une ruse: ils présentèrent en effet à leur père la tunique de Joseph qu’ils avaient tâchée de faux sang afin de lui faire croire que c’était là les traces de l’attaque du loup. Seulement, Jacob savait qu’ils mentaient parce que la tunique n’avait pas été déchiquetée. Il leur dit alors: Les choses ne se sont pas déroulées comme vous le prétendez. Ce sont plutôt vos âmes qui vous ont embelli de vous en prendre à lui. J’endurerai donc cette épreuve avec une patience sans faille et je requerrai l’aide d’Allah en ce qui concerne Joseph.
Oni tu svoju tvrdnju potvrdiše jednom spletkom; doniješe Jusufovu košulju umazanu krvlju koja nije njegova krv, kako bi time obmanuli Jakuba da ga je stvarno pojeo vuk. Jakub prozrije njihovu laž, jer je vidio da košulja nije pocijepana, pa im reče: "Nije tako kako kažete, već su vam duše vaše uljepšale ružnu stvar koju ste učinili prema njemu. Ja ću se strpiti, ne očajavajući, a od Allaha tražim pomoć u onome što spominjete o Jusufu."
The story of Joseph is definitely more detailed than what has been described in the Quran. But the real purpose of the Quran is to convey moral advice and not to engage in story telling. So, it deals with only those aspects that are useful for the purpose of giving moral lessons and omits other parts, leaving them for the historians to compile. According to traditions, Joseph was in the dry well for three days. During these three days, he was probably shown his future through dreams. In one of them, he saw himself coming out of the well and reaching a high position of honour and glory. Ultimately, such a wide gap develops between his position and the position of his brothers that they are unable to recognize him when they see him. All this was revealed by his dream. What Joseph’s brothers did was an act of extreme provocation. Unlike them, Joseph entrusted his fate to God and, sitting quietly in the dry well at a deserted place, waited for God’s help to arrive. Joseph’s father, Jacob, for his part, took the course of noble patience. According to some commentaries he is reported to have told his sons that had a wolf devoured Joseph, it would certainly have torn his shirt. He meant, what a noble wolf it was who took away Joseph and removed his blood-stained shirt to hand it over to them undamaged.
Lalu mereka memperkuat cerita mereka dengan rekayasa. Mereka membawa baju Yusuf dengan dilumuri darah yang bukan berasal dari darah Yusuf. Mereka ingin mengesankan bahwa darah itu adalah bekas gigitan serigala yang memakan tubuh Yusuf. Tetapi Yakub mengetahui kebohongan mereka karena melihat baju itu tidak robek sedikit pun. Lalu Yakub berkata kepada mereka, "Masalahnya tidak seperti yang kalian ceritakan. Hawa nafsu kalianlah yang membuat perbuatan jahat kalian itu terlihat baik di mata kalian. Sebab itu, kesabaran yang indah dan tanpa keluh kesah adalah pilihanku dan hanya Allah tempat meminta pertolongan untuk menghadapi perkara Yusuf seperti yang kalian ceritakan."
Une caravane passa près du puits au fond duquel se trouvait Joseph et l’un des voyageurs fut chargé de ramener de l’eau. Il jeta son seau et Joseph s’agrippa alors à la corde. Lorsque l’homme le remonta, il s’exclama: Quelle bonne nouvelle que ce garçon trouvé ! Puis cet homme ainsi que d’autres voyageurs qu’il mit au secret dissimulèrent Joseph au reste de la caravane en prétendant qu’il était un esclave acheté quelque part. Or Allah savait qu’ils allaient traiter Joseph comme une marchandise et un esclave et rien de ce qu’ils machinaient ne Lui échappait.
Kemudian datanglah sekelompok musafir yang melintas. Lalu mereka menyuruh seseorang mengambil air minum untuk mereka. Lalu ia mengulurkan timbanya ke dalam sumur dan tiba-tiba Yusuf bergelantungan pada tali timba tersebut. Tatkala orang yang mengulurkan timba itu melihatnya ia langsung berkata dengan suka cita, "Oh, kabar gembira! Ini ada anak lelaki (budak)!" Lalu si pencari air itu bersama beberapa temannya menyembunyikan perihal penemuan Yusuf itu dari para musafir lainnya. Mereka mengaku bahwa Yusuf adalah budak yang mereka beli, padahal Allah Maha mengetahui apa yang mereka lakukan terhadap Yusuf yang telah mereka hinakan dan mereka perdagangkan. Tidak ada satu pun perbuatan mereka yang luput dari pengetahuan-Nya.
Una caravana que pasaba se acercó al lugar y enviaron a alguien a sacar agua. Uno de ellos descendió su cubo al pozo y José se aferró de la cuerda. Cuando la persona que había bajado el cubo lo vio, felizmente dijo: “¡Buenas noticias! ¡Aquí hay un muchacho!” El que acarreaba el agua y algunos otros lo escondieron del resto de la caravana, considerándolo como mercancía que podían intercambiar. Al-lah sabía lo que estaban haciendo con José cuando lo trataron como un artículo de venta.
Yoldan geçen bir kervan geldi ve kendileri için su getirecek olan kimseyi (sucularını kuyuya) gönderdiler. O da (gidip) kovasını kuyuya saldı. Yusuf ipe tutundu. Gönderilen adam Yusuf -aleyhisselam-'ı görünce sevinçli bir şekilde: "Müjde! İşte bir oğlan!" dedi. Sucu ve kafileden bazı kimseler Yusuf -aleyhisselam-'ı kafileden gizleyerek, O'nu bir ticaret malı edineceklerini zannettiler. Allah onların Yusuf'a kötü davranma ve satma isteklerini çok iyi bilmektedir. Onların amellerinden hiçbir şey Yüce Allah'a gizli kalmaz.
19- Bir yolcu kafilesi gelip sucularını yolladılar. O da kovasını (kuyuya) sarkıttı: “Müjde! İşte genç bir çocuk!” dedi. Onu bir ticaret malı gibi sakladılar. Allah ise ne yaptıklarını çok iyi biliyordu.
20- Onu düşük bir fiyata, sayılı birkaç dirheme sattılar. Zaten ona pek değer vermiyorlardı.
19. Yani Yusuf aleyhisselam bir süre kuyuda kaldıktan sonra nihâyet Mısır’a doğru gitmekte olan “bir yolcu kafilesi gelip sucularını yolladılar.” Yani onlar için su aramak, suyun bulunduğu yeri tespit etmek, onlar için havuz gibi bir yerde su hazırlamak vb. işleri görmek üzere önden giden öncülerini gönderdiler. “O da” bu sucuları “kovasını (kuyuya) sarkıttı.” Yusuf aleyhisselam da ona tutunarak çıktı. “Müjde, işte genç bir çocuk, dedi.” Sevindi ve: Bu çok değerli bir köledir, dedi. “Onu bir ticaret malı gibi sakladılar.”
20. Kardeşleri de o sırada yakın bir yerde bulunuyordu. Bu sefer yolcu kafilesi onu kardeşlerinden “düşük bir fiyata, sayılı birkaç dirheme” karşılık gelen oldukça düşük bir bedele “sattılar. Zaten ona pek değer vermiyorlardı.” Çünkü kardeşlerinin maksadı, sadece onun ortadan kaybolup babasından uzak olmasını sağlamaktı. Yoksa onun karşılığında para kazanmak gibi bir maksatları yoktu.
Buna göre anlam şöyle olur: Kafile, Yusuf’u bulduklarında onun durumunu gizlemek ve beraberindeki ticaret eşyaları arasına onu katmak istediler. Ancak kardeşleri gelip onun, kendilerinden kaçan köleleri olduğunu iddia ettiler. Bunun üzerine kafile, belirtilen bedel karşılığında onu satın aldı ve kendilerinden kaçmaması için de kardeşlerinden teminat aldılar. Doğrusunu en iyi bilen Allah’tır.
A passing caravan came by and they sent someone to draw water for them. He lowered his bucket into the well and Joseph caught hold of the rope. When the person who had lowered the bucket saw him, he happily said, ‘Good news! Here is a boy!’ The water-drawer and a few others hid him from the rest of the caravan, regarding him to be merchandise that they could trade. Allah knew what they were doing with Joseph when they treated him as an item of sale. No action of theirs was hidden from Him.
Yusuf is Rescued from the Well and sold as a Slave
Allah narrates what happened to Yusuf, peace be upon him, after his brothers threw him down the well and left him in it, alone, where he remained for three days, according to Abu Bakr bin `Ayyash. Muhammad bin Ishaq said, "After Yusuf's brothers threw him down the well, they remained around the well for the rest of the day to see what he might do and what would happen to him. Allah sent a caravan of travelers that camped near that well, and they sent to it the man responsible for drawing water for them. When he approached the well, he lowered his bucket down into it, Yusuf held on to it and the man rescued him and felt happy,
يبُشْرَى هَـذَا غُلاَمٌ
("What good news! Here is a boy.") Al-`Awfi reported that Ibn `Abbas commented, "Allah's statement,
وَأَسَرُّوهُ بِضَـعَةً
(So they hid him as merchandise), is in reference to Yusuf's brothers, who hid the news that he was their brother. Yusuf hid this news for fear that his brothers might kill him and preferred to be sold instead. Consequently, Yusuf's brothers told the water drawer about him and that man said to his companions,
يبُشْرَى هَـذَا غُلاَمٌ
("What good news! Here is a boy."), a slave whom we can sell. Therefore, Yusuf's own brothers sold him." Allah's statement,
وَاللَّهُ عَلِيمٌ بِمَا يَعْمَلُونَ
(And Allah was the All-Knower of what they did. ) states that Allah knew what Yusuf's brothers, and those who bought him, did. He was able to stop them and prevent them from committing their actions, but out of His perfect wisdom He decreed otherwise. He let them do what they did, so that His decision prevails and His appointed destiny rules,
أَلاَ لَهُ الْخَلْقُ وَالاٌّمْرُ تَبَارَكَ اللَّهُ رَبُّ الْعَـلَمِينَ
(Surely, His is the creation and commandment. Blessed is Allah, the Lord of the all that exists!) 7:54 This reminds Allah's Messenger Muhammad ﷺ, that Allah has perfect knowledge in the persecution that his people committed against him and that He is able to stop them. However, He decided to give them respite, then give Muhammad ﷺ the victory and make him prevail over them, just as He gave Yusuf victory and made him prevail over his brothers. Allah said next,
وَشَرَوْهُ بِثَمَنٍ بَخْسٍ دَرَهِمَ مَعْدُودَةٍ
(And they sold him for a Bakhs price, - for a few Dirhams) in reference to Yusuf's brothers selling him for a little price, according to Mujahid and `Ikrimah. `Bakhs' means decreased, just as Allah the Exalted said in another Ayah,
فَلاَ يَخَافُ بَخْساً وَلاَ رَهَقاً
(shall have no fear, either of a Bakhs (a decrease in the reward of his good deeds) or a Rahaq (an increase in the punishment for his sins).) 72:13 meaning that Yusuf's brothers exchanged him for a miserably low price. Yet, he was so insignificant to them that had the caravan people wanted him for free, they would have given him for free to them! Ibn `Abbas, Mujahid and Ad-Dahhak said that,
وَشَرَوْهُ
(And they sold him), is in reference to Yusuf's brothers. They sold Yusuf for the lowest price, as indicated by Allah's statement next,
دَرَهِمَ مَعْدُودَةٍ
(for a few Dirhams), twenty Dirhams, according to `Abdullah bin Mas`ud. Similar was said by Ibn `Abbas, Nawf Al-Bikali, As-Suddi, Qatadah and `Atiyah Al-`Awfi, who added that they divided the Dirhams among themselves, each getting two Dirhams. Ad-Dahhak commented on Allah's statement,
وَكَانُواْ فِيهِ مِنَ الزَهِدِينَ
(And they were of those who regarded him insignificant.) "Because they had no knowledge of his prophethood and glorious rank with Allah, the Exalted and Most Honored."
Jedna karavana je putovala pa poslaše jednog od njih da potraži vodu, i on spusti kofu u bunar, te se Jusuf zakači za uže. Kada taj čovjek to vidje, reče ushićeno: "Radosna vijest, evo ga dječak", i sakri ga on sa nekim njegovim drugovima da ga ne vidi ostatak karavane, želeći da im on bude trgovačka roba. Allah zna ono što su uradili sa Jusufom, ponizivši ga i prodavši, i Allahu ništa nije skriveno od njihovih djela.
Passò una carovana, e inviarono qualcuno che portasse l'acqua; quest'ultimo calò un recipiente nel pozzo e Yūsuf si aggrappò alla corda. Quando colui che stava prendendo l'acqua lo vide, disse con gioia: "Che buona notizia, è un ragazzino!", e lui ed altri suoi compagni nascosero il fatto ad altre persone della carovana, dicendo che fosse della merce che avevano portato. E Allāh era consapevole di come disprezzarono Yūsuf e lo considerarono merce; nessuna loro azione era nascosta ad Allāh.
"Kemudian datanglah kelompok orang-orang musafir, lalu mereka menyuruh seorang pengambil air, maka dia menurunkan timbanya, dia berkata, 'Oh, kabar gembira, ini seorang anak muda!' Kemudian mereka menyembunyikannya sebagai barang dagangan. Dan Allah Maha Mengetahui apa yang mereka kerjakan. Dan me-reka menjual Yusuf dengan harga yang murah, yaitu beberapa dir-ham saja, dan mereka merasa tidak tertarik hatinya kepada Yusuf." (Yusuf: 19-20).
(19) Maksudnya, Yusuf berada di dasar sumur selama be-berapa waktu yang dia jalani di sana. Sampai akhirnya ﴾ وَجَآءَتۡ سَيَّارَةٞ ﴿ "datanglah beberapa kelompok musafir", sebuah kafilah yang bertolak menuju Mesir. ﴾ فَأَرۡسَلُواْ وَارِدَهُمۡ ﴿ "Lalu mereka menyuruh seorang pengambil air", orang yang pertama dan terdepan (dalam rombongan) yang menimba air bagi mereka dan mengumpulkannya serta memper-siapkan pembuatan kolam atau semacamnya bagi mereka. ﴾ فَأَدۡلَىٰ ﴿ "Maka ia menurunkan", yaitu pengambil air itu (menurunkan) ﴾ دَلۡوَهُۥۖ ﴿ "timbanya". Maka Yusuf menggantungkan diri padanya dan ber-hasil keluar. Ia berkata, ﴾ يَٰبُشۡرَىٰ هَٰذَا غُلَٰمٞۚ ﴿ "oh, kabar gembira, ini seorang anak muda", orang ini begitu gembira seraya berkata, "Ini bocah kecil yang berharga mahal" ﴾ وَأَسَرُّوهُ بِضَٰعَةٗۚ ﴿ "kemudian mereka menyembunyikan-nya sebagai barang dagangan".
(20) Saudara-saudara Yusuf masih berada di dekatnya, maka kafilah itu membelinya dari mereka ﴾ بِثَمَنِۭ بَخۡسٖ ﴿ "dengan harga yang murah", harga yang rendah sekali, yang dijelaskan Allah dengan ayat lanjutannya, ﴾ دَرَٰهِمَ مَعۡدُودَةٖ وَكَانُواْ فِيهِ مِنَ ٱلزَّٰهِدِينَ ﴿ "yaitu beberapa dir-ham saja, dan mereka merasa tidak tertarik hatinya kepada Yusuf", karena tidak ada maksud pada mereka kecuali hanya hasrat menyembu-nyikan dan menjauhkan dirinya dari sang ayah, tidak ada maksud di hati mereka untuk mengambil harga penjualannya. Makna pada ayat ini, bahwa ketika kafilah yang sedang lewat itu mendapatkan-nya, maka mereka ingin menutup-nutupi tentangnya dan menaruh-nya dalam bagian barang-barang yang mereka bawa. Sampai akhir-nya datanglah saudara-saudaranya. Mereka mengklaim bahwa itu adalah budak yang melarikan diri dari mereka. Lantas kafilah itu membelinya dengan harga tersebut dan meminta jaminan dari me-reka (saudara-saudaranya) untuk memastikan agar dia tidak me-larikan diri lagi.
May dumating na isang karabang napararaan; saka nagpadala sila ng umiigib sa kanila ng tubig kaya naglugay ito ng timba nito sa balon. Kaya lumambitin si Jose sa lubid. Kaya noong nakakita sa kanya ang naglugay niyon ay nagsabi ito na nagagalak: "O balitang nakagagalak sa akin! Ito ay isang batang lalaki." Ikinubli siya ng tagaigib nila at ng ilan sa mga kasamahan nito sa nalalabi sa karaban, habang mga nag-aangkin na siya ay isang paninda na maititinda nila. Si Allāh ay Maalam sa ginagawa nila kay Jose na kawalang-dangal at pagbebenta: walang nakakukubli sa Kanya mula sa gawa nila na anuman.
Và rồi có một đoàn lữ khách đi ngang qua rồi dừng chân tại giếng nước. Họ cử ra một người để múc nước, rồi khi người đó đến cái giếng để thả chiếc gàu xuống giếng múc nước thì Yusuf đã bám lấy sợ dây của chiếc gàu đó đi theo lên. Rồi khi, người đó kéo lên nhìn thấy được cậu bé thì hắn vui mừng reo lên: "Ôi có tin vui! Tôi đã kéo được một đứa trẻ." Và rồi một số người trong đoàn lữ khách đó đã giấu Y cùng với số hàng hóa để họ cùng mang ra mua bán. Và Allah luôn biết rõ họ đối xử ra sao với Yusuf vì mọi hành động của họ không giấu được Ngài.
There is No Chance or Accident in Divine Arrangements
It is said in verse 19: وَجَاءَتْ سَيَّارَةٌ فَأَرْسَلُوا وَارِدَهُمْ فَأَدْلَىٰ دَلْوَهُ (And there came some wayfarers and sent one of them to go for water. So, he let down his bucket). The word: سَيَّارَةٌ (sayyara) means wayfarers or a caravan. Wrid (وارِد) is a person who moves ahead of the caravan as its vanguard. Such a person is responsible for taking care of the needs of the caravan, water being one of them. Idla أَدْلَىٰ ) means to lower the bucket into the well to draw water. The sense is that a caravan passed by this part of land by chance. According to Tafsir al-Qurtubi, this caravan was coming from Syria on its way to Egypt. Having lost its bearing, it strayed into this desolate place and sent some of his men to bring water from the well.
That the Syrian caravan lost its regular route, reached that exact spot and decided to send their water-carrier to that deserted well is a sequence of events which is referred to by people as accidental. But, the knower of the secret of the creation knows that all these events are chains of a system which is breathtakingly coordinated and formidable. It is but the Creator of ~suf, and his Protector, who moves the caravan away from its set route and brings it here and sends its men to this deserted well. This is a mirror of all other states and events which common people see as accidental happenings - and philosophers as contingents - all of which is based on an unawareness of how the system of the universe really works. Otherwise, in creation, there is no chance or accident (which Einstein, though no formal believer, did concede: ` God does not play dice!' ). However, the most true Creator of the universe is known by the majesty of His unique state of being. He is, as the Qur’ an declares:
فَعَّالٌ لِّمَا يُرِيدُ
Doer of what He intends - 85:16
His wisdom works in unimaginable ways when He creates conditions and circumstances which do not seem to synchronize with the obvious sequence of events. When this happens, one fails to comprehend the reality, and takes what he does not understand as something accidental.
However, their man whose name has been identified as Malik ibn Du` bar reached that well, lowered his bucket which Yusuf saw as Divine help coming down. He took hold of the rope. Up it came with no water but with the shining face of someone whose instant mystique of beauty and signs of forthcoming spiritual excellence were no less impressive than the real greatness he was going to achieve in the future. Intrigued, surprised and flushed with delight, the man looked at this young, handsome and promising child coming suddenly face to face before him emerging from the depths of a well and making him exclaim: يَا بُشْرَىٰ هَـٰذَا غُلَامٌ (What a good news! This is a boy). In the Hadith concerning the Night of Mi` raj (the Ascent to the Heavens) appearing in the Sahih of Muslim, the Holy Prophet ﷺ has been reported to have said: ` When I met Yusuf (علیہ السلام) ، I saw that Allah Ta’ ala has blessed him with half of the beauty of the whole world, while the other half has been spread over the rest of it.'
Following immediately after is the statement: وَأَسَرُّوهُ بِضَاعَةً (And they kept him hidden as merchandise). It means that Malik ibn Du'bar, when he first saw this boy, did exclaim taken by surprise. But, an afterthought over the matter made him decide not to let this be known. Instead, he thought, he would keep him hidden from others so that he could sell him for good money later. He did not want the caravan to know about it for the whole caravan would then be claiming a share in the money so acquired.
However, the expression could also mean that the brothers of Sayyidna Yusuf (علیہ السلام) ، by concealing the truth of the matter, themselves made him into merchandise. This is as it appears in some narrations where it is said that Yahuda used to carry food to Sayyidna Yusuf (علیہ السلام) every day while he was in the well. On the third day, when he did not find him there, he returned to his brothers and told them about it. Together, they went there, made investigations, and found him with the people of the caravan. They told them: This boy is our slave. He has escaped and you have done something bad by detaining him in your possession. Malik ibn Du'bar and his companions were scared lest they be taken as thieves. Therefore, they started talking about a deal to purchase him from the brothers. Thus, the verse would come to mean that the brothers of Sayyidna Yusuf (علیہ السلام) themselves made him into merchandise and sold him out.
After that it was said: وَاللَّـهُ عَلِيمٌ بِمَا يَعْمَلُونَ (while Allah was aware of what they were 'doing). The sense is that Allah Ta’ ala, in His perfect knowledge, was fully aware of what the legendary brothers of Yusuf would do, and also that which will be done by the people of the caravan who would buy him. Allah Ta’ a1a had all power to undo the designs of both, but it was under His own wise considerations that He let these designs carry on.
In this sentence, according to Ibn Kathir, there is an element of guidance for the Holy Prophet ﷺ as well. It tells him that nothing his people are doing to him, or will do in the future, is outside the scope of Allah's knowledge and power. He could, if He so willed, change everything and everyone outright. But, wisdom demanded that they be allowed to show their power at this time. Finally, by making him overcome them, it will be truth itself seen triumphant over them - as was done in the case of Yusuf (علیہ السلام) .
Và đoàn lữ khách đã bán đứa trẻ cho những người ở xứ Ai Cập bằng một cái giá rẻ mạt, chỉ một vài đồng tiền bạc lẻ. Họ chỉ muốn bán đứa trẻ cho rồi vì họ lo sợ mọi người phát hiện đứa trẻ vốn không phải là nô lệ, họ sợ bị người trong gia đình mình phát hiện. Âu đây cũng là lòng thương xót mà Allah dành cho Yusuf khi không cho Yusuf ở với họ lâu hơn.
Verse 20 begins with the words: وَشَرَوْهُ بِثَمَنٍ بَخْسٍ دَرَاهِمَ مَعْدُودَةٍ (And they sold him for a paltry price, for a few silver-coins, and they were disinterested in him). In Arabic, the word: شِرَا (shira' ) is used for buying and selling both. The probability of both meanings exists here. If the pronoun is reverted back to the brothers of Sayyidna Yusuf (علیہ السلام) ، it will mean selling - and if applied to the people of the caravan, it would mean buying. Thus, the sense would be: ` the brothers of Yusuf sold him - or, the people of the caravan bought him - for a paltry price, that is, for a counted few dirhams in return.'
Al-Qurtubi says: The Arab traders used to transact deals involving big amounts by weight while, for amounts not more than forty, they would go by count. Therefore, the word: مَعْدُودَةٍ (ma` dudah: few) used with: دِرَاھُم (darahim: plural of dirham: silver-coins) tells us that the count of dirhams was less than forty. Ibn Kathir, citing the authority of Sayyidna ` Abdullah ibn Masud ؓ ، has written that the deal was closed at twenty dirhams which the ten brothers had divided among themselves at the rate of two dirhams per person. As for the exact amount of dirhams, reported there are other narrations as well which put them as twenty two and forty. (Ibn Kathir)
In the last sentence of the verse: وَكَانُوا فِيهِ مِنَ الزَّاهِدِينَ (and they were disinterested in him), the word: الزَّاهِدِينَ (az-zahidin) is the plural of zahid which is a derivation from zuhd. Literally, zuhd means indifference, disinterestedness. In usage, the lack of interest in and the avoidance of wealth and property in worldly life is referred to as zuhd. The meaning of the verse is that the brothers of Yusuf (علیہ السلام) were really not interested in any financial gain for themselves in this matter. Their real purpose was to separate Sayyidna Yusuf (علیہ السلام) from their father. Therefore, they struck a deal for a very few dirhams.
Ibinenta siya ng tagaigib at ng mga kasamahan nito sa Ehipto sa halagang katiting sapagkat ito ay mga dirham na madaling bilangin dahil sa kakauntian ng mga ito. Sila ay kabilang sa mga nagwawalang-halaga sa kanya dahil sa sigasig nila sa paghahangad nila sa pagwawaksi sa kanya nang mabilisan sapagkat nalaman nga nila mula sa kalagayan niya na siya ay hindi isang alipin. Nangamba sila para sa mga sarili nila mula sa mag-anak niya. Ito ay bahagi ng kalubusan ng awa ni Allāh sa kanya upang hindi siya manatili kasama sa kanila nang matagal.
Colui che andò a prendere l'acqua ed i suoi compagni lo vendettero in Egitto per poco denaro, una somma facile da contare per quanto era misera: non desideravano tenerlo con loro e volevano liberarsene in fretta. Si accorsero dal suo aspetto che non era uno schiavo, ed ebbero timore della sua famiglia, e ciò per la grandezza della Misericordia di Allāh nei suoi confronti, in modo che non restasse molto con loro.
Onaj koji ga je našao i njegovi drugovi jeftino prodadoše Jusufa u Egiptu, za nekoliko srebrenjaka, žurili su da ga prodaju kako bi ga se što prije riješili. Znali su, na osnovu njegovog stanja, da nije rob i bojali su se za sebe od njegove porodice. To je bila Allahova blagodat prema njemu, kako ne bi dugo ostao sa njima.
El que llevaba el agua y sus compañeros lo vendieron en Egipto por una cantidad insignificante de unas pocas monedas de plata. Lo vendieron barato porque querían deshacerse de él lo más rápido posible. Se dieron cuenta de que su condición no era la de un esclavo y tuvieron temor de las represalias de su familia. Al-lah fue misericordioso con él al no mantenerlo con ellos por mucho tiempo.
Si penimba air sumur dan teman-temannya menjual Yusuf di Mesir dengan harga murah, yaitu hanya senilai beberapa dirham. Mereka menjualnya dengan harga murah agar diri mereka bisa segera terbebas darinya lantaran mereka tahu bahwa Yusuf itu sebenarnya bukanlah seorang budak belian. Mereka khawatir perbuatan mereka diketahui oleh keluarga Yusuf. Hal ini merupakan bentuk kasih sayang Allah yang sempurna kepada Yusuf agar dia tidak terlalu lama bersama mereka.
After pushing Joseph into the dry well, the brothers returned home. Three days later, a caravan of traders, which was going from Midian to Egypt, happened to pass by that place. A member of the caravan set out in search of water and let his bucket down into the dry well. Joseph (who was about 16 years old at the time) caught hold of it and was pulled up. This was the age of the slave trade. So the people of the caravan were very happy because they could carry this lad to Egypt and sell him very profitably. Accordingly, when they reached Egypt, they put Joseph on sale along with other saleable commodities. There, a man, finding Joseph attractive in appearance and demeanour, bought him for twenty dirhams. Joseph’s brothers exiled him and pushed him into a well. The people of the caravan sold him as a slave. Thereafter the wife of a highly-placed officer of Egypt (Zulaykha) had him imprisoned. But God Almighty made all these stages stepping stones of honour and glory for him. What a tremendous difference there is between human knowledge and the divine knowledge of God!
Su getiren kimse ile arkadaşları onu Mısır'da değersiz bir pahaya sattılar. Bu miktar, sayılması kolay olan birkaç dirhem idi. Yusuf'tan çabucak kurtulmak için ona pek fazla değer de vermemişlerdi. Yusuf'un halinden onun bir köle olmadığını anlamışlardı. Bundan dolayı Yusuf'un ailesinden korktular. Bu, Yüce Allah'ın ona olan rahmetinden böyle oldu. Böylece Yusuf -aleyhisselam- onların yanında uzun bir müddet kalmamıştı.
L’homme qui le trouva et ses acolytes le vendirent pour une somme dérisoire en dirhams. Ils le cédèrent à ce prix afin de se défaire rapidement de lui, car ils avaient compris à son apparence qu'il n’était pas un esclave. Ceci suscita en effet en eux la crainte des représailles de sa famille. Ne pas rester longtemps avec eux fut une manifestation de la miséricorde d’Allah envers lui.
The water-drawer and his companions sold him in Egypt for a petty amount of a few silver coins that could be easily counted due to their small number. They sold him cheaply because they wanted to get rid of him quickly. They had realised from his condition that he was not a slave and they were afraid of his family. Allah was Merciful to him by not keeping him with them for very long.
Čovjek iz Egipta koji ga je kupio reče svojoj supruzi: "Učini mu boravak prijatnim i počasti ga, možda nam bude koristio u obavljanju nekih naših poslova, a možda ga i usvojimo pa nam bude sin." Kao što smo Jusufa spasili ubistva i izvadili ga iz bunara, i kao što srce velikana Egipta učinismo milostivim prema njemu, tako Jusufu učinismo boravak u Egiptu prijatnim, da bismo ga podučili tumačenju snova. Allah čini šta On hoće i Njegova se odredba neminovno sprovodi, ali većina ljudi - a to su nevjernici - ne zna to.
"Dan orang Mesir yang membelinya berkata kepada istrinya, 'Berikanlah kepadanya tempat (dan layanan) yang baik, boleh ja-di dia bermanfaat kepada kita atau kita pungut dia sebagai anak.' Dan demikian pulalah, Kami memberikan kedudukan yang baik kepada Yusuf di muka bumi (Mesir), dan agar Kami ajarkan ke-padanya ta'bir mimpi. Dan Allah berkuasa terhadap urusanNya, tetapi kebanyakan manusia tidak mengetahuinya'." (Yusuf: 21).
(21) Ketika kafilah itu membawanya pergi menuju Mesir dan menjualnya di sana, ternyata seorang pembesar negeri Mesir mem-belinya. Setelah dia membelinya, dia terpukau dengannya sehingga berpesan kepada istrinya, ﴾ أَكۡرِمِي مَثۡوَىٰهُ عَسَىٰٓ أَن يَنفَعَنَآ أَوۡ نَتَّخِذَهُۥ وَلَدٗاۚ ﴿ "Berikan-lah kepadanya tempat (dan layanan) yang baik, boleh jadi dia bermanfaat kepada kita atau kita pungut dia sebagai anak", maksudnya barangkali dia dapat memberikan manfaat bagi kita sebagaimana manfaat yang bisa didapat dari seorang budak berupa berbagai macam pelayanan atau boleh jadi kita bisa bersenang-senang dengannya sebagaimana kita bisa bersenang-senang dengan anak-anak kita. Perkataan itu diungkapkan kemungkinan lantaran mereka belum dikarunia anak. ﴾ وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِي ٱلۡأَرۡضِ ﴿ "Dan demikian pulalah, Kami memberikan kedudukan yang baik kepada Yusuf di muka bumi (Mesir)", maksudnya sebagaimana Kami telah memudahkan bagi Yusuf agar dibeli se-orang pejabat tinggi negeri Mesir dan memuliakannya dengan ben-tuk kemuliaan seperti itu, maka Kami juga menjadikan peristiwa ini sebagai mukadimah pemberian kekuasaan baginya di dunia me-lalui jalan ini. ﴾ وَلِنُعَلِّمَهُۥ مِن تَأۡوِيلِ ٱلۡأَحَادِيثِۚ ﴿ "Dan agar Kami ajarkan kepadanya ta'bir mimpi", jika dia tetap hidup tanpa kesibukan dan tanpa masa-lah kecuali (memperdalam) ilmu saja, maka keadaan (yang kondusif) itu merupakan salah satu faktor (yang memudahkan) ia mempela-jari ilmu yang banyak dari berbagai ilmu-ilmu hukum, ilmu takwil mimpi dan ilmu lainnya. ﴾ وَٱللَّهُ غَالِبٌ عَلَىٰٓ أَمۡرِهِۦ ﴿ "Dan Allah berkuasa terha-dap urusanNya", ketetapan Allah تعالى pasti berlaku, tidak ada pihak yang bisa menghentikannya, dan tidak ada sesuatu pun yang dapat menundukkannya. ﴾ وَلَٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا يَعۡلَمُونَ ﴿ "Tetapi kebanyakan ma-nusia tidak mengetahuinya", karena itu terjadilah peristiwa itu dari mereka, dan muncul dari mereka usaha mengganjal ketetapan-ketetapan takdir Allah, padahal mereka itu tak berdaya dan sangat lemah untuk dapat melakukannya.
Yusuf in Egypt
Allah mentions the favors that He granted Yusuf, peace be on him, by which He made the man from Egypt who bought him, take care of him and provide him with a comfortable life. He also ordered his wife to be kind to Yusuf and had good hopes for his future, because of his firm righteous behavior. He said to his wife,
أَكْرِمِى مَثْوَاهُ عَسَى أَن يَنفَعَنَآ أَوْ نَتَّخِذَهُ وَلَدًا
(Make his stay comfortable, maybe he will profit us or we shall adopt him as a son.) The man who bought Yusuf was the minister of Egypt at the time, and his title was `Aziz'. Abu Ishaq narrated that Abu `Ubaydah said that `Abdullah bin Mas`ud said, "Three had the most insight: the `Aziz of Egypt, who said to his wife,
أَكْرِمِى مَثْوَاهُ
(Make his stay comfortable...), the woman who said to her father,
يأَبَتِ اسْتَـْجِرْهُ
(O my father! Hire him...), 28:26 and Abu Bakr As-Siddiq when he appointed `Umar bin Al-Khattab to be the Khalifah after him, may Allah be pleased with them both." Allah said next that just as He saved Yusuf from his brothers,
كَذَلِكَمَكَّنَّا لِيُوسُفَ فِى الاٌّرْضِ
(Thus did We establish Yusuf in the land), in reference to Egypt,
وَلِنُعَلِّمَهُ مِن تَأْوِيلِ الاٌّحَادِيثِ
(that We might teach him the interpretation of events.) the interpretation of dreams, according to Mujahid and As-Suddi. Allah said next,
وَاللَّهُ غَالِبٌ عَلَى أَمْرِهِ
(And Allah has full power and control over His affairs,) if He wills something, then there is no averting His decision, nor can it ever be stopped or contradicted. Rather, Allah has full power over everything and everyone else. Sa`id bin Jubayr said while commenting on Allah's statement,
وَاللَّهُ غَالِبٌ عَلَى أَمْرِهِ
(And Allah has full power and control over His affairs,) "He does what ever He wills." Allah said,
وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ
(but most of men know not.) meaning, have no knowledge of Allah's wisdom with regards to His creation, compassion and doing what He wills. Allah said next,
وَلَمَّا بَلَغَ
(And when he attained), in reference to Prophet Yusuf, peace be upon him,
أَشُدَّهُ
(his full manhood), sound in mind and perfect in body,
آتَيْنَاهُ حُكْمًا وَعِلْمًا
(We gave him wisdom and knowledge), which is the prophethood that Allah sent him with for the people he lived among,
وَكَذَلِكَ نَجْزِى الْمُحْسِنِينَ
(thus We reward the doers of good.) because Yusuf used to do good in the obedience of Allah the Exalted.
21- Onu satın alan Mısırlı adam, hanımına:“Ona değer verip iyi bak. Belki bize faydası dokunur yahut da onu evlat ediniriz” dedi. İşte biz böylece Yusuf’a o ülkede (mevki edinsin) ve ona rüya yorumunu öğretelim diye imkân hazırladık. Allah (dilediği) işini mutlaka yerine getirir. Fakat insanların çoğu bilmezler.”
21. Yani bu yolcu kafilesi Mısır’a gidip orada onu sattıklarında, onu Mısır’ın Azizi satın aldı. Onu satın aldıktan sonra da onu gerçekten beğendi ve onun hakkında hanımına şöylece tavsiyede bulundu:“Ona değer verip iyi bak. Belki bize faydası dokunur yahut da onu evlat ediniriz.”Yani bu ya çeşitli hizmetlerde bulunmak sureti ile köleler gibi bize faydalı olur yahut da biz ondan çocuklarımızdan yararlandığımız gibi yararlanırız. Bunu çocukları olmadığından dolayı söylemiş olsa gerektir.“İşte biz böylece Yusuf’a o ülkede (mevki edinsin)… diye imkân hazırladık.” Mısır Azizi tarafından satın alınmasını ve ona bu derece ikram göstermesini kolaylaştırdığımız gibi aynı şekilde bunu, bu yolla yeryüzünde imkân ve iktidar sahibi olmasının bir başlangıcı yaptık. “ve ona rüya yorumunu öğretelim diye.” Çünkü onun ilim elde etmenin dışında hiçbir meşguliyeti ve tasası kalmayınca bu, ahkâma dair olsun yoruma dair olsun bunun dışında olsun pek çok ilim öğrenmesine vesile oldu. “Allah (dilediği) işini mutlaka yerine getirir.” O’nun emri mutlaka yerini bulur, hiç kimse onu engelleyemez ve hiç kimse O’nu mağlup edemez. “Fakat insanların çoğu bilmezler.” Bundan dolayı onlar, Allah’ın kaderî hükümlerine galip gelme maksadıyla birtakım işler yaparlar. Halbuki onlar, bunu gerçekleştiremeyecek kadar zayıf ve acizdirler.
El egipcio que lo compró le dijo a su esposa: “Sé buena y cuídalo bien. Él puede beneficiarnos haciendo algunas de las cosas que necesitamos, o podemos adoptarlo como hijo”.
Así fue como salvé a José de ser asesinado, lo saqué del pozo y suavicé el corazón del gobernador hacia él, y lo establecí en Egipto para enseñarle la interpretación de los sueños.
Al-lah tiene el control total de Sus asuntos. Nadie puede imponerle nada, pero la mayoría de las personas lo ignora.
Mısır'da onu satın alan adam, karısına dedi ki: "Ona bizim yanımızda değer ver, güzel bak ve ikramda bulun! Umulur ki ihtiyacımız olan şeylerde bize faydası olur veya onu evlat ediniriz." İşte böylece Yusuf'u öldürülmekten kurtardığımız gibi kuyudan da kurtardık. Aziz'in kalbini onun için yumuşak kıldık. Kendisine rüyaların tevilini öğretmemiz için onu Mısır'a yerleştirdik. Allah, emrini yerine getirmeye kadirdir. O'nun emri gerçekleşir. O'nu hiç kimse hiçbir şeye zorlayamaz. Fakat insanların çoğu -ki onlar kâfirlerdir- bunu bilmezler.
The man from Egypt who had purchased him said to his wife, ‘Be good to him and look after him well. He may benefit us by doing some of the things we need, or we may adopt him as a child’. Just as I saved Joseph from being killed, removed him from the well and made the heart of the minister soft towards him, I established him in Egypt, to teach him the interpretation of dreams. Allah is in full control of His affair, and His affair will come into effect. No one can compel Him, may He be glorified; but most people – who are actually disbelievers – do not know that.
L’Egyptien qui l’acheta dit à son épouse: Sois bienfaisante envers lui et honore-le en l’accueillant parmi nous comme il se doit. Peut-être qu’il nous sera d’une quelconque aide ou que nous l’adopterons comme fils. Tout comme Nous avons sauvé Joseph du meurtre, l’avons sorti du puits et avons suscité de la compassion dans le cœur du gouverneur d’Égypte (‘azîzu mişra ou `al-’azîzu), Nous avons de la même façon établi son autorité en Egypte et lui avons enseigné l’interprétation des rêves. Allah impose Son ordre et l’exécute. Personne ne Le contraint mais la plupart des gens –les mécréants– ne le savent pas.
Orang Mesir yang membelinya berkata kepada istrinya, "Perlakukanlah dia dengan baik dan berilah dia tempat tinggal yang baik bersama kita! Mudah-mudahan dia berguna bagi kita untuk melakukan sesuatu yang kita perlukan atau kita bisa menjadikannya sebagai anak angkat." Setelah Kami menyelamatkan Yusuf dari pembunuhan, mengeluarkannya dari dalam sumur dan membuat hati al-'Azīz (petinggi kerajaan Mesir) menaruh belas kasihan kepadanya, Kami pun memberinya kedudukan yang baik di negeri Mesir dan Kami hendak mengajarkan ilmu takwil mimpi kepadanya. Allah Mahaperkasa untuk memaksakan perintah-Nya, sehingga perintah-Nya pasti terlaksana. Tidak ada seorang pun yang dapat memaksakan kehendaknya kepada Dia. Akan tetapi, kebanyakan manusia -yaitu orang-orang kafir- tidak mengetahui hal itu.
Disse l'uomo che lo comprò in Egitto per sua moglie: "Trattalo bene e sii benevola con lui durante la sua permanenza con noi; potrebbe esserci utile, facendo alcune cose che ci sono necessarie; oppure potremmo adottarlo come figlio". Così come salvammo Yūsuf dalla morte, e lo facemmo uscire dal pozzo, e intenerimmo il cuore del ministro, gli concedemmo autorità in Egitto, e gli avremmo insegnato l'interpretazione dei sogni. Allāh realizza ciò che vuole, e i Suoi ordini sono ineluttabili; nessuno può costringerlo, gloria Sua, ma la maggior parte della gente, i miscredenti, non ne sono consapevoli.
Nagsabi ang lalaking bumili sa kanya mula sa Ehipto sa maybahay nito: "Gumawa ka ng maganda sa kanya at magparangal ka sa pananatili niya kasama sa atin. Harinawa siya ay magpapakinabang sa atin sa pagsasagawa sa ilan sa kinakailangan natin, o gawin nating anak sa pamamagitan ng pag-ampon." Kung paanong nagligtas si Allāh kay Jose mula sa pagkakapatay, nagpalabas Siya rito mula sa balon, at nagpairog dito sa puso ng Makapangyarihan, nagbigay-kapangyarihan si Allāh para sa kanya sa Ehipto at upang magturo Siya sa kanya ng pagpapakahulugan ng mga panaginip. Si Allāh ay nananaig sa pinangyayari Niya sapagkat ang pinangyayari Niya ay matutupad, saka walang nakapipilit sa Kanya – kaluwalhatian sa Kanya – subalit ang karamihan sa mga tao – ang mga tagatangging sumampalataya – ay hindi nakaaalam niyon.
Commentary
Described in the previous verses was an early account of Sayyidna Yusuf (علیہ السلام) as to how the people from the caravan took him out of the well, and how his brothers made him out to be their escaped slave and traded him for a few dirhams. First of all, they did not know the value and station of their great brother. Secondly, their real purpose was not to make money by selling him - they wanted to remove him away from his father. Therefore, they did not stop at simply selling him because they felt the danger that the caravan may somehow leave him behind as a result of which he may somehow reach their father and tell him all about their conspiracy. So, according to a report from Tafsir authority, Mujahid, these people waited for the caravan to leave with him for Egypt. When the caravan actually departed, they went with the caravan upto a certain distance warning them on the way that he is in the habit of running away, therefore, they should not leave him free to move around, better still, they should tie him up. Thus, the caravan, unaware of the precious ` merchandise' they were carrying with them, took him in that condition as far as Egypt. (Tafsir Ibn Kathir)
The part of the story as taken up onwards in the present verses shows the eloquent brevity of the Qur'an when sections of the story which can be understood independently have not been necessarily de-scribed. For instance, the trip of the caravan through various stages en-route Egypt and the actual selling of Sayyidna Yusuf (علیہ السلام) there. All this has been skipped. Stated from here is:
وَقَالَ الَّذِي اشْتَرَاهُ مِن مِّصْرَ لِامْرَأَتِهِ أَكْرِمِي مَثْوَاهُ
And the one who bought him from Egypt said to his wife, 'Make his stay graceful ...'.
According to Tafsir al-Qurtubi, when the caravan reached Egypt and offered him for sale, people vied with each other with increasing bids which rose to gold, to musk and to silk equal to his weight.
But, Allah Tahad destined this human treasure to go to the most powerful authority of the time in Egypt, the Aziz of Misr. He beat all the bids and bought Sayyidna Yusuf (علیہ السلام) .
As we already know from the statement of the Holy Qur’ an, all these things happening were nothing accidental. Instead, they were parts of the formidable plan put into action by the most exalted Lord Himself. That Sayyidna Yusuf (علیہ السلام) will be bought in Egypt by the highest of the high in that country was certainly a call of destiny. According to Ibn Kathir, this man who bought Sayyidna Yusuf (علیہ السلام) in Egypt was what we may call the Finance Minister of Egypt. His name has been cited as Qitfir, or ` Itfir. The King of Egypt at that time was Ruiyyan ibn Usayd, an Amalkite (who, later on, embraced Islam at the hands of Sayyidna Yusuf علیہ السلام) and died as a Muslim during the lifetime of Sayyidna Yusuf (علیہ السلام) (Mazhari). The name of the wife of the Aziz of Egypt who had bought him has been given as Ra'eel, or Zulaikha. So, the Aziz of Misr, called Qitfir (Potiphar), instructed his wife to provide good lodging for Yusuf, not to treat him like common slaves and see that good arrangements are made for him.
Sayyidna Abdullah ibn Masud ؓ said: ` Three men turned out to be the best physiognomists of the world: (1) The Aziz of Misr who discovered the inner excellence of Yusuf (علیہ السلام) from his outer appearance and gave those instructions to his wife; (2) the daughter of Sayyidna Shu'ayb (علیہ السلام) who told her father about Sayyidna Musa يَا أَبَتِ اسْتَأْجِرْهُ ۖ إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِي (0 my father, retain him on wages. Surely, the best one for you to employ is the one who is strong and trustworthy - 28:26); (3) The third person is Sayyidna Abu Bakr ؓ عنہ who chose Sayyidna ` Umar to be the Khalifah after the Holy Prophet ﷺ . (Ibn Kathir)
The next sentence of the verse is: وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِي الْأَرْضِ (And thus We established Yusuf in the land ...). Given here is the good news of what would happen in the future, that is, Sayyidna Yusuf (علیہ السلام) who has entered the House of the Aziz of Misr at this time as a slave shall soon be the highest ranking man in the country of Egypt when the power of governance comes into his hands.
In the statement which follows immediately after, that is: وَلِنُعَلِّمَهُ مِن تَأْوِيلِ الْأَحَادِيثِ (so that We should teach him the interpretation of events), if the letter واؤ (waw) appearing at the beginning of the sentence is taken as: عَطَف (` atf : conjunctive), a sentence will be considered as understood which will mean that ` We established Yusuf (علیہ السلام) in the land so that he brings forth peace in the world through equity and justice, works towards the economic and social betterment of the people of the country, and so that We teach him to put things right where they belong. The general sense of the later is something which is inclusive of the comprehension of Di-vine revelation, its implementation in practice, and the acquisition of all supportive areas of knowledge, and the correct interpretation of dreams as well.
Verse 21 ends with the statement: وَاللَّـهُ غَالِبٌ عَلَىٰ أَمْرِهِ (And Allah is powerful in (enforcing) His command ... ). In other words, it means that Allah Ta` ala is powerful and fully in control over what He wills and when He does so will, all outward chains of causes in this world start falling in line with His will - as said the Holy Prophet ﷺ in a Hadith: ` When Allah Ta` ala intends to do something, He makes all worldly causes ready to act accordingly.' But, says the last part of the sentence: وَلَـٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ that is, most of the people do not understand this reality. They have their eyes on obvious causes. These they take to be everything and keep going after them all the time. That there is the Causer of all Causes and the Holder of Absolute Power over everything is a thought they would seldom pay heed to.
Và người đàn ông đã mua Yusuf ở Ai Cập chính là đại quan, ông dắt cậu bé về nhà mà căn dặn vợ: "Nàng hãy quý mến và tôn trọng cậu ta ở trong nhà của chúng ta; hy vọng cậu ta sẽ mang lại điều tốt lành cho gia đình khi thay chúng ta làm một số việc hoặc mình có thể nhận cậu ta làm con nuôi. Và thế là TA đã giải cứu Yusuf khỏi cái chết và cũng cứu vớt Người ra khỏi giếng khô và Ngài còn khiến tấm lòng của đại quan nhân từ với Người. Thế là Ngài định cư Người sống tại đất nước Ai Cập, và để Ngài dạy Người cách giải thích giấc mộng, bởi Allah luôn chiến thắng trong công việc của Ngài, lệnh của Ngài sẽ thực hiện mà không ai cản được thế nhưng hầu hết cả thiên hạ - họ là đám người vô đức tin - đều không hay biết.
Noong umabot si Jose sa edad ng kalakasan ng katawan ay nagbigay si Allāh sa kanya ng pagkaintindi at kaalaman. Tulad ng ganting ito na iginanti ni Allāh sa kanya, gaganti Siya sa mga tagagawa ng maganda sa pagsamba nila sa Kanya.
In the first sentence of the second verse (22), it is said: وَلَمَّا بَلَغَ أَشُدَّهُ آتَيْنَاهُ حُكْمًا وَعِلْمًا (And when he reached at the prime of his age, We gave him wisdom and knowledge ... ).
At what age did he reach the prime of his age? In this, commentators differ. Sayyidna Ibn 'Abbas, Mujahid and Qatadah رحمۃ اللہ علیہم say that his age was thirty three years. Dalhhak jw SII ,~ ~j puts it at twenty, and Hasan al-Basri (رح) at forty. However, all of them agree that the bestowing of wisdom and knowledge upon him referred to at this place means the bestowal of Nubuwwah, the station of prophethood. This also tells us that Sayyidna Yusuf (علیہ السلام) was invested with Nubuwwah much later than his arrival in Egypt - and the Wahy (revelation) sent to him while he was in the depth of the well was not the Wahy (revelation) technically identified with Nubuwwah. Instead of that, it was a revelation in the literal sense which can also be sent to non-prophets - as it has appeared in the case of the mother of Sayyidna Musa (علیہ السلام) ، and about Sayyidah Maryam.
In the second sentence of the second verse (22), it was said: وَكَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ (and this is how We reward those good in deeds). The sense is that delivering Sayyidna Yusuf (علیہ السلام) from elimination and making him reach the office of power and honour was an outcome of his righteousness, fear of Allah and good deeds. This was something not restricted to his person alone. In fact, whoever acts the way he did, shall receive the blessings of Allah in the same fashion.
Và đến khi Yusuf trưởng thành là một người thanh niên cường tráng thì TA ban cho Y một đầu óc thông thái và kiến thức uyên bác. Và Y được sự ưu ái như vậy giống như TA ưu ái cho những ai hoàn thành tốt nhiệm vụ được giao phó cho đám bề tôi của Allah.
Quando Yūsuf raggiunse l'età in cui il suo corpo divenne robusto, gli concedemmo capacità di comprensione e sapienza. Ciò che concedemmo a lui, lo concediamo ai pii che adorano Allāh.
22- Ergenlik çağına varınca kendisine hüküm ve ilim verdik. İşte ihsan sahiplerini biz, böyle mükâfatlandırırız.
22. Yusuf “ergenlik çağına varınca” maddi ve manevi gücü kemal derecesine ulaşıp peygamberlik ve risalet gibi ağır yükleri yüklenebilecek çağa gelince “kendisine hüküm ve ilim verdik.”Yani biz onu rasûl bir nebi ve rabbani bir bilgin kıldık.“İşte” hem Yaratana ibadet hususunda bütün gayretini ortaya koyup onu en güzel şekilde ifa etmek sureti ile ihsana ulaşan hem de Allah’ın kullarına faydalı olup iyilikte bulunan “ihsan sahiplerini biz, böyle mükâfatlandırırız.” Onların bu iyiliklerini karşılık verdiğimiz mükafatlar arasında faydalı ilim de vardır. Bu, Yusuf aleyhisselam’ın ihsan makamına tam anlamıyla ulaştığına, buradan da Allah'ın ona insanlar arasında hüküm verme, pek çok bilgi ve nübüvveti nimetlerini lütfettiğine delildir.
Bu oldukça büyük bir imtihandı ve Yusuf için, kardeşleri ile olan imtihanından ve ona sabretmesinden daha ağırdı. Ecir itibari ile de daha büyüktü. Çünkü bu, böyle bir fiilin yapılması için her türlü sebebin varlığına rağmen kendi iradesi ile tercih ettiği bir sabırdı. Zira o, Allah sevgisini bu fiili işlemekten önde tutmuştu. Kardeşleri ile olan imtihandaki sabrı ise zorunlu bir sabırdı. Tıpkı kulun kendi tercihi olmaksızın başına gelen ve ister istemez sabretmekten başka yapacak bir şey bulunmayan hastalıklar ve hoşlanılmayan olaylar karşısındaki sabır gibi.
Bedenî olgunlaşıp, ergenlik yaşına gelince Yusuf'a ilim ve anlayış verdik. İşte Biz, ona verdiğimiz bu karşılıkta olduğu gibi, kulluğunda ihsan sahibi olanları da böyle mükâfatlandırırız.
When Joseph reached the height of his spiritual and physical strength, I gave him understanding and knowledge. With a reward similar to what I gave him, I reward those who do good by following Me.
Cuando José alcanzó la mayoría de edad, le concedí discernimiento y conocimiento. Con la misma recompensa, recompensaré a aquellos que hacen el bien al seguirme.
It is said that an officer of the Egyptian government, Potiphar, bought Joseph. He recognized Joseph’s great personality hidden behind an ordinary exterior. He could make out that Joseph was not really a slave but a member of a noble family who, for whatever the reason, had fallen into the hands of the caravan and been sold into slavery. So he asked his wife not to keep Joseph as a slave, but as a family member. He further said that the youth appeared to be a promising young man, capable of managing the affairs of his household and property. Moreover, Potiphar was childless and wanted to adopt somebody as his son. So he intended to adopt Joseph as his son if he lived up to his expectations. When Joseph was about forty years old, God blessed him with prophethood on the one hand and with power and authority on the other. He received this reward owing to his righteous deeds. The door of God’s blessings is always open for righteous people! The only difference is that during the age of prophethood, a deserving person could have been given prophethood as a result of his righteous deeds but, in later periods, (after the Prophet Muhammad, the last messenger of God) he may receive all bounties except that of prophethood.
Kada je Jusuf dostigao godine u kojima mu je ojačalo tijelo, Mi mu dadosmo razumijevanje i znanje; na taj način nagrađujemo one koji iskreno Allaha obožavaju.
Lorsque Joseph atteignit l’âge de la maturité physique et mentale, Nous lui accordâmes une grande compréhension ainsi qu’une science étendue. C’est ainsi que Nous rétribuons ceux qui excellent dans leur adoration d’Allah.
"Dan tatkala dia mencapai (usia) cukup dewasa, Kami beri-kan kepadanya hikmah dan ilmu. Demikianlah Kami memberi balasan kepada orang-orang yang berbuat baik." (Yusuf: 22).
(22) Maksudnya, ﴾ وَلَمَّا بَلَغَ ﴿ "dan tatkala dia mencapai (usia)", yaitu Yusuf ﴾ أَشُدَّهُۥٓ ﴿ "cukup dewasa", maksudnya mencapai usia ke-sempurnaan kekuatan maknawi dan jasmaninya dan sudah layak untuk mengemban beban-beban yang berat berupa kenabian dan risalah, maka ﴾ ءَاتَيۡنَٰهُ حُكۡمٗا وَعِلۡمٗاۚ ﴿ "Kami berikan kepadanya hikmah dan ilmu", Kami jadikan ia sebagai nabi dan rasul, seorang ulama yang rabbani. ﴾ وَكَذَٰلِكَ نَجۡزِي ٱلۡمُحۡسِنِينَ ﴿ "Demikianlah Kami memberi balasan kepada orang-orang yang berbuat baik", dalam ibadahnya kepada al-Khaliq dengan mengerahkan kemampuan dan ketulusan saat mengerjakannya. Sedangkan bagi yang (berbuat baik) kepada sesama hamba Allah, (maka Kami memberikan balasan) dengan mencurahkan keman-faatan dan kebaikan kepada mereka. Di antara balasan Kami atas kebaikannya, Kami menganugerahinya ilmu yang berguna. Ini mengindikasikan bahwa Yusuf sudah mencapai tingkatan ihsan. Maka Allah mengaruniakan kepadanya hikmah dan ilmu yang banyak serta kenabian di antara manusia.
Cobaan yang besar ini lebih dahsyat bagi Yusuf daripada co-baan yang dilakukan saudara-saudaranya serta lebih berat dalam bersabar untuk menghadapinya. Pahalanya pun lebih besar, karena merupakan kesabaran yang bersifat ikthiyari (pilihan), padahal ba-nyak faktor yang bisa menyeretnya untuk melakukan hal itu. Lalu dia lebih mengutamakan kecintaan kepada Allah daripada fitnah itu. Sementara cobaan yang dihadapi dari saudara-saudaranya, kesabarannya bersifat idthirari (terpaksa) sebagaimana berbagai macam penyakit dan peristiwa yang tidak mengenakkan yang me-nimpa seseorang tanpa bisa mengelak. Tidak ada tempat berkelit kecuali dengan bersabar dalam menghadapinya, suka atau tidak.
Setelah Yusuf mencapai kesempurnaannya secara fisik dan mental, Kami memberinya pemahaman dan ilmu pengetahuan. Balasan semacam itulah yang Kami berikan kepada orang-orang yang berbuat baik dengan cara menunjukkan ketaatannya kepada Allah.
Žena egipatskog vladara uz blagost i spletku zatraži od Jusufa da počini blud sa njom, zaključavši sva vrata kako bi osigurala da su sami, i rekavši mu: "Dođi k meni", na što on reče: "Allahu se utječem od onoga čemu me pozivaš. Moj vlasnik mi je priredio lijep boravak kod njega i ja ga neću pronevjeriti, jer bih, u suprotnom, bio nepravedan, a nepravednici su propali."
The wife of the minister tried cunningly and by the use of a trick to get Joseph (peace be upon him) to commit an indecent act. She shut the doors to ensure that they were alone and she said to him, ‘Come towards me!’ Joseph said: I seek protection in Allah from what you are calling me toward. My master has taken good care of me in my stay here and I will never betray him. If I betray him, I will be a wrongdoer; and those who do wrong do not succeed.
23- Evinde bulunduğu kadın, ona sahip olmak istedi. Kapıları sımsıkı kapadı ve:“Haydi gel yanıma!” dedi. O ise:“Allah’a sığınırım. Üstelik o (kocan da) benim efendimdir, bana değer verip iyi bakmıştır. Gerçek şu ki zalimler iflah olmazlar” dedi.
24- Andolsun ki kadın ona meyletmişti. O da o kadına meyletmişti. Eğer Rabbinin burhanını görmemiş olsaydı... İşte ondan kötülüğü ve hayasızlığı giderelim diye böyle yaptık. Şüphesiz o, ihlâsa erdirilmiş kullarımızdandır.
25- İkisi de kapıya doğru koştular. Kadın onun gömleğini arkadan boylu boyunca yırttı. Kapının yanında da kadının efendisine rastgeldiler. Kadın dedi ki:“Hanımına kötü bir iş yapmak isteyenin cezası zindana atılmaktan yahut da can yakıcı bir cezadan başka ne olabilir ki?”
26- Yusuf:“Asıl o bana sahip olmak istedi” dedi. Kadının yakınlarından biri şöyle şahitlik etti:“Eğer gömleği önden yırtılmışsa kadın doğru söylemiştir, o ise yalancılardandır.”
27- “Yok, eğer gömleği arkadan yırtılmışsa kadın yalan söylemiştir, o ise doğru söyleyenlerdendir” dedi.
28- Kocası, gömleğinin arkadan yırtılmış olduğunu görünce (ona): “Şüphe yok ki bu, siz (kadınların) tuzaklarındandır. Doğrusu sizin tuzağınız pek büyüktür.” dedi.
29- “Yusuf, sen bundan vazgeç! Sen de (ey kadın) günahının bağışlanmasını dile. Çünkü sen gerçekten günahkârlardan oldun.”
23-24. Şöyle ki Yusuf aleyhisselam Aziz’in evinde izzet ve ikram içerisinde kaldı. Kendisi oldukça güzel, mükemmel ve alımlı bir kişilik idi. Onun bu durumu dolayısıyla “evinde bulunduğu kadın, ona sahip olmak istedi.” Yusuf, onun kölesi ve onun idaresi altında bulunuyordu. Kaldıkları mesken birdi. Böyle bir yerde hiçbir kimse fark etmeksizin, hiçbir insan duymaksızın o hoş olmayan işi yapabilme imkânı vardı. “Kapıları sımsıkı kapadı” ve musibet bir kat daha ağırlaştı. Artık bulundukları yer tenha idi ve kapılar kapalı olduğu için bulundukları yere herhangi bir kimsenin girmesi söz konusu değildi. Bu nedenle kadın, yanına gelmesini isteyerek:“Haydi gel yanıma, dedi.” O hoş olmayan işi yapmak için bana doğru gel. Yusuf yabancı bir kimse idi. Böyle bir kimse, vatanında ve kendisini tanıyanlar arasında bulunan kimsenin yapmaktan utanacağı işleri rahatlıkla yapabilirdi. Üstelik o, bu kadının idaresi altında bir esirdi. Kadın da efendisi idi. Diğer taraftan onu, bu işi yapmaya sevkedecek bir güzelliği vardı. Yusuf da genç ve bekardı. Ayrıca Azizin karısı, eğer ona emrettiği işi yapmayacak olursa hapse atmak yahut da oldukça ağır işkencelere uğratmakla onu tehdit etmişti. Ancak Yusuf, bu işi yapmasını gerektiren güçlü etkenlerin varlığına rağmen Allah’a isyan etmeyip sabretti. Çünkü o, kadına meyledip içinden böyle bir işi yapmayı geçirdiyse de Allah rızası için onu terk etti. Allah’ın isteğini kötülüğü emreden nefsinin isteğinden öne geçirdi. “Rabbinin burhanını” görmesi sayesinde, yani Rabbi tarafından, her türlü haramı terk etmesini gerektiren ilim ve iman sayesinde bu büyük masiyetten uzak durdu ve:“Allah’a sığınırım” dedi. Yani, bu çirkin işi yapmaktan Allah’a sığınırım. Çünkü bu iş, Allah’ın gazabını gerektirir ve beni Allah’tan uzaklaştırır. Diğer taraftan bu, beni güzel bir şekilde barındıran efendime de bir hainlik olur. Onun iyiliklerine, hanımı ile en çirkin bir işi işleyerek çok kötü bir karşılıkta bulunmam bana yakışmaz. Çünkü bu, zulmün en büyüğüdür:“Gerçek şu ki zalimler iflah olmazlar.”
Özetle Yusuf aleyhisselam Yüce Allah’ın korkusunu/takvayı, kendisine iyilikte bulunan efendisinin hakkına riâyet etmeyi ve kendisini zulümden -ki onu işleyen iflah olmaz- korumak isteğini, bu işi işlemesinin engelleri olarak ortaya koymuştur. Aynı şekilde Allah’ın ona lütfetmiş olduğu ve ilâhi emirlere uyup yasaklardan kaçınmayı gerektiren kalbî iman burhanını da bu engeller arasında saymıştır. Bütün bunları içinde barındıransa Yüce Allah’ın “ondan kötülüğü ve hayasızlığı” uzaklaştırmış olmasıdır. Çünkü o, Yüce Allah’ın ihlasa erdirip seçtiği, kendisinin has kulları arasına kattığı, üzerlerine Allah’ın hayırlı kullarından olmasını sağlayacak nimetleri ihsan edip hoş olmayan şeyleri onlardan uzaklaştırdığı “ihlâsa erdirilmiş” kullarındandı.
25. Yusuf, Aziz’in hanımının oldukça ileri derecedeki ısrarına rağmen isteğini kabul etmeyip ondan kaçmaya ve bu fitneden kurtulmak maksadı ile de kapıdan bir an önce çıkmaya koyuldu. Kadın da arkasından koştu ve elbisesinden yakaladı. Gömleğini arkadan yırttı. Bu halde kapıya ulaştıklarında kadının efendisine yani kocasına rastgeldiler. Kocası kendisi için ağır bir durumla karşılaştı. O nedenle kadın hemen yalana sığındı ve kendisine kötülük yapmaya kalkışanın Yusuf olduğunu iddia ederek:“Hanımına kötü bir iş yapmak isteyenin cezası zindana atılmaktan yahut da can yakıcı bir cezadan başka ne olabilir ki?” dedi. O, bu ifadesinde kendisinin de Yusuf’un da böyle bir fiili işlemediğini belirtmek kastı ile “Hanımına kötü bir iş yapmak isteyen” demiş “Hanımına kötü bir iş yapan” dememiştir. Yani cezayı gerektiren şeyin, kötülük yapma kastı ve isteği olduğuna dikkat çekip buna kalkışanın cezasının da hapse atılmaktan yahut can yakıcı bir cezaya çarptırılmaktan başka bir şey olmayacağını ifade etmişti.
26. Yusuf, Azizin karısının kendisine yapmış olduğu iftiradan uzak olduğunu belirterek:“Asıl o bana sahip olmak istedi, dedi.” Bu durumda her birisinin de doğru söylemiş olma ihtimali doğdu. Ancak doğru söyleyenin hangisi olduğu belli değildi. Yüce Allah ise doğruluğun ve hakkın birtakım alametlerini, buna delil olacak emareleri takdir etmiştir. Kullar bunları kimi zaman bilebilir, kimi zaman da bilemeyebilirler. İşte Yüce Allah, bu meselede de peygamberi ve seçkin kulu Yusuf aleyhisselam’ı temize çıkarmak üzere aralarından kimin doğru söylediğini bilme imkânını lütfetmiştir. Bunun üzerine kadının aile halkı arasından belli bir karineye dayanarak tanıklık edecek kimseyi gönderdi. Bu karine kimin üzerinde ise doğru söyleyenin o olduğu ortaya çıkacaktı. Dedi ki:“Eğer gömleği önden yırtılmışsa kadın doğru söylemiştir, o ise yalancılardandır.” Çünkü bu, kadının üzerine gidenin, ona kötülük yapmak isteyenin ve buna kalkışanın o olduğuna, buna karşılık kadının da onu kendisinden uzaklaştırmak isteği ile ön taraftan gömleğini yırtmış olduğuna delildir.
27. “Yok, eğer gömleği arkadan yırtılmışsa kadın yalan söylemiştir, o ise doğru söyleyenlerdendir.” Çünkü bu da onun kadından kaçtığına, arkasından koşanın kadın olduğuna ve gömleğini de bu şekilde arkadan yırttığına delil teşkil eder.
28. “Kocası gömleğinin arkasından yırtılmış olduğunu görünce” Yusuf’un doğru söylediğini ve suçsuz olduğunu, yalan söyleyenin ise kadın olduğunu anladı. O nedenle de kocası karısına:“Şüphe yok ki bu, siz (kadınların) tuzaklarındandır. Doğrusu sizin tuzağınız pek büyüktür, dedi.” Kadının bu tuzağından daha büyük tuzak olabilir mi? Zira o, kötülük yapmak isteyen kendisi olduğu halde kendisini temize çıkarmaya çalışıp suçu Allah’ın peygamberi Yusuf aleyhisselam’a atıp iftira edecek kadar ileri gitmişti.
29. Daha sonra efendisi, işin gerçeğini anlayıca Yusuf’a ve karısına hitaben şöyle dedi:“Yusuf, sen bundan vazgeç.” Yani bu konuda bir şey söyleme ve onu unut. Kimseye bu olaydan söz etme. Bununla hanımının halini gizlemek istemişti. Ey kadın, “sen de günahının bağışlanmasını dile. Çünkü sen gerçekten günahkârlardan oldun.” Böylelikle Yusuf’a bu işi unutmasını, karısına da günahının bağışlanmasını dileyip tevbe etmesini emretti.
Hükümdarın karısı kibarca davranarak Yusuf'u zinaya düşürmek için hile kurdu. O'nunla baş başa kalmak için kapıları sıkıca kapatarak; "Hadi bana gel!" dedi. Bunun üzerine Yusuf -aleyhisselam-: Senin beni davet ettiğin şeyden Allah'a sığınırım. Muhakkak ki efendim bana sahip çıkarak iyilikte bulunmuştur ve ben asla ona ihanet etmem. Eğer ona ihanet edersem bu durumda ben zalimlerden olurum. Muhakkak ki zalimler asla kurtuluşa eremezler.
L’épouse du gouverneur d’Egypte essaya, en usant d’amabilité et de ruse, de séduire Joseph et de le faire tomber dans la fornication. Elle verrouilla ainsi les portes afin de se garantir l’intimité et lui dit: Viens à moi ! Joseph lui répondit: Qu’Allah me protège de ce à quoi tu m’invites. Mon maître a été bienfaisant envers moi dans sa demeure. Je ne le tromperai donc pas et dans le cas contraire, je serais quelqu’un d’injuste. Or les injustes ne connaissent pas la réussite.
La esposa del gobernador intentó con astucia, y mediante el uso de un truco, hacer que José u cometiera un acto indecente. Cerró las puertas para asegurarse de que estuvieran a solas y le dijo: “¡Tómame!” José dijo: “Que Al-lah me proteja de aquello a lo que me invitas. Mi amo me ha cuidado bien en mi estancia aquí y nunca lo traicionaré. Si lo traiciono, seré un injusto, y los que hacen lo incorrecto no tienen éxito”.
"Dan wanita (Zulaikha) yang Yusuf tinggal di rumahnya menggoda Yusuf untuk menundukkan dirinya (kepadanya) dan dia menutup pintu-pintu, seraya berkata, 'Marilah ke sini.' Yusuf ber-kata, 'Aku berlindung kepada Allah, sungguh tuanku telah memper-lakukanku dengan baik.' Sesungguhnya orang-orang yang zhalim tiada akan beruntung. Sesungguhnya wanita itu telah bermaksud (melakukan perbuatan itu) dengan Yusuf, dan Yusuf pun bermaksud (melakukan pula) dengan wanita itu andaikata dia tidak melihat tanda (dari) Rabbnya. Demikianlah, agar Kami memalingkan dari padanya kemungkaran dan kekejian. Sesungguhnya Yusuf itu ter-masuk hamba-hamba Kami yang terpilih. Dan keduanya berlomba-lomba menuju pintu, dan wanita itu menarik baju gamis Yusuf dari belakang hingga terkoyak dan kedua-duanya mendapati suami wanita itu di muka pintu. Wanita itu berkata, 'Apakah pembalasan terhadap orang yang bermaksud serong dengan istrimu, selain dipen-jarakan atau (dihukum) dengan azab yang pedih.' Yusuf berkata, 'Dia menggodaku untuk menundukkan diriku (kepadanya),' dan seorang saksi dari keluarga wanita itu memberikan kesaksiannya, 'Jika baju gamisnya koyak di muka, maka wanita itu benar, dan Yusuf termasuk orang-orang yang dusta. Dan jika baju gamisnya koyak di belakang, maka wanita itulah yang dusta, dan Yusuf ter-masuk orang-orang yang benar.' Maka tatkala suami wanita itu melihat baju gamis Yusuf koyak di belakang, berkatalah dia, 'Se-sungguhnya (kejadian) itu adalah di antara tipu daya kamu, se-sungguhnya tipu daya kamu adalah besar.' (Hai) Yusuf, 'Berpaling-lah dari ini, dan (kamu hai istriku) mohon ampunlah atas dosamu itu, karena kamu sesungguhnya termasuk orang-orang yang berbuat salah'." (Yusuf: 23-29).
(23-24) Hal itu, karena Yusuf عليه السلام tinggal di rumah al-Aziz dalam keadaan terhormat. Ia memiliki ketampanan, kesempurnaan dan daya pikat yang mengakibatkan, ﴾ وَرَٰوَدَتۡهُ ٱلَّتِي هُوَ فِي بَيۡتِهَا عَن نَّفۡسِهِۦ ﴿ "wa-nita (Zulaikha) yang Yusuf tinggal di rumahnya menggoda Yusuf untuk menundukkan dirinya (kepadanya)", maksudnya Yusuf adalah budak-nya, berada di bawah pengaturannya sementara tempat tinggal keduanya sama, hingga menjadi mudah untuk menjalankan per-buatan buruk tanpa disadari atau diketahui orang-orang. ﴾ وَ﴿ "Dan", tingkat beratnya musibah semakin bertambah dengan ﴾ غ َ ل ّ َ ق َ ت ِ ٱلۡأَبۡوَٰبَ ﴿ "dia menutup pintu-pintu" sehingga tempat menjadi benar-benar kosong, dan mereka berdua merasa aman dari kehadiran seseorang kepada mereka berdua karena pintu-pintu sudah terkunci. Sang wanita memintanya untuk menggaulinya, sembari berkata,﴾ هَيۡتَ لَكَۚ ﴿ "Marilah ke sini", lakukan perbuatan yang dibenci ini, marilah kemari! Ditambah lagi, ia orang asing (di sana), rasa malu orang seperti dirinya tidak seperti rasa malu yang muncul ketika ia berada di kampung halamannya sendiri dan di tengah orang-orang yang mengenalnya. Ia bagai tawanan di tangan wanita tersebut. Sedang-kan wanita itu adalah majikannya. Pada diri wanita itu terpancar kecantikan yang berpotensi untuk menyeret Yusuf menuju perbuat-an itu. Yusuf sendiri seorang pemuda lajang, yang diancam wanita itu dengan hukuman penjara atau siksa yang pedih bila tidak me-nyambut apa yang diperintahkan majikan perempuannya.
Lalu dia mampu bersabar untuk tidak bermaksiat kepada Allah meskipun ada rangsangan kuat untuk melakukannya. Karena dia telah berkeinginan melakukannya dengan si wanita itu, lalu dia menyingkirkan hasrat tersebut karena Allah. Ia lebih mengutama-kan ridha Allah daripada keinginan pribadi yang kerap memerin-tahkan kepada perkara yang buruk. Ia telah melihat petunjuk Rabb-nya berupa ilmu dan iman yang menumbuhkan sikap menghindari perbuatan yang diharamkan Allah, yang mewajibkannya mengambil jarak dan menahan diri dari maksiat yang besar ini. D a n ﴾ قَالَ مَعَاذَ ٱللَّهِۖ ﴿ "dia berkata, 'Aku berlindung kepada Allah', maksudnya aku berlindung kepada Allah dari perbuatan yang buruk ini. Karena itu termasuk tindakan yang membuat Allah murka dan menjauhkan diriku dari-Nya. Itu adalah sebuah bentuk pengkhianatanku terhadap hak ke-hormatan majikan (lelakiku) yang telah memuliakan keberadaanku, maka tidak sepantasnya aku membalasnya dengan memperlakukan istrinya dengan balasan yang sangat jelek. Itu bentuk perbuatan aniaya yang paling besar, dan orang yang berbuat kezhaliman tidak akan pernah jaya.
Ringkasnya, Allah menyusun berbagai penghalang baginya dari perbuatan itu yaitu ketakwaan kepada Allah, memperhatikan hak majikan yang telah memuliakannya, memelihara diri dari tin-dakan aniaya yang mana pelakunya tidak akan selamat. Demikian pula anugerah yang Allah berikan kepadanya berupa petunjuk iman yang menuntut munculnya ketaatan untuk mengerjakan perintah-perintah dan menghindari larangan-larangan.
Inti dari itu semua, Allah telah memalingkannya dari kebu-rukan dan perbuatan yang keji itu. Karena ia tergolong hamba-ham-baNya yang ikhlas kepadaNya dalam beribadah, dan Allah sudah mengikhlaskan hati mereka, memilih dan mengistimewakan mereka bagi diriNya, mencurahkan kepada mereka beraneka kenikmatan dan menyelamatkan mereka dari berbagai keburukan. Dengan itu semua, mereka menjadi insan-insan pilihanNya.
(25) Saat menampik ajakan si wanita usai lontaran godaan yang sangat berat, Yusuf bergegas melarikan diri darinya, dan ber-segera keluar melalui pintu, supaya terbebas dan lari dari fitnah. Wanita itu (juga) dengan cepat mengikuti dan menarik bajunya sehingga robek. Ketika mereka berdua sampai ke pintu dalam kon-disi demikian, maka mereka berdua menjumpai majikannya, yaitu suaminya (wanita itu) berada di dekat pintu. Suaminya menyaksi-kan kejadian yang sulit diterima olehnya. Dengan sigap, wanita itu memilih untuk berdusta, dan (menyatakan) bahwasanya bujuk-rayu berasal dari Yusuf. Wanita itu mengatakan, ﴾ مَا جَزَآءُ مَنۡ أَرَادَ بِأَهۡلِكَ سُوٓءًا ﴿ "Apakah pembalasan terhadap orang yang bermaksud serong dengan istrimu." Ia tidak mengatakan, '(Apakah balasan) orang yang telah berbuat buruk kepada keluargamu', sebagai usaha untuk berkelit membebaskan dirinya dan diri Yusuf dari tindakan itu. Hal yang diperkarakan ialah, menyoal hasrat dan bujuk-rayu semata. ﴾ إِلَّآ أَن يُسۡجَنَ أَوۡ عَذَابٌ أَلِيمٞ ﴿ "Selain dipenjarakan atau (dihukum) dengan azab yang pedih", atau disiksa dengan siksaan yang menyakitkan.
(26) Maka Yusuf membela dirinya dari tuduhan yang dilan-carkan wanita itu dan ﴾ قَالَ هِيَ رَٰوَدَتۡنِي عَن نَّفۡسِيۚ ﴿ "dia berkata, 'Dia menggoda-ku untuk menundukkan diriku (kepadanya)'." Pada saat itu kondisinya mengandung kemungkinan adanya kejujuran ada pada salah satu orang dari keduanya, namun tidak diketahui siapa di antara kedua-nya (yang jujur). Tapi, Allah تعالى menjadikan beberapa indikasi dan petunjuk bagi kebenaran dan kejujuran yang memandu menyibak kebenaran. Terkadang orang-orang mengetahuinya dan kadang-kadang tidak menyadarinya. Allah تعالى mencurahkan anugerahNya dalam polemik ini dengan memperjelas pihak yang jujur dari kedua-nya, untuk membebaskan Nabi dan kekasihNya Yusuf عليه السلام. Maka, tergugahlah seorang saksi (ahli) dari anggota keluarga wanita itu, ia mempersaksikan melalui sebuah hipotesa, barangsiapa pada dirinya terdapat bukti itu maka dialah orang yang jujur. Ia berkata, ﴾ إِن كَانَ قَمِيصُهُۥ قُدَّ مِن قُبُلٖ فَصَدَقَتۡ وَهُوَ مِنَ ٱلۡكَٰذِبِينَ ﴿ "Jika baju gamisnya koyak di muka, maka wanita itu benar, dan Yusuf termasuk orang-orang yang dusta", hal itu karena mengindikasikan bahwa Yusuflah yang menghampiri sang wanita, yang merayu dan berusaha melakukannya. Sementara wanita tersebut ingin menyingkirkannya dari dirinya, sehingga merobek bajunya dari sisi ini (bagian depan).
(27) ﴾ وَإِن كَانَ قَمِيصُهُۥ قُدَّ مِن دُبُرٖ فَكَذَبَتۡ وَهُوَ مِنَ ٱلصَّٰدِقِينَ ﴿ "Dan jika baju gamis-nya koyak di belakang, maka wanita itulah yang dusta, dan Yusuf termasuk orang-orang yang benar", karena fakta itu menunjukkan ia berusaha melarikan diri dari wanita itu. Dan wanita itulah yang mengingin-kannya, sehingga ia merobekkan bajunya dari bagian ini (belakang).
(28) ﴾ فَلَمَّا رَءَا قَمِيصَهُۥ قُدَّ مِن دُبُرٖ ﴿ "Maka tatkala suami wanita itu meli-hat baju gamis Yusuf koyak di belakang", dengan itu, dia mengetahui kejujuran Yusuf dan kesuciannya, dan bahwa wanita itulah yang berdusta. Maka sang majikan pun berkata kepada wanita itu, ﴾ إِنَّهُۥ مِن كَيۡدِكُنَّۖ إِنَّ كَيۡدَكُنَّ عَظِيمٞ ﴿ "Sesungguhnya (kejadian) itu adalah di an-tara tipu daya kamu, sesungguhnya tipu daya kamu adalah besar", apa-kah ada tipu daya yang lebih berbahaya daripada rekayasa yang ia pakai untuk membebaskan dirinya dari sesuatu yang dia ingin-kan dan lakukan serta tuduhkan kepada Nabi Allah Yusuf عليه السلام?
(29) Selanjutnya, tatkala majikannya telah mengetahui fakta sesungguhnya, maka dia berpesan kepada Yusuf, ﴾ يُوسُفُ أَعۡرِضۡ عَنۡ هَٰذَاۚ ﴿ "Hai Yusuf, berpalinglah dari ini", maksudnya, tinggalkan pembica-raan tentang ini lagi, berpura-puralah tidak mengingatnya, jangan engkau singgung hal ini kepada siapa pun, tujuannya untuk menu-tupi aib keluarganya. ﴾ وَٱسۡتَغۡفِرِي ﴿ "Dan (kamu hai istriku) mohon am-punanlah", wahai istriku, ﴾ لِذَنۢبِكِۖ إِنَّكِ كُنتِ مِنَ ٱلۡخَاطِـِٔينَ ﴿ "atas dosamu, ka-rena kamu sesungguhnya termasuk orang-orang yang berbuat salah", Ia memerintahkan Yusuf untuk melupakan perkara itu dan (meminta) istrinya untuk memohon ampunan dan bertaubat kepada Allah.
Wife of the `Aziz loves Yusuf and plots against Him
Allah states that the wife of the `Aziz of Egypt, in whose house Yusuf resided and whose husband recommended that she takes care of him and be generous to him, tried to seduce Yusuf! She called him to do an evil act with her, because she loved him very much. Yusuf was very handsome, filled with manhood and beauty. She beautified herself for him, closed the doors and called him,
وَقَالَتْ هَيْتَ لَكَ
(and (she) said: "Come on, O you.") But he categorically refused her call,
قَالَ مَعَاذَ اللَّهِ إِنَّهُ رَبِّى أَحْسَنَ مَثْوَاىَّ
(He said: "I seek refuge in Allah! Truly, he is my Rabb! He made my living in a great comfort!") as they used to call the chief and master a `Rabb', Yusuf said to her, `your husband is my master who provided me with comfortable living and was kind to me, so I will never betray him by committing immoral sins with his wife,'
إِنَّهُ لاَ يُفْلِحُ الظَّـلِمُونَ
(Verily, the wrongdoers will never be successful.) This was said by Mujahid, As-Suddi, Muhammad bin Ishaq and several others. The scholars differ in their recitation of,
هَيْتَ لَكَ
(Hayta Laka), whereby Ibn `Abbas, Mujahid and several other scholars said that it means that she was calling him to herself. Al-Bukhari said; "Ikrimah said that,
هَيْتَ لَكَ
(Hayta Laka') means, `come on, O you', in the Aramaic language." Al-Bukhari collected this statement from `Ikrimah without a chain of narration. Other scholars read it with the meaning, `I am ready for you'. Ibn `Abbas, Abu `Abdur-Rahman As-Sulami, Abu Wa'il, `Ikrimah and Qatadah were reported to have read this part of the Ayah this way and explained it in the manner we mentioned, as `I am ready for you'.
Istri al-'Azīz meminta kepada Yusuf -'alaihissalām- secara halus disertai dengan jebakan agar dia mau berbuat mesum dengannya. Dia menutup pintu-pintu agar situasi benar-benar sepi, lalu dia berkata kepada Yusuf, "Ayo! Kemarilah padaku!" Yusuf menjawab, "Aku berlindung kepada Allah dari ajakanmu. Sesungguhnya tuanku telah berbuat baik kepadaku dengan memberikan tempat yang baik di sisinya maka aku tidak akan mengkhianatinya, karena jika aku mengkhianatinya berarti aku menjadi orang yang zalim. Padahal sesungguhnya orang-orang yang zalim itu tidak akan beruntung."
Moving to verse 23, the words of the text are:
وَرَاوَدَتْهُ الَّتِي هُوَ فِي بَيْتِهَا عَن نَّفْسِهِ وَغَلَّقَتِ الْأَبْوَابَ وَقَالَتْ هَيْتَ لَكَ
And she, in whose house he was, seduced him away from his (resisting) self and bolted the doors, and said, 'come on!'.
From the first verse, we know that this woman was the wife of the ` Aziz of Misr. But, at this place, the Holy Qur'an has elected to bypass the possibility of mentioning her by a brief expression as the wife of ` Aziz. Instead, it has chosen to use the expression: الَّتِي هُوَ فِي بَيْتِهَا (in whose house he was). The hint given here is that the efforts of Sayyidna Yusuf (علیہ السلام) to save himself from falling into sin were further complicated by the fact that he lived in the house of this very woman, under her protection, and as such, disapproving and discarding her verbal advance was no easy task.
The Strongest Defence Against Sin is the Seeking of Protection from Allah Himself
How was he able to do that? There was an outward cause to this. When Sayyidna Yusuf (علیہ السلام) found himself surrounded from all sides, he took the ultimate recourse. So, like a prophet he was, first of all, he sought the protection of Allah. He said: قَالَ مَعَاذَ اللَّـهِ (May Allah save me! ). We see that he did not place his sole trust in his determination and re-solve to hold out against the invitation to sin - he sought the refuge of Allah first. And it is obvious that anyone who enjoys the protection of Allah can never be moved away from the right path by anyone. It was only after having that coverage, that he started acting as a prophet would, with wisdom and earnest good counsel. Addressing Zulaikha directly and personally, he advised her that she too should fear Allah and give up her intention. He said:
إِنَّهُ رَبِّي أَحْسَنَ مَثْوَايَ ۖ إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ
Surely, he is my master. He has given me a good lodging. Surely, the wrongdoers do not prosper.
As obvious, it means: Your husband, the ` Aziz of Misr is my master who has raised and supported me and has given me a good home to live in. He is my benefactor. How can I even think of violating his honour? This is great injustice and those who commit injustice never prosper. Implied therein was a lesson for Zulaikha too who was told: When I know his rights on me for having been my master and caretaker for a lesser time than you, then, being his wedded wife of years, you should certainly know his rights on you much more than I do.
At this place, Sayyidna Yusuf (علیہ السلام) has called the ` Aziz of Misr his Rabb - though, it is not permissible to use this word for anyone other than Allah Ta’ ala. The reason is that words like this create either a suspicion of Shirk, or a resemblance with those who commit Shirk. Therefore, the use of such words has been prohibited in the Shari` ah of Islam. It appears in a Hadith of Sahih Muslim: ` Let no slave call his master his Rabb and let no master call his slave his عبد abd or servant.' But, this is a unique characteristic of the Islamic Shari` ah where, alongwith the prohibition of Shirk, everything else in which there is the least doubt that they may become the conduits of Shirk has also been prohibited. In the religious codes of past prophets, though Shirk has been strictly blocked but there was no restriction placed on the sources and inlets of Shirk. This was the reason why depiction of images was not prohibited in past religious codes. But in the Shari` ah of Islam, being valid upto the Last Day, full attention was given to protect it from being affected by Shirk. So, the sources and mediums of Shirk, such as, image and words - which arouse suspicion of Shirk were also prohibited. However, the saying of Sayyidna Yusuf (علیہ السلام) :إِنَّهُ رَبِّي (Surely, he is my master), was correct in its place.
And it is also possible that the pronoun in: إِنَّهُ (innahu) reverts to Allah Ta` la which would mean that Sayyidni Yusuf (علیہ السلام) had called Allah his Rabb and it was He who, in the real sense, gave him good lodging, and that disobedience to Him was the greatest injustice, and that the unjust never prosper.
Some commentators, Suddiyy, Ibn Ishaq and others have reported that during the course of this privacy, Zulaikha started praising his looks with the purpose of softening his resistance. She said: How beautiful are your hair! Sayyidna Yusuf (علیہ السلام) said: After death, these hair will be the first to part away from my body. Then, she said: How beautiful are your eyes! He said: After death, they will become water and flow down my face. Once again, she said: How beautiful is your face! Thereupon, he said: All this will be eaten up by the earth below. He was looking ahead. This was his concern for the 'Akhirah. Allah Ta’ ala had set it upon him in the prime of his youth and that made all charms of mortal life turn into dust before him. It is true that the concern for 'Akhirah is something which can keep every human being protected from every evil wherever he or she may be. May Allah bless us all with this concern.
La moglie del ministro chiese con gentilezza e astuzia a Yūsuf, pace a lui, di commettere una nefandezza, e chiuse le porte per accertarsi che fossero soli; e gli disse: "Vieni da me". Yūsuf disse: "Mi rifuggo in Allāh da ciò a cui mi stai invitando. Il mio signore mi ha trattato bene durante la mia permanenza con lui, non lo tradirò; se lo tradissi, sarei ingiusto. In verità, gli ingiusti non avranno successo".
Và vợ của đại quan, tức nữ chủ của ngôi nhà mà Yusuf đang tá túc đã tìm cách quyến rủ Yusuf (cầu xin sự bình an cho Người) bằng một kế hoạch được xếp đặt sẵn, bà ta đóng chặt hết các cửa lại lúc bà và Yusuf ở cùng phòng, bà ta mời mọc: "Hỡi chàng, hãy đến đây với ta!" Yusuf đáp lại: "Cầu xin Allah hãy che chở bề tôi tránh khỏi lời mời mọi của bà ta, quả thật vị đại quan là chủ nhân của tôi, ngài đã ban cho tôi một nơi tá túc tốt đẹp khi được ở gần ngài, bởi vậy làm sao tôi có thể phản bội ngài ấy cho được. Nếu phản bội tôi là kẻ sai quấy và kẻ sai quấy sẽ không bao giờ thành đạt.
Hiniling ng maybahay ng Makapangyarihan nang may lumanay at paggamit ng panggugulang kay Jose – sumakanya ang pagbati ng kapayapaan – na gumawa ng mahalay. Nagsara ito ng mga pinto bilang pagpapasidhi sa pagsasarilinan at nagsabi ito sa kanya: "Pumarito ka at halika ka sa akin!" Kaya nagsabi si Jose: "Nagpapasanggalang ako kay Allāh laban sa pag-anyaya mo sa akin! Tunay na ang amo ko ay gumawa ng maganda sa akin sa pagpapanatili sa akin sa piling niya kaya hindi ako magtataksil sa kanya sapagkat kung nagtaksil ako sa kanya, ako ay magiging isang tagalabag sa katarungan. Tunay na hindi nagtatamo ang mga tagalabag sa katarungan."
Và dục vọng trong bà ta nổi lên khiến cho bà ta giở trò tà dâm, hiểm họa lúc này đang rình rập Yusuf khi con tim của Y muốn đáp lại lời nữ ta, tuy nhiên nếu như Y không nhìn thấy được các bằng chứng của Allah thì Y cũng đã cùng nữ làm trò tà dâm mất rồi. Trước đây TA đã chỉ cho Y thấy được những điều đó để kéo Y ra khỏi mọi hành động xấu xa, bẩn thiểu và phản bội và quả thật, Yusuf là một bề tôi của TA được lựa chọn để làm Thiên Sứ.
Talaga ngang napaibig ang sarili nito sa paggawa ng mahalay; at sumagi sa sarili ni Jose mismo iyon, kung sakaling hindi siya nakakita ng mula sa mga tanda ni Allāh, na pumipigil sa kanya roon at naglalayo sa kanya. Ipinakita nga sa kanya ni Allāh iyon upang alisin sa kanya ang kasagwaan at ilayo siya sa pangangalunya at pagtataksil. Tunay na si Jose ay kabilang sa mga lingkod ni Allāh na mga pinili para sa pagkasugo at pagkapropeta.
Lei si rese più desiderabile, e lui venne colto da tale pensiero, se non fosse per il fatto che vide i segni di Allāh che gli furono sufficienti ad esserne consapevole e ad allontanarsi; e glieli mostrammo per allontanare da lui il male, e per allontanarlo dall'adulterio e dal tradimento. In verità, Yūsuf è uno dei Nostri sudditi da noi scelti per il Messaggio e la Profezia.
She had desired to commit the indecent act and the same thought would have crossed his mind had he not seen Allah’s signs that prevented him and distanced him from that. I showed him My proofs to keep him pure from evil and distance him from unlawful sexual relations and betrayal. Joseph was one of My servants whom I chose for messengership and prophethood.
Ella había deseado cometer el acto indecente y el mismo pensamiento hubiera cruzado la mente de él si no hubiera visto las señales de Al-lah que lo previnieron y lo distanciaron de eso. Le mostré Mis evidencias para mantenerlo puro del mal y alejarlo de las relaciones ilícitas y de la traición. José fue uno de mis siervos escogidos con la profecía.
Wanita itu sangat bernafsu untuk berbuat mesum dengan Yusuf dan Yusuf pun sempat tergoda untuk melakukan hal itu sekiranya dia tidak melihat tanda dari Allah yang berhasil mencegahnya dan menjauhkannya dari perbuatan itu. Kami memperlihatkan tanda itu kepadanya untuk menghindarkannya dari perbuatan yang buruk dan menjauhkannya dari perbuatan zina dan pengkhianatan. Sesungguhnya Yusuf adalah salah satu dari hamba-hamba Kami yang terpilih untuk menjadi rasul dan nabi.
Kadın o kötü fiili işleyerek zina etmeyi arzuladı. Eğer Rabbinin onu bundan alıkoyan ve uzaklaştıran delillerini görmeseydi, Yusuf da bu kötü fiili yapmayı aklına getirmişti. İşte böylece biz, zinadan ve ihanet etmekten onu uzaklaştırmak için ona bu delili gösterdik. Şüphesiz Yusuf, bizim elçilik ve peygamberlik için seçtiklerimizdendi.
Zulaykha, the wife of the nobleman, was charmed by the beauty of Joseph. She constantly tried to seduce him and one day, finding the opportunity, she closed the door of the room. This was a very critical occasion for an unmarried youth, but Joseph had preserved his godly nature and this nature came to his rescue on this occasion. The capacity to distinguish between truth and untruth, right and wrong, is ingrained in every human being by birth and this serves as a warning on all such occasions. To ignore it amounts to ignoring the voice of God. One who does so is deprived of God’s succour so that his moral strength gradually ebbs away. On the contrary, one who immediately bows down before the divine call, as soon as it is given, can count on God’s help; this improves his moral fibre and on future occasions he becomes stronger in the face of evil. What prevented Joseph from indulging in evil was in fact the fear of God but, at that time, invoking God before Zulaykha would have been ineffective. This was not an occasion for a declaration of Truth but an occasion when he had to save himself in a critical situation. In view of this situation he referred to Zulaykha’s husband. He said that ‘her husband was his master and he had maintained him in his house with due honour. Therefore, it was not possible for him to besmirch the honour of his benefactor.’
Cette femme brûlait de désir de commettre la turpitude et l’idée de la commettre traversa aussi l’esprit de Joseph s’il n’avait été témoin de signes d’Allah qui l’en dissuadèrent. Nous les lui avons montrés afin d’écarter le mal de lui et de l’éloigner de la fornication et de la tromperie. Joseph était certainement du nombre de Nos serviteurs choisis pour recevoir le Message et la Prophétie.
Ona je željela sa njim počiniti blud, a da Jusuf nije vidio Allahove ajete koji ga udaljavaju od toga i on bi pomislio to, ali mu je Allah pokazao Svoje znakove kako bi od njega udaljio zlo, i kako bi od njega udaljio blud i izdaju. Doista je Jusuf od Allahovih dobrih robova, odabranih za poslanstvo i vjerovjesništvo.
Commentary
Mentioned in the previous verse was the great trial and test of Sayyidna Yusuf (علیہ السلام) in that the wife of the ` Aziz of Misr bolted the doors and tried to invite him to sin assembling together in that effort all circumstantial temptations to attract and to make him become indulgent. But, Almighty Allah kept this righteous young person standing steadfast in such severe trial. The details of what transpired have been given in this verse. Said here is that Zulaikha was busy persuing her obsessive thought any way, but emerging in the heart of Sayyidna Yusuf (علیہ السلام) too, there was some non-voluntary tilt towards her as would be the natural consequence in such a situation. But, it was exactly at that time that Allah Ta` ala brought before Sayyidna Yusuf (علیہ السلام) . His argument and proof, because of which, that non-voluntary tilt, rather than increase, actually died out totally - and, beating the pursuit, he ran.
In this verse, the word: ھَم (hamm : thought) has been attributed to Zulaikha and Sayyidna Yusuf علیہ السلام both as in: وَلَقَدْ هَمَّتْ بِهِ وَهَمَّ بِهَا (And she desired him. And he had desired her). And we know that the ` hamm' or thought of Zulaikha was that of sin. This could have raised a doubt that the ` thought' of Sayyidna Yusuf (علیہ السلام) may also have been of a similar nature - and this is, based on the consensus of the entire Muslim Ummah, contrary to the great station of a Nabiyy (prophet) and Rasul. The reason is that the majority of the Muslim Ummah holds the standard belief that the noble prophets, may peace be upon them all, are protected against all sorts of sins, minor or major. As for a major sin, it can neither be committed by them intentionally, nor is it possible through inadvertence or mistake. However, the probability that a minor sin could be committed through inadvertence or mistake does exist - but, on this too, the noble prophets, may peace be upon them all, are not allowed to remain - instead, they are warned and made to move away from it. (Musamarah)
Besides the fact that this question of the ` Ismah of Anbiya' (the state of being under Divine protection with which prophets are blessed) stands settled and proved under the authority of the Qur'an and Sunnah, it is also necessary, rationally too - because, should there remain the probability of a committal of sin by the Anbiya' (علیہم السلام) ، there remains no way one could place trust in the Din (religion) and Way (revelation) brought by them, and that their very coming into the world with a Divine Book revealed to them becomes totally fruitless. Therefore, Allah Ta` ala has kept every prophet of His totally ma` sum from every sin (ma` sum: technically, sinless or infallible; literally, protected by Allah).
So, speaking generally, it stands established that the ` thought' which crossed the mind of Sayyidna Yusuf (علیہ السلام) was not a thought to be counted in the degree of sin. For details, we should understand that the word: ھَمّ (hamm: thought) in the Arabic language is used to convey two meanings: (1) Intend and be determined to do something; (2) a simple scruple in the heart or the appearance of a thought beyond one's control. In the first situation, it is included under sin, and is accountable. However, should someone, after having made the intention, were to leave off this sin at his own choice just because of the fear of Allah, then, according to the Hadith, Allah Ta’ ala replaces the sin and enters a good deed in his or her Book of Deeds. And in the second situation - that is, in the event there comes a simple scruple and non-voluntary thought, without any intention to put the thought into practice, for instance, a normal turn of thought towards cool water during the fasts of summer which is natural and experienced by almost everyone, though there is no intention there to go about drinking water while fasting. So, a thought like that is neither within one's control, nor is there any accountability and sin in it.
In a Hadith of the Sahih of Al-Bukhari, the Holy Prophet ﷺ has been reported to have said: ` Allah Ta` ala has forgiven the scruple and thought of sin for my Ummah - if not put into practice.' (Qurtubi) And in the Sahihayn (the two Sahihs, that is, Al-Bukhari and Muslim), it has been reported on the authority of Sayyidna Abu Hurayrah ؓ that the Holy Prophet ﷺ said: ` Allah Ta’ ala says to the angels: When My servant intends to do good, write a good deed in his or her Book of Deeds just be-cause of that intention. And when he or she has completed this deed, write down ten good deeds. And if a servant intends to do a sin, then leaves it off due to the fear of Allah, write one good deed in his or her Book of Deeds in lieu of that sin. And if he or she does fall into that sin, write it as one sin only.' (Ibn Kathlr)
Al-Qurtubi has, in his Tafsir, proved the use of the word: ھَمّ ('hamm': thought) covering both these meanings through evidences from Arab usage and poetry.
This tells us that the word: ھَمّ ` hamm' appearing in this verse has been attributed to both Zulaikha and Sayyidna Yusuf (علیہ السلام) but there is a big difference between the ھَمّ ` hamm' or thought of both. The former is included under sin while the other has the status of a non -voluntary scruple which is not included under sin. The descriptive style of the Holy Qur'an is itself a testimony to this - because, had their ھَمّ ` hamm' or thought been identical, it would have been sufficient to say it in a dual form, such as: وَلَقَدْ هَمَّا that is, the two of them desired, which was brief too. But, leaving this option aside, , the ` hamm' or thought of both was described separate from each other: هَمَّتْ بِهِ ۖ وَهَمَّ بِهَا (And she certainly desired him. And he had desired her). Then, added to the هَمَّ ` hamm' or thought of Zulaikha was the word of emphasis: لَقَدْ (laqad). With the هَمَّ ` hamm' or thought of Sayyidna Yusuf (علیہ السلام) ، the emphasis of the letters: لَام (lam) and: قَد (qad) is not there. This tells us that, through this particular expression, the purpose is to emphasize that the هَمَّ ` hamm' or thought of Zulaikha was of some other nature while that of Sayyidna Yusuf (علیہ السلام) ، of some other.
According to a Hadith in the Sahih of Muslim, when this test was faced by Sayyidna Yusuf (علیہ السلام) ، the angels submitted before Allah Ta ala: This sincere servant of Yours is thinking of sin, though he knows its curse fully well. Allah Ta ala said: You wait. If he commits this sin, write what he has done in his Book of Deeds. And if he abstains from committing it, do not record it a sin, instead, enter a good deed in his Book of Deeds - because, he has surrendered his desire only out of fear for Me (which is doing good at its best) (Qurtubi)
To sum up, it can be said that the thought or tilt generated in the heart of Sayyidna Yusuf (علیہ السلام) was simply at the level of a non-voluntary scruple, which is not included under sin. Then, by acting against this scruple, his rank with Allah Ta ala rose much higher.
At this stage, some commentators have also pointed out to another construction of the verse. According to them, the statement: لَوْلَا أَن رَّأَىٰ بُرْهَانَ رَبِّهِ ' Of (Had he not seen the proof from his Lord) which succeeds is really supposed to precede, in which case, the verse would mean that Sayyidna Yusuf (علیہ السلام) would have also desired her had he not seen the proof from his Lord - but, because he had seen the proof from his Lord, he remained safe from this ھَمّ ` hamm' or thought. Thematically, this too is correct. But, some other commentators have declared this construction as contrary to the rules of the Arabic grammar. Thus, considering this aspect, the first Tafsir is weightier as it makes the Taqwa and chastity of Sayyidna Yusuf (علیہ السلام) rise to much higher levels since he, despite the human instinct, managed to stay safe from sin.
As for the statement: لَوْلَا أَن رَّأَىٰ بُرْهَانَ رَبِّهِ ' (Had he not seen the proof from his Lord) at the end, its principal clause is understood and it means: Had he not seen the proof from his Lord, he would have remained indulged in that thought, but after having seen the proof from his Lord, that non-voluntary thought and scruple too was eliminated from his heart.
The Holy Qur’ an does not clarify as to what was that بُرھَانَ ` burhan' or proof from his Lord which appeared before him. Therefore, statements of commentators differ in this matter. Sayyidna Abdullah ibn Said ibn Jubayr ؓ ، Mujahid, Muhammad ibn Sirin, Hasan al-Basri رحمۃ اللہ علیہم and others have said that Allah Ta’ ala made the face of Sayyidna Yaqub (علیہ السلام) appear miraculously before him in that private quarter showing him with his finger in his mouth and warning him. Some commentators say that it was the face of the ` Aziz of Misr which was presented before him. Some others have said: When Sayyidna Yusuf (علیہ السلام) looked towards the ceiling, he saw the following verse of the Qur’ an written there: لَا تَقْرَبُوا الزِّنَىٰ ۖ إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ سَبِيلًا that is, do not go (even) near adultery because it is a grave act of immodesty and a very evil way (for human society). Some other commentators have said that Zulaikha had an idol in her house. When she threw a curtain on this idol, Sayyidna Yusuf (علیہ السلام) asked the reason for it. She said: This is my object of worship. I cannot dare commit sin before it. Sayyidna Yusuf (علیہ السلام) said: My Rabb, the object of my worship certainly deserves that far more modesty be shown before Him for no curtain can stop His seeing. Finally, there are commentators who have said that the station of the prophet he was on and the knowledge of the Divine he had was itself the proof from his Lord.
After reporting all these sayings, what has been said by the Imam of Tafsir, Ibn Jarir, has been adjudged authoritatively as most-favoured and doubt-free. And he has said: As much as the Holy Qur’ an has to tell should be what has to be considered sufficient. In other words, Sayyidna Yusuf (علیہ السلام) saw something which made the scruple in his heart go away. To determine this precisely, there could be all those probabilities mentioned by the commentators - but, none of these can be held as certain absolutely. (Ibn Kathir)
At the end of the verse it was said: كَذَٰلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ ۚ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِين (This We did to turn away from him evil and lewdness). Here, the word: السُّوءَ evil) means minor sin (Saghirah) and: الْفَحْشَاءَ (al-fahsha': lewdness) means major sin (Kabirah). (Mazhari)
Noteworthy here is that the text mentions ` turning away evil and lewdness from Sayyidna Yusuf' (علیہ السلام) - and not ` Sayyidna Yusuf (علیہ السلام) from evil and lewdness.' The hint implied here is that Sayyidna Yusuf (علیہ السلام) was, because of his great station of prophethood, already removed from this sin as far as he was personally concerned, but evil and immodesty had encircled him. So Allah broke that trap apart. These words of the Holy Qur’ an are also a testimony proving that Sayyidna Yusuf (علیہ السلام) did not succumb to even the minor-most sin and the thought which went ac-cross his heart was not included under sin, otherwise the relevant expression would have been: ` We saved Yusuf (علیہ السلام) from sin' - and not: ` Turn away from him evil and lewdness.'
Said in the last sentence is: إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِين (Surely, he is among Our chosen slaves). The word: مُخْلَصِين (mukhlasin) is the plural of mukhlas which means chosen. It means that Sayyidna Yusuf (علیہ السلام) is among the chosen servants of Allah who has been appointed to the mission of prophethood to work for the betterment of the creation of Allah. Such people have Allah's own security shield around them so that they would not fall a victim to any evil. The Shaytan has himself admitted that he cannot touch the chosen servants of Allah. He said: فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ ﴿82﴾ إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِين That is, by Your honour and power, I shall put all those humans on the wrong track, except Your servants, the ones chosen by You - 15:40.
In some readings (Qira'at), this word has appeared as: مُخْلَصِين (mukhlsin) as well. Mukhlis means a person who obeys and worships Allah with Ikhlas (for which there is no word in English. The nearest is sincerity which must be genuine, unalloyed, pure and totally honest). Ikhlas means that, in this obedience to Allah and in this worship of Him, there should be no intrusion of worldly or personal desires, interests, love of recognition and office and things like that. If so, the verse would mean: Whoever is mukhlis (absolutely sincere) in his ` Aural (deed) and ` Ibadah (worship), Allah Ta` ala will help him in remaining safe from sins.
In this verse, Allah Ta` ala has chosen to use two words: سُّوءَ (su' ) and: فَحْشَاءَ (fahsha' ). Literally, su' means evil and it refers to minor (saghirah) sins. And fahsha' means lewdness or immodesty and refers to major (kabirah) sins. This tells us that Allah Ta` ala kept Sayyidna Yusuf (علیہ السلام) protected from both kinds of sins, saghirah and kabirah.
Also clarified here is that the ‘hamm’ or thought attributed to Sayyidna Yusuf (علیہ السلام) in the Qur'an was simply a ` hamm' or thought at the level of non-voluntary scruple, which is included neither under Kabirah sin, nor under Saghirah - in fact, is excused.
مَا جَزَآءُ مَنْ أَرَادَ بِأَهْلِكَ سُوءًا
(What is the recompense (punishment) for him who intended an evil design against your wife...), in reference to illegal sexual intercourse,
إِلاَ أَن يُسْجَنَ
(except that he be put in prison)
أَوْ عَذَابٌ أَلِيمٌ
(or a painful torment) tormented severely with painful beating. Yusuf did not stand idle, but he declared the truth and exonerated himself from the betrayal she accused him of,
قَالَ
(He Yusuf said), in truth and honesty,
هِىَ رَاوَدَتْنِى عَن نَّفْسِى
(It was she that sought to seduce me), and mentioned that she pursued him and pulled him towards her until she tore his shirt.
وَشَهِدَ شَاهِدٌ مِّنْ أَهْلِهَآ إِن كَانَ قَمِيصُهُ قُدَّ مِن قُبُلٍ
(And a witness of her household bore witness (saying): "If it be that his shirt is torn from the front..."), not from the back,
فَصَدَقَتْ
(then her tale is true) that he tried to commit an illegal sexual act with her. Had he called her to have sex with him and she refused, she would have pushed him away from her and tore his shirt from the front,
وَإِنْ كَانَ قَمِيصُهُ قُدَّ مِن دُبُرٍ فَكَذَبَتْ وَهُوَ مِن الصَّـدِقِينَ
(But if it be that his shirt is torn from the back, then she has told a lie and he is speaking the truth!) Had Yusuf run away from her, and this is what truly happened, and she set in his pursuit, she would have held to his shirt from the back to bring him back to her, thus tearing his shirt from the back. There is a difference of opinion over the age and gender of the witness mentioned here. `Abdur-Razzaq recorded that Ibn `Abbas said that,
وَشَهِدَ شَاهِدٌ مِّنْ أَهْلِهَآ
(and a witness of her household bore witness) "was a bearded man," meaning an adult male. Ath-Thawri reported that Jabir said that Ibn Abi Mulaykah said that Ibn `Abbas said, "He was from the king's entourage." Mujahid, `Ikrimah, Al-Hasan, Qatadah, As-Suddi, Muhammad bin Ishaq and others also said that the witness was an adult male. Al-`Awfi reported that Ibn `Abbas said about Allah's statement,
وَشَهِدَ شَاهِدٌ مِّنْ أَهْلِهَآ
(and a witness of her household bore witness) "He was a babe in the cradle. " Similar was reported from Abu Hurayrah, Hilal bin Yasaf, Al-Hasan, Sa`id bin Jubayr and Ad-Dahhak bin Muzahim, that the witness was a young boy who lived in the `Aziz's house. Ibn Jarir At-Tabari preferred this view. Allah's statement,
فَلَمَّا رَأَى قَمِيصَهُ قُدَّ مِن دُبُرٍ
(So when he saw his Yusuf's shirt torn at the back,) indicates that when her husband became certain that Yusuf was telling the truth and that his wife was lying when she heralded the accusation of betrayal at Yusuf,
قَالَ إِنَّهُ مِن كَيْدِكُنَّ
(he said: "Surely, it is a plot of you women!...") He said, `This false accusation and staining the young man's reputation is but a plot of many that you, women, have,'
إِنَّ كَيْدَكُنَّ عَظِيمٌ
(Certainly mighty is your plot!) The `Aziz ordered Yusuf, peace be upon him, to be discrete about what happened,
يُوسُفُ أَعْرِضْ عَنْ هَـذَا
(O Yusuf ! Turn away from this!), do not mention to anyone what has happened,
وَاسْتَغْفِرِى لِذَنبِكِ
(And ask forgiveness for your sin, ) addressing his wife. The `Aziz was an easy man, or gave excuse to his wife because she saw in Yusuf an appeal she could not resist. He said to her, `Ask forgiveness for your sin, the evil desire that you wanted to satisfy with this young man, and then inventing false accusations about him,'
إِنَّكِ كُنتِ مِنَ الْخَـطِئِينَ
(verily, you were of the sinful.)
Oni potrčaše prema vratima, Jusuf kako bi se spasio, a ona kako bi ga spriječila da izađe. Ona ga uhvati za košulju da ga zaustavi pa mu je pocijepa odzada, i zatekoše njenog muža kod vrata. Ona, koristeći spletku, reče svom mužu: "Kazna za onoga ko želi učiniti blud sa tvojom ženom može biti samo zatvor ili bolno mučenje!"
They raced for the door: Joseph to save himself, and she to prevent him from leaving. She caught hold of his shirt to stop him from leaving and she tore it from behind. At the door they found her husband. The minister’s wife deceptively said to him: The punishment for the person who intended to commit an indecent act with your wife, O minister, can only be prison or that he be given a painful punishment.
Corrieron hacia la puerta: José para salvarse y ella para evitar que se fuera. La mujer lo tomó de su camisa para evitar que se fuera y la rasgó por detrás. En la puerta encontraron a su marido. La esposa del gobernador le dijo engañosamente: “El castigo para la persona que tuvo la intención de cometer un acto indecente con su esposa, gobernador, solo puede ser la prisión o que se le someta a un escarmiento doloroso”.
Keduanya lalu beradu cepat menuju pintu. Yusuf ingin menyelamatkan diri, sedangkan wanita itu hendak mencegahnya keluar. Kemudian wanita itu berhasil memegang baju Yusuf untuk mencegahnya keluar sehingga terkoyaklah baju Yusuf dari arah belakang. Seketika keduanya mendapati sang suami, al-'Azīz tepat di depan pintu. Istri al-'Azīz dengan licik mengatakan padanya, "Tidak ada hukuman yang tepat bagi orang yang hendak melakukan perbuatan keji dengan istrimu -wahai al-'Azīz- selain dijebloskan ke dalam penjara atau dijatuhi siksa yang sangat menyakitkan."
İkisi de kapıya doğru koştular: Yusuf, kendisini o kadından kurtarmak için koştu. Kadın ise onun oradan çıkmasına engel olmak için koştu ve onun gömleğini arkasından yırttı. İkisi, kapının yanında kadının kocasına rastladılar. Aziz'in karısı, Aziz'e şöyle dedi: -Ey Aziz!- Senin eşine kötülük etmek isteyenin cezası, zindana atılmaktan veya elem verici bir işkenceden başka bir şey değildir.
Tous deux coururent en direction de la porte: lui pour s’échapper et elle pour l’en empêcher. Elle saisit sa tunique par derrière et la déchira. Ils tombèrent nez à nez avec l’époux qui était derrière la porte et la femme dit perfidement: Ô gouverneur, celui qui a tenté de commettre une turpitude avec ton épouse ne doit être puni que de deux façons: la prison ou un supplice douloureux.
Yusuf lặp tức chạy ra cửa để thoát thân, còn vợ đại quan thì đuổi theo cản lại và nữ ta cố sức níu kéo vạt áo sau của Yusuf làm nó bị rách đi. Khi vừa đến cửa thì cả hai người chợt nhìn thấy chồng của nữ ta đứng ngay tại cửa. Nữ ta lớn tiếng la lên nói người chồng: Sẽ không còn hình phạt nào dành cho kẻ dở trò đồi bại với vợ của ngài - hỡi đại quan - ngoài việc phải giam cầm y hoặc sẽ dùng cực hình với y.
Nag-unahan silang dalawa patungo sa pintuan: si Jose upang magligtas siya sa sarili niya at ang babae upang pumigil ito sa kanya sa paglabas, saka humawak ito sa kamisa niya upang pumigil sa kanya sa paglabas kaya nakawarat ito roon mula sa likuran niyon. Nakatagpo silang dalawa sa asawa nito sa tabi ng pinto. Nagsabi ang maybahay ng Makapangyarihan sa Makapangyarihan habang nanggugulang: "Walang iba ang parusa sa sinumang naglayon sa maybahay mo, O Makapangyarihan, ng paggawa ng mahalay kundi ang pagkabilanggo o na pagdusahin ng isang pagdurusang nakasasakit."
Commentary
Described in the previous verses was the time when the wife of the Aziz of Misr was busy enticing Sayyidna Yusuf (علیہ السلام) into sin, and he, on his part, was trying to stay away from it. But, there was the natural struggle with that non-voluntary thought too. So, to help his honourable prophet, Allah Ta ala showed a miracle, made something appear before him which drove even that thought out from his heart - whether that ` thing' be the face of his father, Sayyidna Ya` qub (علیہ السلام) ، or some verse out of the Divine revelation.
Told in the present verse (25) is that Sayyidna Yusuf (علیہ السلام) ، once he saw this ` proof from his Lord,' ran away from that. private enclave and dashed for the door to get out from there. The wife of the ` Aziz of Misr ran after him to hold him back and, by grabbing his shirt, she tried to stop him from getting out. But, when he did not stop - being determined not to - the shirt was torn from behind him. However, Sayyidna Yusuf (علیہ السلام) did come out of the door, and so did Zulaikha behind him. Historical accounts mention that the door was locked from the inside. When Sayyidna Yusuf (علیہ السلام) ran and reached the door, this lock opened up by itself and dropped down.
When they both came out of the door, they saw the ` Aziz of Misr standing face to face. His wife was unnerved. In order to wriggle out of the awkward situation, and to put the blame on Sayyidna Yusuf (علیہ السلام) ، she said: at can be the punishment of the one who intended evil with your wife except that he be imprisoned, or (given) a painful chastisement?
Injunctions and Rulings
The following rules and guiding principles have been deduced from the verses cited above:
1. From verse 25 beginning with the words: وَاسْتَبَقَا الْبَابَ (And they raced towards the door ... ), we learn that a place where there is a danger of getting involved in sin must be abandoned outright - as was practically demonstrated by Sayyidna Yusuf (علیہ السلام) by running away from there.
2. In matters requiring obedience to Divine injunctions, one should not, to the best of one's ability, let his efforts in that direction taper off - even if a tangible result from them does not seem to be coming out. Results rest in the hands of Allah Ta` ala. One's job is to channel and devote his or her effort and ability in the way of Allah - and proving one's iden-tity as a servant of Allah is the purpose. This is what was done by Sayyidna Yusuf (علیہ السلام) . All doors were closed, even locked, as reported in historical narrations. Yet, he spent out his maximum strength in running towards the door. In a situation like that, help and support from Allah jalla thana'uh is witnessed frequently when a servant of Allah has done his best, it transpires that He would also arrange the causes for His servant to succeed. However, should the situation be otherwise and one fails to achieve formal success as we know it, then, for a devoted servant of Allah, even this failure is no less than success (for this is the preference of his Lord).
It is said about a righteous elder confined to prison that he would, on every Friday take his bath, wash his clothes, get ready for Jumu'ah prayer, walk upto the door of the prison, and once there, he would say: ` Ya Allah, this much was what was within my power. at is beyond that is in Your control.' Who knows, given the limitless mercy of Allah Ta ala, his spiritual yearning would have caused the prison gate to open with the command of Allah and he would have been enabled to perform the Salah of Jumu'ah. But, Allah, in His wisdom, bestowed upon this righteous devotee such high spiritual station as would pale out a thousand workings of the supernatural (karamah). The gate of the prison did not open be-cause of his continuous effort to offer his Salah of Jumu'ah. But, he did not lose heart. He kept doing the same thing every Jumu'ah. This is spiritual fortitude called by Sufi masters as superior to Karamah.
3. It stands proved (from verse 26) that, should a person be accused falsely by someone, speaking out in defence is the way of the prophets (the Sunnah of the Anbiya' ). Remaining silent at that time, and letting oneself be declared to be a criminal, is no act of piety or trust in Allah (tawakkul).
4. The fourth problem concerns the word:..~a (shahid) (in verse 26). When this word is used in common juristic matters and cases, it denotes a person who relates an event as seen by him in a disputed case. In this verse, the person who has been referred to by the word, ` shahid,' has not related any event, or any personal observation about it - instead of that, what has been hinted at is a sort of device to arrive at a decision. Techni-cally, that could not be called a ` shahid' or witness.
But, it is obvious that all these terms have been employed by later scholars and jurists for the convenience of understanding and teaching. They are neither the terms of the Holy Qur’ an, nor is it bound by them. The Holy Qur’ an has called this person a ` shahid' (witness) in the sense that the way the statement of a ` witness makes it easy for a judge to arrive at a decision, and proves that one of the parties in the case is in the right, the same benefit became available through the statement of this child. Initially, his miraculous speech itself was sufficient proof to absolve Sayyidna Yusuf (علیہ السلام) from the blame. Then, there were the signs given by him. In the ultimate analysis, they too are nothing but the proof of the absolvement of Sayyidna Yusuf (علیہ السلام) from the blame. There-fore, saying that he appeared as a witness in favour of Sayyidna Yusuf (علیہ السلام) will be correct - though, he did not declare Sayyidna Yusuf (علیہ السلام) to be true, rather, had mentioned both probabilities. And, in addition to that, he had even supposedly taken Zulaikha to be true in a situation in which the likelihood of her being true was not certain - in fact, there existed the other probability too, because the possibility of the shirt being torn from the front existed in both situations. And then, he had admitted the truthfulness of Sayyidna Yusuf (علیہ السلام) only in a situation wherein there could have been no other probability other than this. But, finally, the outcome of this strategy was but to prove the innocence of Sayyidna Yusuf (علیہ السلام) .
5. In arriving at judgments of disputed cases, circumstantial evidence can be taken into consideration - as was demonstrated here when this ` shahid' declared that the shirt torn from the backside was an evidence that Sayyidna Yusuf (علیہ السلام) was running and Zulaikha was trying to stop him. In this matter, there is an agreement of all jurists that signs and indicators should definitely be used to determine the truth, as was done here. But, besides that, only signs and indicators cannot be given the status of sufficient proof. In this event relating to Sayyidna Yusuf (علیہ السلام) too, that which really proves the innocence of Sayyidna is the miraculous speech of the child. As for the signs and indicators which have been mentioned there, they serve to confirm the matter.
E corsero verso la porta, Yūsuf per trarsi in salvo, lei per afferrare la sua camicia e impedirgli di uscire, strappandola dalla parte posteriore. Trovarono il marito davanti alla porta. La moglie del ministro disse al ministro, tramando: "Cosa merita colui che tenta tua moglie, o ministro, commettendo nefandezza? Non merita forse la prigionia, oppure una punizione dolorosa?"
Disse Yūsuf, pace a lui: "È stata lei ad invitarmi a commettere una nefandezza, e io non le ho chiesto nulla". Allāh fece parlare un neonato della sua famiglia, che testimoniò dicendo: "se la camicia di Yūsuf è stata strappata dalla parte anteriore, sarà una prova della veridicità di lei, perché cercò di impedirgli di impossessarsi di lei, e lui sarà il bugiardo.
Yusuf nói: "Chính bà ta đã mời gọi tôi làm điều băng hoại và tôi đã khước từ". Một nhân chứng được gửi đến từ trong gia đình bà lên tiếng: "Quả thật, nếu như áo của Yusuf bị rách ở phía trước thì đó là bằng chứng bà ta nói thật bởi vì bà ta đã cố ngăn Y chạm đến bản thân mình và Y là kẻ nói dối."
Nagsabi si Yusuf – sumakanya ang pagbati ng kapayapaan: "Siya ang humiling mula sa akin ng mahalay at hindi ako nagnais niyon mula sa kanya." May naudyukan na isang paslit kabilang sa kasambahay nito, saka sumaksi iyon sa pagsabi niyon: "Kung ang kamisa ni Yusuf ay nawarat mula sa harapan niyon, iyon ay isang kaugnay na patunay sa katapatan nito (babae) dahil ito ay nagtatanggol sa kanya ng sarili nito kaya siya ay sinungaling."
Yûsuf -aleyhisselam- şöyle dedi: O, benden (kendisi ile) zina etmemi istedi. Ben ise ondan bunu istemedim. Kadının ailesinden bir şahit şu sözleri ile buna şahitlik etti: Eğer Yûsuf -aleyhisselam-'ın gömleği ön taraftan yırtılmış ise bu durum kadının doğru söylediğinin delilidir. Çünkü bu durumda kadın Yûsuf'u kendisinden uzaklaştırmak istemiştir. Yûsuf ise yalancıdır.
Jusuf, 'alejhisselam, reče: "Ona je ta koja je od mene tražila blud, a ja to nisam htio." Allah je tada dao da svjedok iz njene porodice progovori i posvjedoči: "Ako je Jusufova košulja pocijepana naprijed, to je indicija da ona govori istinu, jer to znači da se ona branila, a da on laže."
Sayyidna Yusuf (علیہ السلام) ، because of his prophetic gentleness, may not have, perhaps, disclosed her secret. But, when she took the first step and presented a charge sheet of false accusation against him, he was compelled to tell the truth: هِيَ رَاوَدَتْنِي عَن نَّفْسِي (It was she who sought to seduce me).
The matter was dense and delicate. For the ` Aziz of Misr, it was difficult to decide as to who should be taken as being true. That was no occasion for evidence and proof. But, Allah, great is whose majesty, has His own ways of saving His honourable servants from sin and keeping them unaffected and protected from it. He would do the same for them during their worldly life when He would arrange to save them from being disgraced, even if it would take a miracle to do that. Usually, on such occasions, infant children have been chosen to unfold truth, infants who are not expected to talk customarily. But, by giving them power of speech miraculously, Allah Ta’ ala would arrange for the acquittal of His favoured servants from accusations levelled against them. This happened when people started accusing Sayyidah Maryam falsely. Allah Tad gave a day old infant, Sayyidna ` Isa (علیہ السلام) ، the ability to speak and it was through his tongue that He had the sanctity of his blessed mother manifested - a very special manifestation of His power indeed. Similarly, when another accusation of this nature was made under the umbrella of a major conspiracy against Jurayj, a pious elder among the Bani Israil, it was a new-born child who testified to his innocence. When Pharaoh got suspicious about Sayyidna Musa (علیہ السلام) ، the small daughter of the personal lady hair-styler of the wife of the Pharaoh was given the power of speech and it was she who saved Sayyidna Musa (علیہ السلام) during his childhood from being hurt by the Pharaoh.
Similarly, in this event relating to Sayyidna Yusuf (علیہ السلام) ، according to a narration of Sayyidna ` Abdullah ibn ` Abbas and Abu Hurairah ؓ ، Allah Ta’ ala bestowed that power of speech upon a small child - and that too in one of the finest ways of wisdom. This small child was lying in a cradle in this house. There was no way it could have occurred to anyone that this child would have watched their movements and understood what they were doing - and then, would be able to even go on to describe it in some manner. But, Allah is absolutely powerful. When He decides to highlight the greatness of those who strive in the mission of their obedience to Him, He is quite capable of demonstrating before the whole world that every particle of this universe works as His secret service which knows every criminal inside out and keeps a record of his or her crime and when the time comes, it speaks out the truth. Think of the Resurrection, the awesome plain of the Hashr when, at the time of the accounting of deeds, human beings will, goaded by their old worldly habit, refuse to admit their crimes, then, their very hands and feet and skins and surroundings will be called upon to stand as witnesses against them. Each such witness shall lay each and everything done by them bare before the unimaginably huge multitude gathered together on that fateful day of Al-Mahshar. That would be the time when human beings will find out that their hands and feet and the walls and doors of their homes inside, and the security arrangement outside these, none of them, not even one, were their own. In fact, all of them were secret agents of Allah, the Rabb of all Power.
In sum, this small child, who was lying in the cradle oblivious of everything in the world around him, was made to speak out - as a miracle of Sayyidna Yusuf (علیہ السلام) precisely at the time when the ` Aziz of Misr, being on the horns of a dilemma, did not know what to do.
Furthermore, if this child could have only said that Sayyidna Yusuf (علیہ السلام) is free of any blame and it is Zulaikha who is at fault, then, even that much would have been no less than a miracle, and a formidable proof of the innocence of Sayyidna Yusuf (علیہ السلام) . But, Allah Ta ala had this child say something farsighted which would separate truth from false-hood decisively. What the child said was: See the shirt of Sayyidna Yusuf (علیہ السلام) . If it is torn up from the front, then the word of Zulaikha is true and that of Sayyidna Yusuf (علیہ السلام) could be otherwise. And if the shirt is torn up from the back, then there remains just no other probability but that Sayyidna Yusuf (علیہ السلام) was running away from her and Zulaikha wanted to stop him.
Apart from being a miracle of speech manifested by a child, this was something which could be understood by everyone around on its own. So, when the direction was followed, it was observed that the shirt was torn up from the back. Thus, the innocence of Sayyidna Yusuf (علیہ السلام) stood proved openly from physical signs as well.
The explanation of the ` shahid' or witness of Sayyidna Yusuf (علیہ السلام) given here - that he was a small child blessed with the power of speech as a miracle - stands proved from a Hadith of the Holy Prophet t. This Hadith has been reported by Imam Abmad in his Musnad, Ibn Hibban in his Sahih and Hakim in Mustadrak. They have rated this Hadith as Sahih (sound). In this Hadith, it is said: ` Allah Ta` ala has blessed four children the power of speech while still in their cradle.' These four are the same as mentioned earlier. (Mazhari) However, in some narrations, other explanations of ` shahid' or witness have also been reported. But, Tafsir authorities such as Ibn Jarir, Ibn Kathir and others have declared the first Tafsir to be the weightier one.
Joseph se défendit en disant: C’est elle qui me sollicita et non moi. Allah fit en sorte qu’un nourrisson de la famille de l’épouse parle dans son berceau en ces termes: Si la tunique de Joseph est déchirée par devant, c’est la preuve qu’elle dit vrai car cela signifie qu’elle se défendait et que Joseph ment.
José u dijo: “Fue ella quien intentó que cometiera un acto indecente. No pretendí nada de ella”.
Al-lah hizo que un integrante de la familia de ella hablara con sabiduría diciendo: “Si la camisa de José está rota por delante, eso indica que ella es sincera, porque estaba tratando de evitar que él se acercara a ella, y entonces él estará mintiendo.
Joseph (peace be upon him) said: It was she who tried to get me to commit an indecent act. I did not intend it from her. Allah then made a child from her family speak in the cradle and it testified saying: If Joseph’s shirt is torn from the front, then it indicates that she is truthful, because she was trying to stop him from coming on to her; and then he will be lying.
Yusuf -'alaihissalām- berkata, "Dialah yang merayuku untuk berbuat mesum dengannya dan aku tidak mau melakukannya." Tiba-tiba muncullah seorang saksi dari keluarga wanita itu yang bersaksi dengan mengatakan, "Jika baju Yusuf terkoyak di bagian depan itu menandakan bahwa wanita itulah yang benar karena dia tengah mempertahankan dirinya dan Yusuflah yang berdusta.
Eğer onun (Yusuf'un) gömleği arkasından yırtılmış ise bu Yusuf -aleyhisselam-'ın doğru söylediğinin delilidir. Kadın onu istiyor; Yusuf ise kadından kaçıyordu. Kadın ise yalancıdır.
Pero si su camisa está desgarrada por detrás, eso es un indicio de que él es sincero, porque ella estaba tratando de seducirlo mientras él huía, entonces ella miente”.
Si sa tunique est en revanche déchirée par derrière, c’est dans ce cas la preuve de la véracité de Joseph puisque cela indique que c’est elle qui le harcelait et qu’il la fuyait, et que par conséquent, c’est elle qui ment.
Sebaliknya, jika bajunya terkoyak di bagian belakang maka itu menandakan bahwa Yusuflah yang benar karena wanita itulah yang merayunya dan Yusuf berusaha melarikan diri darinya, sehingga wanita itulah yang berdusta.
But if his shirt is torn from behind, then that is an indication that he is truthful, because she was trying to seduce him whilst he was running away; and she will be lying.
"A ako je njegova košulja pocijepana s leđa, to je indicija da on istinu govori, jer to ukazuje da ga je ona jurila dok je bježao, tako da ona laže."
"Còn ngược lại, nếu như áo của Y bị rách ở phía sau thì đó là chứng cớ rằng Y là người nói thật; bởi vì, bà ta đã nếu kéo Y nên Y bỏ chạy ra khỏi bà ta, thế nên bà ta là người nói dốc.
Kung nangyaring ang kamisa niya ay nawarat mula sa likuran niyon, iyon ay isang kaugnay na patunay sa katapatan niya dahil ito noon ay nagtatangkang mang-akit sa kanya at siya naman ay tumatakas palayo rito, kaya ito ay sinungaling."
E se la sua camicia è stata strappata dalla parte posteriore, sarà una prova della veridicità di lui, perché lei lo stava tentando e lui stava fuggendo, e sarà lei la bugiarda.
Quando il ministro vide che la camicia di Yūsuf, pace a lui, era strappata dalla parte posteriore, si accertò della veridicità di Yūsuf, e disse: "Questa accusa nei suoi confronti era una delle vostre trame, o voi donne! "In verità, le vostre trame sono potenti"
Kaya noong nakasaksi ang Makapangyarihan na ang kamisa ni Jose – sumakanya ang pagbati ng kapayapaan – ay nawarat mula sa likuran nito, nagpatotoo ito sa katapatan ni Jose at nagsabi iyon: "Tunay na ang paninirang-puring ito na ipinanirang-puri mo sa kanya ay bahagi ng kabuuan ng pakana ninyo, O katipunan ng mga babae; tunay na ang panlalansi ninyo [na mga babae] ay panlalansing malakas.
In the last two (28 29) of the verses cited above, it has been stated that the ` Aziz of Misr had already realized by having heard the child speak in the manner he did that some special supernatural situation was there to demonstrate the innocence of Sayyidna Yusuf (علیہ السلام) . After that, according to what the child had said, when he saw that the very shirt of Sayyidna Yusuf (علیہ السلام) is really torn up from the back, he became certain that it was Zulaikha who was at fault and it was Sayyidna Yusuf (علیہ السلام) who was innocent. So, first he addressed Zulaikha and said: إِنَّهُ مِن كَيْدِكُنَّ that is, all this is a guile of yours whereby you wish to pass on your wrongdoing to someone else. Then he said that great is the guile of women for it is difficult to understand and not easy to get out from. The reason is that they outwardly give the impression of being soft, delicate, even weak. A non-discerning onlooker is likely to believe in what they say. But, given a lack of wisdom and honesty, that could be a web of deception. (Mazhari)
According to a narration of Sayyidna Abu Hurairah ؓ عنہ appearing in the Tafsir of Al-Qurtubi, the Holy Prophet is reported to have said: The guile of women is stronger than the guile of Shaytan - because, about the guile of the Shaytan, Allah Ta ala has said that it is weak: كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفًا (4:76); and about the guile of women, it was said: إِنَّ كَيْدَكُنَّ عَظِيمٌ (great is the guile of you women - 12:28). And it is obvious that not all women are meant here. Instead, meant here are only those of them who are involved in practicing guiles and excuses.
Bởi vậy, khi đại quan nhìn thấy áo của Yusuf (cầu xin sự bình an cho Người) bị rách ở phía sau ông ta liền cho là Yusuf nói thật, rồi ông bảo: "Chắc hẳn đây chỉ là một âm mưu để vu khống cho Yusuf đây mà, nó nằm trong của các nàng đây - hỡi các quí bà - quả thật, mưu kế của các quí bà rất cay nghiệt."
Kemudian tatkala al-'Azīz menyaksikan bahwa baju Yusuf -'alaihissalām- terkoyak di bagian belakang maka dapat dipastikan bahwa Yusuflah yang benar. Al-'Azīz pun berkata, "Sesungguhnya tuduhan yang kamu lancarkan kepada Yusuf itu adalah bagian dari tipu muslihat kalian, wahai kaum wanita. Sesungguhnya tipu muslihat kalian amat sangat kuat."
When the minister saw that Joseph’s shirt was torn from behind, he realised that Joseph was telling the truth and he said: This accusation that you cast on him is part of your trickery, O women. Your trickery is certainly strong.
Cuando el gobernador vio que la camisa de José estaba rota por detrás, se dio cuenta de que José estaba diciendo la verdad y dijo: “Esta acusación que lanzas sobre él es parte del engaño típico de las mujeres. Tu astucia es ciertamente terrible”.
Lorsque le gouverneur constata que la tunique de Joseph était déchirée par derrière, il comprit que c’est Joseph qui disait la vérité et dit: Cette accusation mensongère que tu as portée montre ce dont vous êtes capables, ô ensemble des femmes, et vos ruses sont certes efficaces.
Kada je egipatski vladar vidio da je Jusufova košulja pocijepana s leđa uvjeri se da Jusuf govori istinu, i reče: "Ova optužba je jedna od vaših spletki, o žene, a vaše spletke su jake."
Hükümdar, Yusuf -aleyhisselam-'ın gömleğinin arkasından yırtılmış olduğuna şahitlik edince Yusuf -aleyhisselam-'ın doğruluğundan emin oldu ve şöyle dedi: -Ey Kadınlar!- Şüphesiz bu iftira, sizin tuzaklarınızdan biridir. Şüphesiz sizin tuzağınız gerçekten güçlü bir tuzaktır.
Él le dijo a José: “José, ignora esto por completo y no lo menciones a nadie. Y tú, mujer, pide perdón por tu pecado, porque cometiste un pecado al tratar de seducir a José”.
He said to Joseph: O Joseph, completely ignore this and do not mention it to anyone. And you, woman, ask forgiveness for your sin, for you committed a sin by trying to seduce Joseph.
Puis il dit à Joseph: Ô Joseph, pardonne cette faute et ne la mentionne à personne. Et s’adressant à son épouse: Quant à toi, demande pardon pour ton péché car tu as en effet commis un péché en tentant de séduire Joseph.
So, after having pointed out to Zulaikha her error, the ` Aziz of Misr said to Sayyidna Yusuf (علیہ السلام) : يُوسُفُ أَعْرِضْ عَنْ هَـٰذَا :'O Yusuf, ignore this matter' - that is, do not speak about it before others so there be no disgrace because of this. Then he addressed Zulaikha and said: وَاسْتَغْفِرِي لِذَنبِكِ ۖ إِنَّكِ كُنتِ مِنَ الْخَاطِئِين (and you [ 0 woman ] seek forgiveness for your sin. Surely, you were of the sinners). This obviously means that she should seek forgiveness from her hus-band. And it could also mean that she should seek forgiveness from Sayyidna Yusuf (علیہ السلام) for it was she who made the error and put the blame on him.
Special Note
At this point, it is very surprising that a husband, who finds out an open proof of such immodesty and breach of trust on the part of his wife, would not be agitated, rather, go on talking with perfect peace of mind - unusual indeed, given the compulsion of human nature in such circumstances. Imam Al-Qurtubi has said that one of the reasons for this may be that the ` Aziz of Misr was someone lacking that kind of a sense of shame. And it is also possible that the way Allah Ta’ ala supernaturally arranged to save Sayyidna Yusuf (علیہ السلام) first from sin and then from disgrace - in the same way, it was also a part of this arrangement that He did not let the ` Aziz of Misr become all agitated in anger. Otherwise, as customary, this would have been an occasion where one is likely to go to physical assault without bothering to investigate first, not to say much about verbal aggression, which would be rather elementary. If the ` Aziz of Misr, affected by common human response, were to be enraged, it is possible that he might have committed something, physically or verbally, something which would have been against the august status of Sayyidna Yusuf (علیہ السلام) . These are the wonders of Divine Power which openly prove how those who stand steadfast in obedience to their most true Lord are protected at every step they take in His way. And the honour of creating what is there at its best goes only to Allah.
In the verses which will follow, mentioned there is another event which is connected with the story narrated earlier. There it has been said that this event, despite the effort to keep it concealed, spread around among women in the families of the courtiers. These women started blaming the wife of the ` Aziz of Misr. Some commentators have said that these were five women, all wives of officials close to the "Aziz of Misr. (Qurtubi, Mazhari)
These women were talking among themselves. They were saying: Look, how regrettable it is that the wife of the ` Aziz of Misr, despite enjoying a status so high, had become enamoured with her young slave and was looking for the fulfillment of what she wanted from him. In this, we think, she is in a grave error. The word used in the verse (30) is: فَتَاھَا (fate ha: translated as ` her youthful slave' ). Fata' denotes someone youthful. In customary usage, a boy slave when small is called a ghulam. If in his youth, the boy is called fata, and the girl, fata. Here, Sayyidna Yusuf (علیہ السلام) has been referred to as the slave of Zulaikha either because that which is owned by the husband is also customarily called as that which is owned by the wife; and/or because Zulaikha had taken Sayyidna Yusuf (علیہ السلام) from her husband as gift. (Qurtubi)
On reče Jusufu: "Jusufe, zaboravi ovaj događaj i nemoj ga nikom spominjati", a reče svojoj ženi: "Ti traži oprost za svoj grijeh jer si od griješnih, zbog tvog navođenja Jusufa na nemoral."
Lalu al-'Azīz berkata kepada Yusuf, "Wahai Yusuf! Lupakanlah masalah ini dan jangan menceritakannya kepada siapa pun!" Lalu ia berkata kepada istrinya, "Mohonlah ampun untuk dosamu! Kamu benar-benar berdosa karena telah merayu Yusuf untuk berbuat mesum denganmu."
Joseph ran towards the door to save himself and Zulaykha also ran after him and caught hold of his shirt from behind. In this chaos the back of his shirt was torn. However, Joseph was able to open the door and came out. It so happened that Zulaykha’s husband was there outside the door. On seeing him, Zulaykha put all the blame on Joseph. She did not hesitate to make a false accusation against a person for whom she had been professing love only a moment earlier. Joseph said that the matter was entirely the opposite of what Zulaykha claimed. Now the question was to decide as to who was in the wrong. No third person was present on this occasion who could have been an eyewitness. At that time a wise person of the household offered good advice. (In all probability this person was already aware of the situation. Moreover, he might have already seen that Joseph’s shirt was torn from behind and not from in front.) He told all those concerned that, in the absence of an eyewitness, circumstantial evidence should be relied upon and the circumstantial evidence was that Joseph’s shirt was a clear proof of the fact that in this case it was not Joseph, but Zulaykha who had made improper advances.
Yusuf'a şöyle dedi: Ey Yusuf! Bu olanları bir kenara bırak ve kimseye anlatma! (Ey Kadın!) Sen de günahından dolayı af dile! Şüphesiz Sen; Yusuf'u kendi nefsin için arzulayarak günahkâr kimselerden oldun.
Và đại quan bảo Yusuf: "Hỡi Yusuf! Thôi con hãy bỏ qua cho những lời vu oan này và chớ kể lại cho một ai biết hết, còn nàng hãy tự hối cải về tội lỗi đã gây ra khi nàng quyến rũ Yusuf.
E disse a Yūsuf: " Yūsuf, dimentica questo accaduto, e non raccontarlo a nessuno; mentre tu, chiedi perdono per il tuo peccato: In verità sei stata una peccatrice tentando Yūsuf contro la sua volontà"
Nagsabi siya kay Jose: "O Jose, magwalang-bahala ka tungkol sa usaping ito at huwag kang bumanggit nito sa isa man. [Maybahay,] humiling ka ng kapatawaran sa kasalanan mo! Tunay na ikaw ay kabilang sa mga nagkakasala dahilan sa pagtatangkang mang-akit kay Jose palayo sa sarili niya."
La notizia si diffuse nella città. Un gruppo di donne disse, disdegnando l'accaduto: "La moglie del ministro tenta il suo servo?! Il suo amore verso di lui si è impadronito del suo cuore. In verità, noi vediamo che lei, a causa della tentazione a cui lo ha indotto e dell'amore nei suoi confronti, mentre egli è un suo schiavo, è in chiara perdizione"
Và tin tức của vợ đại quan được lan truyền khắp cả thành phố, làm một số phụ nữ thì thầm bảo nhau: "Bà vợ của một vị đại quan đã cố ý khêu gợi cám dỗ một người hầu nam của bà để làm chuyện đồi bại. Quả thật, người hầu nam đó đã làm cho con tim bà ta điên đảo mất rồi, bọn mình thấy rằng vì thương yêu mù quáng nó đã khiến bà ta lệch lạc thật rồi."
Lumaganap ang ulat hinggil sa kanya sa lungsod at may nagsabing isang pangkatin ng mga babae bilang pagmamasama: "Ang maybahay ng Makapangyarihan ay nag-anyaya ng alipin niya para sa sarili niya. Umabot ang pag-ibig doon sa pagkahumaling ng puso niya. Tunay na kami ay talagang nagtuturing sa kanya – dahilan sa pagtatangka niyang mang-akit doon at sa pag-ibig niya roon gayong iyon ay alipin niya – na nasa isang pagkaligaw na maliwanag."
Vijest o njoj se raširi u gradu i skupina žena reče osuđujući je: "Supruga velikaševa poziva svog roba da sa njom počini blud. Njena ljubav prema njemu joj je srce obuzela, i mi je zato smatramo jasno zabludjelom."
Aziz'in hanımının haberi şehirde yayıldı ve kadınlardan bir topluluk (Aziz'in karısının yaptığını) inkâr ederek şöyle dediler: Aziz'in karısı, kölesini kendi nefsi için arzulamış ve Yusuf'a karşı olan sevgisi onun kalbini kaplamıştır. Şüphesiz biz, - ki o, onun kölesidir- kendi nefsi için arzulaması sebebi ile apaçık bir şaşkınlık üzere görmekteyiz.
30- Şehirde birtakım kadınlar:“Azizin karısı, uşağına sahip olmak istiyormuş. Anlaşılan (Yusuf’un) sevgisi yüreğini kaplamış. Biz onu gerçekten apaçık bir şaşkınlık içinde görüyoruz” dediler.
31- (Azizin karısı) o kadınların dedikodularını işitince onlara haber gönderdi. Onlar için yaslanacakları bir yer (ve sofra) hazırladı. Onların her birine de birer bıçak verdi. (Onlar meyve soyarlarken Yusuf’a da): “Çık karşılarına!” dedi. Kadınlar onu görünce onun büyük bir güzelliğe sahip olduğunu anladılar. (Farkında olmadan) ellerini kestiler ve dediler ki: “Allah’ı tenzih ederiz! Bu, insan değil! Bu ancak çok üstün bir melektir.”
32- (Azizin karısı) dedi ki: “İşte kendisi hakkında beni kınadığınız (o uşak) bu! (Evet,) andolsun ki ben ona sahip olmak istedim, fakat o bundan şiddetle kaçındı. Şâyet kendisine emredeceğim şeyi yapmazsa andolsun zindana atılacak ve kesinlikle zillete uğrayanlardan olacaktır.”
33- (Yusuf) dedi ki: “Rabbim, ben zindanı onların beni davet edecekleri şeye tercih ederim. Eğer sen onların tuzaklarını benden savmazsan ben onlara meyleder ve cahillerden olurum.”
34- Rabbi de onun duasını kabul etti ve o kadınların tuzaklarını ondan savdı. Çünkü O, hakkı ile işitendir, bilendir.
35- Sonra bütün delilleri gördükleri halde yine de onu bir süreye kadar zindana atmak onlara uygun göründü.
30. “Şehirde birtakım kadınlar…” Yani bu hususa dair haber şehirde yayıldı, meşhur oldu. Kadınlar bundan söz etmeye ve bundan dolayı Aziz’in karısını kınamaya ve şöyle demeye koyuldular:“Azizin karısı, uşağına sahip olmak istiyormuş. Anlaşılan (Yusuf’un) sevgisi yüreğini kaplamış.” Yani bu, çirkin bir şeydir. Zira o, oldukça yüksek mevkide bulunan bir kadındır. Kocasının da konumu büyüktür. Bununla birlikte kadın, elinin altında ve hizmetinde bulunan uşağına sahip olmaya kalkışmış. Üstelik ona karşı duyduğu sevgi de kalbinde çok büyük bir yer etmiş. Öyle ki “sevgisi yüreğini kaplamış.” Yani onun sevgisi, yüreğinin tâ içerisine kadar işlemiş. Bu ise sevginin en ileri derecesini ifade eder. “Biz, onu gerçekten apaçık bir şaşkınlık içinde görüyoruz.” Çünkü o, hiç de yapmaması gereken bir işi yapmış, böyle bir duruma düşmüştür ki bu, onun insanlar nezdindeki kadrini, kıymetini düşürür.
31. “(Azizin karısı) o kadınların dedikodularını/hilelerini işitince…” Kadınların bu sözleri, hile maksatlı idi. Zira bu sözden kasıtları sadece onu kınamak ve tenkid etmek değildi. Bu sözleri ile Aziz’in karısını böyle bir sevgiye düşüren Yusuf’u görme imkanı bulmak istemişlerdi. Böylelikle Aziz’in karısı bu sözlerine öfkelensin ve bu konuda kendisini mazur görmelerini sağlamak için de bu delikanlıyı onlara göstersin, istiyorlardı. Bundan dolayı onların bu şekildeki konuşmalarından “hile” diye söz edilmiştir. İşte bu sözleri “işitince kendilerine” evine misâfirliğe gelmeleri için “haber gönderdi. Onlar için yaslanacakları bir yer (ve sofra) hazırladı.” Çeşitli döşekler, yastıklar ve lezzetli yiyecekler hazırladı. Bu ikramlar arasında bıçak kullanmayı gerektirecek ya turunç ya da benzeri türden bir meyve de koymuştu. “Onların her birine de birer bıçak verdi” ki onunla yiyeceklerini kessinler. “(Onlar meyve soyarlarken Yusuf’a da):” güzel ve alımlı hali ile “Çık karşılarına, dedi.”“Kadınlar onu görünce, onun büyük bir güzelliğe sahip olduğunu anladılar.” Kalplerinde büyük bir yer etti ve benzerini görmedikleri çok üstün bir manzara ile karşılaştılar. Hayranlıklarından dolayı da ellerinde bulunan o bıçaklarla “(Farkında olmadan) ellerini kestiler ve dediler ki: Allahı tenzih ederiz. Bu, insan değil! Bu ancak çok üstün bir melektir.” Çünkü Yusuf’a verilen üstün ve göz kamaştırıcı güzellik, görenler için büyük bir alamet ve dikkatle düşünenler için bir ibret olacak derecedeydi.
32. Bu kadınlar, Yusuf’un zahiri güzelliğini görüp son derece hayrete düşünce ve böylelikle Aziz’in karısının büyük ölçüde mazur olduğunu anladıktan sonra Aziz’in karısı, onlara Yusuf’un tam iffet sahibi olduğunu belirterek iç güzelliğini de göstermek istedi. O nedenle de hem bunu hem de ona karşı duyduğu aşırı sevgisini -artık kadınların onu kınamaları söz konusu olmayacağından dolayı söyleyeceklerine aldırmaksızın- açıklayarak ilan etti ve:“dedi ki: İşte kendisi hakkında beni kınadığınız (o uşak) bu! (Evet,) andolsun ki ben ona sahip olmak istedim, fakat o bundan şiddetle kaçındı.” Yani bu işe yaklaşmadı. Kadın ise ona istediğini yaptırmakta direniyor, geçen zaman ise onun huzursuzluğunu, sevgisini, Yusuf’a kavuşmaya duyduğu şevk ve arzusunu artırmaktan başka bir işe yaramıyordu. Bu yüzden de kadınların önünde şöyle dedi:“Eğer kendisine emredeceğim şeyi yapmazsa andolsun zindana atılacak ve kesinlikle zillete uğrayanlardan olacaktır.” Kadın bu tehdidi ile onu istediğini gerçekleştirmek zorunda bırakmak istiyordu.
33. İşte o vakit Yusuf, Rabbine sığındı ve bu kadınların hile ve tuzaklarına karşı O’ndan yardım isteyerek “dedi ki: Rabbim, ben zindanı bu kadınların beni kendisine davet ettikleri şeye tercih ederim.” Bu, kadınların Yusuf’a hanımefendisine itaat etmesi için telkinlerde bulunduklarını ve bu konuda ona tuzak kurmaya çalıştıklarını göstermektedir. Yusuf ise oldukça ağır ilâhi bir azabı gerektiren dünyevi bir lezzete karşılık hapsi, dünyevi azap ve işkenceyi tercih etti. “Eğer Sen bunların tuzaklarını benden savmazsan ben onlara meyleder” çünkü ben aciz ve zayıf bir kimseyim; eğer kadınların kötülüğünü benden uzaklaştırmayacak olursan onlara meylim olur “ve cahillerden olurum.” Çünkü bu, bir cahilliktir. Zira o takdirde geçici, az ve elemlerle karışık bir lezzeti, nimet dolu cennetlerdeki kesintisiz lezzetlere ve türlü türlü arzulara tercih etmiş olur. Böyle bir şeyi böyle bir nimete tercih edenden daha cahil kim olabilir? Şüphesiz ki ilim ve akıl, iki menfaatten ve iki lezzetten daha büyük olana öncelik tanımayı ve sonucu itibari ile güzel olanı tercih etmeyi gerektirir.
34. “Rabbi de” kendisine dua ettiğinde “onun duasını kabul etti ve o kadınların tuzaklarını ondan savdı.” Kadın elinden gelen bütün yollarla yine onu kandırmaya ve ondan murad almaya çalışıp durdu. Nihâyet kadın, ondan ümidini kesti. Allah da kadının tuzağını ondan savdı. “Çünkü O” dua edenlerin dualarını “hakkıyla işitendir,” kulunun salih niyetini de Yüce Allah’ın yardım ve lütfuna mazhar olmayı gerektiren zayıf bünyesini de çok iyi “bilendir.” İşte Yüce Allah’ın Yusuf’u bu helak edici fitneden ve bu ağır mihnetten kurtarışı böyle oldu.
35. Onun efendilerine gelince bu haber yaygınlaşıp ortaya çıkınca insanların kimi kadını mazur görürken, kimisi de kınayıp eleştirmeye koyuldu. “Sonra” Yusuf’un suçsuzluğuna delâlet eden “bütün delilleri gördükleri halde yine de onu bir süreye kadar zindana atmak onlara uygun göründü.” Böylelikle konuya dair haberlerin ardı arkası kesilsin ve insanlar onu unutsun istediler. Çünkü bir şey bir kere yaygınlık kazandı mı sebepleri var olduğu sürece anılmaya ve yaygınlaşmaya devam eder. Sebepleri ortadan kalktığında ise unutuluverir. Bu yüzden böyle bir işin maslahatlarına olduğu görüşüne sahip oldular ve bu sebeple onu hapse attılar.
The News reaches Women in the City, Who also plot against Yusuf
Allah states that the news of what happened between the wife of the `Aziz and Yusuf spread in the city, that is, Egypt, and people talked about it,
وَقَالَ نِسْوَةٌ فِى الْمَدِينَةِ
(And women in the city said...), such as women of chiefs and princes said, while admonishing and criticizing the wife of the `Aziz,
امْرَأَتُ الْعَزِيزِ تُرَاوِدُ فَتَـهَا عَن نَّفْسِهِ
(The wife of the `Aziz is seeking to seduce her (slave) young man,), she is luring her servant to have sex with her,
قَدْ شَغَفَهَا حُبًّا
(indeed she loves him violently;), her love for him filled her heart and engulfed it,
إِنَّا لَنَرَاهَا فِى ضَلَـلٍ مُّبِينٍ
(verily, we see her in plain error.), by loving him and trying to seduce him.
فَلَمَّا سَمِعَتْ بِمَكْرِهِنَّ
(So when she heard of their accusation,) especially their statement, "indeed she loves him violently." Muhammad bin Ishaq commented, "They heard of Yusuf's beauty and wanted to see him, so they said these words in order to get a look at him. " This is when,
أَرْسَلَتْ إِلَيْهِنَّ
(she sent for them), invited them to her house,
وَأَعْتَدَتْ لَهُنَّ مُتَّكَئًا
(and prepared a banquet for them.) Ibn `Abbas, Sa'id bin Jubayr, Mujahid, Al-Hasan, As-Suddi and several others commented that she prepared a sitting room which had couches, pillows to recline on and food that requires knives to cut, such as citron. This is why Allah said next,
وَءَاتَتْ كُلَّ وَاحِدَةٍ مَّنْهُنَّ سِكِّينًا
(and she gave each one of them a knife), as a part of her plan of revenge for their plot to see Yusuf,
وَقَالَتِ اخْرُجْ عَلَيْهِنَّ
(and she said to Yusuf: "Come out before them."), for she had asked him to stay somewhere else in the house,
فَلَمَّآ
(Then, when) he went out and,
رَأَيْنَهُ أَكْبَرْنَهُ
(they saw him, they exalted him) they thought highly of him and were astonished at what they saw. They started cutting their hands in amazement at his beauty, while thinking that they were cutting the citron with their knives. Therefore, they injured their hands with the knives they were holding, according to several reports of Tafsir. Others said that after they ate and felt comfortable, and after having placed citron in front of them, giving each one of them a knife, the wife of the `Aziz asked them, "Would you like to see Yusuf" They said, "Yes." So she sent for him to come in front of them and when they saw him, they started cutting their hands. She ordered him to keep coming and going, so that they saw him from all sides, and he went back in while they were still cutting their hands. When they felt the pain, they started screaming and she said to them, "You did all this from one look at him, so how can I be blamed
وَقُلْنَ حَاشَ للَّهِ مَا هَـذَا بَشَرًا إِنْ هَـذَآ إِلاَّ مَلَكٌ كَرِيمٌ
(They said: "How perfect is Allah! No man is this! This is none other than a noble angel!") They said to her, "We do not blame you anymore after the sight that we saw." They never saw anyone like Yusuf before, for he, peace be upon him, was given half of all beauty. An authentic Hadith stated that the Messenger of Allah ﷺ passed by Prophet Yusuf, during the Night of Isra' in the third heaven and commented,
«فَإِذَا هُوَ قَدْ أُعْطِيَ شَطْرَ الْحُسْن»
(He was given a half of all beauty.) Mujahid and others said they said: "We seek refuge from Allah,"
مَا هَـذَا بَشَرًا
(No man is this!) They said next,
إِنْ هَـذَآ إِلاَّ مَلَكٌ كَرِيمٌقَالَتْ فَذلِكُنَّ الَّذِى لُمْتُنَّنِى فِيهِ
("This is none other than a noble angel!" She said: "This is he (the young man) about whom you did blame me...") She said these words to them so that they excuse her behavior, for a man who looks this beautiful and perfect, is worthy of being loved, she thought. She said,
وَلَقَدْ رَاوَدتُّهُ عَن نَّفْسِهِ فَاسَتَعْصَمَ
(and I did seek to seduce him, but he refused) to obey me. Some scholars said that when the women saw Yusuf's beauty, she told them about his inner beauty that they did not know of, being chaste and beautiful from the inside and outside. She then threatened him,
وَلَئِن لَّمْ يَفْعَلْ مَآ ءَامُرُهُ لَيُسْجَنَنَّ وَلَيَكُونًا مِّن الصَّـغِرِينَ
(And now if he refuses to obey my order, he shall certainly be cast into prison, and will be one of those who are disgraced.) This is when Prophet Yusuf sought refuge with Allah from their evil and wicked plots,
قَالَ رَبِّ السِّجْنُ أَحَبُّ إِلَىَّ مِمَّا يَدْعُونَنِى إِلَيْهِ
(He said: "O my Lord! Prison is dearer to me than that to which they invite me...") illegal sexual acts,
وَإِلاَّ تَصْرِفْ عَنِّى كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ
(Unless You turn away their plot from me, I will feel inclined towards them) Yusuf invoked Allah: If You abandon me and I am reliant on myself, then I have no power over myself, nor can I bring harm or benefit to myself, except with Your power and will. Verily, You are sought for each and everything, and our total reliance is on You Alone for each and everything. Please, do not abandon me and leave me to rely on myself, for then,
أَصْبُ إِلَيْهِنَّ وَأَكُن منَ الْجَـهِلِينَفَاسْتَجَابَ لَهُ رَبُّهُ
("I will feel inclined towards them and be one of the ignorant." So his Lord answered his invocation) Yusuf, peace be upon him, was immune from error by Allah's will, and He saved him from accepting the advances of the wife of the `Aziz'. He preferred prison, rather than accept her illicit call. This indicates the best and most perfect grade in this case, for Yusuf was youthful, beautiful and full of manhood. His master's wife was calling him to herself, and she was the wife of the `Aziz of Egypt. She was also very beautiful and wealthy, as well as having a great social rank. He refused all this and preferred prison, for he feared Allah and hoped to earn His reward. It is recorded in the Two Sahihs that the Messenger of Allah ﷺ said,
«سَبْعَةٌ يُظِلُّهُمُ اللهُ فِي ظِلِّهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ: إِمَامٌ عَادِلٌ، وَشَابٌّ نَشَأَ فِي عِبَادَةِ اللهِ، وَرَجُلٌ قَلْبُهُ مُعَلَّقٌ بِالْمَسْجِدِ إِذَا خَرَجَ مِنْهُ حَتَّى يَعُودَ إِلَيْهِ، وَرَجُلَانِ تَحَابَّا فِي اللهِ، اجْتَمَعَا عَلَيْهِ وَتَفَرَّقَا عَلَيْهِ، وَرَجُلٌ تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا حَتَّى لَا تَعْلَمَ شِمَالُهُ مَا أَنْفَقَتْ يَمِينُهُ، وَرَجُلٌ دَعَتْهُ امْرَأةٌ ذَاتُ مَنْصِبٍ وَجَمَالٍ فَقَالَ: إِنِّي أَخَافُ اللهَ، وَرَجُلٌ ذَكَرَ اللهَ خَالِيًا فَفَاضَتْ عَيْنَاه»
(Allah will give shade to seven, on the Day when there will be no shade but His: A just ruler, a youth who has been brought up in the worship of Allah, a man whose heart is attached to the Masjid, from the time he goes out of the Masjid until he gets back to it, two persons who love each other only for Allah's sake and they meet and part in Allah's cause only, a man who gives charitable gifts so secretly that his left hand does not know what his right hand has given, a man who refuses the call of a charming woman of noble birth for illicit intercourse with her and says: "I am afraid of Allah, and a person who remembers Allah in seclusion and his eyes are then flooded with tears.")
Cerita tentang wanita itu pun cepat menyebar ke seluruh kota. Lalu sejumlah wanita berkomentar dengan nada sinis, "Istri al-'Azīz (petinggi kerajaan) merayu budaknya untuk berbuat mesum dengan dirinya. Cintanya benar-benar merasuk ke dalam hatinya. Sungguh kami melihat wanita itu -karena telah merayu dan mencintai budaknya- berada dalam kesesatan yang nyata."
La noticia se difundió en la ciudad y un grupo de mujeres dijo con desaprobación: “La esposa del gobernador ha intentado seducir a su esclavo. Su amor por él ha trastornado su corazón. Creemos que ella está sin duda equivocada al tratar de seducirlo y de su amor por él a pesar de ser su esclavo”.
La nouvelle de la tentative de l’épouse du gouverneur se répandit dans la ville et certaines femmes dirent sur un ton réprobateur: L’épouse du gouverneur se propose à son esclave et l’amour qu’elle lui voue a transpercé son cœur. Nous la considérons dans un égarement manifeste en raison de son attirance et de son amour pour lui, alors qu’il n’est que son esclave.
"Dan wanita-wanita di kota berkata, 'Istri al-Aziz menggoda bujangnya untuk menundukkan dirinya (kepadanya), sungguh cinta-nya kepada bujangnya itu adalah sangat mendalam. Sesungguhnya kami memandangnya dalam kesesatan yang nyata.' Maka tatkala wanita itu (Zulaikha) mendengar cercaan mereka, diundangnyalah wanita-wanita itu dan disediakannya bagi mereka tempat duduk, dan diberikannya kepada masing-masing mereka sebuah pisau (untuk memotong jamuan), kemudian dia berkata (kepada Yusuf), 'Keluarlah (tampakkanlah dirimu) kepada mereka.' Maka tatkala wanita-wanita itu melihatnya, mereka kagum kepada (keelokan rupa)nya, dan mereka melukai (jari) tangannya dan berkata, 'Ma-hasempurna Allah, ini bukanlah manusia. Sesungguhnya ini tidak lain hanyalah malaikat yang mulia.' Wanita itu berkata, 'Itulah orang yang mana kamu mencelaku karena (tertarik) kepadanya, dan sesungguhnya aku telah menggodanya untuk menundukkan dirinya (kepadaku), akan tetapi dia menolak. Dan sesungguhnya jika dia tidak menaati apa yang aku perintahkan kepadanya, nis-caya dia akan dipenjarakan dan dia akan termasuk golongan orang-orang yang hina.' Yusuf berkata, 'Wahai Rabbku, penjara lebih aku sukai daripada memenuhi ajakan mereka kepadaku. Dan jika Eng-kau tidak hindarkan diriku dari tipu daya mereka, tentu aku akan cenderung untuk (memenuhi keinginan mereka) dan tentulah aku termasuk orang-orang yang bodoh.' Maka Rabbnya memperkenan-kan doa Yusuf, dan Dia menghindarkan Yusuf dari tipu daya me-reka. Sesungguhnya Dia-lah yang Maha Mendengar lagi Maha Mengetahui. Kemudian timbul pikiran pada mereka setelah melihat tanda-tanda (kebenaran Yusuf) bahwa mereka harus memenjara-kannya sampai suatu saat nanti." (Yusuf: 30-35).
(30) Maksudnya bahwa berita tersebut menjadi populer dan menyebar seantero negeri. Kaum wanita membicarakannya dan mulai mencibir dan mengatakan, ﴾ ٱمۡرَأَتُ ٱلۡعَزِيزِ تُرَٰوِدُ فَتَىٰهَا عَن نَّفۡسِهِۦۖ قَدۡ شَغَفَهَا حُبًّاۖ ﴿ "Istri al-Aziz menggoda bujangnya untuk menundukkan dirinya (kepada-nya), sungguh cintanya kepada bujangnya itu adalah sangat mendalam", maksudnya itu adalah kejadian yang buruk! Ia adalah seorang wa-nita berderajat tinggi, suaminya pun orang berkedudukan. Kendati-pun demikian, ternyata ia masih menggoda budak lelakinya yang berada di bawah kekuasaan dan bertugas melayaninya. Bersama ini semua, kecintaan kepadanya (Yusuf) sudah menempati hatinya pada kadar yang sangat kuat. ﴾ قَدۡ شَغَفَهَا حُبًّاۖ ﴿ "Sungguh cintanya kepada bujangnya itu adalah sangat mendalam", kecintaan sang wanita itu ke-pada Yusuf sudah mencapai relung hatinya, yaitu batin dan jantung hatinya. Itu adalah kecintaan yang paling tinggi. ﴾ إِنَّا لَنَرَىٰهَا فِي ضَلَٰلٖ مُّبِينٖ ﴿ "Sesungguhnya kami memandangnya dalam kesesatan yang nyata", di mana kondisi ini terdapat padanya, yang mana kondisi ini tidak la-yak bersumber darinya. Itu merupakan sebuah kejadian yang akan mendiskreditkan kedudukannya dan menghinakannya di tengah orang-orang.
(31) Pernyataan tersebut hanyalah bentuk tipu daya wanita-wanita itu saja, bukan murni untuk mencerca dan menghinanya. Tetapi mereka menjadikan perkataan tadi sebagai jembatan yang akan mengantarkan mereka guna menyaksikan Yusuf yang menjadi penyebab terfitnahnya istri al-Aziz agar ia menjadi geram dan selan-jutnya supaya mau memperlihatkan Yusuf kepada mereka hingga mereka pun memaklumi kondisinya. Oleh karenanya, Allah menye-butnya sebagai makar. Allah berfirman ﴾ فَلَمَّا سَمِعَتۡ بِمَكۡرِهِنَّ أَرۡسَلَتۡ إِلَيۡهِنَّ ﴿ "Maka tatkala wanita itu (Zulaikha) mendengar cercaan mereka, diundangnya-lah wanita-wanita itu", ia meminta mereka datang ke kediamannya untuk bertamu ﴾ وَأَعۡتَدَتۡ لَهُنَّ مُتَّكَـٔٗا ﴿ "dan disediakannya bagi mereka tempat duduk", tempat yang telah dipersiapkan dengan bermacam perma-dani dan bantal-bantal serta kelengkapannya berupa macam-macam makanan dan minuman yang lezat. Di antara suguhan yang ia sodor-kan dan hadirkan dalam jamuan tersebut adalah sebuah makanan yang membutuhkan pisau, baik itu merupakan buah utrujah (jenis buah limau) atau buah lainnya. ﴾ وَءَاتَتۡ كُلَّ وَٰحِدَةٖ مِّنۡهُنَّ سِكِّينٗا ﴿ "Dan diberikannya kepada masing-masing mereka sebuah pisau (untuk memotong jamuan)", untuk memotong makanan itu dengannya ﴾ وَقَالَتِ ﴿ "kemudian dia berkata", kepada Yusuf ﴾ ٱخۡرُجۡ عَلَيۡهِنَّۖ ﴿ "Keluarlah (tampakkanlah dirimu) kepada mereka", dalam pesona ketampanan dan pancaran keelokan-nya, ﴾ فَلَمَّا رَأَيۡنَهُۥٓ أَكۡبَرۡنَهُۥ ﴿ "maka tatkala wanita-wanita itu melihatnya, mereka kagum kepada (keelokan rupa)nya", maksudnya mereka mengagumi-nya di hati mereka dan menyaksikan sebuah panorama yang tidak pernah mereka lihat seindah itu ﴾ وَقَطَّعۡنَ ﴿ "dan mereka melukai", lan-taran kekaguman mereka ﴾ أَيۡدِيَهُنَّ ﴿ "(jari) tangannya", dengan pisau-pisau itu yang mereka bawa ﴾ وَقُلۡنَ حَٰشَ لِلَّهِ ﴿ "dan berkata, 'Mahasempurna Allah'," sebagai bentuk penyucian terhadap A l l a h ﴾ مَا هَٰذَا بَشَرًا إِنۡ هَٰذَآ إِلَّا مَلَكٞ كَرِيمٞ ﴿ "ini bukanlah manusia. Sesungguhnya ini tidak lain hanyalah malaikat yang mulia", demikian itu, lantaran Yusuf dikaruniai ketam-panan yang fantastis dan pesona yang menjadi tanda (kebesaran Allah) bagi orang-orang yang memperhatikannya.
(32) Tatkala ketampanan Yusuf secara fisik sudah terakui oleh mereka, dan benar-benar mengagumkan mereka serta telah tampak oleh mereka alasan (pembenaran) bagi istri al-Aziz, ia ingin memperlihatkan ketampanan batiniah Yusuf berupa 'iffahnya yang sempurna. Untuk tujuan itu, wanita tersebut pun mengumumkan dan menjelaskan kecintaannya kepada Yusuf yang sangat menda-lam, tanpa mempedulikan apa pun. Karena celaan yang terarah kepadanya dari wanita-wanita itu sudah berakhir.﴾ وَلَقَدۡ رَٰوَدتُّهُۥ عَن نَّفۡسِهِۦ فَٱسۡتَعۡصَمَۖ ﴿ "Dan sesungguhnya aku telah menggodanya untuk menunduk-kan dirinya (kepadaku), akan tetapi dia menolak", artinya menampik, padahal ia (istri al-Aziz) sangat antusias dalam menggodanya. Per-jalanan masa demi masa tidak menambahinya kecuali kecintaan, kerinduan dan kegelisahan untuk dapat berjumpa serta rasa kangen-nya kepada Yusuf. Oleh karenanya, dia berkata di hadapan wanita-wanita itu, ﴾ وَلَئِن لَّمۡ يَفۡعَلۡ مَآ ءَامُرُهُۥ لَيُسۡجَنَنَّ وَلَيَكُونٗا مِّنَ ٱلصَّٰغِرِينَ ﴿ "Dan sesungguhnya jika dia tidak menaati apa yang aku perintahkan kepadanya, niscaya dia akan dipenjarakan dan dia akan termasuk golongan orang-orang yang hina", dengan ancaman ini, dia ingin memaksa Yusuf untuk mereali-sasikan hasratnya bersama Yusuf.
(33) Pada saat itulah, Yusuf berlindung diri kepada Rabbnya dan memohon pertolongan kepadaNya dari bahaya makar mereka. ﴾ قَالَ رَبِّ ٱلسِّجۡنُ أَحَبُّ إِلَيَّ مِمَّا يَدۡعُونَنِيٓ إِلَيۡهِۖ ﴿ "Yusuf berkata, 'Wahai Rabbku, penjara lebih aku sukai daripada memenuhi ajakan mereka kepadaku'," ini menun-jukkan bahwa para wanita itu menyarankan Yusuf untuk patuh terhadap tuan putrinya, dan mengupayakan untuk memperdaya Yusuf dalam masalah ini. Yusuf ternyata lebih menyukai masuk penjara dan siksaan duniawi ketimbang kenikmatan sesaat yang akan mendatangkan siksaan yang pedih. ﴾ وَإِلَّا تَصۡرِفۡ عَنِّي كَيۡدَهُنَّ أَصۡبُ إِلَيۡهِنَّ ﴿ "Dan jika Engkau tidak hindarkan diriku dari tipu daya mereka, tentu aku akan cenderung untuk (memenuhi keinginan mereka)", maka aku akan condong kepada mereka. Karena aku orang yang lemah, tak berda-ya, bila Engkau tidak melenyapkan (godaan) keburukan ini dariku, niscaya aku akan murtad (cenderung) berlari kepada mereka ﴾ وَأَكُن مِّنَ ٱلۡجَٰهِلِينَ ﴿ "dan tentulah aku termasuk orang-orang yang bodoh", sesung-guhnya tindakan ini merupakan kebodohan. Sebab, ia lebih meng-utamakan kenikmatan secuil yang akan menyusahkan diri pada kenikmatan yang kontinyu dan kesenangan yang beraneka macam di surga yang penuh kenikmatan. Orang yang memilih ini daripada itu, apakah ada orang yang lebih bodoh daripadanya? (Tentu tidak). Sesungguhnya ilmu dan akal pikiran (yang sehat) akan mengajak kepada pengutamaan maslahat dan kenikmatan yang terbesar, serta lebih mengedepankan perkara yang kesudahannya terpuji.
(34) ﴾ فَٱسۡتَجَابَ لَهُۥ رَبُّهُۥ ﴿ "Maka Rabbnya memperkenankan doa Yusuf", saat memanjatkan doa kepadaNya ﴾ فَصَرَفَ عَنۡهُ كَيۡدَهُنَّۚ ﴿ "dan Dia menghin-darkan Yusuf dari tipu daya mereka" wanita itu masih saja antusias untuk menggoda Yusuf dan menempuh segala cara yang mampu ia usahakan, sampai Yusuf membuatnya putus asa dan Allah me-malingkan tipu daya mereka dari Yusuf. ﴾ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ﴿ "Sesungguhnya Dia-lah yang Maha Mendengar" doa orang yang berdoa ﴾ ٱلۡعَلِيمُ ﴿ "lagi Maha Mengetahui", niatnya yang baik dan niatnya yang lemah yang menuntut adanya tambahan pertolongan dan perhatianNya. Ini adalah bentuk pertolongan Allah kepada Yusuf dari fitnah yang menjerat dan ujian yang berat ini.
(35) Adapun para tuannya, ketika berita itu telah tersebar dan semakin jelas, sementara orang-orang pun berbeda-beda menang-ggapinya, ada yang memberikan toleransi, mencela dan mencaci-maki. ﴾ بَدَا لَهُم ﴿ "Kemudian timbul pikiran pada mereka", maksudnya muncul (sebuah gagasan) pada mereka ﴾ مِّنۢ بَعۡدِ مَا رَأَوُاْ ٱلۡأٓيَٰتِ ﴿ "setelah me-lihat tanda-tanda (kebenaran Yusuf)", yang menunjukkan kesuciannya ﴾ لَيَسۡجُنُنَّهُۥ حَتَّىٰ حِينٖ ﴿ "bahwa mereka harus memenjarakannya sampai suatu saat nanti," agar berita itu berhenti dan orang-orang pun melupa-kannya. Sesungguhnya suatu perkara bila telah berkembang, akan selalu dibicarakan dan disebarluaskan, bersama dengan adanya faktor-faktor yang mendukungnya. Jika faktor-faktor ini dihilang-kan, niscaya suatu berita akan terlupakan. Mereka pun memandang tindakan ini baik bagi kemaslahatan mereka. Maka, mereka pun menjebloskannya ke dalam penjara.
The news spread in the city and a group of women disapprovingly said: The wife of the minister is calling her slave towards herself. His love has penetrated her heart. We think she is clearly misguided in trying to seduce him and because of her love for him despite his being her slave.
When the wife of the minister heard of their disapproval of her and their gossip about her, she sent an invitation to them to come and see Joseph, so that they would excuse her. She prepared for them a place with cushions and pillows and she gave each one of the women who were invited a knife to cut food. She then said to Joseph (peace be upon him), ‘Go out to them!’ When they saw him, they were taken aback by his beauty and stunned by his handsomeness. As a result, they cut their hands with the knives that were meant for cutting food and they said: Allah is free of faults! This boy is not human. The beauty he possesses is not found in human beings. He can only be one of the noble angels.
Ketika istri al-'Azīz mendengar kabar bahwa para wanita itu memberikan komentar sinis tentang dirinya dan menggunjingnya, ia langsung mengutus seseorang untuk mengundang mereka. Ia hendak memperlihatkan Yusuf kepada mereka agar mereka bisa memaklumi keadaannya. Ia menyiapkan tempat untuk mereka dengan dilengkapi permadani dan bantal-bantal. Setiap undangan diberi sebilah pisau untuk memotong makanan. Lalu ia berkata kepada Yusuf , "Keluarlah ke hadapan mereka!" Tatkala wanita-wanita itu melihatnya, mereka terkagum-kagum dan takjub dengan ketampanannya. Mereka semua terpesona oleh ketampanannya, sehingga tanpa sadar mereka telah melukai tangan mereka sendiri dengan pisau yang disediakan untuk memotong makanan. Mereka berkata, "Mahasuci Allah! Pemuda ini bukan manusia biasa karena belum pernah ada manusia setampan dia. Dia pasti salah seorang malaikat yang mulia."
Lorsque l’épouse du gouverneur eut vent de la réprobation de ces femmes et de leur médisance, elle les invita afin qu’elles aient l’occasion de voir Joseph et de comprendre pourquoi elle s’était comporté de la sorte à son égard. Elle prépara donc à leur attention un espace aménagé en divans et en oreillers et elle donna à chacune d’elle un couteau pour couper la nourriture qu’elle leur avait servie, puis elle demanda à Joseph de venir. Quand les femmes invitées le virent, elles furent impressionnées et charmées par sa beauté au point qu’elles se lacérèrent les mains avec les couteaux prévus pour couper la nourriture, et dirent: Qu’Allah soit sanctifié ! Ce jeune homme n’est pas un être humain, jamais une telle beauté n’a été observée chez un être humain. C’est plutôt un ange noble.
Kada je vladareva supruga čula kako je žene osuđuju i ogovaraju, poslala je nekog da ih pozove da vide Jusufa nakon čega će je opravdati. Pripremila im je mjesto za sjedenje, sa prostirkom i jastucima, i svakoj je ženi dala nož da sječe hranu. Nakon toga je rekla Jusufu, 'alejhisselam: "Izađi pred njih." Kada su ga vidjele bile su zadivljene njegovom ljepotom i povrijedile su svoje ruke noževima, a da to nisu ni osjetile. Rekoše: "Uzvišen je Allah, ovo nije čovjek, jer ovakvu ljepotu nema čovjek, već je ovo plemeniti melek."
Aziz'in karısı, bu yaptığını (şehirdeki) kadınların hoş görmediğini ve hakkında ileri geri konuştuklarını işitince Yusuf -aleyhisselam-'ı görmeleri ve bu hususta kendisini mazur görmeleri için bir elçi gönderip onları davet etti. Onlara döşekler ve yastıklar hazırlattı. Onlardan her birinin eline ikram edilen yemekleri kesmeleri için birer bıçak verdi ve Yusuf -aleyhisselam-'a: "Hadi onların yanına çık!" dedi. Kadınlar, onu görünce gözlerinde büyütüp onun güzelliğine kapıldılar ve yakışıklılığı karşısında hayretlerini gizleyemediler. Son derece hayran olmaları sebebiyle sofrada ikram edilen yiyecekleri kesmek için kullanacakları bıçaklar ile parmaklarını kestiler ve şöyle dediler: "Allah'ı tenzih ederiz." insanlara verilmemiş olan bu güzellik sebebi ile bu genç bir insan olamaz, bu ancak ikram olunmuş meleklerden bir melektir.
Cuando la esposa del gobernador se enteró de cómo la criticaban y de sus habladurías, les envió una invitación para que fueran a ver a José, a fin de que la excusaran. Ella les preparó un lugar con cojines y almohadas y le dio a cada una de las invitadas un cuchillo para cortar la comida. Luego le dijo a José u: “¡Sal y muéstrate ante ellas!” Cuando lo vieron, quedaron sorprendidas por su belleza y maravilladas por su hermosura. Como resultado, se cortaron sin darse cuenta las manos con los cuchillos que eran para cortar alimentos y dijeron: “¡Al-lah santo! Este joven no es humano. La belleza que posee no se encuentra en los seres humanos. Seguramente es un ángel”.
Quando la moglie del ministro venne a sapere del loro disdegno nei suoi confronti e delle loro dicerie, le invitò a vedere Yūsuf, in modo che le dessero ragione; e preparò per loro un luogo predisposto con tappeti e cuscini, e diede a ciascuna di loro un coltello per tagliare il cibo che sarebbe stato loro servito; e disse a Yūsuf, pace a lui: "Entra e mostrati a loro". Quando lo videro, si meravigliarono, e furono impressionate dalla sua bellezza, e rimasero stupite; si ferirono le mani con i coltelli che vennero preparati per tagliare il cibo per la loro incredulità. Dissero: "Gloria ad Allāh, questo non è un ragazzo umano tale la sua bellezza! Una tale bellezza non è cosa abituale negli esseri umani; non è altro che un nobile angelo".
Sau khi vợ của đại quan nghe được lời của những người phụ nữ đàm tiếu về mình, thấy vậy bà ta cho mời tất cả những người phụ nữ đó đến để cùng nhau ngắm nhìn diện mạo Yusuf trong một buổi tuyệt sang trọng đã được bà ta chuẩn bị sẵn với miếng lót ngồi cùng một cái gối dựa lưng kèm theo cho mỗi quý bà một con dao gọt hoa quả để dùng cắt trái cây. Xong thì bà ta gọi Yusuf (cầu xin sự bình an cho Người): "Nào hãy bước ra để trình diện các quý bà." Khi các quý bà nhìn thấy Yusuf khiến họ ngạc nhiên đến ngơ ngác trước vẽ đẹp khôi ngô tuấn tú của Yusuf, điều đó khiến các bà tự cắt vào tay mình thật sâu nhưng không hề hay biết và các bà thốt lên: "Ôi Allah thật nhiệm mầu! Chàng thanh niên này không phải là người phàm, con người thì làm sao đẹp đến thế cơ chứ, chắc hẳn đây chính là Thiên Thần rồi.
Kaya noong nakarinig ang maybahay ng Makapangyarihan sa pagmamasama nila rito at panlilibak nila rito, nagpadala ito sa kanila ng paanyaya sa kanila upang makita nila si Jose para humingi sila ng paumanhin dito. Naghanda ito para sa kanila ng isang lugar na may mga supa at mga unan. Nagbigay ito sa bawat isa mula sa mga babaing inanyayahan ng isang kutsilyong ipanghihiwa sa pagkain. Nagsabi ito kay Jose – sumakanya ang pagbati ng kapayapaan: "Lumabas ka sa kinaroroonan nila." Kaya noong nakatingin sila sa kanya ay dumakila sila sa kanya. Nagulat sila sa kakisigan niya at namangha sila sa ganda niya. Dahil sa tindi ng pagkamangha sa kanya, nasugatan nila ang mga kamay nila ng mga kutsilyong inihanda para sa paghiwa sa pagkain. Nagsabi sila: "Nagpawalang-kapintasan si Allāh! Ang binatang ito ay hindi isang mortal sapagkat ang taglay niya na kagandahan ay hindi nalaman sa mortal. Walang iba siya kundi isang anghel na marangal kabilang sa mga anghel na mararangal!"
Commentary
Having explained the linkage of verse before the beginning of the pre-sent verses, we can now turn to the explanation of individual verses.
Said in verse 32 was: فَلَمَّا سَمِعَتْ بِمَكْرِهِنَّ أَرْسَلَتْ إِلَيْهِنَّ (So, when she heard of their crafty comments, she extended an invitation to them).
Here, Zulaikha refers to the talking of women as their ` makr' or craftiness - though they had obviously planned no trick against her. But, since they spoke ill about her secretly, it was identified as ` makr.' As for the expression: وَأَعْتَدَتْ لَهُنَّ مُتَّكَأً which follows immediately and has been translated as ` and arranged for them a comfortable place' is inclusive of the comfort of special pillows for hand and back rest placed there for relaxation.
Then, it was said: وَآتَتْ كُلَّ وَاحِدَةٍ مِّنْهُنَّ سِكِّينًا (and gave everyone a 'knife). It means when these women came in and sat down, different foods and fruits were served, some of which needed a knife to peel and cut, there-fore, also given to each one of them was a sharp knife. The obvious purpose of this was to cut fruits. But, concealed in her heart was what comes next - that is, these women will lose their senses at the sight of Sayyidna Yusuf (علیہ السلام) and would go on to cut their hands with the knife.
After having made all these arrangements, to Sayyidna Yusuf (علیہ السلام) ، who was in some other quarter of the house, Zulaikha said: وَقَالَتِ اخْرُجْ عَلَيْهِنَّ (come in before them). Since, Sayyidna Yusuf (علیہ السلام) was not aware of her vain intention, he came out into this sitting.
That which happened then has been described in:
فَلَمَّا رَأَيْنَهُ أَكْبَرْنَهُ وَقَطَّعْنَ أَيْدِيَهُنَّ وَقُلْنَ حَاشَ لِلَّـهِ مَا هَـٰذَا بَشَرًا إِنْ هَـٰذَا إِلَّا مَلَكٌ كَرِيمٌ
So when they saw him, they found him great and [ were so bewildered that they ] cut their hands [ that is, when cutting their fruit, they saw this object of wonder, the knife uncon-sciously ran over their hand - as it occasionally happens when one's thought is diverted to something else ] and said, 'Oh God! He is no human being. He is but a noble angel.' [ by which they meant that one exuding such light can only be an angel ].'
Disse la moglie del ministro alle donne, quando vide la loro reazione: "Questo è il ragazzo per cui mi avete accusato di essere una cattiva donna, per averlo amato. È vero, sono stata io a chiederglielo, e ho tramato per tentarlo, ma egli ha rifiutato. E se non farà ciò che gli chiedo, in futuro, andrà a finire in prigione e sarà tra gli umiliati".
Nagsabi ang maybahay ng Makapangyarihan sa mga babae noong nakita nito ang dumapo sa kanila: "Ito ay ang binatang namintas kayo sa akin dahilan sa pag-ibig sa kanya. Talaga ngang umakit ako sa kanya at nanggulang ako sa pagpapalisya sa kanya ngunit tumanggi siya. Talagang kung hindi siya gagawa sa hinihiling ko mula sa kanya sa hinaharap ay talagang papasok nga siya sa bilangguan at talagang siya ay magiging kabilang nga sa mga kaaba-aba."
Vợ đại quan liền bảo với các bà sau khi mọi việc đã xảy ra: "Đây là chàng thanh niên mà đã làm bản thân tôi đem lòng yêu say đấm. Quả thật, tôi đã từng quyến rủ, cám dỗ nó nhưng nó đã thẳng thừ từ chối tình yêu đó của tôi và còn biết giữ mình kiềm chế lại dục vọng của bản thân mình. Kể từ giờ này trở đi, nếu nó không làm theo mọi chỉ thị của tôi thì hẳn nó phải vào tù và sẽ trở thành một kẻ thấp hèn."
Vladareva supruga reče tim ženama, nakon što je vidjela njihovo stanje: "Ovo je momak zbog kojeg ste me brukale. Ja sam ga pozvala k sebi i napravila spletku da ga zavedem ali se sustegao. Ako ne uradi ono što tražim sigurno će biti bačen u zatvor i sigurno će biti ponižen."
Istri al-'Azīz berkata kepada para wanita yang diundangnya -setelah mereka mengalami kejadian tersebut-, "Inilah pemuda yang telah membuat kalian mencaci maki diriku karena jatuh cinta kepadanya. Aku memang telah merayunya, bahkan aku telah berusaha menjebaknya. Tetapi, dia menolak. Sungguh, jika di kemudian hari dia tetap tidak mau menuruti permintaanku dia pasti akan dijebloskan ke dalam penjara dan bergabung dengan orang-orang yang hina."
Aziz'in karısı, kadınların düştüğü bu hali görünce onlara şöyle dedi: İşte sevgisinden dolayı beni ayıpladığınız genç budur. Ben, onu baştan çıkarmak istedim. O ise bundan kaçındı. Eğer gelecekte ondan istediğimi yapmazsa kesinlikle hapse girecek ve zillete uğrayanlardan olacaktır.
La esposa del gobernador les dijo a esas mujeres cuando vio lo que les sucedió: “Este es el esclavo de quien me criticaron. Lo deseé y traté de seducirlo, pero él permaneció puro y se negó. Si en el futuro no hace lo que yo deseo, irá a la cárcel y se convertirá en un desgraciado”.
Après avoir observé la réaction de ses invitées, l’épouse du gouverneur d’Égypte leur dit: Voici le jeune homme que vous m’avez reproché d’aimer. Je me suis proposée à lui et j’ai rusé afin de le séduire mais il a résisté. Si dorénavant il ne m’obéit pas, il sera jeté en prison et fera partie de ceux qui sont humiliés.
The wife of the minister said to those women when she saw what happened to them, ‘This is the slave who you blamed me for loving. I desired him and tried to entice him, but he remained pure and refused. If he does not, in the future, do what I desire, he will go to prison and will become one of those who are disgraced’.
Then, in verse 32, it was said:
قَالَتْ فَذَٰلِكُنَّ الَّذِي لُمْتُنَّنِي فِيهِ ۖ وَلَقَدْ رَاوَدتُّهُ عَن نَّفْسِهِ فَاسْتَعْصَمَ ۖ وَلَئِن لَّمْ يَفْعَلْ مَا آمُرُهُ لَيُسْجَنَنَّ وَلَيَكُونًا مِّنَ الصَّاغِرِينَ
` She [ Zulaikha ] said: 'So, [ see ] this is the one you blamed me for. Yes, I seduced him, but he abstained. And should he [ in future ] not follow my command, he shall be [ surely ] imprisoned and shall be disgraced [ too ].'
When Zulaikha realized that her secret lay disclosed before those women anyway, she started threatening Sayyidna Yusuf (علیہ السلام) right before them. At that time, according to some commentators, all these women too started telling Sayyidna Yusuf علیہ السلام that Zulaikha was their benefactor, therefore, he should not oppose her.
Yusuf -'alaihissalām- berdoa kepada Tuhannya seraya berkata, "Ya Tuhanku! Aku lebih suka dijebloskan ke dalam penjara seperti ancamannya daripada melayani keinginannya berbuat mesum. Jika Engkau tidak menghindarkan aku dari tipu daya mereka, niscaya aku akan terpikat oleh mereka. Jika aku sampai terpikat oleh mereka dan menuruti apa yang mereka inginkan, niscaya aku termasuk ke dalam golongan orang-orang yang bodoh."
Joseph invoqua alors son Seigneur en ces termes: Ô Seigneur, je préfère la prison dont elle me menace plutôt que de commettre cette turpitude et si Tu n’éloignes pas de moi leur manœuvre, je finirai par succomber à elles et serai dès lors du nombre des ignorants.
Joseph (peace be upon him) prayed to his Lord saying: O my Lord, prison, which they threaten me with, is preferable to me than the shameful act they call me towards. If You do not remove their scheme from me, I may incline to them and I will become one of the ignorant ones – if I give in to them and do what they want me to do.
José u oró a su Señor diciendo: “¡Mi Señor!, es preferible la prisión con la que me amenazan, que el acto vergonzoso que me proponen. Si no apartas de mí esta artimaña, puedo ceder a ella y me convertiré en un ignorante”.
Jusuf, 'alejhisselam, uputi dovu svom Gospodaru: "Gospodaru moj, tamnica kojom mi prijeti draža mi je od nemorala u koji me pozivaju. Ako Ti od mene ne otkloniš njihove spletke, ja onda mogu prema njima naklonost osjetiti i biti od neznalica, i mogu učiniti ono čemu me pozivaju."
And some words of the Holy Qur'an which appear later (33) also support it, for example: يَدْعُونَنِي (yad unani: these women invite me) and: كَيْدَهُنَّ (kaidahunna: their guile) where the statement of some women has been mentioned in the plural form.
When Sayyidna Yusuf (علیہ السلام) saw that these women were also supporting Zulaikha and there remained no other visible way to stay safe against their guile, he turned to his ultimate resort, to Allah jalla thana'uh, and before Him, he said:
رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ ۖ وَإِلَّا تَصْرِفْ عَنِّي كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُن مِّنَ الْجَاهِلِينَ
My Lord, the prison is dearer to me than what these women invite me to. And unless You turn their guile away from me, I shall get inclined towards them and shall be among the ignorant.
Here, the statement of Sayyidna Yusuf (علیہ السلام) that ` the prison is dearer to me' does not reflect any desire or wish to be detained in a prison, in-stead of that, it is an expression which shows that he would find it easier to face this temporal hardship as compared to that of falling in sin. Ac-cording to some narrations, when Sayyidna Yusuf (علیہ السلام) was confined to the prison, a revelation from Allah Ta ala told him: You have put yourself into the prison by what you yourself had said: السِّجْنُ أَحَبُّ إِلَيَّ (the prison is dearer to me) and had you asked for wellbeing ('afiyah), you would have been blessed with perfect well-being. From here we come to know that, to stay safe from a major hardship, saying in prayer that one better be subjected to some minor hardship in lieu of it is not appropriate. Instead of doing that, one should, when under the threat of any hardship, problem or distress, pray to Allah Ta` ala for nothing but ` afiyah (wellbeing). Therefore, the Holy Prophet ﷺ prohibited a man from praying for sabr (patience) saying that sabr is done when one faces distress and hardship. So, rather praying to Allah for sabr, pray for ` afiyah. (Tirmidhi) The uncle of the Holy Prophet ", Sayyidna ` Abbs ؓ asked him: Teach me a prayer I should make. He said: Pray for ` afiyah (well-being) from your Rabb. Sayyidna ` Abbas says when he, after a period of time, once again asked him to be advised of some du 'he should be making, he said: Pray to Allah Ta` ala for ` afiyah in dunya and 'akhirah. (Mazhari from Tabarani)
As for the saying of Sayyidna Yusuf (علیہ السلام) : ` And unless you do not turn their guile away from me, I shall get inclined towards them,' this is not contrary to the concept of the ` Ismah of prophethood (a prophet's state of being Divinely protected from sin) - because the very outcome of ` Ismah is that Allah Ta ala would, by arranging to keep a person safe from sin as a creational imperative, protect him from falling into it. Though Sayyidna Yusuf (علیہ السلام) had this desired cover by virtue of his being a prophet, yet he was compelled to make this du' because of the great awe he had for Him in his heart. This also tells us that no one can, without the help and support of Allah Ta ala, stay safe from sin. And it also makes it clear that every act of sin is caused by ignorance (jahalah), the opposite of which is knowledge ( ‘ilm), and ` Ilm (knowledge) demands abstention from sins. (Qurtubi)
Yusuf -aleyhisselam- Rabbine dua ederek şöyle dedi: Ey Rabbim! O'nun beni kendisi ile tehdit ettiği hapis, beni davet ettikleri şey olan zina günahından bana daha sevimlidir. Eğer sen, onların hilelerini benden uzaklaştırmazsan bu durumda ben onlara meylederim. Eğer meyleder ve onların istediklerini kabul edersem cahillerden olurum.
Yusuf (cầu xin sự bình an của Người) cầu xin Thượng đế của Người: "Lạy Thượng Đế của bề tôi! Chốn lao tù mà vợ đại quan hù dọa bề tôi được bề tôi thích hơn là phải đối mặt với điều thô bỉ mà họ kêu gọi. Và nếu Ngài giải thoát bề tôi khỏi âm mưu của các bà thì bề tôi sẽ trở thành một kẻ ngu muội mất."
Disse Yūsuf, pace a lui, invocando il suo Dio: "O Dio mio, la prigione di cui mi ha minacciato è cosa migliore delle nefandezze che mi invita a commettere. Se non allontani da me le sue trame, tenderò a loro e sarò tra gli ignoranti, se dovessi tendere a loro, e asseconderei le loro richieste"
Nagsabi si Jose – sumakanya ang pagbati ng kapayapaan: "O Panginoon ko, ang bilangguang ibinabanta niya sa akin ay higit na kaibig-ibig sa akin kaysa sa inaanyaya nila sa akin na paggawa ng mahalay. Kung hindi ka mag-aalis palayo sa akin ng panlalansi nila, kikiling ako sa kanila at ako ay magiging kabilang sa mga mangmang kung kumiling ako sa kanila at pumayag ako sa kanila sa ninanais nila mula sa akin."
Kaya tumugon si Allāh sa dalangin niya, at nag-alis sa kanya ng panlalansi ng maybahay ng Makapangyarihan at panlalansi ng mga babae ng lungsod. Tunay na Siya – kaluwalhatian sa Kanya at pagkataas-taas Siya – ay ang Madinigin sa panalangin ni Jose at sa panalangin ng bawat dumadalangin, ang Maalam sa kalagayan niya at kalagayan ng iba pa sa kanya.
Lời thình cầu được Allah đã đáp lại, Ngài đã cứu Yusuf khỏi mọi âm mưu của vợ đại quan và những phụ nữ của thành phố. Quả thật, Đấng Toàn Năng nghe thấu lời cầu xin của Yusuf, cũng như lời cầu xin của những ai khẩn cần Ngài và Ngài m tường hoàn cảnh của Người cũng như mọi thứ khác.
Allāh esaudì la sua richiesta, e allontanò da lui le trame della moglie del ministro e delle donne della città. In verità Egli, gloria Sua, l'Altissimo, è Ascoltatore delle invocazioni di Yūsuf e di chiunque lo invochi, Sapiente riguardo le condizioni di Yūsuf e di tutti gli altri.
After that, said in verse 34 was:
فَاسْتَجَابَ لَهُ رَبُّهُ فَصَرَفَ عَنْهُ كَيْدَهُنَّ ۚ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ
So, his Lord accepted his prayer and turned their guile away from him. Surely, He is the All-Hearing, the All-Knowing.
To protect him from the guile of these women, Allah Ta ala made his own wise arrangements. Though the ` Aziz of Misr and his inner circle was already convinced of the great spiritual qualities of Sayyidna Yusuf (علیہ السلام) his piety, fear of Allah and chastity, but rumours of the incident had started circulating in the city. To put a check on this, they found it expedient to confine Sayyidna Yusuf (علیہ السلام) into the prison for a certain period of time so that there remains no source of any doubt in the concerned family, and that the talk of the town too dies out in due course.
Allah exauça alors son invocation en éloignant de lui les manœuvres de l’épouse du gouverneur et des femmes de la ville. Il a en effet entendu l’invocation de Joseph et l’invocation de ceux qui Le sollicitent. Il connaît de plus sa situation et la situation de tout un chacun.
Certain ladies of noble families were invited by Zulaykha to meet Joseph and they saw in him a handsome young man. Joseph also could have seen these ladies as a means of satisfying the desires of his lower self. But even in the most exciting of circumstances, he did not see them as such. The ladies were all so thrilled by his extremely charming personality, that, in their extreme state of absorption, they injured their hands with knives while cutting fruit. But Joseph’s whole attention was directed towards God. God’s greatness and Majesty so dominated his senses that nothing could divert his attention. What a difference there is between one human being and another.
Al-lah respondió a su oración y apartó de él aquella artimaña que la esposa del gobernador y las mujeres de la ciudad tramaban. Al-lah escuchó la oración de José. Él conocía la condición de José y conoce la condición de todos.
Kemudian Allah mengabulkan doa Yusuf dan menghindarkannya dari tipu daya istri al-'Azīz dan wanita-wanita lain yang ada di kota itu. Sesungguhnya Allah -Subḥānahu wa Ta'ālā- Maha Mendengar doa yang dipanjatkan oleh Yusuf dan doa-doa selainnya, lagi Maha Mengetahui keadaan Yusuf dan seluruh makhluk.
Allah usliša njegovu dovu i sačuva ga spletke vladareve supruge i lokalnih žena. Doista Uzvišeni Allah čuje dovu Jusufa i svakog drugog čovjeka, i zna svačije stanje.
Allah answered his prayer and removed the scheme of the minister’s wife and that of the women of the city from him. He, may He be glorified, heard the prayer of Joseph – He hears the prayer of any person who prays to Him. He knew the condition of Joseph and He knows the condition of everyone besides him.
Allah Teâlâ, onun duasını kabul etti ve Aziz'in karısının ve şehrin kadınlarının hilesini ondan uzaklaştırdı. Hiç şüphe yoktur ki, Allah -Subhânehu ve Teâlâ-, Yusuf -aleyhisselam-'ın duasını ve dua eden her kimsenin duasını hakkıyla işitendir. Onun ve diğer tüm canlıların durumlarını hakkıyla bilendir.
Nakon što vladar Egipta i njegova svita vidješe dokaze Jusufove nevinosti odlučiše da ga zatvore na neodređen period, kako se ne bi otkrila bruka.
Kemudian setelah al-'Azīz dan kaumnya menyaksikan bukti-bukti yang menunjukkan bahwa Yusuf tidak bersalah maka mereka memutuskan untuk menahan Yusuf di dalam penjara sampai batas waktu yang tidak ditentukan agar aib mereka tidak terbongkar.
Pero el gobernador y su gente, a pesar de haber visto la prueba de su inocencia, consideraron que debían encarcelarlo temporalmente, de modo que el escándalo no se extendiera.
Sonra Aziz ve kavmi, Yusuf -aleyhisselam-'ın masum olduğunu gördükleri halde -bu skandalın ortaya çıkmaması için- onu belli olmayan bir süre hapsetmek görüşünü benimsediler.
Then the view of the minister and his people, after they had seen evidence of his innocence, was that they should put him in prison for an unknown period, so that the scandal was not exposed.
Après que les preuves l’aient assuré de l’innocence de Joseph, le gouverneur et les siens furent d’avis de l’emprisonner un temps afin d’étouffer le scandale.
So, said at the end of the verse (35) was:
ثُمَّ بَدَا لَهُم مِّن بَعْدِ مَا رَأَوُا الْآيَاتِ لَيَسْجُنُنَّهُ حَتَّىٰ حِينٍ
Later on, even after having seen the signs, they [ the ` Aziz of Misr and his advisers ] deemed it proper [ or expedient ] to imprison him for a time.
Thus, to the prison he was sent.
Vậy mà sau khi vị đại quan cùng tập thể của ông chứng kiến những bằng chứng vô Yusuf vẫn giam cầm Người vào tù - để không còn tiết lộ ra sự việc khả ố này ra ngoài - với khoảng thời hạn không giới hạn.
Dopo i segni della sua innocenza a cui assistettero il ministro e il suo popolo, lo imprigionarono per un periodo indefinito, in modo che il misfatto non venisse alla luce.
Pagkatapos nangyaring bahagi ng pananaw ng Makapangyarihan at ng mga kalipi nito, noong nakasaksi sila sa mga patunay ng kawalang-sala niya, na magbilanggo sila sa kanya, upang hindi mabunyag ang iskandalo, hanggang sa isang yugtong hindi nalalaman.
Yusuf is imprisoned without Justification
Allah says, `Then it occurred to them that it would be in their interest to imprison Yusuf for a time, even after they were convinced of his innocence and saw the proofs of his truth, honesty and chastity.' It appears, and Allah knows best, that they imprisoned him after the news of what happened spread. They wanted to pretend that Yusuf was the one who tried to seduce the `Aziz's wife and that they punished him with imprisonment. This is why when the Pharaoh asked Yusuf to leave jail a long time afterwards, he refused to leave until his innocence was acertained and the allegation of his betrayal was refuted. When this was successfully achieved, Yusuf left the prison with his honor intact, peace be upon him.
Kaya ibinilanggo nila siya at may pumasok kasama sa kanya na dalawang binata sa bilangguan. Nagsabi ang isa sa dalawang binata kay Jose: "Tunay na ako ay nakakita sa panaginip na ako ay pumipiga ng ubas upang maging alak." Nagsabi naman ang ikalawa: "Tunay na ako ay nakakita [sa panaginip] na ako ay nagpapasan sa ibabaw ng ulo ko ng tinapay, na kumakain ang mga ibon mula roon. Magpabatid ka sa amin, O Jose, ng pagpapaliwanag ng napanaginipan namin. Tunay na kami ay nakakikita sa iyo na kabilang sa mga alagad ng paggawa ng maganda."
Two Jail Mates ask Yusuf to interpret their Dreams
Qatadah said, "One of them was the king's distiller and the other was his baker." Each of these two men had a dream and asked Yusuf to interpret it for them.
Thế là Yusuf tống giam vào chốn lao tù, cùng lúc đó có hai người thanh niên cũng bị tông giam cùng Người, một trong hai thanh niên đó nói với Yusuf rằng: "Quả thật, tôi đã nhìn thấy trong giấc mộng mình đang vắt nho để làm rượu", người thứ hai nói: "Còn tôi thì nằm mộng nhìn thấy mình đội bánh mì trên đầu đang bị một đàn chim mổ ăn. Xin anh hãy giải mộng đó giùm cho chúng tôi - hỡi Yusuf - bản thân chúng tôi nhận xét thấy anh quả là một trong những người hiền lương.
Lo imprigionarono, ed entrarono nella prigione due giovani, assieme a lui. Disse uno dei giovani a Yūsuf: "In verità, ho visto nel mio sogno che spremevo l'uva, così che diventasse vino"; mentre disse il secondo: "In verità, ho visto che portavo sulla mia testa del pane, e degli uccelli mangiavano questo pane. Interpreta per noi ciò che abbiamo visto, vediamo che tu sia una persona generosa".
Il fut donc emprisonné et mis en compagnie de deux jeunes hommes. L’un des deux dit à Joseph: Je me suis vu en rêve presser du raisin pour en faire du vin. Quant au second il lui dit: Je me suis vu en rêve porter sur ma tête du pain dont les oiseaux mangeaient. Puis les deux lui dirent de concert: Ô Joseph, donne-nous l’interprétation de ces rêves car nous te considérons comme quelqu’un de bienfaisant.
When the ladies of high status of Egypt failed to attract Joseph’s attention towards themselves, they deemed it only right and proper that he should be sent to prison. At that time Joseph was a slave, and it was not necessary (according to the custom of the time) to follow court procedure before sending a slave to prison. The masters themselves had the power to have their slaves incarcerated in accordance with their own decisions. But the prison proved to be a stepping-stone for him. So far he had been introduced to only a few high ranking households. Now it became possible that the news of his personality would reach the king of Egypt himself. It so happened that two youths were also sent to the same prison where he was kept confined. Both of them were connected with the royal palace. Both of them had a dream in the prison and they asked Joseph to interpret these dreams. Joseph did so and his interpretation proved to be true. Thereafter one of them was released from the prison and returned to the royal palace. At the opportune moment, he told the king that there was a righteous person in the prison who gave the correct interpretation of dreams. Joseph’s imprisonment thus became a preliminary stepping-stone for access to the royal palace.
They put him in prison and two youngsters entered the prison with him. One of these youngsters said to Joseph, ‘I saw in my dream that I was pressing grapes to make wine’. The other said: I saw that I was carrying bread on my head, from which birds were eating. Tell us, O Joseph, the interpretation of what we saw. We regard you to be from those who do good, so be good to us by interpreting our dreams.
"Dan bersama dengannya, masuk pula ke dalam penjara dua orang pemuda. Berkatalah salah seorang di antara keduanya, 'Se-sungguhnya aku bermimpi, bahwa aku memeras anggur.' Dan yang lainnya berkata, 'Sesungguhnya aku bermimpi bahwa aku membawa roti di atas kepalaku, sebagiannya dimakan burung.' Berikanlah kepada kami ta'birnya; sesungguhnya kami memandang kamu termasuk orang-orang yang pandai (mena'birkan mimpi). Yusuf berkata, 'Tidaklah disampaikan kepada kamu berdua makanan yang akan diberikan kepadamu, melainkan aku telah dapat mene-rangkan jenis makanan itu, sebelum makanan itu sampai kepada-mu. Yang demikian itu adalah sebagian dari apa yang diajarkan kepadaku oleh Rabbku. Sesungguhnya aku telah meninggalkan agama orang-orang yang tidak beriman kepada Allah, sedang me-reka ingkar kepada Hari Kemudian. Dan aku mengikuti agama bapak-bapakku yaitu Ibrahim, Ishak, dan Ya'qub. Tiadalah patut bagi kami (para Nabi) mempersekutukan sesuatu apa pun dengan Allah. Yang demikian itu adalah dari karunia Allah kepada kami dan kepada manusia (seluruhnya), tetapi kebanyakan manusia itu tidak mensyukuri(Nya). Hai kedua penghuni penjara, manakah yang baik tuhan-tuhan yang bermacam-macam itu ataukah Allah Yang Maha Esa lagi Mahaperkasa? Kamu tidak menyembah yang selain Allah kecuali hanya (menyembah) nama-nama yang kamu dan nenek moyangmu membuat-buatnya. Allah tidak menurunkan suatu keterangan pun tentang nama-nama itu. Keputusan itu ha-nyalah kepunyaan Allah. Dia telah memerintahkan agar kamu tidak menyembah melainkan kepadaNya. Itulah agama yang lurus, tetapi kebanyakan manusia tidak mengetahui. [Hai kedua peng-huni penjara, 'Adapun salah seorang di antara kamu berdua, akan memberi minum tuannya dengan khamar; adapun yang seorang lagi maka ia akan disalib, lalu burung memakan sebagian dari kepala-nya. Telah diputuskan perkara yang kamu berdua menanyakannya (kepadaku)']."[6](Yusuf: 36-41).
(36)(وَ) "Dan", tatkala Yusuf masuk penjara, maka di antara orang ﴾ وَدَخَلَ مَعَهُ ٱلسِّجۡنَ فَتَيَانِۖ ﴿ "yang bersama dengannya, masuk pula ke dalam penjara dua orang pemuda", keduanya masih remaja. Masing-masing bermimpi lalu menceritakannya kepada Yusuf agar dia menakwilkan maknanya. ﴾ قَالَ أَحَدُهُمَآ إِنِّيٓ أَرَىٰنِيٓ أَعۡصِرُ خَمۡرٗاۖ وَقَالَ ٱلۡأٓخَرُ إِنِّيٓ أَرَىٰنِيٓ أَحۡمِلُ فَوۡقَ رَأۡسِي خُبۡزٗا ﴿ "Berkatalah salah seorang di antara keduanya, 'Sesungguhnya aku bermimpi, bahwa aku memeras anggur.' Dan yang lainnya berkata, 'Sesungguhnya aku bermimpi, bahwa aku membawa roti di atas kepalaku'," dan roti itu ﴾ تَأۡكُلُ ٱلطَّيۡرُ مِنۡهُۖ نَبِّئۡنَا بِتَأۡوِيلِهِۦٓۖ ﴿ "sebagiannya dimakan burung, beri-kanlah kepada kami ta'birnya", yakni penjelasannya dan kondisi kesu-dahan mereka berdua nantinya. Perkataan mereka berdua ﴾ إِنَّا نَرَىٰكَ مِنَ ٱلۡمُحۡسِنِينَ ﴿ "Sesungguhnya kami memandang kamu termasuk orang-orang yang pandai (mena'birkan mimpi)", maksudnya kamu termasuk orang-orang yang berbuat baik kepada orang lain. Maka berbuat baiklah kepada kami dalam menakwilkannya sebagaimana engkau telah berbuat baik kepada selain kami. Mereka berdua melakukan pendekatan kepada Yusuf melalui penyebutan kebaikannya.
(37) Maka ﴾ قَالَ ﴿ "Yusuf berkata", kepada mereka berdua un-tuk menyambut permintaan mereka.﴾ لَا يَأۡتِيكُمَا طَعَامٞ تُرۡزَقَانِهِۦٓ إِلَّا نَبَّأۡتُكُمَا بِتَأۡوِيلِهِۦ قَبۡلَ أَن يَأۡتِيَكُمَاۚ ﴿ "Tidaklah disampaikan kepada kamu berdua makanan yang akan diberikan kepadamu, melainkan aku telah dapat menerangkan jenis makanan itu, sebelum makanan itu sampai kepadamu" maksudnya, hen-daknya hati kalian berdua tenang-tenang saja. Sesungguhnya aku akan bersegera menakwilkan mimpi kalian berdua. Makan siang atau makan malam kalian berdua tidaklah akan datang kepada ka-lian pada permulaan waktunya melainkan aku telah menceritakan ta'birnya sebelum makanan itu sampai kepada kalian. Boleh jadi Yusuf عليه السلام bermaksud mendakwahi mereka agar beriman dalam kondisi ini yang mana mereka betul-betul tampak membutuhkan-nya (keimanan). Tujuannya, agar lebih manjur dan diterima dak-wahnya. Kemudian dia berkata ﴾ ذَٰلِكُمَا ﴿ "Yang demikian itu", penak-wilan mimpi yang akan aku lakukan untuk kalian berdua ﴾ مِمَّا عَلَّمَنِي رَبِّيٓۚ ﴿ "adalah sebagian dari apa yang diajarkan kepadaku oleh Rabbku" maksudnya ini termasuk ilmu Allah yang Dia ajarkan kepadaku dan mencurahkan kebaikanNya kepadaku dengan bentuk itu.
Hal itu lantaran ﴾ إِنِّي تَرَكۡتُ مِلَّةَ قَوۡمٖ لَّا يُؤۡمِنُونَ بِٱللَّهِ وَهُم بِٱلۡأٓخِرَةِ هُمۡ كَٰفِرُونَ ﴿ "sesung-guhnya aku telah meninggalkan agama orang-orang yang tidak beriman kepada Allah, sedang mereka ingkar kepada Hari Kemudian", makna kata اَلتَّرْكُ (meninggalkan) sebagaimana berlaku bagi orang yang pernah memasuki sesuatu kemudian berpindah darinya, maka juga ber-laku bagi orang yang memang tidak pernah memasukinya sama sekali. Jadi, tidak bisa dikatakan bahwa Yusuf sebelumnya meme-luk agama selain millah (agama) Nabi Ibrahim.
(38) ﴾ وَٱتَّبَعۡتُ مِلَّةَ ءَابَآءِيٓ إِبۡرَٰهِيمَ وَإِسۡحَٰقَ وَيَعۡقُوبَۚ ﴿ "Dan aku mengikuti agama bapak-bapakku yaitu Ibrahim, Ishak, dan Ya'qub." Kemudian dia me-nerangkan apa yang dimaksud dengan millah (agama) tadi dengan ucapannya ﴾ مَا كَانَ لَنَآ ﴿ "Tiadalah patut bagi kami (para Nabi)", artinya tidak sepatutnya dan tidak pantas bagi kami ﴾ أَن نُّشۡرِكَ بِٱللَّهِ مِن شَيۡءٖۚ ﴿ "mem-persekutukan sesuatu apa pun dengan Allah." Bahkan kami hanya meng-esakan Allah dengan tauhid dan memurnikan agama dan ibadah bagiNya.
﴾ ذَٰلِكَ مِن فَضۡلِ ٱللَّهِ عَلَيۡنَا وَعَلَى ٱلنَّاسِ ﴿ "Yang demikian itu adalah dari karunia Allah kepada kami dan kepada manusia (seluruhnya)", ini termasuk anugerah, curahan kebaikan dan keutamaan paling tinggi kepada kami dan kepada orang-orang yang Allah berikan hidayah kepada mereka, sebagaimana Dia telah memberikan hidayah kepada kami. Sesungguhnya, tidak ada karunia yang lebih baik daripada karunia Allah kepada para hambaNya dengan Islam dan agama yang lurus. Barangsiapa menerima dan mematuhinya, maka itulah bagian kebe-runtungannya. Sungguh dia telah meraup kebaikan yang terbesar dan keutamaan yang paling mulia.
﴾ وَلَٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا يَشۡكُرُونَ ﴿ "Tetapi kebanyakan manusia itu tidak mensyukuri(Nya)." Oleh karenanya, (ketika) karunia dan curahan kebaikan (Allah) datang kepada mereka, maka mereka tidak mene-rimanya, tidak melaksanakan hak Allah dengan sebaik-baiknya. Dalam ayat ini, terkandung ajakan (dari Yusuf) menuju jalan yang dia pegang teguh, sebagaimana terlihat jelas. Sesungguhnya dua pemuda itu, ketika menurut Yusuf mereka berdua memandang di-rinya dengan penuh penghormatan dan pengagungan, dan mereka mengetahui bahwa dia adalah seorang yang berbuat baik lagi men-didik, maka Yusuf menjelaskan "Bahwa kemampuan yang aku miliki berasal dari keutamaan dan curahan kebaikan dari Allah. Dia telah memberikan kepadaku anugerah untuk meninggalkan kesyirikan dan hanya mengikuti agama moyangku saja. Dengan itulah aku mampu mencapai tingkat yang kalian saksikan. Seyogyanya kalian berdua pun mengikuti apa yang aku peluk."
(39) Selanjutnya ia mendakwahi mereka dengan terang-te-rangan. Ia berkata, ﴾ يَٰصَٰحِبَيِ ٱلسِّجۡنِ ءَأَرۡبَابٞ مُّتَفَرِّقُونَ خَيۡرٌ أَمِ ٱللَّهُ ٱلۡوَٰحِدُ ٱلۡقَهَّارُ ﴿ "Hai kedua penghuni penjara, manakah yang baik, tuhan-tuhan yang bermacam-macam itu ataukah Allah Yang Maha Esa lagi Mahaperkasa" maksud-nya, apakah tuhan-tuhan yang lemah tidak berdaya, tidak dapat mencurahkan manfaat dan menimpakan bahaya, tidak sanggup memberi dan tidak mampu menahan, bentuknya bermacam-macam, ada yang berbentuk pepohonan, bebatuan, malaikat, orang-orang yang telah mati dan sesembahan lainnya yang didaulat oleh kaum musyrikin, apakah itu semua lebih baik ataukah Allah yang mem-punyai sifat-sifat kesempurnaan, Esa dalam Dzat dan Sifat-sifatNya serta perbuatan-perbuatanNya? Allah tidak ada sekutu bagiNya dalam hal-hal itu sedikit pun. Al-Qahhar (Mahaperkasa) yang segala sesuatu tunduk patuh kepada keperkasaan dan kekuasaanNya. Apa pun yang diinginkanNya, maka langsung terwujud. Dan apa saja yang tidak Allah kehendaki, maka tidak akan terjadi. Tidak ada satu binatang melata pun melainkan Allah mampu memegangi ubun-ubunnya.
(40) Dan sudah dapat dimaklumi bahwa Dzat yang karakte-ristik dan sifatNya demikian ini lebih baik daripada sesembahan-sesembahan beraneka macam yang hanya berbentuk nama-nama (kosong) semata, tanpa ada unsur kesempurnaan dan kemampuan baginya. Oleh karenanya, beliau berkata, ﴾ مَا تَعۡبُدُونَ مِن دُونِهِۦٓ إِلَّآ أَسۡمَآءٗ سَمَّيۡتُمُوهَآ أَنتُمۡ وَءَابَآؤُكُم ﴿ "Kamu tidak menyembah yang selain Allah kecuali hanya (menyembah) nama-nama yang kamu dan nenek moyangmu membuat-buatnya", maksudnya, kalian telah memberikan predikat nama-nama padanya, dan kalian menamakannya sebagai tuhan. Padahal benda-benda itu tidak ada artinya sama sekali, juga tidak mempu-nyai sifat-sifat ketuhanan sedikit pun.
﴾ مَّآ أَنزَلَ ٱللَّهُ بِهَا مِن سُلۡطَٰنٍۚ ﴿ "Allah tidak menurunkan suatu keterangan pun tentang nama-nama itu", bahkan Allah telah menurunkan keterangan tentang larangan untuk menyembahnya dan penjelasan tentang ke-batilannya. Apabila Allah tidak menurunkan sebuah bukti penguat apa pun, maka tidak ada jalan, cara dan petunjuk tentang ketuhanan benda-benda itu. Karena keputusan itu ﴾ لِلَّهِ ﴿ "hanyalah kepunyaan Allah", semata. Dia-lah Dzat yang memerintahkan, melarang dan menetapkan aturan-aturan syariat dan menggariskan hukum-hu-kum. Dia-lah Dzat yang memerintahkan kalian ﴾ أَلَّا تَعۡبُدُوٓاْ إِلَّآ إِيَّاهُۚ ذَٰلِكَ ٱلدِّينُ ٱلۡقَيِّمُ ﴿ "agar kamu tidak menyembah melainkan kepadaNya. Itulah agama yang lurus", maksudnya, agama yang lurus lagi mengantarkan ke-pada segala kebaikan. Sedangkan semua agama selainnya, merupa-kan agama yang tidak lurus, jalan yang bengkok, menyeret kepada segala kejelekan. ﴾ وَلَٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا يَعۡلَمُونَ ﴿ "Tetapi kebanyakan manusia tidak mengetahui", hakikat-hakikat segala sesuatu. Kalau tidak de-mikian, maka sesungguhnya perbedaan antara beribadah kepada Allah semata (tidak ada sekutu bagiNya) dengan praktik syirik ter-masuk perkara yang jelas lagi terang. Namun, lantaran tidak adanya ilmu pada kebanyakan orang tentang itu, maka terjadilah apa yang telah terjadi, berupa praktik syirik. Yusuf عليه السلام mengajak penghuni penjara untuk beribadah kepada Allah semata, dan mengikhlaskan agama bagiNya. Ini mengandung kemungkinan bahwa mereka ber-dua menyambut ajakan itu dan menaatinya, hingga kenikmatan Allah terwujud pada mereka berdua. Dan ada juga kemungkinan bahwa mereka tetap berada dalam kesyirikan mereka, sehingga hujjah telah tegak pada mereka berdua.
(41) Kemudian, beliau عليه السلام mulai menakwilkan mimpi me-reka berdua yang sebelumnya telah beliau janjikan. Beliau berkata, ﴾ يَٰصَٰحِبَيِ ٱلسِّجۡنِ أَمَّآ أَحَدُكُمَا ﴿ "Hai kedua penghuni penjara, 'Adapun salah seorang di antara kamu berdua'," yaitu orang yang melihat dirinya memeras anggur, ia akan bebas dari penjara dan memberi minum ﴾ رَبَّهُۥ خَمۡرٗاۖ ﴿ "tuannya dengan khamar" maksudnya ia akan memberikan minuman kepada tuannya yang ia layani berupa minuman khamar. Ini adalah konsekuensi atas kebebasannya dari penjara. ﴾ وَأَمَّا ٱلۡأٓخَرُ ﴿ "Adapun yang seorang lagi", yaitu orang yang bermimpi dirinya me-manggul roti di atas kepalanya, kemudian seekor burung memakan sebagian roti itu ﴾ فَيُصۡلَبُ فَتَأۡكُلُ ٱلطَّيۡرُ مِن رَّأۡسِهِۦۚ ﴿ "maka ia akan disalib, lalu burung memakan sebagian dari kepalanya", Yusuf menakwilkan roti yang dimakan oleh burung dengan daging kepalanya, dan seisinya termasuk otaknya juga. Ia tidak dikubur dan tidak disembunyikan dari jangkauan burung-burung. Justru disalib dan ditempatkan di sebuah tempat, di mana burung-burung bisa leluasa mematukinya. Kemudian Yusuf mengabarkan bahwa hasil penakwilan mimpi ini yang ia sebutkan, pasti akan terjadi. Ia berkata, ﴾ قُضِيَ ٱلۡأَمۡرُ ٱلَّذِي فِيهِ تَسۡتَفۡتِيَانِ ﴿ "Telah diputuskan perkara yang kamu berdua menanyakannya (kepada-ku)", yaitu perkara yang kalian berdua menanyakan tentang takwil dan penjelasannya.
Onu hapse attılar. Onunla birlikte iki delikanlı da hapse girdi. Delikanlılardan biri Yusuf -aleyhisselam-'a şöyle dedi: Ben rüyamda şarap haline gelmesi için üzüm sıktığımı gördüm. İkincisi ise: Ben (rüyamda) başımın üstünde kuşların yediği bir ekmek taşıdığımı gördüm. -Ey Yusuf!- Biz seni ihsan (iyilik) ehli kimselerden görmekteyiz, gördüklerimizin yorumunu bize açıkla! dediler.
Lalu mereka pun menjebloskan Yusuf ke dalam penjara. Bersama Yusuf ada dua orang pemuda yang juga masuk ke dalam penjara itu. Salah satu dari mereka berkata kepada Yusuf, "Aku bermimpi memeras anggur untuk dibuat menjadi khamar." Orang yang satu lagi berkata, "Aku bermimpi membawa roti di atas kepalaku. Lalu burung-burung memakan roti itu. Ceritakanlah -wahai Yusuf- kepada kami apa takwil dari mimpi kami itu. Sesungguhnya kami melihatmu termasuk orang yang suka berbuat baik."
Lo pusieron en la cárcel junto a dos jóvenes que ingresaron a la prisión con él. Uno de estos jóvenes le dijo a José: “Vi en mi sueño que estaba prensando vino”. El otro dijo: “Vi que llevaba pan sobre mi cabeza, de donde comían los pájaros. José, dinos la interpretación de lo que vimos. Consideramos que eres un piadoso, así que sé bueno con nosotros e interpreta nuestros sueños”.
Oni ga baciše u tamnicu, a sa njim i dvojicu momaka. Jedan od njih reče Jusufu: "Vidio sam u snu kako cijedim grožđe sve dok ne postane vino", a drugi reče: "Vidio sam u snu kako iznad glave nosim hljeb kojeg jedu ptice." I rekoše: "Obavijesti nas o tumačenju ovih snova, o Jusufe, jer mi smatramo da si dobročinitelj."
36- Onunla birlikte zindana iki de delikanlı girdi. Bunlardan biri:“Ben rüyamda kendimi şarap (yapmak için üzüm) sıkarken gördüm” dedi. Diğeri de:“Ben de başımda ekmek taşıdığımı ve kuşların da ondan yediğini gördüm” dedi. “Bize bunun yorumunu bildir, çünkü biz senin iyi kimselerden olduğunu görüyoruz.”
37- Dedi ki:“Size rızıklanmanız için bir yemek gelecek ki o gelmezden evvel ben rüyanızın tabirini mutlaka size haber vereceğim. Bu, Rabbimin bana öğrettiği ilimlerdendir. Gerçek şu ki ben Allah’a iman etmeyen ve âhireti de inkâr eden bir kavmin dinini terk ettim.
38- “Ve atalarım İbrahim, İshak ve Yakub’un dinine uydum. Allah’a herhangi bir şeyi ortak koşmamız bizim için olacak şey değildir. Bu (tevhid), hem bize hem de insanlara Allah’ın bir lütfudur. Fakat insanların çoğu şükretmezler.”
39- “Ey zindan arkadaşlarım! Ayrı ayrı bir sürü rab mi hayırlıdır yoksa tek ve Kahhâr olan Allah mı?
40- “Sizin onun dışında taptıklarınız, kendinizin ve babalarınızın adlandırdığı birtakım isimlerden öte bir şey değildir. Allah bunlara dair hiçbir delil indirmemiştir. Hüküm ancak Allah’ındır. O, kendisinden başkasına ibadet etmemenizi emretmiştir. Dosdoğru din işte budur. Fakat insanların çoğu bilmezler.
41- “Ey zindan arkadaşlarım! Biriniz (kurtularak) efendisine şarap sunacak, diğeri ise asılacak ve kuşlar onun başından yiyecektir. Hakkında bilgi istediğiniz iş (bu şekilde) hükme bağlanmıştır.”
36. Yusuf aleyhisselam hapishaneye girince “onunla birlikte zindana iki de delikanlı girdi.” Bu delikanlılardan her birisi bir rüya gördü ve rüyasını yorumlasın diye Yusuf’a anlattı: “Ben rüyamda kendimi şarap (yapmak için üzüm) sıkarken gördüm, dedi. Diğeri de: Ben Ben de başımda ekmek taşıdığımı ve kuşların da ondan” o ekmekten “yediğini gördüm, dedi. Bize bunun yorumunu bildir.” Bu rüyanın ne anlama geldiğini ve bunun sonunda nereye varacağını bize söyle. “Çünkü biz senin iyi kimselerden olduğunu görüyoruz.” Yani biz, seni insanlara iyilik yapan bir kimse olarak görüyoruz. O halde bizden başkasına iyilik yaptığın gibi bizim de rüyamızı yorumlayarak bize de iyilikte bulun, diyerek Yusuf’un iyilik yapan bir kimse olmasını, bu isteklerine bir gerekçe olarak gösterdiler. Yusuf da onların bu isteklerine cevap olmak üzere şöyle dedi:
37. “Dedi ki: Size rızıklanmanız için bir yemek gelecek ki o gelmezden evvel ben rüyanızın tabirini mutlaka size haber vereceğim.” O halde kalpleriniz mutmain olsun. Ben sizin rüyanızı yorumlayacağım. Sizin öğlen yahut akşam yemeğiniz size gelmeden önce ben size onun yorumunu bildireceğim. Herhalde Yusuf aleyhisselam onları böyle bir durumda imana davet etmek istemişti. Çünkü onların bu halde ona muhtaç oldukları ortada idi. Bu yolla da davetinin daha başarılı ve onlar tarafından daha da kabul edilebilir olmasını istediğinden şöyle dedi:“Bu” benim size yapacağım yorum “Rabbimin bana öğrettiği ilimlerdendir.” Bu, Allah’ın bana öğretmiş ve bana lütfedip ihsan ettiği bir bilgidir. Zira “ben Allah’a iman etmeyen ve âhireti inkâr eden bir kavmin dinini terk ettim.” Terk, bir şeye girip de sonradan ondan ayrılan kimse hakkında söz konusu olabildiği gibi o şeye hiç girmeyen kimse hakkında da söz konusudur. Bu sebeple Yusuf aleyhisselam daha önceden İbrahim’in dini üzerinde değildi, denilemez.
38. “Ve atalarım İbrahim, İshak ve Yakub’un dinine uydum.” Daha sonra bu dinin mahiyetini şu sözleri ile açıklamaktadır: “Allah’a herhangi bir şeyi ortak koşmamız bizim için olacak şey değildir.” Bu bize yakışmaz, aksine biz Yüce Allah’ı tevhid ederiz. Din ve ibadeti yalnızca O’na halis kılarız. Yalnızca O’na ihlasla yöneliriz. “Bu (tevhid) hem bize hem de insanlara Allah’ın bir lütfudur.” Bu, Yüce Allah’ın hem bizlere hem de bizi hidâyete ilettiği gibi Allah’ın hidâyete iletmiş olduğu diğer kimselere de O’nun en üstün lütuf ve ihsanlarındandır. Çünkü gerçekten de Allah’ın, kulları üzerinde İslâm’dan ve dosdoğru dinden daha büyük hiçbir lütfu yoktur. Kim onu kabul ederse ve ona boyun eğerse ne şanslıdır! Zira o, en büyük nimeti ve en üstün fazileti elde etmiş olur. “Fakat insanların çoğu şükretmezler.” Bundan dolayı onlara ilâhi lütuf ve ihsan geldiği taktirde onu kabul etmezler ve Allah’ın herhangi bir hakkını yerine getirmezler.
Bu ifadelerinde görüldüğü gibi Yusuf, açıkça izlemekte olduğu yolu izlemeye teşvik etmektedir. Bu iki delikanlının kendisine saygı ve tazim ile baktıklarını, onun iyilik yapan ve öğreten birisi olduğunu gördüklerini anlayınca o da onlara izlemekte olduğu bu yolun, bütünü ile Allah’ın lütuf ve ihsanından olduğunu söyledi ve adeta şöyle dedi:“Çünkü Yüce Allah, bana şirki terk edip atalarımın dinine uymayı lütfetmiş bulunuyor. Böylelikle ben sizin gördüğünüz bu hale ulaşabildim. O bakımdan sizlerin de izlediğim bu yolu izlemeniz gerekir.” Daha sonra Yusuf, onlara şu sözleri ile açıkça davette bulundu:
39. “Ayrı ayrı bir sürü rab mi hayırlıdır yoksa tek ve Kahhâr olan Allah mı?” Yani faydası da olmayan, zararı olmayan, bir şey veremeyen, hiçbir şeyi engelleyemeyen, kimisi ağaç, kimisi taş, kimisi melek, kimisi ölü vb. gibi müşriklerin ilah diye edindikleri, çeşit çeşit mabudlar olarak kabul edilen bu tür aciz varlıklar mı hayırlıdır “yoksa tek ve Kahhâr olan Allah mı?” kemal sıfatlarına sahip olup zatı, sıfatları ve filleri ile hiçbir hususta ortağı bulunmayan, bütün her şeyin hüküm ve iradesine boyun eğdiği Allah mı? Ki O’nun dilediği olur, dilemediği de olmaz. “Hareket eden ne kadar canlı varsa hepsinin iradesi O’nun elindedir.”(Hud, 11/56) Bilindiği gibi bu kemale ve vasıflara sahip olan Allah, kemal sıfatlarına sahip bulunmayan, hiçbir şey de yapamayan aksine sadece isimlerden ibaret olan ayrı ayrı ilahlardan elbette ki daha hayırlıdır. Bu yüzden de Yusuf aleyhisselam sözlerine şöylece devam etmiştir:
40. “Sizin onun dışında taptıklarınız, kendinizin ve babalarınızın adlandırdığı birtakım isimlerden öte bir şey değildir.” Sizler bunlara birtakım isimler taktınız ve bunlara ilah diye ad verdiniz. Oysa onlar hiçbir şeydir. Bunlarda uluhiyet sıfatı namına hiçbir şey yoktur. “Allah bunlara dair hiçbir delil indirmemiştir.” Aksine Yüce Allah, onlara ibadet etmeyi yasaklayan ve onların batıl olduğunu bildiren hükümler indirmiştir. Yüce Allah bunlara dair hiçbir delil indirmediğine göre bu uydurma ilahlara ibadet etmeye ne bir yol ne de bir delil yok demektir. Çünkü:“Hüküm ancak Allah’ındır.” Yalnız O’nundur. Emreden, yasak koyan, şeriat belirleyen, hükümleri koyan yalnızca O’dur. Ki “O kendisinden başkasına ibadet etmemenizi emretmiştir.”“Dosdoğru” ve her türlü hayra ulaştıran “din işte budur.” Onun dışındaki hiçbir din ise dosdoğru değildir. Aksine her türlü kötülüğe götüren eğri büğrü yollardır. “Fakat insanların çoğu” eşyanın gerçek yüzlerini “bilmezler.” Aksi taktirde, O’na hiçbir şeyi ortak koşmaksızın ibadet etmek ile O’na ortak koşmak arasındaki fark en açık ve en belirgin hususlardandır. Ama insanların çoğu, bunu bilmeyişleri dolayısı ile şirke saptılar.
Yusuf aleyhisselam zindan arkadaşlarını yalnızca Allah’a ibadet etmeye ve dinlerini O’na halis kılmaya çağırdı. Onların bu çağrıyı kabul edip uymuş olmaları ve böylelikle Allah’ın nimetinin üzerlerine tamamlanmış olma ihtimali vardır. Şirkleri üzere devam etmiş olmaları ihtimali de vardır. Yusuf’un daveti ile onlara karşı delil de ortaya konulmuş oldu.
41. Yusuf aleyhisselam önceden onlara vaad etmiş olduğu üzere rüyalarını tabir etmeye koyularak şöyle dedi:“Ey zindan arkadaşlarım, biriniz” yani rüyada üzüm sıktığını gören kişi hapisten çıkacak ve daha önce hizmetinde bulunduğu “efendisine şarap sunacak.” Bu ise hapisten çıkmasını gerektirir. “Diğeri” yani başının üstünde ekmek taşıdığını ve kuşların da ondan yediğini gören kimse “ise asılacak ve kuşlar başından yiyecektir.” Yusuf, kuşların yediği ekmeği delikanlının başındaki et ve beyni diye yorumlamıştır. Bunun kabre konulmayacağı ve kuşlara karşı korunmayacağı aksine asıldıktan sonra kuşların onu yiyebilecekleri bir yere konulacağı şeklinde yorumladı. Daha sonra da onlara yaptığı bu yorumun gerçekleşmesinin kaçınılmaz olduğunu belirterek:“Hakkında bilgi istediğiniz” yorumunu ve açıklamasını istediğiniz “iş (bu şekilde) hükme bağlanmıştır.” dedi.
Commentary
Mentioned in the verses cited above is a supplementary event relating to the story of Sayyidna Yusuf (علیہ السلام) . It has been repeatedly stressed that the Holy Qur’ an is no book of history, or of stories and tales. When a story or historical event is mentioned in it, the sole objective is to pro-vide some lesson, good counsel or crucial guidance on various facets of human life. In the entire Qur’ an and throughout the events relating to many prophets, it is the story of Sayyidna Yusuf (علیہ السلام) alone which has been described by the Qur’ an continuously - otherwise, it has considered it sufficient to mention some necessary part of an historical event wherever appropriate.
If you would look at the story of Sayyidna Yusuf (علیہ السلام) from the beginning to the end, there are hundreds of lessons to learn, good advices to heed to and important elements of guidance to follow during various stages of human life. This supplementary story too has its graces of guidance in abundance.
The event as it took shape was that, despite the complete absolvement of Sayyidna Yusuf علیہ السلام from the blame, and the strong establishment of his moral integrity, it was to put an end to the disgrace of people talking about them that the ` Aziz of Misr and his wife decided to send Sayyidna Yusuf (علیہ السلام) to the prison for some time - which, in reality, was the fulfillment of the du'a' and wish of Sayyidna Yusuf (علیہ السلام) ، because, for him, it had become extremely difficult to defend his chastity while living in the home of the ` Aziz of Misr.
When Sayyidna Yusuf (علیہ السلام) arrived at the prison, two other sentenced criminals were also admitted there. One of them was the cup-bearer of the king while the other was a cook. Citing major Tafsir authorities, Ibn Kathir has written that these two were arrested on the charge that they had tried to poison the king through food or drink. The case was under investigation, therefore, they were kept in prison.
When Sayyidna Yusuf علیہ السلام came into the prison, it was because of his prophetic morals, mercy and affection that he used to show concern about all of his fellow inmates and took care of them whenever needed. If anyone became sick, he would call on him and do whatever had to be done for him. For anyone he found sad or distressed, he would have appropriate words of comfort. To lift his spirits, he would gently tell him to observe patience and made the hope of freedom come alive into his heart. He would think of bringing comfort to others at the cost of his own discomfort. For whole nights he would remain engaged in the ` Ibadah (worship) of Allah Ta ala. Seeing his endearing ways, all inmates of the prison became convinced of his high spiritual status. Even the officer-in-charge of the prison was impressed. He said: Had it been in my power, I would have let you go. Now, this much I can do that you will face no inconvenience here.
Some Notes to Wonder About
When the officer-in-charge of the prison, or some of the inmates, told Sayyidna Yusuf (علیہ السلام) that they loved him very much, he said: For God's sake, do not love me - because whenever I have been loved by anyone, I have suffered one way or the other. When I was a child, my paternal aunt loved me. As a result, I was blamed for theft. Then, my father loved me. This made me do a term of detention in a well at the hands of my brothers, then came slavery and expulsion from home country. When the wife of the ` Aziz loved me, I landed into this prison. (Ibn Kathir, Mazhari)
These two prisoners who went to the prison along with Sayyidna Yusuf (علیہ السلام) said to him one day that they thought he was a man of piety and good deeds, therefore, they would like to ask him to give an interpretation of their dream. Sayyidna Ibn ` Abbas ؓ and some other leading authorities in Tafsir have said that they had really seen these dreams.
Sayyidna ` Abdullah ibn Mas’ ud ؓ has said that there was no dream. They had simply made it up to test the spiritual excellence and veracity of Sayyidna Yusuf (علیہ السلام) .
However, one of them, that is, the royal cup-bearer, said: ` I have seen myself (in dream) pressing wine,' and the other, that is, the cook, said: ` I have seen myself carrying bread on my head of which the birds are eating.' Then, they requested him to interpret the dreams for them.
Here, Sayyidna Yusuf (علیہ السلام) has been requested to interpret the dreams. But he, before answering this question, and following his intrinsic prophetic way, begins with the task of Tabligh and invitation to believe and have faith. And by following the principle of Da'wah and by acting wisely, he first tried to create in their hearts a base of confidence inhim. To achieve this, he talked about his particular miracle through which he tells them about the food which they receive from their homes, or from somewhere else, and much before it arrives, he is able to tell them the kind, the taste, the quantity and the time of arrival of the food - and that the food turns out to be exactly as predicted:
Injunctions and Rulings
Worth pondering on are many Ahkam, Masa'il, useful lessons and elements of guidance that emerge from the verses under reference. They are as given below:
1. Consider the confinement of Sayyidna Yusuf (علیہ السلام) into a prison which is the notorious turf of criminals and bad characters. But, he treated them too with his characteristic good morals and social graces, as a result of which, all of them became enamoured with him. This tells us that it is the duty of reformers that they should, by dealing with sinners and criminals with compassion and concern, bring them closer, let them be-come familiar, connected, and reliant on them. Also necessary is that they should not betray any attitude of hatred or distaste for them at any step.
2. From the statement: إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ (We see you are a man of good deeds), we find out that the interpretation of a dream should be sought particularly from persons one trusts in as righteous, good in deeds and sympathetic.
3. The third thing we learn here is about the ideal conduct of those who carry the da'wah of truth and serve people by working for their moral and social betterment. In this connection, their first duty is to bring round people created by Allah to put their trust in them through their good morals and conduct, and their intellectual and practical excel-lences - whether they have to unfold and express some of those excellences, as was done by Sayyidna Yusuf (علیہ السلام) on this occasion when he not only talked about his miracle but also mentioned his being a member of the House of Prophets. Such a statement of personal excellence - if it is based on the intention to serve people to become better and not to prove one's personal rank - will not be considered as the ` self-praise' which has been prohibited in the Holy Qur'an: فَلَا تُزَكُّوا أَنفُسَكُمْ that is, do not talk about the purity of your own self. (Tafsir Mazhari)
4. Pointed to here is an important principle of communication and correction (Tabligh and Irshad). It is the duty of the carrier of a Call (Da` i) and reformer (Muslih) that he should, at all times and under all circumstances, keep his constant mission of Da'wah and Tabligh come first of all he does. In other words, if someone comes to him for something, he should not forget his real mission - as was done by Sayyidna Yusuf (علیہ السلام) when these prisoners came to him to ask for an interpretation of their dreams. At that time, before answering their request for the interpretation of their dreams, he gave them the gift of right guidance through his Tabligh and Irshad. Please do not take Da'wah and Tabligh as something which takes place in a conference, or on a pulpit or stage alone. This job is done far more effectively through personal contacts and private exchanges.
5. Another aspect of this very effort of telling people what is right and seeking their betterment through it (Irshad and Islah) is: Whatever is said in this connection should be said with the strategy of wisdom in a way that it goes into the heart of the addressee. This is how it was done by Sayyidna Yusuf (علیہ السلام) . He succeeded in showing to them that the excellences he had were the direct outcome of his disengagement with disbelief and adoption of Islam as his faith. After that he described the draw-backs and shortcomings of Kufr and Shirk in a soft manner which appeals to the heart.
6. Another problem resolved here is about how bad news should be handled. If, that which has to be communicated to an addressee happens to be painful or repugnant, yet it be necessary that it be disclosed, then, it should be presented before the addressee, as far as possible, in a way that it brings the least discomfort to him. This is as it was when the death of one person was destined as interpreted on the basis of his dream, but Sayyidna Yusuf (علیہ السلام) kept it ambiguous. He did not make it precise and fixed by telling him that he will be the one to be hanged. (Ibn Kathir, Mazhari)
7. It will be recalled that Sayyidna Yusuf (علیہ السلام) had sought his release from the prison when he asked the acquitted prisoner: Mention me before your master. This tells us that making someone a medium of effort in order to get out of some difficulty is not against the principle of Tawakkul (Trust in Allah).
Another view of this problem is that Allah Ta` ala does not like His great prophets making efforts to achieve everything permissible and go on to make a human being the medium of their release. This is so because the absence of any medium between them and Allah Ta ala spells out the true identity of prophets. Perhaps, that was why this prisoner forgot about the message given by Sayyidna Yusuf (علیہ السلام) which made him stay in the prison for many more years. In a Hadith too, the Holy Prophet has pointed out in this direction.
Joseph leur répondit: Aucune nourriture ne vous parviendra du roi ou de quelqu’un d’autre sans que je ne vous explique sa véritable nature avant qu’elle ne vous parvienne. Cette interprétation est une science et un don que mon Seigneur m’a octroyés et non de la divination ou un quelconque savoir occulte. J’ai en effet délaissé la religion de gens qui ne croient pas en Allah et rejettent l’existence de l’au-delà.
Joseph (peace be upon him) said: No food allocated to you by the king or anyone else will come you, except that I will explain to you its essence and form before it comes to you. The interpretation I give you is what my Lord has taught me. It is not soothsaying or astrology. I have left the religion of a people who do not have faith in Allah and who denounce the Afterlife, although they acknowledge it within themselves.
Jusuf, 'alejhisselam, reče: "Nijedna hrana, od kralja ili nekog drugog, vam neće doći a da vam ja prije toga ne objasnim njegovu suštinu i kakvoću. To tumačenje koje znam je nešto čemu me je podučio moj Gospodar, i ne spada u proricanje i astrologiju. Ja sam napustio narod koji ne vjeruje u Allaha i Ahiret."
ذَٰلِكُمَا مِمَّا عَلَّمَنِي رَبِّي (This is of the knowledge my Lord has given me). He is saying that this has nothing to do with the art of divination through computation of figures and lines (Um al-jafr and 'am al-raml - not Jafar and Ramal, soothsaying or any other occult act of conjuring). Instead of all that, this is what my Rabb tells me - and I pass on the information. And this was an open miracle which is proof positive of prophethood and a major cause of confidence.
José u dijo: “Les explicaré la interpretación del sueño antes que les traigan la comida. La interpretación que les doy es lo que mi Señor me ha enseñado. No es adivinación ni astrología. He abandonado la religión de un pueblo que no cree en Al‑lah y que niega la vida futura, aunque la reconocen dentro de sí mismos”.
Yusuf -'alaihissalām- berkata, "Setiap ada makanan yang diberikan kepada kalian berdua, baik dari raja atau lainnya aku pasti bisa menjelaskan kepada kalian berdua bagaimana sejatinya makanan itu sebelum diberikan kepada kalian berdua. Takwil yang kuketahui itu adalah bagian dari ilmu yang diajarkan oleh Tuhanku kepadaku, bukan bagian dari ilmu perdukunan atau ramalan. Sesungguhnya aku telah meninggalkan agama orang-orang yang tidak beriman kepada Allah dan yang mengingkari adanya kehidupan akhirat.
Yusuf -aleyhisselam- şöyle dedi: Size, hükümdardan yahut başkasından gelecek olan yemek gelmeden önce size onun ne olduğunu ve nasıl olacağını açıklayacağım. İşte benim bildiğim bu tevil (yorum); Rabbimin bana öğrettiklerindendir. Kâhinlikten ve yıldızlara bakılarak verilen yalan haberlerden değildir. Muhakkak ki ben, Allah'a iman etmeyen bir kavmin dinini terk ettim. Onlar, ahireti de inkâr etmektedirler.
Nagsabi si Jose – sumakanya ang pagbati ng kapayapaan: "Walang pumupunta sa inyo na pagkaing ipinararating sa inyong dalawa mula sa hari o iba pa sa kanya malibang maglilinaw ako para sa inyong dalawa ng katotohanan niyon at katangian niyon bago pumunta ito sa inyong dalawa. Ang pagpapakahulugang iyon na ipaaalam ko ay kabilang sa itinuro sa akin ng Panginoon ko, hindi mula sa panghuhula ni mula sa astrolohiya. Tunay na ako ay nag-iwan sa relihiyon ng mga taong hindi sumasampalataya kay Allāh habang sila sa Kabilang-buhay ay mga tagatangging sumampalataya.
Yusuf calls His Jail Mates to Tawhid even before He interprets Their Dreams
Yusuf, peace be upon him, told the two men that he has knowledge in the interpretation of whatever they saw in their dream, and that he will tell them about the interpretation of the dreams before they become a reality. This is why he said,
لاَ يَأْتِيكُمَا طَعَامٌ تُرْزَقَانِهِ إِلاَّ نَبَّأْتُكُمَا بِتَأْوِيلِهِ
(No food will come to you as your provision, but I will inform you of its interpretation) Mujahid commented,
لاَ يَأْتِيكُمَا طَعَامٌ تُرْزَقَانِهِ
(No food will come to you as your provision,) this day,
إِلاَّ نَبَّأْتُكُمَا بِتَأْوِيلِهِ قَبْلَ أَن يَأْتِيَكُمَا
(but I will inform you of its interpretation before it comes.) As-Suddi said similarly. Yusuf said that, this knowledge is from Allah Who taught it to me, because I shunned the religion of those who disbelieve in Him and the Last Day, who neither hope for Allah's reward nor fear His punishment on the Day of Return,
وَاتَّبَعْتُ مِلَّةَ ءَابَآءِي إِبْرَهِيمَ وَإِسْحَـقَ وَيَعْقُوبَ
(And I have followed the religion of my fathers, - Ibrahim, Ishaq and Ya`qub) Yusuf said, `I have avoided the way of disbelief and polytheism, and followed the way of these honorable Messengers,' may Allah's peace and blessings be on them. This, indeed, is the way of he who seeks the path of guidance and follows the way of the Messengers, all the while shunning the path of deviation. It is he whose heart Allah will guide, teaching him what he did not know beforehand. It is he whom Allah will make an Imam who is imitated in the way of righteousness, and a caller to the path of goodness. Yusuf said next,
مَا كَانَ لَنَآ أَن نُّشْرِكَ بِاللَّهِ مِن شَىْءٍ ذلِكَ مِن فَضْلِ اللَّهِ عَلَيْنَا وَعَلَى النَّاسِ
(and never could we attribute any partners whatsoever to Allah. This is from the grace of Allah to us and to mankind,) this Tawhid -Monotheism-, affirming that there is no deity worthy of worship except Allah alone without partners,
مِن فَضْلِ اللَّهِ عَلَيْنَا
(is from the grace of Allah to us), He has revealed it to us and ordained it on us,
وَعَلَى النَّاسِ
(and to mankind,), to whom He has sent us as callers to Tawhid,
وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَشْكُرُونَ
(but most men thank not.) they do not admit Allah's favor and blessing of sending the Messengers to them, but rather,
بَدَّلُواْ نِعْمَتَ اللَّهِ كُفْرًا وَأَحَلُّواْ قَوْمَهُمْ دَارَ الْبَوَارِ
(Have changed the blessings of Allah into disbelief, and caused their people to dwell in the house of destruction.) 14:28
Disse Yūsuf, pace a lui: "Non vi giungerà cibo concessovi dalle autorità, o altro, di cui io non vi informerò minuziosamente prima che esso giunga. L'arte dell'interpretazione che possiedo me l'ha insegnata il mio Dio e non proviene dai sacerdoti né dagli indovini. In verità, io ho abbandonato la religione di un popolo che non crede in Allāh e che rinnega l'Aldilà".
Yusuf (cầu xin sự bình an cho Người) bảo: "Trước khi thức ăn của vua hoặc của ai đó mang đến cho hai bạn Ta sẽ giải thích sự thật về điều bí ẩn cụ thể như thế nào với hai bạn biết. Cách giải mộng này của Ta là do Thượng Đế của Ta đã chỉ dạy Ta, chứ Ta không phải là một tên thầy bói hay là một nhà chiêm tinh gì cả. Thật vậy, Ta đã từ bỏ đi tôn giáo của những kẻ không tin tưởng Allah và họ cũng chẳng tin tưởng vào Ngày Sau.
Sumunod ako sa relihiyon ng mga ninuno kong sina Abraham, Isaac, at Jacob. Ito ay ang relihiyon ng paniniwala sa kaisahan ni Allāh. Hindi natutumpak para sa amin na magtambal kami kay Allāh ng iba pa sa Kanya. Siya ay ang namumukod-tangi sa kaisahan. Ang paniniwala sa kaisahan Niya at ang pananampalatayang iyon na ako at ang mga ninuno ko ay nakabatay ay bahagi ng kabutihang-loob ni Allāh sa amin, na nagtuon Siya sa amin doon, at bahagi ng kabutihang-loob Niya sa mga tao sa kalahatan nang nagpadala Siya sa kanila ng mga propeta dahil doon. Subalit ang higit na marami sa mga tao ay hindi nagpapasalamat kay Allāh sa mga biyaya Niya bagkus tumatangging sumampalataya sa Kanya.
Và hiện nay Ta đang đi trên tôn giáo của tổ tiên của Ta: Ibrahim, Ishaq và Y'aqub, đó là tôn giáo độc tôn Allah trong thờ phượng và Ta không được phép tổ hợp bất cứ thứ gì ngang hàng với Allah. Ngài là Đấng Duy Nhất cho sự Độc Tôn của Ngài và đấy là thuyết Tawhid và đó chính là đức tin mà Ta lẫn cả tổ tiên của Ta đã tin. Chính Allah đã phù hộ và ban cho Ta như thế và đó cũng là ân huệ dành cho Ta, cho tổ tiên của Ta và cả nhân loại khi Ngài gởi đến họ những vị Thiên Sứ của Ngài. Thế nhưng, đa số thiên hạ không hề biết tạ ơn Allah về ân huệ đó, ngược lại bọn họ vong ơn Ngài."
After that, he declares his abhorrence for disbelief and his disengagement from the community of disbelievers. Then, with it, he also stresses that he is a member of the House of Prophets and it is their Community that he adheres to and that he is a scion of the House of Ibrahim, Ishaq and Ya` qub (علیہم السلام) . We mentioned confidence a little earlier. Customarily, this kind of inherited nobility, a common family trait, is also a source of creating confidence in a person. After that he said: And it is not for us that we associate any partners with Allah. Then, he said that the Taufiq of following a true religion ('the favour of Allah upon us and upon all people' ) was nothing but the Fadl or grace of Allah Ta’ ala, for it was He who, by giving proper understanding, made the acceptance of truth easy on us. But, most of the people do not appreciate this blessing and do not show their gratitude for it. After having said that, he asked the same prisoners to tell him if it was better that human beings should be worshiping many gods, or was it better that one becomes a servant of one Allah alone - whose subduing power is all-dominant. Then he referred to idol worship from a different angle. He told them that their fathers and forefathers have taken some idols as their Lord. As for them, they are no more than a lot of names which they have coined on their own. They have no personal attributes which could become deserving of assigning to them the least fund of power - because all of them are inert. This is something one can see with one's own eyes. The only other method through which they could have been taken as true objects of worship would be that Allah Ta’ ala sends down specific injunctions or commandments to worship them. So, in that case, even if observation and reason had not been willing to accept their godhood but, because of the Divine command, we would have left our observation and reason aside and would have obeyed the command of Allah. But, this is not there either - because Allah Ta ala did not send down any argument or proof for their worship. Instead of that, what He said was but that Law and Sovereignty belonged to Allah Ta ala with no one having a right in it; and the command He gave was no other but that we should not worship anyone or anything other than Allah. Finally, he said: ` This is the only right path - which was bestowed on my forefathers by Allah Ta ala, but most of the people do not know this reality.'
Ho seguito la religione dei miei antenati, Ibrāhīm, Is'ħāǭ e Ya'ǭùb, la religione di Allāh l'Unico. Non ci si addice di associare altri ad Allāh: Egli è Colui che detiene l'Unicità; quel Monoteismo e quella fede che io e miei antenati seguiamo è un dono per noi da parte di Allāh, se ci aiuta a seguirli, e grazia, da parte Sua, per tutta la gente a cui Egli ha inviato Profeti, ma la maggior parte della gente non è grata ad Allāh per le Sue grazie; al contrario, Lo rinnegano.
José afirma seguir el camino de sus ancestros, Abraham, Isaac y Jacob, que consiste en adorar solo a Al-lah. No es correcto asociar algo a Al-lah, Quien es único en Su divinidad. Adorar solo a Al-lah y tener la fe de él y de sus antepasados era parte de la gracia de Al-lah sobre ellos. Esa es una gracia de Al-lah sobre todas las personas, ya que Él envió a los profetas con ese mensaje; sin embargo, la mayoría de las personas no agradece a Al-lah por Sus bendiciones y, en lugar de ello, no cree en Su divinidad.
Ensuite, j’ai embrassé la religion de mes ancêtres: Abraham, Isaac et Jacob. Cette religion proclame l’Unicité d’Allah et proscrit de Lui associer quoi que ce soit, Lui attribuant l’Unicité exclusive. Ce monothéisme et cette foi auxquels moi et mes ancêtres sommes fidèles est une grâce que nous a accordée Allah en nous facilitant d’y souscrire. C’est également une grâce qu’Il accorde à tous les gens lorsqu’Il leur envoie des prophètes prêcher cette foi et ce monothéisme. Seulement, la plupart des gens ne sont pas reconnaissants envers Allah pour les bienfaits qu’Il leur octroie mais les renient.
Ben, Atalarımın dinine tabi oldum. Bu, İbrahim, İshak ve Yakub'un dini olan tevhit (Allah'ı birleme) dinidir. Allah Teâlâ'ya herhangi bir şeyi ortak koşmamız bize yaraşmaz. O; birliğinde (vahdaniyetinde) tektir. Benim ve atalarımın üzerinde olduğumuz tevhit ve iman, Allah'ın bize olan lütfundandır. Ve Allah Teâlâ bizi buna muvaffak kılmıştır. Peygamberlerini, tevhit ve iman ile göndermiş olması da bütün insanlara olan lütfundandır. Fakat insanların çoğu Allah'ın nimetlerine karşı şükretmezler, aksine kafir olurlar.
Joseph said that he followed the path of his fathers, Abraham, Isaac and Jacob: the path of worshipping Allah alone. He said it was not right for them to associate anything with Allah, Who is alone in His Oneness. Enabling them to worship Allah alone and have the faith which he and his fathers had was from the grace of Allah upon them. It was also from the grace of Allah upon all people, since He sent the prophets to them with that message; yet most people are not thankful to Allah for His blessings, and instead ungratefully disbelieve in Him.
"I ja slijedim vjeru mojih očeva: Ibrahima, Ishaka i Jakuba, to je vjera Allahove jednoće, i mi Njemu nikog ne pridružujemo. Taj monoteizam i to vjerovanje na kojem smo mi predstavlja jednu od Allahovih blagodati prema nama, jer nas je On uputio na to, i to je Njegova blagodat prema svim ljudima jer im je poslao vjerovjesnike da im to dostave. Međutim, većina ljudi ne zahvaljuje Allahu na Njegovim blagodatima, štaviše, poriču ih."
Aku mengikuti agama leluhurku, Ibrahim, Ishak dan Yakub, yaitu agama tauhid. Kita tidak boleh menyekutukan Allah dengan yang lain. Dialah satu-satunya Tuhan Yang Maha Esa. Ajaran tauhid dan iman yang kuyakini dan diyakini oleh leluhurku itu adalah anugerah yang Allah berikan kepada kami dan juga bagian dari anugerah yang Allah berikan kepada seluruh umat manusia ketika Dia mengutus para nabi kepada mereka membawa ajaran tauhid ini. Akan tetapi, kebanyakan manusia tidak bersyukur kepada Allah atas anugerah-anugerah yang diberikan-Nya. Mereka justru mengingkarinya."
Sonra Yusuf -aleyhisselam-, hapisteki iki delikanlıya hitap ederek şöyle dedi: Pek çok ilaha ibadet (kulluk) etmek mi, yoksa bir olup hiçbir ortağı olmayan ve her şeye galip olan ve kendisine galip gelinemeyen Yüce Allah'a ibadet etmek mi daha hayırlıdır?
Puis Joseph adressa ces paroles à ses deux compagnons d’infortune: Est-il mieux d’adorer des divinités multiples ou d’adorer Allah, le Seul qui n’a pas d’associé, Celui qui domine et n’est pas dominé?
Kemudian Yusuf bertanya kepada kedua pemuda yang ada di penjara itu, "Apakah beribadah kepada beberapa tuhan itu lebih baik ataukah beribadah kepada Allah Yang Maha Esa, yang tiada sekutu bagi-Nya, yang bisa memaksakan kehendak-Nya kepada selain-Nya dan tidak bisa dipaksa oleh siapa pun?
Jusuf im zatim reče: "Zar je obožavanje više bogova bolje od obožavanja Allaha Jedinog, Koji nema sudruga, Koji je potčinitelj svega i Koji nikom ne može biti potčinjen?"
Joseph then addressed the two men in the prison, asking whether worshipping many gods was better or worshipping Allah, the One, Who has no partner, the Prevailing over all else, Who none can prevail over.
Luego, José se dirigió a los dos hombres en la prisión, y les preguntó si era mejor adorar a muchos dioses o adorar a Al-lah, el Único, Quien no tiene asociados, el que prevalece sobre todo lo demás, a Quien nadie puede vencer.
Dopodiché, Yūsuf si rivolse ai due giovani prigionieri, dicendo: "È forse migliore l'adorazione di molteplici divinità o l'adorazione di Allāh l'Unico, Colui che non ha pari, il Dominatore di tutti gli altri, Colui che non viene dominato?!"
ءَأَرْبَابٌ مُّتَّفَرِّقُونَ خَيْرٌ أَمِ اللَّهُ الْوَاحِدُ الْقَهَّارُ
(Are many different lords (gods) better or Allah, the One, the Irresistible) to Whose grace and infinite kingdom everything and everyone has submitted in humiliation. Prophet Yusuf explained to them next that it is because of their ignorance that they worship false deities and give them names, for these names were forged and are being transferred from one generation to the next generation. They have no proof or authority that supports this practice, hence his statement to them,
مَّآ أَنزَلَ اللَّهُ بِهَا مِن سُلْطَـنٍ
(for which Allah has sent down no authority) or proof and evidence. He then affirmed that the judgement, decision, will and kingdom are all for Allah alone, and He has commanded all of His servants to worship none but Him. He said,
ذلِكَ الدِّينُ الْقَيِّمُ
(that is the straight religion,) `this, Tawhid of Allah and directing all acts of worship at Him alone in sincerity, that I am calling you to is the right, straight religion that Allah has ordained and for which He has revealed what He wills of proofs and evidences,'
وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ
(but most men know not.), and this is why most of them are idolators,
وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ
(And most of mankind will not believe even if you eagerly desire it.) 12:103 When Yusuf finished calling them, he started interpreting their dreams for them,
Pagkatapos kinausap ni Jose ang dalawang binata sa kulungan, na nagsasabi: "Ang pagsamba ba sa mga diyos na sarisari ay higit na mabuti o ang pagsamba kay Allāh, ang Nag-iisa, na walang katambal sa Kanya, ang Palalupig sa iba sa Kanya, na hindi nalulupig?"
Sau đó, Yusuf bắt đầu đặt câu hỏi với hai người bạn cùng lao tù với mình: "Phải chăng, việc thờ phượng nhiều thần linh khác nhau sẽ tốt hơn hay chỉ thờ phượng Allah Duy Nhất không có bất cứ chia sẽ với Ngài, Đấng mà không ai có thể chiến thắng được Ngài, Đấng bất khả chiến bại."
"Những vật thể hay thần linh mà các anh đang tôn thờ thay vì thờ Allah, chẳng qua là những cái tên mà các anh và tổ tiên của các anh gán lên cho nó mà thôi, nó không xứng đáng là thần linh cho các anh gán ghép, Allah cũng không ban xuống cho chúng bất lời xác nhận nào để chứng minh rằng đó là sự thật, tất cả mệnh lệnh đều thuộc quyền của Allah duy nhất, chứ không phải là những cái tên do các ngươi hay tổ tiên của các ngươi tự ý gán lên nó. Allah Toàn Năng đã ra lệnh các anh phải thờ phượng Ngài và nghiêm cấm các anh tổ hợp một ai đó ngang hàng với Ngài. Đấy là thuyết Tawhid cũng là một tôn giáo ngay thẳng mà không có sự uẩn khúc gì trong đó. Thế nhưng, đa số thiên hạ không hề hay biết gì về điều đó mà ngược lại họ còn tổ hợp một ai đó ngang hàng với Allah, khi tôn thờ một số tạo vật của Ngài.
Quelli che adorate all'infuori di Allāh non sono reali, siete stati voi e i vostri antenati a renderli divinità; essi non possiedono nulla di divino; Allāh non ha rivelato alcuna prova a sostegno di ciò che affermate. Colui che domina tutto il creato è Allāh solo, non costoro che voi e i vostri antenati avete inventato. Allāh, gloria Sua, ha ordinato di unificarlo nell'adorazione, e ha ordinato di non associarGli nessuno. Quel Monoteismo è la giusta religione, che non presenta tortuosità, ma la maggior parte della gente non ne è consapevole, ed è per questo che associano altri ad Allāh, adorando alcune Sue creature.
Wala kayong sinasamba bukod pa kay Allāh kundi mga pangalan sa hindi mga pinangalanan, na tinawag ninyo mismo at ng mga ninuno ninyo na mga diyos. Walang ukol sa mga ito na isang bahagi sa pagkadiyos. Hindi nagpababa si Allāh sa pagpapangalan ninyo sa mga ito ng katwirang nagpapatunay sa katumpakan ng mga ito. Walang iba ang paghahatol sa lahat ng mga nilikha kundi ukol kay Allāh lamang, hindi ukol sa mga pangalang ito na ipinangalan ninyo mismo at ng mga ninuno ninyo. Nag-utos si Allāh – kaluwalhatian sa Kanya – na pakaisahin ninyo Siya sa pagsamba at sumaway Siya na magtambal kayo kasama sa Kanya ng iba pa sa Kanya. Ang paniniwala sa kaisahang iyon ay ang Relihiyong tuwid na walang kabaluktutan dito, subalit ang higit na marami sa mga tao ay hindi nakaaalam niyon. Dahil doon, nagtatambal sila kay Allāh kaya sumasamba sila sa ilan sa mga nilikha Niya.
José les dijo que solo adoraban nombres en lugar de a Al-lah, que no han sido designados por Al-lah, sino que eran lo que ellos y sus antepasados llamaban dioses, pero que no tenían participación en la divinidad. Al-lah no había enviado ninguna prueba que demostrara que designar estos nombres era correcto. El juicio en toda la creación solo Le pertenece a Al-lah y no a estos nombres, que ellos y sus antepasados habían ideado. Al-lah ha ordenado que Lo adoren solo a Él y ha prohibido que Le asocien copartícipes. Adorar solo a Al-lah es el camino verdadero, el cual no tiene ninguna desviación. La mayoría de las personas no lo sabe y, por lo tanto, asocia otras cosas a Al-lah, adorando algo de lo que Él ha creado.
Tuhan-tuhan yang kalian sembah selain Allah itu sesungguhnya hanyalah nama-nama yang tidak sesuai dengan penyandang nama. Kalian sendiri dan leluhur kalianlah yang memberikan nama-nama itu kepada mereka. Mereka sama sekali tidak memiliki sifat ketuhanan. Allah tidak pernah menurunkan hujah yang membenarkan tindakan kalian memberikan nama-nama tersebut. Sesungguhnya wewenang untuk memberikan keputusan hukum bagi semua makhluk ada di tangan Allah saja, bukan di tangan tuhan-tuhan yang nama-namanya kalian buat sendiri dan dibuat oleh leluhur kalian. Allah telah memerintahkan agar kalian menyembah kepada Dia saja dan tidak menyekutukan-Nya dengan yang lain. Ajaran tauhid itu adalah agama yang lurus dan tidak bengkok, tetapi kebanyakan manusia tidak mengetahuinya. Oleh karena itulah, mereka menyekutukan Allah dan menyembah sebagian makhluk-Nya.
Joseph told them that they only worshipped names besides Allah, which have not been designated by Allah, but were what they and their ancestors had called gods – yet they had no share in divinity. Allah had sent no proof showing that giving these names was correct. The command in all creation is Allah’s alone, and does not belong to these names, which they and their ancestors had come up with. Allah, glory be to Him, has instructed that you worship Him alone, and has forbidden that you should associate others with Him. Worshipping Allah alone is the straight path, which has no deviation in it. Most people do not know this, and therefore they associate other things with Allah, worshipping some of what Allah has created.
Allah'ı bırakıp da taptıklarınız, sizin ve atalarınızın ilahlar olarak isimlendirdiği, ancak ilahlık hak etmeyen varlıklardır. Sizin ve babalarınızın isimlendirdiği bu şeylerin ilahlıktan bir nasibi yoktur. Yüce Allah, bunların doğru olduğuna dair bir delil de indirmemiştir. Bütün mahlukat hakkında hüküm sizin ve babalarınızın isimlendirdiği şeylere ait değil, sadece Allah Teâlâ'ya aittir. Allah -Subhânehu ve Teâlâ- sizlere ibadetlerinizde O'nu birlemenizi emretmiş. O'nunla birlikte O'na herhangi bir şeyi ortak kılmanızı yasaklamıştır. İşte bu; içerisinde hiçbir eğrilik bulunmayan dosdoğru din olan tevhit dinidir. Fakat insanların çoğu bunu bilmezler. Bundan dolayı Allah Teâlâ'ya ortak koşarlar. O'nun yaratmış olduğu varlıklardan bazılarına ibadet (kulluk) ederler.
Vous n’adorez au lieu d’Allah que des noms qui ne désignent rien de concret. Vous avez en effet appelé des chimères divinités, alors qu’elles n’ont rien de divin et qu’Allah n’a révélé aucune preuve à leur sujet. Il n’appartient qu’à Allah de décider du sort de l’ensemble des créatures et non à ces noms que vous avez inventés vous et vos ancêtres. Allah vous a ordonné de proclamer son Unicité en L’adorant Seul et vous a défendu de Lui associer quoi que ce soit. Ce monothéisme est la religion droite qui ne comporte aucune tortuosité, or la plupart des gens ignorent cela. Voilà pourquoi ils associent à Allah certaines de Ses créatures en les adorant en même temps que Lui.
"Ono što obožavate pored Allaha su samo obična imena bez suštine, i ta imena ste vi i vaši preci dali božanstvima, a ona nemaju nikakvog udjela u božanstvenosti. Sud nad svim stvorenjima pripada samo Allahu, a ne ovim imenima koja ste izmislili vi i vaši preci. Allah je naredio da samo Njega obožavate i zabranio je da Mu išta pridružujete. Taj monoteizam je ispravna vjera u kojoj nema mahana, ali većina ljudi to ne zna i zato Allahu druge pridružuju i obožavaju neka Njegova stvorenja."
The young prisoners approached Joseph in order to know the interpretation of their dreams. The manner in which they put their questions to Joseph was a clear indication that they were impressed by his personality and relied on his opinion. This approach was natural in the case of a righteous and principled person like Joseph. Joseph, with his missionary spirit, immediately realised that this was the best opportunity to convey the message of truth to these youths. But, after hearing the interpretation of their dreams, their attention might have been diverted from Joseph. So he adopted a wise approach and delayed the interpretation for some time. Thereafter he talked to them briefly about the unity of God and, in view of the mentality of the addressees, he used superior reasoning to convey his message to them.
The Interpretation of the Dreams
Yusuf said,
يصَاحِبَىِ السِّجْنِ أَمَّآ أَحَدُكُمَا فَيَسْقِى رَبَّهُ خَمْرًا
(O two companions of the prison! As for one of you, he will pour out wine for his master to drink;) to the man who saw in a dream that he was pressing wine. He did not direct this speech at him, however, so that to lessen the grief of the other person. This is why he made his statement indirect,
وَأَمَّا الاٌّخَرُ فَيُصْلَبُ فَتَأْكُلُ الطَّيْرُ مِن رَّأْسِهِ
(and as for the other, he will be crucified and birds will eat from his head.) which is the interpretation of the other man's dream in which he saw himself carrying bread above his head. Yusuf told them that the decision about their matter has already been taken and it shall come to pass. This is because the dream is tied to a bird's leg, as long as it is not truthfully interpreted. If it is interpreted, then it becomes a reality. Ath-Thawri said that `Imarah bin Al-Qa`qa` narrated that Ibrahim said that `Abdullah bin Mas`ud said, "When they said what they said to him, and he explained their dreams to them, they replied, `We did not see anything at all.' This is when he said,
قُضِىَ الاٌّمْرُ الَّذِى فِيهِ تَسْتَفْتِيَانِ
(Thus is the case judged concerning which you both did inquire.)" The understanding in this is that he who claims that he saw a dream and was given its interpretation, then he will be tied to its interpretation, and Allah has the best knowledge. There is an honorable Hadith that Imam Ahmad collected from Mu`awiyah bin Haydah that the Prophet said,
«الرُّؤْيَا عَلَى رِجْلِ طَائِرٍ مَا لَمْ تُعْبَرْ، فَإِذَا عُبِرَتْ وَقَعَت»
(The dream is tied to a bird's leg, as long as it is not interpreted. If it is interpreted, it becomes a reality.)
Ey zindan arkadaşlarım! Rüyasında şarap olması için üzüm sıkana gelince; o hapisten çıkacak, yapmış olduğu işine geri dönüp hükümdara şarap sunacaktır. Başının üzerinde ekmek taşıyan ve kuşların o ekmekten yediğini gören kimse ise asılıp öldürülecektir. Bana hakkında soru sormuş olduğunuz bu rüya hakkındaki hüküm tamamlanmıştır. Ve kaçınılmaz bir şekilde gerçekleşecektir.
José les dijo a sus dos compañeros de prisión que interpretaría sus sueños. Les dijo que el que había soñado que estaba presionando uvas para hacer vino saldría de la prisión, volvería a su trabajo y serviría al rey. En cuanto al que había soñado que llevaba pan sobre su cabeza de donde comían los pájaros, sería ejecutado y crucificado, y los pájaros comerían de su cabeza. El asunto sobre el que consultaron ha sido resuelto y acontecerá. Era una realidad inevitable.
Wahai dua kawanku di dalam penjara! Adapun yang bermimpi memeras anggur untuk dibuat menjadi khamar, ia akan keluar dari penjara dan kembali ke pekerjaannya, lalu ia akan menyediakan minuman untuk raja. Adapun yang bermimpi membawa roti di atas kepalanya kemudian dimakan oleh burung-burung maka dia akan dibunuh dan disalib. Kemudian daging kepalanya akan dimakan oleh burung-burung. Perkara yang kalian berdua tanyakan itu telah selesai dan sempurna dan ia pasti terjadi."
"O vas dvojica koji ste u tamnici, što se tiče onoga koji je sanjao kako cijedi grožđe tako da postane vino, on će izaći iz tamnice i vratiti se svom poslu, pa će napajati kralja, a što se tiče onoga koji je sanjao hljeb iznad svoje glave kojeg jedu ptice, on će biti ubijen i razapet, pa će ptice jesti meso njegove glave. Ono o čemu ste pitali je već određeno i sigurno će se desiti."
Joseph told his two companions in the prison that he would interpret their dreams for them. He told them that the one who dreamed that he was pressing grapes to make wine would get out of the prison, and return to his work, and would serve the king. As for the one who dreamed that he was carrying bread on his head that the birds were eating from, he would be killed and crucified, and the birds would eat from his head. The matter they asked for an opinion on was settled and would come to pass. It was an inevitable reality.
Ô mes deux codétenus, celui de vous deux qui s’est vu presser du raisin sera libéré et retournera à sa fonction de serveur de boissons du roi. Quant à celui qui s’est vu porter sur sa tête du pain dont mangeaient les oiseaux, il sera exécuté et crucifié puis les oiseaux mangeront de la chair de sa tête. Vos sorts sont déjà scellés et ce que je vous ai décrit surviendra irrévocablement.
After having made his call to truth, Sayyidna Yusuf (علیہ السلام) turned to the dreams mentioned by two of his prison mates declaring that one of the two of them will get his release, return to his job and keep serving wine to his master. As for the other, the crime against him will stand proved and he will be crucified and birds will eat from his head.
An Example of Prophetic Compassion
Ibn Kathir has said: Though the dreams of both these prisoners were separate, and fixed was the interpretation of each, and also fixed was the fate that the royal cup-bearer will be acquitted and return to his job and the cook will be crucified. But, because of his prophetic compassion and clemency, he did not specifically mention as to who among the two will be hanged so that the person concerned may be spared from becoming obsessed by the very thought of it right from that time. Instead of that, he made a general statement saying that one of them will be re-leased and the other will be crucified.
At the end, he told them that the interpretation of their dreams given by him was not arrived at by conjecture. It was Divine decree which cannot be averted. Commentators who have called the dreams de-scribed by these people as false and made-up, they have also said: When Sayyidna Yusuf (علیہ السلام) interpreted their dreams, they came up with the re-mark that they had just not seen any dream. They had simply made it up. Thereupon, Sayyidna Yusuf (علیہ السلام) said: قُضِيَ الْأَمْرُ الَّذِي فِيهِ تَسْتَفْتِيَانِ (Destined is the matter you are asking about). In other words, it would mean: Whether you saw this dream, or did not, now the event will come to be as described - the purpose of which is that this is the punishment of the sin, of making up a false dream, committed by you, a punishment which has been identified in the interpretation of the dream.
"Này hỡi hai người bạn lao tù của Ta, đối với người nằm mộng thấy mình đang vắt nho chế biến rượu thì sẽ được ra khỏi chốn lao tù này mà đến với công việc hầu hạ rót rượu cho vua chúa và người còn lại nằm mộng nhìn thấy trên đầu mình đội bánh mì bị bầy chim mổ ăn thì y sẽ bị giết chết rồi đóng đinh trên thập tự giá và bị bầy chim mổ trên đầu ăn từng miếng thịt. Vấn đề nan giải mà hai anh yêu cầu Ta làm sáng tỏ nó thì nay đã được Ta phơi bài ra hết. Mọi chuyện đã được an bài như thế không thể nào thay đổi được."
O compagni di prigione, colui che ha visto che spremeva l'uva per ricavarne del vino, uscirà dalla prigione e tornerà al suo lavoro, e servirà le bevande al suo sovrano; mente colui che ha visto del pane sulla sua testa, e degli uccelli che ne mangiavano, egli verrà ucciso crocifisso, e gli uccelli mangeranno la carne della sua testa. Vi ho dato la risposta di ciò che mi avete chiesto di interpretare: ciò accadrà, senza alcun dubbio.
O dalawang kapisan ko sa bilangguan, hinggil sa nanaginip na siya ay pumipiga ng ubas upang maging alak, tunay na siya ay lalabas mula sa kulungan at manunumbalik sa gawain niya para magpainom siya sa hari; at hinggil naman sa nanaginip na sa ibabaw ng ulo niya ay may tinapay na kumakain ang mga ibon mula roon, tunay na siya ay papatayin at bibitayin kaya kakain ang mga ibon mula sa karne ng ulo niya. Natapos ang usapin na humiling kayong dalawa ng habilin hinggil doon at nalubos sapagkat ito ay magaganap nang walang pasubali."
Yusuf asks the King's Distiller to mention Him to the King
Yusuf knew that the distiller would be saved. So discretely, so that the other man's suspicion that he would be crucified would not intensify, he said,
اذْكُرْنِى عِندَ رَبِّكَ
(Mention me to your King.) asking him to mention his story to the king. That man forgot Yusuf's request and did not mention his story to the king, a plot from the devil, so that Allah's Prophet would not leave the prison. This is the correct meaning of,
فَأَنْسَاهُ الشَّيْطَـنُ ذِكْرَ رَبِّهِ
(But Shaytan made him forget to mention it to his master.) that it refers to the man who was saved. As was said by Mujahid, Muhammad bin Ishaq and several others. As for, `a few years', or, Bida` in Arabic, it means between three and nine, according to Mujahid and Qatadah. Wahb bin Munabbih said, "Ayyub suffered from the illness for seven years, Yusuf remained in prison for seven years and Bukhtanassar (Nebuchadnezzar - Chaldean king of Babylon) was tormented for seven years."
Nagsabi si Jose sa natiyak niya na ito ay maliligtas mula sa dalawang ito – ang tagapagpainom ng hari: "Bumanggit ka ng kasaysayan ko at lagay ko sa piling ng hari, nang sa gayon siya ay magpalabas sa akin mula sa bilangguan," ngunit nagpalimot ang Demonyo sa tagapagpainom ng pagbanggit kay Jose sa piling ng hari, kaya nanatili si Jose sa bilangguan matapos niyon nang ilang taon.
Yūsuf disse a chi, dei due, pensava fosse salvo, ovvero il servitore del re: "Racconta la mia storia al tuo re, forse mi farà uscire dalla prigione". Satana indusse il servitore a dimenticare di menzionare il nome di Yūsuf al re, e così Yūsuf, dopo questo accaduto, restò in prigione diversi anni.
Và Yusuf bảo với một trong hai người bạn lao tù mà Người nghĩ người đó sẽ được ra tù - đó là người hầu hạ rót rượu cho vua chúa -: "Anh hãy nhắc câu chuyện của Ta và những nỗi oan ức của Ta trước chúa của anh nhé!" Hi vọng đức vua có thể giải oan cho Ta để Ta ra khỏi chốn lao tù này. Thế nhưng, lũ Shaytan đã làm cho người hầu đó quên nhắc tên Yusuf trước vua của y. Bởi thế, Yusuf đành phải ở lại nơi chốn lao tù thêm vài năm nữa.
After that, to the person about whom Sayyidna Yusuf (علیہ السلام) had gathered from the interpretation of his dream that he would be released, he said: When you are released from the prison, mention me before your master as the innocent person who is still languishing in the prison. But, once released, this person forgot about this message of Sayyidna Yusuf (علیہ السلام) ، as a result of which, his freedom was further delayed and he had to stay in prison for a few more years. The word used in the Qur’ an is: بِضْعَ سِنِينَ (bid'a sinin: a few years). This word holds good for a figure between three to nine. Some commentators have said that he had to live in the prison for a period of seven more years.
Ensuite, Joseph dit à celui dont il pensait qu’il allait être libéré, c’est-à-dire celui qui allait servir au roi à boire: Raconte mon histoire au roi et mentionne mon don auprès de lui. Peut-être va-t-il me sortir de prison. Seulement, Satan fit oublier à cet homme de mentionner Joseph auprès du roi, ce qui prolongea sa captivité de plusieurs années.
Of the two youths who were put in jail, one was a bread maker and the other was a wine-server to the king of Egypt. Both were accused of trying to poison the food of the king. On investigation, the wine-server proved to be innocent of the allegation. He was released from the jail and was again appointed as a wine-server to the king. His dream meant that he was serving wine to the king in dream and after few days he would really serve wine while awake. The bread maker was proved guilty. He was hanged and left for the birds to peck at his body and, in this way, be a lesson to the people. Both the interpretations of Joseph proved to be correct but, after reaching the palace, the wine-server forgot to mention Joseph to the king as promised. He remembered his promise only when the king had a dream and asked his courtiers to interpret it.
Yusuf berkata kepada orang yang diyakininya akan selamat di antara kedua orang tersebut -yaitu si penyedia minuman untuk raja-, "Ceritakanlah kisahku dan perihalku ini kepada raja. Mudah-mudahan dia berkenan mengeluarkan aku dari penjara." Ternyata setan membuat orang tersebut lupa menceritakan kisah Yusuf kepada raja. Sehingga Yusuf tetap tinggal di dalam penjara selama beberapa tahun sesudah kejadian itu.
Joseph asked the one he considered to be saved of the two, the wine bearer of the king, to mention his story and his situation to the king, so that he might release him from prison. Satan made the man forget to mention Joseph to the king, so he stayed in prison for several years after that.
42- (Yusuf) o ikisinden kurtulacağını bildiği kimseye: “Efendinin yanında benden bahset.” dedi. Fakat şeytan, ona (Yusuf’u) efendisine hatırlatmasını unutturdu. Bu yüzden o, birkaç yıl daha zindanda kaldı.
42. Yusuf aleyhisselam:“o ikisinden kurtulacağını bildiği kimseye” bu ise rüyasında üzüm sıktığını gören kişi idi “dedi ki: Efendinin yanında benden bahset” ona benim durumumu ve başımdan geçenleri hatırlat. Belki bana karşı kalbi yumuşar ve beni içinde bulunduğum bu yerden çıkartır. “Fakat şeytan, ona (Yusuf’u) efendisine hatırlatmasını unutturdu.” Yani şeytan o kurtulan kişiye Yüce Allah’ı anmayı, kendisini Allah’a yakınlaştıracak şeyleri hatırlamayı ve bu arada da en güzel şekilde kendisine karşılık verilmeye layık olan Yusuf’u anmayı da unutturdu. Bu ise Yüce Allah’ın emir ve kaderini gerçekleştirmesi, tamamlaması içindi. “Bu yüzden o, birkaç yıl daha zindanda kaldı.” Buradaki “birkaç” ifadesi üç ile dokuz arası bir sayıyı ifade eder. O nedenle Yusuf’un yedi yıl daha zindanda kaldığı söylenmiştir.
Yüce Allah, onun bu durumunu sona erdirmeyi ve Yusuf’un zindandan çıkarılmasına izin vermeyi murad edince Yusuf’un çıkartılması, şanının yücelmesi ve kadrinin yükselmesi için bir sebep takdir etti ki bu da hükümdarın gördüğü rüya idi.
Yüce Allah Yusuf’u zindandan çıkartmak isteyince hükümdara yorumu, bütün milleti ilgilendiren bu hayret verici rüyayı gösterdi. Ki böylelikle Yusuf, bu rüyayı yorumlasın da onun üstünlüğü ortaya çıksın ve onun her iki cihanda da yükselmesini sağlayacak ilmi herkesçe ayan beyan görülsün. Ne uygun bir ilâhi takdirdir ki bu rüyayı gören kimse, halkın bütün işlerini elinde bulunduran ve bütün maslahatları kendisine bağlı olan hükümdar idi. İşte bu hükümdar, kendisini dehşete düşüren böyle bir rüya gördü. Kavminin ilim adamlarını, sağlıklı görüş sahiplerini toplayıp onlara şöyle dedi:
José le pidió al que él creyó que se salvaría de los dos, el portador del vino del rey, que mencionara su historia y su situación al rey, para que pudiera liberarlo de la prisión. Pero el demonio hizo que el hombre olvidara mencionar a José ante el rey, por lo que permaneció en prisión por varios años.
Jusuf reče onome za kojeg je znao da će biti spašen, onome koji će napajati kralja: "Spomeni moj slučaj kralju, možda će me izvaditi iz tamnice." Ali šejtan učini da taj čovjek zaboravi ispričati kralju za Jusufov slučaj pa Jusuf ostade u tamnici nekoliko godina.
"Dan dia berkata kepada orang yang diketahuinya akan se-lamat di antara mereka berdua, 'Terangkanlah keadaanku kepada tuanmu.' Maka setan menjadikannya lupa menerangkan (keadaan Yusuf) kepada tuannya. Karena itu tetaplah Yusuf dalam penjara beberapa tahun lamanya." (Yusuf: 42).
(42) Maksudnya ﴾ وَقَالَ ﴿ "Dan dia berkata", yaitu Yusuf عليه السلام ﴾ لِلَّذِي ظَنَّ أَنَّهُۥ نَاجٖ مِّنۡهُمَا ﴿ "kepada orang yang diketahuinya akan selamat di antara mereka berdua", orang yang bermimpi melihat dirinya meme-ras anggur agar menjadi khamar, ﴾ ٱذۡكُرۡنِي عِندَ رَبِّكَ ﴿ "Terangkanlah keadaanku kepada tuanmu", jelaskan kepadanya tentang kondisi dan kisahku, semoga saja dia berubah dan bersikap lunak serta membe-baskanku dari keadaanku sekarang. ﴾ فَأَنسَىٰهُ ٱلشَّيۡطَٰنُ ذِكۡرَ رَبِّهِۦ ﴿ "Maka setan menjadikannya lupa menerangkan (keadaan Yusuf) kepada tuannya," setan menjadikan orang yang selamat tadi lupa dari mengingat Allah تعالى dan melakukan perbuatan yang mendekatkan dirinya kepada-Nya. Termasuk yang ia lupakan adalah menyebutkan (keadaan) Yusuf yang berhak untuk mendapatkan balasan sebaik-baiknya. Kejadian ini bertujuan agar Allah menyempurnakan ketetapan dan keputusanNya. ﴾ فَلَبِثَ فِي ٱلسِّجۡنِ بِضۡعَ سِنِينَ ﴿ "Karena itu, tetaplah Yusuf dalam penjara beberapa tahun lamanya," berkisar antara tiga sampai sembilan tahun lamanya. Oleh karena itu, ada pendapat yang menyatakan, "Ia tetap menghuninya selama tujuh tahun."
Tatkala Allah berkehendak untuk menyempurnakan kepu-tusanNya dan membuka jalan bagi kebebasan Yusuf dari penjara, maka Allah menetapkan faktor penyebab kebebasan Yusuf, meng-angkat harga diri dan ketinggian kharismanya, yaitu melalui mimpi sang raja.
Ketika Allah تعالى berkehendak mengeluarkan Yusuf dari pen-jara, maka Allah memperlihatkan mimpi yang aneh tersebut pada sang raja yang penakwilannya mengundang semua orang, agar penakwilan mimpi itu nanti terjawab di tangan Yusuf, hingga akan tampak sisi keutamaan Yusuf dan menjadi jelas kapasitas ilmunya, yang selanjutnya akan menjadi sumber pengangkatan ketinggian martabatnya di dunia dan akhirat. Dan termasuk dari ketentuan takdir yang bersifat selaras adalah, bahwa sang rajalah -orang yang menjadi tumpuan permasalahan rakyat- yang bermimpi melihat-nya. Karena kemaslahatannya terkait dengannya (raja). Pasalnya, ia menyaksikan mimpi yang menyeramkannya. Ia pun mengumpul-kan orang-orang berilmu dan para pemikir dari bangsanya seraya berkata,
( 43) ﴾ إِنِّيٓ أَرَىٰ سَبۡعَ بَقَرَٰتٖ سِمَانٖ يَأۡكُلُهُنَّ سَبۡعٌ ﴿ "Sesungguhnya aku ber-mimpi melihat tujuh ekor sapi betina yang gemuk-gemuk dimakan oleh tujuh", tujuh ekor sapi betina ﴾ عِجَافٞ ﴿ "yang kurus-kurus", inilah sisi keanehannya, tujuh sapi yang kurus dan tak bertenaga yang ke-kuatannya sudah tidak ada lagi, memakan tujuh sapi betina yang gemuk-gemuk, yang merupakan sapi-sapi paling kuat. (وَ) " Dan", aku menyaksikan ﴾ سَبۡعَ سُنۢبُلَٰتٍ خُضۡرٖ ﴿ "tujuh butir (gandum) yang hijau", dimusnahkan oleh tujuh butir yang kering. ﴾ يَٰٓأَيُّهَا ٱلۡمَلَأُ أَفۡتُونِي فِي رُءۡيَٰيَ ﴿ "Hai orang-orang yang terkemuka, 'Terangkanlah kepadaku tentang ta'bir mimpiku'," sebab pena'biran semua orang adalah satu, dan penak-wilan itu semua hanya satu macam ﴾ إِن كُنتُمۡ لِلرُّءۡيَا تَعۡبُرُونَ ﴿ "jika kamu dapat mena'birkan mimpi."
Yusuf -aleyhisselam- bu iki kişiden, hapisten kurtulacağını zannettiği kimseye (ki o, efendisine şarap sunacak olandır): benim kıssamı ve durumumu efendinin yanında anlat. Olur ki o, beni hapisten çıkarır, dedi. Ne var ki şeytan, efendisine şarap sunacak olan kimseye Yusuf'u efendisine hatırlatmayı unutturmuş ve Yusuf -aleyhisselam- da bundan sonra hapiste bir kaç yıl daha kalmıştı.
The Dream of the King of Egypt
The King of Egypt had a dream that Allah the Exalted made a reason for Yusuf's release from prison, with his honor and reputation preserved. When the king had this dream, he was astonished and fearful and sought its interpretation. He gathered the priests, the chiefs of his state and the princes and told them what he had seen in a dream, asking them to interpret it for him. They did not know its interpretation and as an excuse, they said,
أَضْغَـثُ أَحْلَـمٍ
(Mixed up false dreams), which you saw,
وَمَا نَحْنُ بِتَأْوِيلِ الاٌّحْلَـمِ بِعَـلِمِينَ
(and we are not skilled in the interpretation of dreams.) They said, had your dream been a vision rather than a mixed up false dream, we would not have known its interpretation. The man who was saved from the two, who were Yusuf's companions in prison, remembered. Shaytan plotted to make him forget the request of Yusuf, to mention his story to the king. Now, years later, he remembered after forgetfulness and said to the king and his entourage,
أَنَاْ أُنَبِّئُكُمْ بِتَأْوِيلِهِ
(I will tell you its interpretation,) he interpretation of this dream,
فَأَرْسِلُونِ
(so send me forth.) to the prison, to Yusuf, the man of truth. So they sent him, and he said to Yusuf,
يُوسُفُ أَيُّهَا الصِّدِّيقُ أَفْتِنَا
(O Yusuf, the man of truth! Explain to us..) and mentioned the king's dream to him.
Yusuf's Interpretation of the King's Dream
This is when Yusuf, peace be upon him, told the interpretation of the dream, without criticizing the man for forgetting his request that he had made to him. Neither did he make a precondition that he be released before explaining the meaning. Rather, he said,
تَزْرَعُونَ سَبْعُ سِنِينَ دَأَبًا
(For seven consecutive years, you shall sow as usual) `you will receive the usual amount of rain and fertility for seven consecutive years.' He interpreted the cows to be years, because cows till the land that produce fruits and vegetables, which represent the green ears of corn in the dream. He next recommended what they should do during these fertile years,
فَمَا حَصَدتُّمْ فَذَرُوهُ فِى سُنبُلِهِ إِلاَّ قَلِيلاً مِّمَّا تَأْكُلُونَ
(and that (the harvest) which you reap you shall leave it in the ears, (all) except a little of it which you may eat.) He said, `Whatever you harvest during those seven fertile years, leave it in the ears so as to preserve it better. This will help the harvest stay healthy longer, except the amount that you need to eat, which should not be substantial. Stay away from extravagance, so that you use what remains of the harvest during the seven years of drought that will follow the seven fertile years.' This was represented by the seven lean cows that eat the seven fat cows. During the seven years of drought, they will eat from the harvest they collected during the seven fertile years, as represented by the dry ears of corn in the dream. Yusuf told them that during these years, the remaining ears will not produce anything and whatever they try to plant, will not produce any harvest, so he said,
يَأْكُلْنَ مَا قَدَّمْتُمْ لَهُنَّ إِلاَّ قَلِيلاً مِّمَّا تُحْصِنُونَ
(which will devour what you have laid by in advance for them, (all) except a little of that which you have guarded (stored).) He delivered the good news to them that after the consecutive years of drought, there will come a fertile year, during which people will receive rain and the land will produce in abundance. The people will then press wine and oil as usual.
Raja berkata, "Sesungguhnya aku bermimpi melihat tujuh ekor sapi betina yang gemuk-gemuk dimakan oleh tujuh ekor sapi betina yang kurus-kurus. Aku juga melihat tujuh tangkai gandum hijau (basah) dan tujuh tangkai gandum kering. Wahai para pemimpin dan para pembesar yang terhormat! Berilah aku penjelasan tentang takwil mimpiku itu, jika kalian memiliki pengetahuan tentang takwil mimpi."
Bir gün hükümdar şöyle demişti: "Şüphesiz ben, rüyamda yedi şişman ineği, yedi zayıf ineğin yediğini ve yedi yeşil başakla, yedi kuru başak gördüm. Ey ileri gelenler ve saygın kimseler! Eğer rüya yorumlamayı biliyorsanız, benim bu rüyamın yorumunu bana haber verin.
Un día, el rey dijo que había visto un sueño en el que siete vacas gordas se comían a siete delgadas, y había siete espigas verdes y siete secas. Les pidió a los cortesanos y los nobles que le revelaran la interpretación de su sueño.
One day the king said that he had seen a dream in which seven fat cows were being eaten by seven thin ones, and seven green ears of corn and seven dry ears of corn. He asked the notables and nobles to tell him the interpretation of his dream, if they knew how to interpret dreams.
43- (Bir gün) hükümdar dedi ki: “Rüyamda yedi semiz ineği yedi zayıf ineğin yediğini, bir de yedi yeşil başakla diğerleri kuru olan (yedi başak) gördüm. Ey ileri gelenler! Eğer rüya yorumunu biliyorsanız, şu rüyamı bana açıklayın.”
44- Dediler ki:“Karmakarışık rüyalardır (bunlar); biz böyle karışık rüyaların yorumunu bilmeyiz.”
45- O ikisinden kurtulmuş olan, uzun bir süre sonra (Yusuf’u o esnada) hatırladı ve dedi ki: “Ben size bunun yorumunu haber vereceğim, (ama önce) beni (zindana) gönderin.”
46- “Yusuf, ey doğru sözlü! Bize söyler misin, yedi semiz ineği yiyen yedi zayıf inek ile yedi yeşil başak ve diğerleri kuru olan (yedi başak) ne demektir? Ümidim o ki insanlara (isabetli yorumunla) dönerim de belki onlar da (hem tabiri hem de senin durumunu) öğrenirler.”
47- Dedi ki:“Yedi yıl âdetiniz üzere ekin. Yiyeceğiniz az bir miktarın dışındaki tüm biçtiklerinizi de başağında bırakın.
48- “Sonra bunların ardından yedi kurak yıl gelecek ve saklayacağınız az bir miktarın dışında o yıllar için önceden hazırladığınız her şeyi yiyip bitirecek.
49- “Sonra bunların ardından da bir yıl gelecek ki insanlar o yılda yağmura kavuşturulacak ve (meyve) sıkacaklar.”
43. “Rüyamda yedi semiz ineği yedi zayıf ineğin yediğini, bir de yedi yeşil başakla diğerleri kuru olan (yedi başak) gördüm.” Oldukça zayıf düşmüş, cılızlaşmış, güçleri bitip tükenmiş yedi zayıf ineğin, oldukça güçlü yedi ineği yemesi hayret edilecek bir şeydir. Diğer taraftan yine kurumuş yedi başağın yedi yeşil başağı yediğini de görmüştü. “Ey ileri gelenler, eğer rüya yorumu biliyorsanız, şu rüyamı bana açıklayın.” Gördüklerinin hepsi tek bir rüya idi ve yorumu tek bir tane olacaktı.
44. Ancak hepsi de hayrete düştüler ve bunu nasıl yorumlayacaklarını bilemediler. Bunun üzerine:“Dediler ki: Karmakarışık rüyalardır” yani bu rüyaların herhangi bir sonucu veya herhangi bir yorumu olmaz. Yorumcular bilmedikleri bir şey hakkında kesin hüküm vermiş oluyorlardı. Kendileri için mazeret teşkil etmeyecek bir üslupla da mazur görülmelerini istemişlerdi. Daha sonra da:“Biz böyle karışık rüyaların yorumunu bilmeyiz” yani biz ancak yorumlanabilecek türden rüyaları yorumlarız. Şeytandan olan yahut da nefsin telkinlerinden kaynaklanan rüyaları ise yorumlayamayız, demişlerdi. Böylelikle onlar hem bilmediklerini, hem bunların yorumu yapılmayacak türden rüyalar oldukları iddiasını, hem de kendilerini beğendiklerini ortaya koymuş oluyorlardı. Çünkü onlar, biz bu rüyanın yorumunu bilmiyoruz, demediler. Bu ise dinine bağlı ve üstün akıl sahibi kimselerin göstereceği bir tavır değildir.
Yine bu durum, Yüce Allah’ın Yusuf aleyhisselam’a bir lütfudur. Çünkü hükümdar, bu rüyayı kavminin ileri gelenlerine ve bilginlerine anlatıp da onların, onu yorumlamaktan aciz oldukları ortaya çıkmadan önce Yusuf, en başta onu yorumlamış olsaydı bunun, o kadar önemi ve etkisi olmazdı. Ancak hükümdar, bu rüyaya oldukça önem veriyordu. Öbürleri rüyayı yorumlamaktan acze düşüp Yusuf onu yorumlayınca bunun, onların nezdinde de çok büyük bir değeri oldu. Bu da Yüce Allah’ın, Âdem aleyhisselam’ın meleklere üstünlüğünü ilim ile ortaya çıkarmasına benzemektedir. Çünkü O, önce meleklere sormuş, onlar sorunun cevabını bilemeyince daha sonra Adem’e sormuş, Adem de onlara her şeyin ismini bildirince daha üstün ve faziletli olduğu ortaya çıkmıştı.
Aynı şekilde Yüce Allah Kıyamet gününde yaratıkların en faziletlisi olan Muhammed sallallahu aleyhi ve sellem’in faziletini de benzeri bir şekilde ortaya çıkaracaktır. Yüce Allah insanlara Adem’den kendilerine şefaatçi olmasını isteme ilhamını verecektir. Daha sonra Nuh’dan, sonra İbrahim’den, sonra Musa’dan sonra da İsa’dan bu istekte bulunacaklardır. Her birisi de bu konuda ayrı bir mazeret bildirecek ve en sonda onlar Muhammed sallallahu aleyhi ve sellem’e gelecekler. O da:“Bu, benim işimdir, bu, benim işimdir” diyerek bütün insanlara şefaatte bulunacak ve böylelikle öncekilerin de sonrakilerin de kendisine gıpta ile bakacakları Makam-ı Mahmud’a nail olacaktır.[32] Lütufkârane takdirleri bize gizli kalan, iyilik ve ihsanı seçkin kullarına ve gerçek dostlarına ulaştırması ince hikmetlerle dolu olan Yüce Allah’ın şanı ne yücedir!
45. “O ikisinden” hapisteki o iki delikanlıdan rüyasında şarap sıktığını gören ve Yusuf’un, efendisinin yanında kendisinden bahsetmesini istediği “kurtulmuş olan, uzun bir süre sonra” Yusuf’u, onun rüyalarını yorumlamasını ve kendisine yaptığı tavsiyeyi “hatırladı” ve Yusuf’un aradan geçen uzun yıllar sonra bu rüyayı yorumlayabilecek kişi olduğunu bildi ve: “dedi ki: Ben size bunun yorumunu haber vereceğim.” O bakımdan rüyanın yorumuna dair ona soru sorayım diye “beni” Yusuf’a “gönderin.”
46. Bunun üzerine onu gönderdiler. O da Yusuf’un yanına geldi. Yusuf unutmasından dolayı onu azarlamadı, aksine kendisine sorduğu soruyu dinledi ve bu hususta ona cevabını verdi. Arkadaşı ona şöyle demişti:“Yusuf, ey doğru sözlü!” yani ey sözleri ve davranışları doğru kişi “bize söyler misin, yedi semiz ineği yiyen yedi zayıf inek ile yedi yeşil başak ve diğerleri kuru olan (yedi başak) ne demektir? Ümidim o ki insanlara (isabetli yorumunla) dönerim de belki onlar da (hem tabiri hem de senin durumunu) öğrenirler.” Çünkü onlar bu rüyanın yorumunu şevkle beklemektedirler. Zira bu, onları oldukça düşündürmektedir.
47. Yusuf, yedi semiz inek ile yedi yeşil başağı oldukça verimli yedi yıl diye, yedi zayıf inek ile yedi kuru başağı da oldukça kurak yıllar diye yorumladı. Allah daha iyi bilir ama bu yorumun açıklaması şöyledir: Ekin, bolluk ve kuraklığa bağlı bir şeydir. Eğer bolluk olursa ziraat ve ekinler bol ve güçlü olur. Manzarası güzel olur, verimi çok olur. Kıtlık ise bunun tam aksi sonuçlar doğurur. Toprak da inekler vasıtası ile sürülür ve çoğunlukla tarlalar da onlarla sulanırdı. Başaklar ise gıda maddelerinin en önemlisi ve en değerlisidir. Aradaki bu ilişki dolayısı ile rüyayı bu şekilde yorumladı. Yusuf bir yandan rüyayı yorumlarken bir yandan da neler yapacaklarına ve böylelikle bolluk yıllarından kıtlık yılları için nasıl hazırlanacaklarına dair görüşünü de açıklayarak “Dedi ki: Yedi yıl âdetiniz üzere” peş peşe “ekin.” O ekinlerden “yiyeceğiniz az bir miktarın dışındaki tüm biçtiklerinizi başağında bırakın.” Çünkü böylesi ekinin daha uzun ömürlü olmasını sağlar ve onun tüketilme isteği de daha az olur. Yiyeceğiniz az bir miktarı bu saklayacaklarınızdan istisna edin. Ancak bu bolluk yıllarında yiyeceğiniz mümkün mertebe az olsun ki, saklayacağınız miktar daha fazla olsun ve böylelikle faydası ve etkisi de daha büyük olsun.
48. “Sonra bunların” bu verimli bol yedi yılın “ardından yedi kurak yıl gelecek ve saklayacağınız” yani bu yıllarda tüketmeyeceğiniz “az bir miktarın dışında o yıllar için önceden hazırladığınız her şeyi” ne kadar çok olursa olsun, bütün sakladıklarınızı “yiyip bitirecek.”
49. “Sonra bunların” yedi kıtlık yılının “ardından da bir yıl gelecek ki insanlar o yılda yağmura kavuşturalacak ve (meyve) sıkacaklar.” Bu yılda ise yağmurlar ve sular çoğalacak, mahsuller de artacaktır. O kadar ki gıda ihtiyaçlarından fazla fazla artacak ve onlar yediklerinin yanı sıra bir de üzüm ve benzeri meyveleri sıkacaklar. Hükümdarın rüyasında böyle bir yıldan açıkça söz edilmemekle birlikte Yusuf’un bu şekilde bir bolluk yılının geleceğini anlaması, kıtlık yıllarının yedi ile sınırlandırılmasından hareketle olması muhtemeldir. Zira o bundan, bu kıtlığın ortadan kalkacağını ve ondan sonraki yılın bolluk yılı olacağını çıkarmıştır. Bilindiği gibi peş peşe yedi yıl devam eden bir kıtlık ancak oldukça bol ve verimli bir yılın gelişi ile ortadan kalkar. Aksi takdirde bu şekildeki yedi yıllık bir süre belirlemenin herhangi bir faydası olmazdı.
Elçi hükümdara ve insanların yanına dönüp de Yusuf’un rüyaya dair yorumunu onlara bildirince hayrete düştüler ve çok sevindiler. Yüce Allah bu konuda şöyle buyurmaktadır:
Un jour, le roi dit: J’ai fait un songe dans lequel j’ai vu sept vaches grasses se faire dévorer par sept vaches maigres ainsi que sept épis verts et sept épis secs. Ô seigneurs et nobles, informez-moi de l’interprétation de ce songe si vous avez le don d’interpréter les rêves.
"Raja berkata (kepada orang-orang terkemuka dari kaum-nya), 'Sesungguhnya aku bermimpi melihat tujuh ekor sapi betina yang gemuk-gemuk dimakan oleh tujuh ekor sapi betina yang kurus-kurus, dan tujuh butir (gandum) yang hijau dan tujuh butir lainnya yang kering. Hai orang-orang yang terkemuka, terangkanlah ke-padaku tentang ta'bir mimpiku itu jika kamu dapat mena'birkan mimpi.' Mereka menjawab, '(Itu) adalah mimpi-mimpi yang kosong dan kami sekali-kali tidak tahu mena'birkan mimpi itu.' Dan ber-katalah orang yang selamat di antara mereka berdua dan teringat (kepada) Yusuf sesudah beberapa waktu lamanya, 'Aku akan mem-beritakan kepadamu tentang (orang yang pandai) mena'birkan mimpi itu, maka utuslah aku (kepadanya).' (Setelah pelayan itu berjumpa dengan Yusuf, dia berseru), 'Yusuf, hai orang yang amat dipercaya, terangkanlah kepada kami tentang tujuh ekor sapi yang gemuk-gemuk yang dimakan oleh tujuh ekor sapi betina yang ku-rus-kurus, dan tujuh butir (gandum) yang hijau dan tujuh lainnya yang kering agar aku kembali kepada orang-orang itu, agar mereka mengetahui.' Yusuf berkata, 'Supaya kamu bercocok tanam tujuh tahun (lamanya) sebagaimana biasa, maka apa yang kamu tuai hendaklah kamu biarkan dibulirnya kecuali sedikit untuk kamu makan. Kemudian sesudah itu akan datang tujuh tahun yang amat sulit, yang menghabiskan apa yang kamu simpan untuk mengha-dapinya (tahun sulit), kecuali sedikit dari bibit gandum yang akan kamu simpan. Kemudian setelah itu akan datang tahun yang pada-nya manusia diberi hujan (dengan cukup) dan di masa itu mereka memeras anggur'." (Yusuf: 43-49).
(44) Mereka dilanda kebingungan, tidak mengetahui takwil mimpi itu sama sekali. ﴾ قَالُوٓاْ أَضۡغَٰثُ أَحۡلَٰمٖۖ ﴿ "Mereka menjawab, '(Itu) adalah mimpi-mimpi yang kosong'," mimpi-mimpi yang tidak memiliki hasil apa pun dan tidak mempunyai penakwilan. Ini adalah kemantapan pendapat dari mereka atas perkara yang tidak mereka ketahui dan pengajuan alasan dari mereka dengan sesuatu yang tidak pantas untuk dijadikan alasan. Kemudian, mereka berkata, ﴾ وَمَا نَحۡنُ بِتَأۡوِيلِ ٱلۡأَحۡلَٰمِ بِعَٰلِمِينَ ﴿ "Dan kami sekali-kali tidak tahu mena'birkan mimpi itu", mak-sudnya, kami tidak mampu menafsirkan kecuali hanya mimpi saja. Adapun tentang bunga tidur, yang berasal dari setan atau dari bi-sikan hati (yang mendominasi), maka kami tidak (perlu) menafsir-kannya.
Akhirnya, mereka memadukan antara ketidaktahuan dan ke-tegasan bahwa itu merupakan mimpi-mimpi kosong semata, dengan sikap ujub terhadap diri sendiri, di mana mereka tidak (terus terang) mengucapkan, "Kami tidak mengetahui penakwilannya!"Ini ter-masuk perkara yang tidak sepatutnya dilakukan oleh orang-orang yang menguasai agama dan berakal. Kejadian itu juga merupakan bukti perhatian Allah kepada Yusuf عليه السلام. Seandainya dia langsung mena'birkan kandungan mimpi itu, sebelum ditawarkan oleh raja kepada orang-orang terkemuka dan para ulama negeri itu lalu me-reka tidak mampu menakwilkannya, maka tidak akan menimbul-kan pengaruh yang membekas. Namun, ketika sang raja menyam-paikannya kepada mereka dan akhirnya tidak mampu menjawab, maka sang raja akan benar-benar memikirkannya. Ketika Yusuf berhasil mena'birkannya, maka dia mempunyai kedudukan tinggi di sisi mereka.
Ini sepadan dengan peristiwa saat Allah memperlihatkan keutamaan Adam di atas para malaikat dengan ilmu setelah Allah mengajukan pertanyaan kepada mereka, tapi mereka tidak menge-tahuinya. Kemudian Allah bertanya kepada Adam, maka ia mampu menjelaskan kepada mereka nama-nama segala sesuatu. Melalui itu, terbuktilah kelebihannya.
Sebagaimana Allah memperlihatkan keutamaan manusia yang paling utama Muhammad, di Hari Kiamat kelak, dengan mengil-hamkan makhluk-makhluk untuk memohon syafa'at melalui Adam, kemudian Nuh, selanjutnya kepada Ibrahim, lalu Musa dan beri-kutnya kepada Isa k. Lalu mereka merasa tidak mampu mem-berikannya, kemudian mereka mendatangi Muhammad ﷺ. Beliau pun berkata, "Akulah orangnya, akulah orangnya (yang berhak memberikan syafa'at)[7]." Maka beliau pun mengusahakan syafa'at bagi semua makhluk dan berhasil merengkuh maqam mahmud (kedu-dukan terpuji) yang diincar orang-orang terdahulu dan orang-orang akhir zaman. Mahasuci Dzat yang kelembutanNya tersembunyi dan teliti dalam mencurahkan kebaikan dan kenikmatan bagi orang-orang pilihan dan wali-waliNya.
(45) ﴾ وَقَالَ ٱلَّذِي نَجَا مِنۡهُمَا ﴿ "Dan berkatalah orang yang selamat di antara mereka berdua", dari dua pemuda tadi, yaitu orang yang bermimpi melihat dirinya memeras anggur untuk dijadikan minuman khamar. Dialah orang yang dititipi pesan oleh Yusuf untuk mengingatkan tentang keadaannya kepada tuannya. ﴾ وَٱدَّكَرَ بَعۡدَ أُمَّةٍ ﴿ "Dan teringat (kepada Yusuf) sesudah beberapa waktu lamanya", maksudnya dan ia mengingat Yusuf beserta peristiwa yang terjadi pada dirinya dalam pena'biran yang dilakukan Yusuf terhadap mimpi mereka berdua serta pesan yang disampaikannya kepada dirinya. Dia pun tahu, bahwa Yusuf akan menyelesaikan penakwilan mimpi ini. (Ingatan-nya tergugah) setelah beberapa waktu lamanya. Dia pun berkata, ﴾ أَنَا۠ أُنَبِّئُكُم بِتَأۡوِيلِهِۦ فَأَرۡسِلُونِ ﴿ "Aku akan memberitakan kepadamu tentang (orang yang pandai) mena'birkan mimpi itu, maka utuslah aku (kepadanya)", kepada Yusuf, aku ingin menanyakan mimpi itu kepadanya.
(46) Mereka akhirnya mengutusnya. Ia pun menemui Yusuf. Yusuf tidak mencacinya atas kealpaannya. Bahkan langsung menyi-mak pertanyaan yang dia lontarkan kepadanya dan menjawabnya. Dia berseru, ﴾ يُوسُفُ أَيُّهَا ٱلصِّدِّيقُ ﴿ "Yusuf, hai orang yang amat dipercaya", yaitu sangat jujur dalam ucapan-ucapan dan tindak-tanduknya ﴾ أَفۡتِنَا فِي سَبۡعِ بَقَرَٰتٖ سِمَانٖ يَأۡكُلُهُنَّ سَبۡعٌ عِجَافٞ وَسَبۡعِ سُنۢبُلَٰتٍ خُضۡرٖ وَأُخَرَ يَابِسَٰتٖ لَّعَلِّيٓ أَرۡجِعُ إِلَى ٱلنَّاسِ لَعَلَّهُمۡ يَعۡلَمُونَ ﴿ "Terangkanlah kepada kami tentang tujuh ekor sapi yang gemuk-gemuk yang dimakan oleh tujuh ekor sapi betina yang kurus-kurus, dan tujuh butir (gandum) yang hijau dan tujuh lainnya yang kering agar aku kembali kepada orang-orang itu, agar mereka mengetahui", karena me-reka benar-benar beranimo untuk mengetahui ta'birnya, yaitu ta'bir sebuah mimpi yang telah membebani pikiran mereka.
(47) Yusuf menakwilkan tujuh ekor sapi yang gemuk-gemuk dan tujuh butir (gandum) yang hijau bahwa itu adalah masa tujuh tahun yang subur. Sedangkan tujuh ekor sapi betina yang kurus-kurus dan tujuh bulir (gandum) yang kering-kering bahwa itu me-rupakan masa tujuh tahun penuh dengan paceklik. Boleh jadi sisi penjelasan adalah –wallahu a'lam– bahwasanya masa subur dan pa-ceklik menjadi acuan penggarapan tanaman. Apabila terjadi masa kesuburan, maka tanaman dan tetumbuhan menjadi kuat. Peman-dangannya pun indah dan hasil panenannya pun banyak. Sedang-kan pada masa paceklik, keadaan menjadi sebaliknya. Dahulu, pada umumnya sapilah yang digunakan untuk membajak tanah dan mengairi tanaman. Bulir gandum merupakan makanan pokok pa-ling penting dan paling utama. Dia menakwilkan demikian, lantaran adanya relevansi. Dalam menafsirkan mimpi itu kepada mereka, dia memadukan antara penakwilan mimpi dengan petunjuk me-ngenai kebijakan yang harus mereka kerjakan dan persiapan yang mereka lakukan berupa pengelolaan (hasil panen) di musim subur sampai musim paceklik. Ia berkata, ﴾ تَزۡرَعُونَ سَبۡعَ سِنِينَ دَأَبٗا ﴿ "Supaya kamu bercocok tanam tujuh tahun (lamanya) sebagaimana biasa", berturut-turut ﴾ فَمَا حَصَدتُّمۡ ﴿ "Maka apa yang kamu tuai" dari tanaman itu ﴾ فَذَرُوهُ ﴿ "hendaklah kamu tinggalkan", kamu biarkan ﴾ فِي سُنۢبُلِهِۦٓ ﴿ "di bulirnya", karena akan lebih menjamin keawetannya dan akan semakin jarang diperhatikan (sehingga tidak dikonsumsi) ﴾ إِلَّا قَلِيلٗا مِّمَّا تَأۡكُلُونَ ﴿ "kecuali sedikit untuk kamu makan", aturlah [juga] kuantitas makanan kalian di musim-musim subur, hendaknya porsinya sedikit, agar simpanan kalian banyak, kemanfaatannya dan peranannya pun besar.
(48) ﴾ ثُمَّ يَأۡتِي مِنۢ بَعۡدِ ذَٰلِكَ ﴿ "Kemudian sesudah itu akan datang", pasca tujuh musim yang subur ﴾ سَبۡعٞ شِدَادٞ ﴿ "tujuh tahun yang amat sulit", musim-musim paceklik ﴾ يَأۡكُلۡنَ مَا قَدَّمۡتُمۡ لَهُنَّ ﴿ "yang menghabiskan sesuatu yang kamu simpan untuk menghadapinya (tahun sulit)", akan mengha-biskan semua yang kalian simpan meskipun jumlahnya berlimpah ﴾ إِلَّا قَلِيلٗا مِّمَّا تُحۡصِنُونَ ﴿ "kecuali sedikit dari bibit gandum yang akan kamu sim-pan", yaitu yang tidak kalian persiapkan untuk menghadapi musim-musim yang berat.
(49) ﴾ ثُمَّ يَأۡتِي مِنۢ بَعۡدِ ذَٰلِكَ ﴿ "Kemudian setelah itu akan datang", tujuh tahun yang berat ﴾ عَامٞ فِيهِ يُغَاثُ ٱلنَّاسُ وَفِيهِ يَعۡصِرُونَ ﴿ "tahun yang padanya manu-sia diberi hujan (dengan cukup) dan di masa itu mereka memeras anggur", maksudnya pada tahun itu, curah hujan dan aliran air akan deras. Hasil panen pun melimpah, melebihi kebutuhan pokok mereka se-hingga mereka dapat memeras anggur dan lainnya, sebagai bentuk keberlimpahan makanan mereka. Mungkin saja keterangan nabi Yusuf tentang keberadaan tahun yang subur ini, -padahal tidak di-sebutkan dengan jelas dalam mimpi sang raja-, adalah karena beliau memahami dari penakwilan tujuh tahun yang berat, bahwa tahun berikutnya, kesengsaraan itu akan sirna. Dan sudah diketahui ber-sama, masa paceklik yang berlanjut selama tujuh tahun secara ber-turutan tidak akan hilang (bekasnya) melainkan dengan satu musim yang sangat subur sekali. Kalau tidak demikian, maka prediksi ini tidak ada manfaatnya.
Tatkala utusan sudah kembali ke hadapan raja dan orang-orang, dan memberitahukan pena'biran yang dilakukan oleh Yusuf terhadap mimpi itu, maka mereka takjub mendengarnya dan sangat berbahagia karenanya.
Kralj reče: "Sanjao sam sedam debelih krava kako jedu sedam mršavih krava, i vidio sam sedam zelenih klasova i sedam suhih klasova. O prvaci i uglednici, obavijestite me o tumačenju mog sna ako znate tumačiti snove."
Il Re disse: "In verità ho visto durante il sonno sette vacche grasse venire mangiate da sette vacche deperite; e ho visto sette spighe verdi e sette spighe secche. O voi cortigiani presenti, fornitemi le interpretazioni di questo sogno, se sapete interpretarlo"
Đức vua bảo với các quần thần: "Quả thật, trong mộng trẫm đã nhìn thấy bảy con bò mập bị bảy con bò ốm ăn thịt và trẫm nhìn thấy bảy bông lúa xanh tươi và bảy bông lúa héo vàng. Này hỡi các hiền sĩ và các chư khanh! Ai có thể giải thích được giấc mộng của trẫm đã nhìn thấy nếu như các khanh hiểu biết cách giải mộng mà trẫm đã nhìn thấy."
Nagsabi ang hari: "Tunay na ako ay nakakita sa panaginip ng pitong bakang matataba na kinakain ng pitong bakang payat at nakakita ng pitong uhay na luntian at pitong uhay na tuyot. O mga ginoo at mga maharlika, magpabatid kayo sa akin ng pagpapakahulugan sa panaginip kong ito kung nangyaring kayo ay mga nakaaalam ng pagpapakahulugan ng panaginip."
Nagsabi sila: "Ang panaginip mo ay mga paghahalo ng mga napanaginipan. Ito ay hindi gayon kaya walang pagpapakahulugan dito. Hindi kami mga nakaaalam sa pagpapaliwanag ng mga napanaginipang nagkahalu-halo."
Commentary
After that, say the verses cited above, Allah Ta` ala created through the workings of what is unseen (Al-Ghayb), a particular way out for the release of Sayyidna Yusuf (علیہ السلام) . This made the king of Egypt see a dream which caused him great anxiety. He assembled the known dream interpreters and soothsayers of his state and asked them to interpret his dream. None of them could understand the dream. The answer they all gave was: أَضْغَاثُ أَحْلَامٍ ۖ وَمَا نَحْنُ بِتَأْوِيلِ الْأَحْلَامِ بِعَالِمِينَ : ' (It seems to be) a mishmash of dreams, and we do not know the interpretation of dreams.' The word: أَضْغَاثُ (adghath) is the plural form of: ضِغث (dighth) which literally refers to a bundle of chaff or husk separated from grain while threshing and is a collection of different kinds of waste material. The sense of their saying was that this dream was somewhat muddled, confused and an admixture of many thoughts and things, and they did not know how to interpret such dreams. Had it been a regular dream, they would have had interpreted it.
Các quan đại thần tâu: "Giấc mộng của bệ hạ chứa nhiều uẩn khúc lẫn lộn, đúng ra là giấc mộng không thể như thế nên nó không có lời giải và chúng thần không tài nào giải được giấc mộng lộn xộn đầy huyền bí như thế."
Dissero: "Il tuo sogno è un insieme confuso di sogni, non ha alcuna importanza; cose come questa non hanno interpretazione, e noi non sappiamo interpretare sogni confusi come questo".
(Yorumcular) dediler ki: Bunlar karmakarışık rüyalardır. Böyle olan rüyaların yorumu yoktur. Bizler böyle karışık düşlerin yorumunu bilenlerden değiliz.
Les notables répondirent au roi: Ton songe ne correspond qu’à des bribes de rêves entremêlées. Or de tels songes ne sont pas interprétables et en ce qui nous concerne, nous ne savons pas interpréter des bribes de rêves entremêlées.
Dijeron que su visión era una mezcla de sueños, y debido a esto no se podía interpretar. Además, alegaban que no estaban bien informados sobre la interpretación de los sueños confusos.
Mereka menjawab, "Mimpimu itu adalah mimpi yang kacau dan mimpi seperti itu tidak punya arti. Kami tidak memiliki pengetahuan tentang takwil mimpi yang kacau."
They said that his vision was a jumble of dreams, and because of this it could not be interpreted; and that they were not knowledgeable about the interpretation of mixed-up dreams.
Oni rekoše: "Tvoje snoviđenje je obična zbrka i takvi snovi nemaju tumačenje. Mi ne znamo tumačiti zbrkane snove."
El portador del vino (quien, de los dos hombres que habían sido encarcelados, había sido salvado) recordó a José u y que podía interpretar los sueños, por lo que dijo que les contaría la interpretación de la visión del rey después de preguntar a alguien que sabía cómo interpretarla. Pidió ser enviado por el rey a José para que pudiera interpretar su sueño.
The wine bearer – who, of the two men who had been imprisoned, had been saved – then remembered Joseph (peace be upon him) after some time and that he was able to interpret dreams, so he said that he would tell them the interpretation of the king’s vision after asking someone who knew how to interpret it. He asked to be sent by the king to Joseph so that he could interpret his dream.
Onaj koji je napajao kralja, jedan od dvojice koji se spasio iz tamnice, sjeti se Jusufa, 'alejhisselam, i njegovog poznavanja tumačenja snova, pa reče: "Ja ću vas obavijestiti o tumačenju kraljevog sna nakon što pitam onoga ko ih zna tumačiti, pa me pošalji, o kralju, Jusufu da protumači tvoj san."
C’est alors que le jeune homme qui servait à boire au roi et qui auparavant était emprisonné avec Joseph, se rappela de celui-ci et de son don d’interprétation, longtemps après sa libération. Ce jeune homme dit: Je vous donnerai l’interprétation de ce que le roi a vu en rêve après que j’eusse interrogé celui qui est capable de l’interpréter. Ô roi, envoie-moi à Joseph afin que je lui soumette ton songe.
Though the king of Egypt was a polytheist and a wine drinker, God made him see a true dream of the future. This shows how God helps the preacher of truth. One way is to make the potential convert see a dream which impresses upon him the preacher’s importance. As a result his heart is softened and fresh opportunities are opened up for the dayee. Only when the king’s wine-server heard about the king’s dream was he reminded of the incident in prison. He related his personal experience to the king and the courtiers of how Joseph’s interpretation of his own dream and that of another prisoner had proved to be absolutely true. Thereafter, with the permission of the king, he went to the prison to ask Joseph about the interpretation of the king’s dream. The introduction of this aspect of Joseph’s personality provided a way for him to be released from prison. God could have arranged for his immediate release as soon as the wine-server was out of prison. He could have made the drink-server fulfil his promise and mention Joseph to the king as soon as he was back in the palace. But every work of God is performed at the ordained time. It is not the way of God to perform any task before the time appointed for it.
Tiba-tiba si penyedia minuman raja yang selamat dari hukuman mati dan termasuk salah satu dari dua orang yang dipenjara teringat akan Yusuf -'alaihissalām- dan ilmu takwil mimpi yang dimilikinya setelah sekian lama, ia lalu berkata, "Aku bisa memberitahu kalian tentang takwil mimpi yang dilihat oleh raja setelah aku bertanya kepada orang yang mengetahui takwilnya. Oleh karena itu -wahai Tuan Raja-, kirimlah aku ke tempat Yusuf agar dia menakwilkan mimpi Anda."
Zindanda olan iki delikanlıdan şarap sunan ve oradan kurtulan delikanlı, bir müddet sonra Yusuf -aleyhisselam-'ı ve onun sahip olduğu rüya tabiri ilmini hatırladı ve şöyle dedi: Ben, hükümdarın görmüş olduğu rüyanın yorumunu, rüya yorumu ilmini bilen kimseye sorduktan sonra size haber vereceğim. Ey Hükümdar! Rüyanı yorumlaması için beni Yusuf -aleyhisselam-'a gönder!
Disse il servitore, colui, tra i due prigionieri, che si salvò, ricordandosi di Yūsuf, pace a lui, e delle sue capacità di interpretare i sogni: "Vi informerò sull'interpretazione di ciò che ha sognato il re, dopo aver chiesto a chi ha la capacità di interpretarlo. Inviami, o re, a Yūsuf, in modo che interpreti il tuo sogno"
While watching the proceedings of this event, that released prisoner recollected the message given by Sayyidna Yusuf (علیہ السلام) ، though after the passage of a long time in between. He stepped forward and said that he may be able to tell him the interpretation of this dream. At that time, by mentioning the spiritual excellence of Sayyidna Yusuf (علیہ السلام) his expertise in dream interpretation, and his detention in the prison despite his innocence, he submitted that he be allowed to meet him in the prison. The king arranged that for him. He came to Sayyidna. To de-scribe this entire episode, the Holy Qur'an has used only one word: فَأَرْسِلُونِ (fa arsil uni).
It means: Just send me (to Yusuf علیہ السلام). Things like the introduction of Sayyidna Yusuf (علیہ السلام) the official permission to see him and then the final arrival in the prison are parts of the event which can be understood contextually. Therefore, they were not described specifically, instead, the story was initiated as follows.
Và người hầu rượu mà trước kia là một trong hai người bạn được thả ra ở chốn lao tù liền nhớ lại Yusuf (cầu xin sự bình an cho Người) là Người hiểu biết cách giải được giấc mộng mà bấy lâu nay đã quên lững y liền bẩm: "Nô tài sẽ hóa giải thích cho bệ hạ về giấc mộng của bệ hạ sau khi nô tài đi nhờ vả một người biết cách hóa giải giấc mộng ấy. Bởi thế, nô tài xin bệ hạ hãy cử nô tài đi đến gặp Yusuf để hóa giải giấc mộng đó cho bệ hạ."
Nagsabi ang tagapagpainom na naligtas mula sa dalawang binatang bilanggo, at nakaalaala kay Jose – sumakanya ang pagbati ng kapayapaan – at sa taglay niya na kaalaman sa pagpapakahulugan sa panaginip, matapos ng isang yugto: "Ako ay magpapabatid sa inyo hinggil sa pagpapakahulugan sa napanaginipan ng hari matapos ng pagtatanong sa may kaalaman sa pagpapakahulugan nito. Kaya magpadala ka sa akin, O hari, kay Jose upang magpakahulugan siya sa panaginip mo."
Quando colui che si salvò giunse da Yūsuf, gli disse: "O Yūsuf, o veritiero, informaci dell'interpretazione di chi ha visto sette vacche grasse mangiate da sette vacche deperite, e che ha visto sette spighe verdi e sette spighe secche; forse tornerò al mio re ed i suoi cortigiani per informarli dell'interpretazione del sogno del re, e così riconosceranno il tuo valore e il tuo rango"
Kaya noong nakarating kay Jose ang nakaligtas ay nagsabi ito sa kanya: "O Jose, O pagkatapat-tapat, magpabatid ka sa amin tungkol sa pagpapakahulugan sa nanaginip ng pitong bakang matataba na kinain ng pitong bakang payat, at nanaginip ng pitong uhay na luntian at nanaginip ng pitong uhay na tuyot, nang sa gayon ako ay babalik tungo sa hari at mga nasa piling niya, nang sa gayon sila ay makaaalam ng paghahayag sa panaginip ng hari at makaaalam sa kalamangan mo at kalagayan mo."
This begins with the address: يُوسُفُ أَيُّهَا الصِّدِّيقُ (Yusuf, 0 the truthful one ... ) in verse 46. It means that this person reached the prison and de-scribed his intent in a manner that he first confessed to the truthfulness of Sayyidna Yusuf (علیہ السلام) in word and deed, and then requested him to give an interpretation of a dream. The dream he related was: The king has seen that seven fat cows are being eaten by seven lean ones; and he has seen that there are seven years of grain which are green and seven others which are dry.
After having related the dream, this person said: لَّعَلِّي أَرْجِعُ إِلَى النَّاسِ لَعَلَّهُمْ يَعْلَمُونَ (so that I may go back to the people, that they may know). It means: If you tell me the interpretation, it is possible that, when I go back to the people and report the interpretation to them, it is likely that, in this way, they get to know your excellence and expertise.
According to Tafsir Mazhari, the format of events present in the world of autonomous images is what one sees in dreams. In that world, these images have particular meanings. The edifice of the art of interpreting dreams solely depends on knowing what a particular autonomous image in that world means. Allah Ta` ala had blessed Sayyidna Yusuf (علیہ السلام) with perfection in this art. As soon as he heard the dream related, he knew that seven fat cows and seven green ears denote seven years during which crops will grow well as usual - because animal-driven ploughing to level land and grow grain has a distinct role in it. Simi-larly, seven lean cows and seven dry ears of grain mean that, after the first seven years, there will be seven years of severe famine. As for the seven lean cows eating the seven fat ones, it means that the grain stored during the first seven years will all be eaten up during those years of famine - remaining there will be some grain needed for sowing.
Ngay khi được chuẩn tấu y liền vội vã đến gặp Yusuf rồi bảo: "Hỡi Yusuf, hỡi người chân thật! Anh hãy hóa giải giùm cho chúng tôi về giấc mộng mà đức vua đã nhìn thấy bảy con bò ốm nuốt chửng bảy con bò mập và bảy hạt lúa xanh tươi với bảy bông lúa héo vàng; hi vọng tôi trở về bẩm tấu với đức vua và các quan thần cạnh vua, có lẽ họ sẽ nhận biết được sự tài giỏi và vị trí của anh.
Lorsque l’ancien codétenu de Joseph arriva en prison, il lui dit:
Ô Joseph, ô véridique ! Instruis-nous au sujet de la signification du rêve dans lequel on voit sept vaches grasses être mangées par sept vaches maigres ainsi que sept épis verts et sept épis secs. Lorsque je retournerai auprès du roi et de sa cour, ils connaitront la signification de ce rêve et peut-être conviendront-ils de ton mérite et ton importance.
When the man who had been saved reached Joseph, he asked Joseph, the truthful, to inform them of the interpretation of someone dreaming about seven fat cows being eaten by seven thin cows, and seven green ears of corn and seven dry ears of corn, so that he might return to the king and those with him and they might know the explanation of the king’s dream, and also know the virtue and rank of Joseph.
Kada je taj momak stigao do Jusufa reče mu: "O Jusufe, o ti koji si uvijek iskren, obavijesti me o tumačenju sna u kojem je čovjek vidio sedam debelih krava bivaju pojedene od strane sedam mršavih krava, i u kojem je vidio sedam zelenih klasova a nakon njih sedam suhih klasova. Obavijesti me pa da se vratim kralju i onima koji su kod njega, pa da oni saznaju tumačenje kraljevog sna i da spoznaju tvoju vrijednost."
Cuando el hombre que había sido salvado vino a José, le pidió a este que les informara con honestidad acerca de la interpretación de alguien que había soñado con siete vacas gordas que se comían a siete vacas flacas, y donde aparecían también siete espigas verdes y siete secas, a fin de que él pueda regresar al rey y explicarle el sueño, así como la sabiduría de José.
Sesampainya di tempat Yusuf ia berkata kepadanya, "Wahai Yusuf! Wahai orang yang sangat jujur! Jelaskan padaku tentang takwil dari mimpi orang yang melihat tujuh ekor sapi betina yang gemuk-gemuk dimakan oleh tujuh ekor sapi betina yang kurus-kurus, dan melihat tujuh tangkai gandum hijau (basah) dan tujuh tangkai gandum kering. Mudah-mudahan aku bisa kembali kepada raja dan orang-orang yang ada di sisinya supaya mereka mengetahui takwil mimpi raja dan mengetahui kelebihan Anda dan kedudukan Anda."
Kurtulan kimse, Yusuf -aleyhisselam-'ın yanına varınca ona şöyle dedi: Ey Yusuf! Ey doğru sözlü kişi! Rüyada, yedi şişman ineğin yediği yedi semiz inek ile yedi yeşil başak ve de kuru yedi başakları gören kimsenin gördüğü rüyanın yorumunu bize haber ver. Ümit ederim ki ben, hükümdarın ve onun yanındakilerin yanına isabetli yorumunla dönerim de belki onlar rüyanın tabirini öğrenirler ve senin üstünlüğünü ve kıymetini anlarlar.
Explaining this dream, Joseph said that they should plant really well for seven consecutive years. And what they harvested in each of these seven years, they should leave in the ears of corn so that it would not rot, except for a little which they needed to eat from the corn.
Jusuf, 'alejhisselam, protumači ovaj san: "Sijat ćete vrijedno, sedam godina uzastopno, i ono što požanjete svake od tih godina ostavite u klasu kako se ne bi pokvarilo, osim što ćete uzeti malo koliko vam je potrebno za hranu."
Yusuf -'alaihissalām- menakwilkan mimpi itu dengan mengatakan, "Kalian harus bercocok tanam dengan sungguh-sungguh selama tujuh tahun berturut-turut. Kemudian hasil panen yang kalian dapatkan setiap tahunnya selama tujuh tahun itu biarkan tetap melekat pada tangkainya agar tidak rusak oleh ngengat, kecuali sedikit saja yang kalian butuhkan untuk dimakan.
Yusuf -aleyhisselam- bu rüyayı yorumlayarak şöyle dedi: Yedi sene boyunca ciddiyetle devamlı ekin ekersiniz. Bu süre boyunca her yıl ektiğiniz üründen elde edilen mahsulden yemek ihtiyacınız için ayırdığınız az miktarı dışında kalanları çürüyüp kurtlanmaması için başağında bırakın.
Al explicar este sueño, José les dijo que deberían sembrar muy bien durante siete años consecutivos. Y lo que cosecharan en cada uno de estos siete años, debían dejarlo en la espiga del trigo para que no se pudriera, excepto un poco de lo que necesitaban para comer.
Joseph interpréta alors le rêve du roi de la manière suivante: Vous devrez semer intensivement vos grains sept années durant. Ce que vous récolterez de ces années, vous devrez le laisser en épi afin que les grains ne moisissent pas, excepté une faible quantité nécessaire à votre subsistance.
Nagsabi si Jose – sumakanya ang pagbati ng kapayapaan – habang naghahayag sa panaginip na ito: "Magtatanim kayo nang pitong taong nagkakasunuran nang dibdiban, saka ang anumang aanihin ninyo sa bawat taon mula sa pitong taong iyon ay iwan ninyo sa mga uhay nito bilang paghahadlang dito laban sa pagkabulok, maliban sa kaunti mula sa kakailanganin ninyong mga butil para kainin.
Obviously, the dream of the king had told him only about seven years of good crops followed by seven years of famine. But, Sayyidna Yusuf (علیہ السلام) also added to it that, following the year of drought, there will be an year of good rains and crops. Sayyidna Yusuf (علیہ السلام) came to know about it either because the total number of years of famine were no more than seven whereby, as the customary practice of Allah would have it, the eighth year would be that of rains and crops. According to early commentator, Qatadah, Allah Tai a had Sayyidna Yusuf (علیہ السلام) know about it through a revelation so that the amount of information they receive could be over and above that which was to be interpreted through the dream - so that the spiritual excellence of Sayyidna Yusuf (علیہ السلام) is further enhanced to become the cause of his being released. Then, another factor was added to this. Sayyidna Yusuf (علیہ السلام) did not consider it sufficient to limit himself to the technical interpretation of the dream only. The fact was that he also gave them a good counsel based on wisdom and fellow-feeling. He advised them to keep the extra produce yielded during the first seven years within the ears of the crop of wheat, so that it may not be affected by bacteria when old. It is borne by experience that grain while in ears is not affected by bacteria.
Disse Yūsuf, pace a lui, interpretando questo sogno: "Seminate intensamente per sette anni consecutivi; il seminato che raccoglierete in questi sette anni, lasciatelo sulle sue spighe, in modo che non si deteriori, tranne i cereali che avete necessità di mangiare".
Yusuf (cầu xin sự bình an cho Người) hóa giải giấc mộng và bảo: "Các ngươi hãy cố gắng mà siêng năng trồng trọt suốt bảy năm liền, sau mỗi mùa thu hoạch của bảy năm rồng rã đó hãy dữ trữ nguyên vỏ cho cẩn thận đừng để nó bị hao hụt ngoại trừ một số ít các ngươi cần thiết để ăn.
dopo questi sette anni di fertilità, in cui avrete seminato, verranno sette anni di carestia, in cui la gente mangerà tutto ciò che è stato raccolto negli anni di fertilità, tranne poco che conserverete per la semina.
Pagkatapos may darating – matapos na ng pitong taon na mataba na iyon na nagtanim kayo sa mga iyon – na pitong taong tagtuyot, na kakain ang mga tao sa mga iyon ng bawat inani sa mga taon na mataba, maliban sa kaunti mula sa iniingatan ninyo na bahagi ng magiging punla.
"Rồi sau bảy năm đất đai phì nhiêu cho các ngươi trồng trọt, tiếp đó sẽ xảy ra liên tiếp bảy năm hạn hán hoành hành, thiên hạ sẽ ăn tất cả số lương thực mà các ngươi đã thu hoạch trong những năm mà đất đai còn phì nhiêu ngoại trừ một số các ngươi biết gìn giữ cẩn thận để làm hạt giống."
Said in verse 48 was: ثُمَّ يَأْتِي مِن بَعْدِ ذَٰلِكَ سَبْعٌ شِدَادٌ يَأْكُلْنَ مَا قَدَّمْتُمْ لَهُنَّ (Then there shall come, after that, seven hard years which shall eat up what you have stored for them). Since, seen in the dream was that seven lean cows ate up the seven fat ones, therefore, while giving his interpretation of the dream, he considered it appropriate to say that the years of the famine will eat up what they had stored over the past years. Though, an year is no eatable, the sense is that the people and animals will eat up during the time of famine whatever grain was stored up during past years.
The context of the story shows that this person, after having found out the interpretation of the dream, returned to the king and told him about it. He was pleased with it and convinced of the intellectual and spiritual excellence of Sayyidna Yusuf (علیہ السلام) . But, the Holy Qur’ an has not considered it necessary to mention all these things because they are self-explanatory. What transpired later was described by saying:
Ensuite, viendront après ces sept années d’abondance, sept années de pénurie durant lesquelles les gens puiseront dans les réserves amassées les années précédentes sauf une petite quantité dont vous vous servirez comme semis.
Sonra verimli olarak ekim yaptığınız yedi senenin ardından, yedi zor ve kurak seneler gelir ve insanlar, verimli geçen seneler boyunca hasat edilen ürünlerden tohum olarak sakladıkları az bir miktar haricindekileri yerler.
Then after these seven fertile years in which they successfully grew food, seven barren years would come, when the people would eat all they had harvested in the fertile years, except for a little of what they had stored, from which they would be able to sow seeds.
"Zatim će nakon tih sedam plodnih godina u kojima ste sijali doći sedam sušnih i neplodnih godina u kojima će ljudi pojesti sve što su skladištili u sedam plodnih godina, osim malo što će sačuvati da im bude sjemenje za kasniju sjetvu."
Luego, después de estos siete años fértiles en los que cultivaron alimentos con éxito, llegarían siete años de sequía, donde la gente comería todo lo que habían cosechado en los años fértiles, excepto una parte de lo que habían almacenado, de la que podrían sembrar las semillas.
Setelah tujuh tahun yang subur yang di dalamnya kalian bisa bercocok tanam dengan baik itu akan datang tujuh tahun yang kering. Pada saat itu manusia akan memakan semua hasil panen yang terkumpul selama tujuh tahun yang subur itu, kecuali sedikit saja yang kalian simpan untuk persediaan bibit.
The interpretation Joseph gave to the king’s dream was that the seven fat cows and the seven green ears of corn stood for seven years when there would be consistently good harvests. Animals would multiply and vegetation would flourish immensely. Thereafter, there would be scarcity and famine for seven years, during which period the previously reserved resources would be exhausted and only some portion for future sowing would be left. These succeeding seven years were represented by lean cows and withered ears of corn and these would consume the previous fat cows and green ears of corn. Along with the interpretation Joseph also indicated the means to overcome this calamity. He advised that the produce during the first seven years should be preserved with the utmost care and should be used with the utmost economy. He said that the corn in excess of the food requirement should be left in the ear of corn to keep it safe from pests and in this way, the produce of seven years would be sufficient for fourteen years. Furthermore he gave the good news that the year following the seven years of famine would again be a year of good harvests. There would be copious rain in these years and people would have plenty of milk and fruit. God Almighty caused the king to have a strange dream and through Joseph indicated its correct interpretation. In this way Joseph was provided with an opportunity to attain a very high status in the Government of Egypt.
Après ces sept années de pénurie, viendra une année où il pleuvra enfin et les plantes pousseront. Les gens pourront alors presser des fruits tels que le raisin, les olives ou la canne.
Sonra da kurak geçen yılların ardından yağmurların yağacağı bir yıl gelecektir. Ekinler bitecek ve bu yıl içinde insanlar ihtiyaç duydukları üzüm, zeytin ve şeker kamışı gibi mahsulleri sıkacaklardır.
Then after these barren years a year would come in which the rains would fall, and the crops would grow, and the people would press those things that need pressing, such as grapes, olives and cane.
Luego, después de estos años de sequía, llegaría un año en el que caería la lluvia y crecerían los cultivos, y la gente prensaría aquellas cosas que necesitan ser prensadas, como las uvas, las aceitunas y la caña.
Kemudian setelah tahun-tahun yang kering itu akan datang satu tahun yang di dalamnya hujan turun dengan baik dan tanam-tanaman bisa tumbuh subur. Pada tahun itu manusia bisa memeras hasil pertanian yang perlu mereka peras, seperti anggur, zaitun, dan tebu."
"Nakon tih neplodnih godina će doći godina u kojoj će padati obilne kiše i u kojoj će nići usjevi, i kada će ljudi cijediti ono što im treba cijeđeno poput grožđa, maslina i trske."
"Rồi sau, khoảng thời gian nhiều năm bị hạn hán đói khổ thì sẽ có một năm thiên hạ được trút xuống những trận mưa dồi dào làm cho đất đai phì nhiêu mùa màng bội thu đến mức mọi người cần phải ép những trái cây như nho, ô liu, mía để dự trữ."
Dopo l'arrivo di quegli anni di carestia, giungerà un anno nel quale cadrà abbondante pioggia e spunterà il raccolto, e la gente spremerà l'uva, le olive e le canne che sarà necessario spremere.
Pagkatapos may darating – matapos ng mga taon na tagtuyot na iyon – na isang taon na bababa doon ang mga ulan, tutubo ang mga pananim, at pipiga doon ang mga tao ng kakailanganin para pigain gaya ng ubas, oliba, at tubo.
Disse il Re ai suoi cortigiani, quando gli giunse l'interpretazione del sogno di Yūsuf: "Fatelo uscire dalla prigione e portatelo da me". Quando l'inviato del Re giunse da Yūsuf, quest'ultimo gli disse: "Torna dal tuo signore, il Re, e chiedigli della storia delle donne che si ferirono le mani, affinché venga dimostrata la mia innocenza prima dell'uscita dalla prigione. In verità, il mio Dio è Consapevole della tentazione che hanno tramato contro di me; nulla di ciò Gli è nascosto".
Và nhà vua ra khẩu dụ cho các chư thần sau khi nghe được Yusuf hóa giải uẩn khúc trong giấc mộng của mình: "Các khanh hãy đem Y ra khỏi chốn lao tù đến đây để gặp trẫm." Nhưng khi sứ thần của nhà vua đến gặp Yusuf truyền khẩu dụ của vua thì Yusuf bảo: "Anh hãy về tâu lại với đức vua của anh và hỏi ngài sẽ xử lý ra sao về chuyện mà các quý bà đã cắt tay của mình. Khi nào sự việc đó được làm sáng tỏ trả lại nỗi oan cho Ta thì Ta mới ra khỏi chốn lao tù này. Quả thật, Thượng Đế của Ta hằng biết hết mọi âm mưu của các bà ta vì không có bất cứ thứ gì che giấu được Ngài."
Nagsabi ang Hari sa mga tagatulong nito noong umabot dito ang paghahayag ni Jose sa panaginip nito: "Palabasin ninyo siya mula sa bilangguan at dalhin ninyo siya sa akin." Ngunit noong dumating kay Jose ang sugo ng hari ay nagsabi siya rito: "Bumalik ka tungo sa amo mong hari saka tanungin mo siya tungkol sa kasaysayan ng mga babaing sumugat sa mga kamay nila upang lumitaw ang kawalang-sala ko bago ng paglabas mula sa bilangguan. Tunay na ang Panginoon ko, sa ginawa nila sa akin na pagtatangkang mang-akit, ay Maalam: walang nakakukubli sa Kanya na anuman doon."
Setelah mendengar takwil mimpi yang disampaikan oleh Yusuf itu, sang Raja berkata kepada para pembantunya, "Keluarkan dia dari penjara dan bawalah dia kepadaku!" Ketika utusan sang Raja mendatanginya, Yusuf berkata, "Kembalilah kepada tuan rajamu! Lalu tanyakan padanya tentang wanita-wanita yang melukai tangan mereka masing-masing." Yusuf ingin nama baiknya dipulihkan sebelum dia keluar dari penjara. "Sesungguhnya Tuhanku Maha Mengetahui apa yang telah mereka perbuat terhadapku. Tidak ada sesuatu pun dari peristiwa itu yang luput dari pengetahuan-Nya."
وَقَالَ الْمَلِكُ ائْتُونِي بِهِ (And the king said, 'Bring him to me.' ). It means that the king gave the order that Sayyidna Yusuf (علیہ السلام) be taken out of the prison and be produced before him in his court. So, some emissary of the king arrived at the prison with the message of the king.
Obviously, this was an occasion which should have been welcomed by Sayyidna Yusuf (علیہ السلام) . He had been in the prison for a long time, restricted and helpless. He wished to be released. When the message of the king arrived at the prison that he was wanted by the king, he should have welcomed it and got himself ready to go. But, Allah Ta` ala bestows upon His Messengers a very high moral station which other people just cannot comprehend.
The answer he gave to the emissary of the king was:
قَالَ ارْجِعْ إِلَىٰ رَبِّكَ فَاسْأَلْهُ مَا بَالُ النِّسْوَةِ اللَّاتِي قَطَّعْنَ أَيْدِيَهُنَّ إِنَّ رَبِّي بِكَيْدِهِنَّ عَلِيمٌ
'Go back to your lord and ask him, ` What about the women who cut their hands?' Surely, my Lord knows their guile well.'
Here, by asking this question, the objective is to find out if he is still held in doubt about what had happened then and if he is still taken to be at some fault in that matter.
Also noteworthy at this stage is that Sayyidna Yusuf (علیہ السلام) is, in the present context, talking about the women who had cut their hands - he has not mentioned the wife of the ` Aziz who was the main cause of what had happened. In this conduct of his, there was consideration for the right of his master's house where he lived and where he was brought up, something elementally respected by a person of natural gentleness in him. (Qurtubi)
Then, not any less important was his real purpose, the need to be exonerated from blame conclusively. If proof was needed, it could have come from those women as well. And it would have not brought much of a disgrace on them. Had they confessed to what was the truth, they would have been, at the most, charged for having given false advice only. This would have been contrary to the case of the wife of the ` Aziz for, if she was made a target of the investigations, it would have proved far more disgraceful for her. And, along with this, Sayyidna Yusuf (علیہ السلام) said: إِنَّ رَبِّي بِكَيْدِهِنَّ عَلِيمٌ (Surely, my Lord knows their guile well). He said this so that the king too will get to know the truth of the matter - which is a delicate approach to register his innocence in it.
On this occasion, reported in the Sahih of Al-Bukhari and the Jami' of Tirmidhi, following a narration of Sayyidna Abu Hurairah ؓ ، there is a Hadith of the Holy Prophet ﷺ in which he said: If I had been in a prison for so long, as Yusuf (علیہ السلام) had been, and had I then been summoned for release, I would have accepted it immediately.
And in a report from Imam al-Tabari, the words are: The patience, forbearance and many other noble traits of his character are astonishing. When he was asked to give an interpretation of the dream of the king while still being in prison, had I been in his place, I would have, before giving the interpretation, placed a condition that I should be taken out of the prison before I could give an interpretation of that dream. Again, when the emissary of the king brought in the message of his re-lease, had I been in his place, I would have immediately started walking towards the gate of the prison. (Qurtubi)
It should be noted that the purpose in this Hadith is to praise the patience, forbearance and the many noble traits of the character of Sayyidna Yusuf (علیہ السلام) . But, by comparing the response of Sayyidna Yusuf (علیہ السلام) in the present situation which he supposedly attributed to himself, he seems to be saying that had he been there in his place, he would have not elected to delay his release. If this is taken to mean that the Holy Prophet ﷺ is calling the conduct of Sayyidna Yusuf (علیہ السلام) better and, in the case of his own august person, he is saying that had he been in his place, he would have not been able to match that preferred conduct, rather, would have settled for the less preferred, it is obviously not upto the station of the one who is called the foremost among prophets, may peace be upon them all. To answer that, it may be said that he is, no doubt, the foremost among prophets, but the precedence of some other prophet in a certain part of his conduct would not be considered contrary to it.
In addition to that, as said in Tafsir al-Qurtubi, it is also possible that the modus operandi employed by Sayyidna Yusuf (علیہ السلام) is an outstanding proof of his patience, forbearance and noble traits of character - and is highly commendable at its place. But, the pragmatic method of doing things which the Holy Prophet attributed to himself was partic-ularly appropriate to and better for educating his community and offering to its teeming masses the best course of action likely to bring nothing but good to them. The reason in the present setting is that the temperament of kings changes. Placing trust in them is not a wise thing to do. On an occasion such as this, putting conditions or delaying the process is not the appropriate thing to do for common people. The probability remains that the king may change his opinion and one is left to rot in that prison, as it had long been the practice. As for Sayyidna Yusuf (علیہ السلام) ، he is a prophet of Allah. As such, he could have been given to understand by Allah Ta ala that the delay he would cause would not go against his interest in any way. But, others do not enjoy that degree of closeness to Allah. The Holy Prophet was mercy for all the worlds. In his temperament and taste, he had an elemental rapport with the entire creation of Allah. He always preferred to make things easier and better for the great masses of people. To him this was more important. Therefore, he said: If he had the opportunity, he would have not delayed. Allah knows best.
Cuando el rey oyó la explicación de José respecto de su sueño, les dijo a sus sirvientes que liberaran a José de la prisión y lo trajeran ante él. Cuando el mensajero del rey se acercó a José, este le dijo al siervo que regresara con su amo, y le preguntara sobre la historia de las mujeres que se habían cortado las manos, para que su inocencia quedara clara antes de salir de la cárcel. José dijo que su Señor estaba enterado de cómo habían tratado de seducirlo, ya que nada le estaba oculto.
The king told his servants, when Joseph’s explanation of his dream reached him, to release Joseph from prison and bring him to him. When the king’s messenger came to Joseph, he told him to return to his master, the king, and ask him about the story of the women who cut their hands, so that his innocence would be made clear before he left the prison. Joseph said that his Lord was aware of how they had tried to seduce him, as nothing is hidden from Him.
Kralj reče svojim pomagačima, kada je saznao za Jusufovo tumačenje njegovog sna: "Izvadite ga iz tamnice i dovedite mi ga." Kada je kraljev izaslanik došao Jusufu, on mu je rekao: "Vrati se kralju i pitaj ga o slučaju žena koje su povrijedile svoje ruke." To je tražio kako bi njegova nevinost izašla na vidjelo prije nego što izađe iz zatvora. I Jusuf kaza: "Moj Gospodar, zaista, zna njihov pokušaj da me zavedu, jer Njemu ništa nije skriveno."
"Raja berkata, 'Bawalah dia kepadaku.' Maka tatkala utusan itu datang kepada Yusuf, berkatalah Yusuf, 'Kembalilah kepada tuanmu lalu tanyakanlah kepadanya bagaimana halnya wanita-wanita yang telah melukai tangannya. Sesungguhnya Rabbku Maha Mengetahui tipu daya mereka.' Raja berkata (kepada wanita-wa-nita itu), 'Bagaimana keadaanmu ketika kamu menggoda Yusuf untuk menundukkan dirinya (kepadamu).' Mereka berkata, 'Maha-sempurna Allah, kami tiada mengetahui sesuatu keburukan dari padanya.' Istri al-Aziz berkata, 'Sekarang jelaslah kebenaran itu, akulah yang menggodanya untuk menundukkan dirinya (kepada-ku), dan sesungguhnya dia termasuk orang-orang yang benar.' (Se-lanjutnya dia berkata), 'Yang demikian itu agar dia (al-Aziz) me-ngetahui bahwa sesungguhnya aku tidak berkhianat kepadanya di belakangnya, dan bahwasanya Allah tidak meridhai tipu daya orang-orang yang berkhianat.
Dan aku tidak membebaskan diriku (dari kesalahan), karena sesungguhnya nafsu itu selalu menyuruh kepada kejahatan, kecuali nafsu yang diberi rahmat oleh Rabbku. Sesungguhnya Rabbku Maha Pengampun lagi Maha Penyayang.' Dan raja berkata, 'Bawalah Yusuf kepadaku, agar aku memilihnya sebagai orang yang khusus bagi diriku.' Maka tatkala raja telah bercakap-cakap dengannya, dia berkata, 'Sesungguhnya kamu (mulai) hari ini menjadi orang yang berkedudukan tinggi lagi dipercaya pada sisi kami.' Yusuf ber-kata, 'Jadikanlah aku bendaharawan negara (Mesir); sesungguhnya aku adalah orang yang pandai menjaga lagi berpengetahuan.' Dan demikianlah Kami memberi kedudukan kepada Yusuf di negeri Mesir; (dia berkuasa penuh) pergi menuju ke mana saja dia kehen-daki di bumi Mesir ini. Kami melimpahkan rahmat Kami kepada siapa yang Kami kehendaki, dan Kami tidak menyia-nyiakan pa-hala orang-orang yang berbuat baik. Dan sungguh pahala di akhirat itu lebih baik bagi orang-orang yang beriman dan selalu bertakwa." (Yusuf: 50-57).
(50) Allah تعالى berfirman, ﴾ وَقَالَ ٱلۡمَلِكُ ﴿ "Raja berkata", kepada orang-orang yang ada di sisinya, ﴾ ٱئۡتُونِي بِهِۦۖ ﴿ "Bawalah dia kepadaku", yakni Yusuf dengan cara mengeluarkannya dari penjara dan meng-hadirkannya ke hadapan raja. Ketika sang utusan mendatangi Yusuf untuk memerintahkannya menghadap raja, maka Yusuf tidak lang-sung keluar, sampai terbukti kesuciannya yang utuh (dari tuduhan yang silam). Ini menunjukkan kesabaran, kecerdasan dan pikiran-nya yang matang. Dia berkata kepada utusan itu, ﴾ ٱرۡجِعۡ إِلَىٰ رَبِّكَ ﴿ "Kem-balilah kepada tuanmu", maksudnya sang r a j a ﴾ فَسۡـَٔلۡهُ مَا بَالُ ٱلنِّسۡوَةِ ٱلَّٰتِي قَطَّعۡنَ أَيۡدِيَهُنَّۚ ﴿ "lalu tanyakanlah kepadanya bagaimana halnya wanita-wanita yang telah melukai tangannya", tanyalah dia tentang seluk-beluk dan kisah mereka. Sesungguhnya jati diri mereka sudah tampak dan jelas. ﴾ إِنَّ رَبِّي بِكَيۡدِهِنَّ عَلِيمٞ ﴿ "Sesungguhnya Rabbku, Maha Mengetahui tipu daya mereka."
(51) Raja menghadirkan wanita-wanita itu seraya melempar-kan pertanyaan kepada mereka, ﴾ مَا خَطۡبُكُنَّ ﴿ "Bagaimana keadaanmu", apa maksud kalian ﴾ إِذۡ رَٰوَدتُّنَّ يُوسُفَ عَن نَّفۡسِهِۦۚ ﴿ "ketika kalian menggoda Yusuf untuk menundukkan dirinya (kepada kalian)", apakah kalian menyak-sikan pada dirinya sesuatu yang mencurigakan? Mereka pun me-rehabilitasi nama baik Yusuf dan, ﴾ قُلۡنَ حَٰشَ لِلَّهِ مَا عَلِمۡنَا عَلَيۡهِ مِن سُوٓءٖۚ ﴿ "mereka berkata, 'Mahasempurna Allah, kami tiada mengetahui sesuatu keburukan dari padanya'," baik sedikit ataupun banyak. Saat itu, lenyaplah fak-tor penyebab yang menjadi sumber tuduhan. Tidak ada yang tersisa kecuali yang ada pada istri al-Aziz. Maka b e r k a t a l a h ﴾ ٱمۡرَأَتُ ٱلۡعَزِيزِ ٱلۡـَٰٔنَ حَصۡحَصَ ٱلۡحَقُّ ﴿ "istri al-Aziz, 'Sekarang jelaslah kebenaran itu'," maksudnya, kebenaran itu menjadi terang dan tampak setelah sebelumnya kami melekatkan keburukan dan tuduhan kepadanya yang mengharus-kannya menghuni penjara. ﴾ أَنَا۠ رَٰوَدتُّهُۥ عَن نَّفۡسِهِۦ وَإِنَّهُۥ لَمِنَ ٱلصَّٰدِقِينَ ﴿ "Akulah yang menggodanya untuk menundukkan dirinya (kepadaku), dan sesungguh-nya dia termasuk orang-orang yang benar", dalam ucapan-ucapannya dan dalam pembelaannya atas kehormatannya.
(52) ﴾ ذَٰلِكَ ﴿ "Yang demikian itu", pengakuan itu yang menya-takan akulah (wanita itu) orang yang menggoda Yusuf ﴾ لِيَعۡلَمَ أَنِّي لَمۡ أَخُنۡهُ بِٱلۡغَيۡبِ ﴿ "agar dia (al-Aziz) mengetahui bahwa sesungguhnya aku tidak ber-khianat kepadanya di belakangnya", ini mengandung pengertian bahwa yang dimaksud wanita itu ialah suaminya, maksudnya agar suami-ku mengetahui bahwa saat aku mengaku menggoda Yusuf, aku tidak berkhianat kepadanya di belakangnya. Maksudnya, tidak terjadi padaku suatu tindakan melainkan hanya menggoda semata. Aku tidak menodai ranjangnya. Bisa juga mengandung pengertian agar Yusuf mengetahui (saat aku mengakui bahwa akulah yang menggodanya dan dia adalah orang yang jujur), bahwa aku belum berkhianat kepada suamiku saat tidak bersamaku. ﴾ وَأَنَّ ٱللَّهَ لَا يَهۡدِي كَيۡدَ ٱلۡخَآئِنِينَ ﴿ "Dan bahwasanya Allah tidak meridhai tipu daya orang-orang yang ber-khianat", karena setiap orang yang berkhianat, perbuatan khianat dan tipu dayanya kembali kepada dirinya sendiri saja dan pasti jati dirinya akan terungkap.
(53) Tatkala pernyataan semacam ini mencerminkan sejenis tazkiyah (penyucian) pada dirinya, maka ia segera melanjutkan de-ngan penuturan, ﴾ وَمَآ أُبَرِّئُ نَفۡسِيٓۚ ﴿ "Dan aku tidak membebaskan diriku (dari kesalahan)", dari tindakan menggoda, pemusatan pikiran, semangat kuat dan mengupayakan tipu daya untuk merealisasikannya, ﴾ إِنَّ ٱلنَّفۡسَ لَأَمَّارَةُۢ بِٱلسُّوٓءِ ﴿ "karena sesungguhnya nafsu itu selalu menyuruh kepada ke-jahatan", maksudnya sering sekali memerintahkan pemiliknya untuk berbuat kejelekan yakni perbuatan keji dan segala dosa. Sesungguh-nya jiwa merupakan kendaraan tunggangan setan. Dari situlah setan menyusup kepada manusia ﴾ إِلَّا مَا رَحِمَ رَبِّيٓۚ ﴿ "kecuali nafsu yang diberi rahmat oleh Rabbku", sehingga Dia menyelamatkannya dari jiwanya yang selalu memerintahkan kepada kejelekan maka jiwanya menjadi jiwa yang merasa tenang dengan Rabbnya, patuh terhadap penyeru hidayah, enggan terhadap penyeru kenistaan. Kebaikan ini bukan berasal dari jiwa itu sendiri, tetapi merupakan curahan keutamaan dan rahmat Allah kepada hambaNya. ﴾ إِنَّ رَبِّي غَفُورٞ رَّحِيمٞ ﴿ "Sesungguhnya Rabbku Maha Pengampun lagi Maha Penyayang", mak-sudnya, Dia Maha Pengampun bagi orang yang telah nekat berani melakukan dosa-dosa dan maksiat-maksiat jika ia sudi bertaubat dan kembali kepada Allah. Dia Maha Kasih dengan menerima tau-batnya dan memberikan taufikNya (kemudahan) untuk melakukan amalan-amalan shalih.
Jadi, inilah yang benar, bahwa pernyataan tersebut merupa-kan ucapan istri al-Aziz, bukan ucapan Yusuf. Karena susunan redaksinya masuk ke dalam substansi arah pembicaraan si wanita, sementara itu, Yusuf belum muncul, dia masih berada di bui.
(54) Ketika Sang Raja dan orang-orang yakin dengan kesuci-an Yusuf sepenuhnya, maka dia mengirim utusan untuk membawa Yusuf. Dia berkata, ﴾ ٱئۡتُونِي بِهِۦٓ أَسۡتَخۡلِصۡهُ لِنَفۡسِيۖ ﴿ "Bawalah Yusuf kepadaku, agar aku memilihnya sebagai orang yang khusus bagi diriku", maksudnya aku ingin menjadikannya orang khusus bagiku dan orang dekat bagiku. Lalu mereka membawa Yusuf dengan penuh pemuliaan dan penghormatan. ﴾ فَلَمَّا كَلَّمَهُۥ ﴿ "Maka tatkala raja telah bercakap-cakap dengannya", ungkapannya sangat membuatnya terpukau dan me-ninggalkan kesan baik pada diri raja, maka dia berkata, ﴾ إِنَّكَ ٱلۡيَوۡمَ لَدَيۡنَا ﴿ "Sesungguhnya kamu (mulai) hari ini pada sisi kami" maksudnya di dekat kami ﴾ مَكِينٌ أَمِينٞ ﴿ "menjadi orang yang berkedudukan tinggi lagi dipercaya pada sisi kami", yakni berkuasa dan dipercaya memegang rahasia-rahasia.
(55) Maka Yusuf berkata dalam rangka meminta (keduduk-an) untuk kemaslahatan umum, ﴾ ٱجۡعَلۡنِي عَلَىٰ خَزَآئِنِ ٱلۡأَرۡضِۖ ﴿ "Jadikanlah aku bendaharawan negara (Mesir)", perbendaharaan hasil-hasil bumi dan panenannya sebagai pemegang wewenang, penjaga dan pengatur ﴾ إِنِّي حَفِيظٌ عَلِيمٞ ﴿ "sesungguhnya aku adalah orang yang pandai menjaga lagi berpengetahuan", maksudnya saya akan memelihara (tanggung jawab urusan) yang saya tangani, sehingga tidak ada sesuatu yang hilang pada selain posnya, dan meneliti secara seksama barang yang masuk maupun keluar, mengetahui teknik pengaturan, pendistri-busian, penahanan (barang) dan segala jenis pengelolaan. Hal itu bukanlah bentuk ketamakan terhadap jabatan dari Yusuf. Itu hanya-lah kehendak beliau untuk menciptakan kemanfaatan kepentingan umum. Beliau mengetahui kapasitas diri sendiri berupa kecakapan, sifat amanah dan penjagaan yang belum mereka mengerti. Oleh karena itu, beliau meminta Raja agar mendudukkannya sebagai bendaharawan negara. Maka Raja mendaulat beliau sebagai benda-harawan negara dan menyerahkan urusan itu kepada beliau.
(56-57) Allah تعالى berfirman, ﴾ وَكَذَٰلِكَ ﴿ "Dan demikianlah", de-ngan faktor-faktor dan pendahuluan yang sudah berlalu,﴾ مَكَّنَّا لِيُوسُفَ فِي ٱلۡأَرۡضِ يَتَبَوَّأُ مِنۡهَا حَيۡثُ يَشَآءُۚ ﴿ "Kami memberi kedudukan kepada Yusuf di negeri Mesir; (dia berkuasa penuh) pergi menuju ke mana saja dia kehendaki di bumi Mesir ini", dalam gaya hidup yang enak, kenikmatan yang luas dan jabatan yang terhormat. ﴾ نُصِيبُ بِرَحۡمَتِنَا مَن نَّشَآءُۖ ﴿ "Kami melimpah-kan rahmat Kami kepada siapa yang Kami kehendaki", maksudnya ini merupakan bagian dari rahmat Allah bagi Yusuf yang Allah curah-kan kepada beliau dan sudah ditetapkan bagi beliau. Tidak hanya terbatas pada kenikmatan duniawi semata. Sesungguhnya Allah tidak menyia-nyiakan pahala orang-orang yang berbuat baik. Dan Yusuf sendiri termasuk dari kalangan pembesar orang-orang yang berbuat baik. Di dunia beliau meraih kebaikan dan di akhirat beliau menerima kebaikan.
Karena itu, Allah berfirman, ﴾ وَلَأَجۡرُ ٱلۡأٓخِرَةِ خَيۡرٞ ﴿ "Dan sungguh pahala di akhirat itu lebih baik", daripada pahala dunia ﴾ لِّلَّذِينَ ءَامَنُواْ وَكَانُواْ يَتَّقُونَ ﴿ "bagi orang-orang yang beriman dan selalu bertakwa", yaitu bagi orang yang telah memadukan antara ketakwaan dan keimanan. Dengan ketakwaan, perkara-perkara yang diharamkan yang beru-pa dosa-dosa besar dan kecil ditinggalkan. Dan dengan keimanan yang sempurna, muncul pembenaran hati terhadap perintah Allah dan mengimaninya, yang akan diikuti oleh amalan-amalan hati dan amalan-amalan anggota tubuh lainnya, berupa ibadah-ibadah yang wajib maupun sunnah. 9
Maksudnya, manakala Yusuf عليه السلام memegang pengaturan per-bendaharaan hasil bumi, maka beliau mengelolanya dengan cara yang terbaik. Lalu beliau menanam tanaman dalam jumlah yang sangat besar di seluruh tanah Mesir sepanjang tahun yang subur, dan membuat tempat-tempat gudang besar untuk menampungnya serta berhasil memunguti (bahan) makanan dalam jumlah besar. Dia menjaga dan menelitinya dengan ketat sekali. Ketika musim-musim kering telah tiba, dan masa paceklik berjalan bahkan sam-pai menerjang Palestina yang menjadi tempat tinggal Ya'qub dan anak-anaknya, maka Ya'qub mengutus anak-anaknya untuk meng-ambil persediaan bahan makanan dari Mesir.
The King investigates what happened between the Wife of the `Aziz, the Women in the City, and Yusuf
Allah narrates to us that when the king was conveyed the interpretation of his dream, he liked Yusuf's interpretation and felt sure that it was true. He realized the virtue of Prophet Yusuf, recognized his knowledge in the interpretation of dreams and valued his good conduct with his subjects in his country. The king said,
ائْتُونِى بِهِ
(Bring him to me.) `Release him from prison and bring him to me.' When the king's emissary came to Yusuf and conveyed the news of his imminent release, Yusuf refused to leave the prison until the king and his subjects declare his innocence and the integrity of his honor, denouncing the false accusation that the wife of the `Aziz made against him. He wanted them to know that sending him to prison was an act of injustice and aggression, not that he committed an offense that warranted it. He said,
ارْجِعْ إِلَى رَبِّكَ
(Return to your lord (i.e. king...) The Sunnah of our Prophet praised Prophet Yusuf and asserted his virtues, honor, elevated rank and patience, may Allah's peace and blessings be on him. The Musnad and the Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«نَحْنُ أَحَقُّ بِالشَّكِّ مِنْ إِبْرَاهِيمَ إِذْ قَال»
(We are more liable to be in doubt than Ibrahim when he said,)
رَبِّ أَرِنِى كَيْفَ تُحْىِ الْمَوْتَى
(My Lord! Show me how You give life to the dead. ..)
«وَيَرْحَمُ اللهُ لُوطًا لَقَدْ كَانَ يَأْوِي إِلَى رُكْنٍ شَدِيدٍ، وَلَوْ لَبِثْتُ فِي السِّجْنِ مَا لَبِثَ يُوسُفُ لَأَجَبْتُ الدَّاعِي»
(And may Allah send His mercy on Lut! He wished to have powerful support! If I were to stay in prison for such a long time as Yusuf did, I would have accepted the offer.) In another narration collected by Ahmad from Abu Hurayrah, the Prophet said about Yusuf's statement,
فَاسْأَلْهُ مَا بَالُ النِّسْوَةِ الَّـتِى قَطَّعْنَ أَيْدِيَهُنَّ إِنَّ رَبِّى بِكَيْدِهِنَّ عَلِيمٌ
("...and ask him, `What happened to the women who cut their hands Surely, my Lord (Allah) is Well-Aware of their plot."')
«لَوْ كُنْتُ أَنَا، لَأَسْرَعْتُ الْإِجَابَةَ وَمَا ابْتَغَيْتُ الْعُذْر»
(If it was me, I would have accepted the offer rather than await my exoneration first.) Allah said (that the king asked),
قَالَ مَا خَطْبُكُنَّ إِذْ رَاوَدتُنَّ يُوسُفَ عَن نَّفْسِهِ
(He said, "What was your affair when you did seek to seduce Yusuf") The king gathered those women who cut their hands, while being hosted at the house of the wife of the `Aziz. He asked them all, even though he was directing his speech at the wife of his minister, the `Aziz in particular. He asked the women who cut their hands,
مَا خَطْبُكُنَّ
(What was your affair...), what was your story with regards to,
إِذْ رَاوَدتُنَّ يُوسُفَ عَن نَّفْسِهِ
(when you did seek to seduce Yusuf) on the day of the banquet
قُلْنَ حَاشَ للَّهِ مَا عَلِمْنَا عَلَيْهِ مِن سُوءٍ
(The women said: "Allah forbid! No evil know we against him!") The women answered the king, `Allah forbid that Yusuf be guilty of this, for by Allah, we never knew him to do evil.' This is when,
قَالَتِ امْرَأَتُ الْعَزِيزِ الَنَ حَصْحَصَ الْحَقُّ
(The wife of the `Aziz said: "Now the truth has Hashasa...") or the truth is manifest to all, according to Ibn `Abbas, Mujahid and others. Hashasa also means, `became clear and plain',
أَنَاْ رَوَدْتُّهُ عَن نَّفْسِهِ وَإِنَّهُ لَمِنَ الصَّـدِقِينَ
(it was I who sought to seduce him, and he is surely of the truthful.) when he said,
هِىَ رَاوَدَتْنِى عَن نَّفْسِى
(It was she that sought to seduce me.)
ذَلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ بِالْغَيْبِ
(in order that he may know that I betrayed him not in (his) absence. ) She said, `I admit this against myself so that my husband knows that I did not betray him in his absence and that adultery did not occur. I tried to seduce this young man and he refused, and I am admitting this so that he knows I am innocent,'
وَأَنَّ اللَّهَ لاَ يَهْدِى كَيْدَ الْخَـئِنِينَوَمَآ أُبَرِّىءُ نَفْسِى
(And, verily, Allah guides not the plot of the betrayers. And I free not myself (from the blame).) She said, `I do not exonerate myself from blame, because the soul wishes and lusts, and this is what made me seduce him,' for,
النَّفْسَ لأَمَّارَةٌ بِالسُّوءِ إِلاَّ مَا رَحِمَ رَبِّى
(Verily, the (human) self is inclined to evil, except when my Lord bestows His mercy (upon whom He wills).) whom Allah the Exalted wills to grant them immunity,
إِنَّ رَبِّى غَفُورٌ رَّحِيمٌ
(Verily, my Lord is Oft-Forgiving, Most Merciful.) This is the most viable and suitable understanding for the continuity of the story and the meanings of Arabic speech. Al-Mawardi mentioned this in his Tafsir, in support of it, it was also preferred by Imam Abu Al-`Abbas Ibn Taymiyyah who wrote about it in detail in a separate work. It was said Yusuf peace be upon him is the one who said,
ذَلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ
(in order that he (the `Aziz) may know that I betrayed him not) with his wife,
بِالْغَيْبِ
(in (his) absence).) until the end of Ayah (53) He said, `I sent back the emissary, so that the king would investigate my innocence and the `Aziz be certain that,
أَنِّى لَمْ أَخُنْهُ
(I betrayed him not), with his wife,
بِالْغَيْبِ وَأَنَّ اللَّهَ لاَ يَهْدِى كَيْدَ الْخَـئِنِينَ
(in (his) absence. And, verily, Allah guides not the plot of the betrayers.)' This is the only explanation presented by Ibn Jarir At-Tabari and Ibn Abi Hatim, but the first view is stronger and more obvious because it is a continuation of what the wife of the `Aziz said in the presence of the king. Yusuf was not present at all during this time, for he was released later on and brought to the king by his order.
Lorsque l’interprétation du rêve fut transmise au roi, il dit à ses serviteurs: Sortez-le de prison et faites-le venir à moi. Quand le messager du roi se présenta à Joseph, celui-ci lui dit: Retourne auprès de ton maitre, le roi, et interroge-le au sujet des femmes qui se lacérèrent les mains. Joseph voulait en effet que son innocence soit prononcée avant de sortir de prison. Puis il poursuivit en disant: Allah sait le mieux comment ces femmes ont tenté de me séduire et rien de cela ne Lui a échappé.
Yusuf -aleyhisselam-'ın (hükümdarın) rüyasına yaptığı yorum hükümdara ulaşınca yardımcılarına şöyle dedi: O'nu zindandan çıkarıp bana getirin. Hükümdarın elçisi Yusuf -aleyhisselam-'a gelince Yusuf -aleyhisselam- elçiye dedi ki: Hükümdar efendine dön. Zindandan çıkmadan önce (Yusuf'un) suçsuzluğunun ortaya çıkması için ellerini kesen kadınların kıssasını ona sor. Şüphesiz Rabbim, kadınların beni ayartıp aldatmak için yaptıklarını hakkıyla bilendir. Bundan hiçbir şey O'na gizli kalmaz.
50- Hükümdar “Onu bana getirin.” dedi. Bunun üzerine elçi yanına gelince (Yusuf) dedi ki: “Efendine dön de o ellerini kesen kadınların durumu neymiş, diye sor. Şüphe yok ki benim Rabbim o kadınların tuzaklarını çok iyi bilendir.”
51- (Hükümdar onları toplayıp) dedi ki: “Yusuf’tan murad istediğiniz zaman durumunuz ne idi?” Kadınlar: “Allah'ı tenzih ederiz! Biz onun hiçbir kötülüğünü bilmiyoruz” dediler. Aziz’in karısı da şöyle dedi:“Şimdi gerçek ortaya çıktı. Ben ona sahip olmak istemiştim. Şüphesiz ki o doğru söyleyenlerdendir.”
52- “Bu, gıyabında ona hıyanet etmediğimi ve Allah’ın hainlerin tuzağını başarıya ulaştırmayacağını bilmesi içindir.”
53- “Bununla beraber ben nefsimi de temize çıkarmıyorum. Çünkü nefis, şüphesiz var gücüyle kötülüğü emreder. Ancak Rabbimin merhamet ettikleri müstesnâdır. Çünkü Rabbim çok bağışlayıcıdır, pek merhametlidir.”
54- Hükümdar:“Onu bana getirin de kendime has (danışman) kılayım” dedi. Onunla konuşunca da şöyle dedi:“Sen bugün nezdimizde önemli bir mevki sahibi ve güvenilir birisin.”
55- Dedi ki:“Beni ülkenin hazine işlerinin başına tayin et. Çünkü ben (bu konuda), oldukça titiz ve bilgiliyim.”
56- İşte böylece o ülkede Yusuf’a iktidar imkanı verdik. O, orada dilediği yerde konaklardı. Biz rahmetimizi dilediğimize veririz. İyilik sahiplerinin de ecrini zayi etmeyiz.
57- İman edip de takva üzere olanlar için âhiret mükâfatı ise elbette daha hayırlıdır.
50. “Hükümdar” yanında bulunanlara “Onu bana getirin, dedi.” Yani Yusuf aleyhisselam’ın hapishaneden çıkartılmasını ve yanına getirilmesini emretti. “Bunun üzerine elçi yanına gelince” ve ona çıkıp hükümdarın yanına gitmesini emredince Yusuf tam anlamı ile suçsuzluğu ortaya çıkmadıkça zindandan çıkmak istemedi. Bu ise onun sabrı, mükemmel akıl ve görüş sahibi oluşunun bir neticesi idi. Gelen elçiye “dedi ki: Efendine” yani hükümdara “dön de o ellerini kesen kadınlara durumu neymiş, diye sor.” Ona bu kadınların durumlarının ne olduğunu, başlarından geçen olayın mahiyetini sor. Onların durumu gâyet açık bir şekilde ortadadır. “Şüphe yok ki benim Rabbim o kadınların tuzaklarını çok iyi bilendir.”
51. Hükümdar, bunun üzerine o kadınları huzuruna getirtti:“Dedi ki: Yusuf’tan murad almak istediğiniz zaman durumunuz ne idi?” Siz onda insanı şüpheye düşürecek bir hal gördünüz mü? “Kadınlar” hep birlikte onun bu işlerden uzak olduğunu belirttiler ve: “Allah'ı tenzih ederiz; biz onun hiçbir kötülüğünü bilmiyoruz, dediler.” Az olsun, çok olsun onun bir kötülük işlediğini bilmiyoruz. Artık Yusuf’u itham etmeyi gerektiren sebep ortadan kalkmış ve geriye sadece Aziz’in karısının durumu ve onun bu konudaki kanaati kalmıştı. Bunun üzerine “Aziz’in karısı da şöyle dedi: Şimdi gerçek ortaya çıktı.” Daha önce biz onu hapse atılmasını gerektirecek şekilde itham ederken, ona kötülük isnad ederken artık gerçek açıkça ortaya çıkmış bulunuyor. “Ben ona sahip olmak istemiştim. Şüphesiz ki o” sözlerinde ve suçsuzluk iddiasında “doğru söyleyenlerdendir.”
52. “Bu” yani benim Yusuf’tan murad almak istediğime dair bu ikrarım “gıyabında ona hıyanet etmediğimi…” Bu sözleri ile kocasını kasdetmiş olma ihtimali vardır. Yani ben, bu ikrarda bulunup da Yusuf’tan murad almak istediğimi söyledim, ancak bu, onun gıyabında kendisine hıyanet etmediğimi bilsin diyedir. Yani ben sadece ondan murad almak istedim, ama onun namusuna leke sürmedim. Bu sözleri ile şunu kasdetmiş olma ihtimali de vardı: Yusuf’tan murad almak isteyenin ben olduğumu, onun da doğru sözlü olduğunu ikrar ettiğimde onun, yanımda bulunmadığı sırada ona hainlik etmediğimi Yusuf’un bilmesi içindir. “ve Allah’ın hainlerin tuzağını başarıya ulaştırmayacağını bilmesi içindir.” Çünkü hainlik eden herkesin bu hainlik ve tuzağının kendi başına dönmesi ve işinin mutlaka açığa çıkması kaçınılmaz bir şeydir.
53. Kadının söylediği bu ifadelerde bir bakıma kendisini temize çıkarma anlamı bulunduğundan ve Yusuf ile ilgili kendisinin herhangi bir günahı olmadığı anlaşılır gibi olduğundan, bunu telafi etmek kastı ile şunları söylemiştir:“Bununla beraber ben nefsimi” Yani ben kendimi Yusuf’tan murad almak, bunun için çalışmak, bunu şiddetle arzulamak ve bunun için de gerekli planı kurmaktan yana “temize çıkarmıyorum. Çünkü nefis şüphesiz var gücüyle kötülüğü emreder.”Her nefis sahibine kötülüğü çokça emreder. Yani hayasızlığı ve diğer günahları işlemesini ister. Çünkü nefis şeytanın bineğidir. Onun vasıtası ile şeytan insanı saptırır.“Ancak Rabbimin merhamet ettikleri” Allah’ın, kötülüğü emreden nefsine karşı koruduğu, böylece nefsi Rabbine doğru huzurla giden, hidâyet davetçisine itaat eden ve helake çağırana karşı koyan kimseler “müstesnâdır.” Bu ise nefsin kendisinden değil, aksine Allah'ın kuluna olan lütuf ve rahmetindendir. “Çünkü Rabbim çok bağışlayıcıdır,” Günah işleme cesaretini gösteren kimselere tevbe edip Allah’a yöneldikleri takdirde günahlarını bağışlar; “pek merhametlidir.” tevbesini kabul etmesi ve salih amelleri işleme muvaffakiyetini vermesi sureti ile de merhamet eder.
Bu ayetin tefsirinde doğru olan, bu sözlerin Yusuf’un sözleri değil de Aziz’in hanımının sözlerinden olduğudur. Çünkü ifadeler, Aziz’in hanımının sözlerinin devamı niteliğindedir. Yusuf da o vakit hapishanede bulunuyordu, henüz çıkmamıştı.
54. Hükümdar ve insanlar, Yusuf’un tam anlamı ile masum olduğunu anlayınca hükümdar, Yusuf’a haber gönderdi:“Onu bana getirin de onu kendime has (danışman) kılayım, dedi.” Onu kendimin en has, en yakın adamlarımdan kılayım. Onlar da onu saygı ve ihtiram ile getirdiler. “Onunla konuşunca da” hükümdar onun sözlerini beğendi ve nezdindeki konumunu daha da yükselterek ona şöyle dedi: “Bugün sen bizim nezdimizde önemli bir mevki sahibi ve güvenilir birisin.” Sırlarımızı sana güvenerek teslim edebiliriz.
55. Yusuf kamu menfaatine ait bir işe talip olarak “dedi ki: beni ülkenin hazine işlerinin başına tayin et.” Arazilerden toplanacak gelirlerin başına görevli bir sorumlu ve idareci olarak ata. “Çünkü ben (bu konuda) oldukça titiz ve bilgiliyim” üzerime aldığım görevi gereği gibi yerine getiririm. Ondan hiçbir şey boşa gitmez ve olması gereken yerden başkasına konmaz. Gireni, çıkanı da iyi tespit ederim. Bu işin idare ediliş şeklini verme, vermeme ve her türlü tasarruf keyfiyetini çok iyi bilenim.
Yusuf’un bu talebi, kamu yönetiminin başına getirilmesi için bir hırstan kaynaklanmıyordu. Aksine kamuya faydalı olmayı arzuladığından dolayı bu talepte bulunmuştu. Ayrıca kendisinin bu konuda onların bilmediği derecede bir yeterliliğe, güvenilirliğe ve titizliğe sahip olduğunu biliyordu. Bundan dolayı hükümdardan kendisini ülkenin hazinelerinin başına getirmesini istedi. Hükümdar da onu yeryüzü hazinelerinin başına getirdi ve bu görevi ona verdi.
56. Yüce Allah devamla şöyle buyurmaktadır:“İşte böylece” yani sözü edilen bu sebepler ve mukaddimelerle “o ülkede Yusuf’a iktidar imkanı verdik. O, orada dilediği yerde konaklardı.” Rahat bir yaşayış, bol nimetler ve oldukça büyük ve yetkili bir mevkide bulunuyordu. “Biz rahmetimizi dilediğimize veririz.” Bu, Yüce Allah’ın Yusuf’a ihsan ettiği, onun için takdir ettiği bir rahmetidir. Ayrıca onun bu rahmeti dünya nimetiyle de sınırlı değildir. “İyilik sahiplerinin de ecrini zayi etmeyiz.” Yusuf aleyhisselam ise iyilik sahiplerinin efendileri arasında yer alır. Bu yüzden onun için dünyada da iyilik, âhirette de iyilik vardır. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
57. “İman edip de takvâ üzere olanlar” yani hem takvâ hem de imanı şahsında toplayanlar “için âhiret mükâfatı ise” dünya mükâfatından “elbette daha hayırlıdır.” Çünkü takva ile büyük olsun, küçük olsun haram olan bütün işler terk edilir. Tam bir iman ile de kalp, Yüce Allah’ın tasdik edilmesini emrettiği şeyleri tasdik eder. Bunun arkasından farz ve müstehab olan kalbî ameller ve azalar ile yapılan ameller gelir.
Yusuf aleyhisselam hazine işlerinin başına geçtikten sonra o işleri en güzel şekilde düzenledi ve yönetti. Bütün Mısır topraklarında verimli yıllar boyunca çok büyük ölçülerde ziraat yaptı ve onlar için büyük mahzenler hazırladı. Çok büyük miktarda yiyecek topladı, onları muhafaza etti ve tam anlamı ile koruma altına altı. Kıtlık yılları gelip de etrafta yaygın bir şekilde kendisini hissettirince etkileri, Yakub ve oğullarının ikamet ettiği Filistin topraklarına kadar vardı. Yakub da Mısır’dan azık getirmek üzere oğullarını oraya gönderdi.
The king, addressing the women, asked what happened when they called Joseph through trickery. Was it to commit immorality with them? The wife of the minister, confessing what she had done, said that now the truth had become clear, that she tried to seduce him, and he did not try to seduce her, and that he was truthful in claiming that he was innocent of what she had accused him of.
El rey, dirigiéndose a las mujeres, preguntó qué sucedió cuando llamaron a José a través de engaños. ¿Acaso fue para cometer inmoralidad con ellas? La esposa del gobernador, confesando lo que había hecho, dijo que la verdad se había aclarado, que ella trató de seducirlo y no así él y que, además, él era sincero al declararse inocente de lo que ella lo había acusado.
Raja bertanya kepada para wanita itu, "Apa yang terjadi pada diri kalian ketika kalian merayu Yusuf agar mau berbuat mesum dengan kalian?" Para wanita itu pun menjawab pertanyaan sang Raja dengan berkata, "Mahasempurna Allah. Tidak mungkin Yusuf menjadi orang yang tertuduh berbuat keji. Demi Allah! Kami tidak mengetahui sesuatu keburukan pun darinya." Saat itulah istri al-'Azīz mengakui perbuatannya seraya berkata, "Sekarang kebenaran sudah tampak terang benderang. Akulah yang berusaha merayunya dan dia tidak pernah merayuku. Sesungguhnya dia jujur dengan pengakuannya bahwa dirinya bersih dari apa yang kutuduhkan padanya."
Kralj se obrati ženama: "Šta je bilo s vama kada ste spletkom tražile od Jusufa da sa vama učini nemoral?" Žene odgovoriše na upit kralja: "Bože sačuvaj da je Jusuf kriv, jer mi ne znamo nikakvo zlo od njega." Tada kraljeva žena, priznajući šta je činila, kaza: "Sada će istina izaći na vidjelo; ja sam pokušala da ga zavedem, a on nije pokušao da zavede mene već je bio iskren u svojoj tvrdnji da je čist od onoga za šta ga optužujem."
After his release from prison, Joseph had to play a role at the national level. So it was necessary that his personality should become well-known country-wide. This was achieved through the incident of the king’s dream. The king was so anxious to know the interpretation of his peculiar dream that he made a public announcement and gathered all the scholars; the priests and wise people of the country assembled in his court to give their interpretation of this dream. But they all failed to do so. In this way the incident of the dream became a matter of general fame. As soon as Joseph gave the interpretation of the dream, and it was liked by the king, he suddenly came to be known by the whole populace. After hearing the whole history of Joseph’s imprisonment, the king made inquiries of the concerned women. All of them unanimously declared him to be innocent. The wife of the nobleman of Egypt (Zulaykha) did not spare herself in the admission of truth. She declared in clear terms that her friends were telling the truth. She said that she had been entirely to blame in this matter and that Joseph was totally innocent. This admission on the part of the wife of the nobleman was such a noble action that it would not have been surprising if she had been guided towards the true faith thereafter.
Hükümdar, kadınlara hitaben şöyle dedi: Sizinle birlikte o çirkin fiili yapması için hile ile Yûsuf'u arzuladığınız zaman sizin durumunuz neydi? Kadınlar hükümdara cevap olarak: Hâşâ! Yûsuf suçlanmaktadır. Vallahi biz onun bir kötülüğünü görmedik dediler. O sırada hükümdarın karısı, kendi yaptığı şeyi ikrar ederek şöyle dedi: İşte hak şimdi ortaya çıkıyor. Ben, O'nu yoldan çıkarmak istedim. O ise beni yoldan çıkarmaya yeltenmedi. Şüphesiz o (Yûsuf), benim kendisine iftira attığım şeyden beri olduğuna dair iddiasında doğru söyleyenlerdendir.
Commentary
When the royal emissary delivered to Sayyidna Yusuf (علیہ السلام) the order of his release and invited him to see the king, he asked him to first have his case investigated through the women who had cut their hands. His approach was based on many wise considerations. Allah Ta ala bestows on His prophets a perfect faith, He also gives them matching intelligence and insight into matters and conditions they have to face. From the tenor of the royal message, Sayyidna Yusuf (علیہ السلام) had deduced that the king of Egypt was going to confer some honour on him after his release from the prison. At that time, wisdom demanded that the reality of the misconduct for which he was blamed and because of which he was confined into the prison must become fully clear before everyone concerned and no one remains in doubt about his innocence. If this was not done, the outcome would be that people would stop talking for a while because of the royal honour bestowed on him, but these doubts would keep ticking in their hearts making them think that he was the person who had violated the honour of his master. That such conditions could emerge in royal courts and the king becomes influenced by such popular thoughts is not a possibility too far out. Therefore, he considered it necessary that this matter should be straightened out and cleaned up before his release.
A gist of this appears in verse قَالَ مَا خَطْبُكُنَّ إِذْ رَاوَدتُّنَّ يُوسُفَ عَن نَّفْسِهِ that is, the king called for the women who had cut their hands and asked them: ` What was your case, 0 women, when you seduced ~suf?' This question of the king tells us that he, on his part, had become certain that the party at fault was not Sayyidna Yusuf (علیہ السلام) . He took those women to be at fault, therefore, he said: ` when you seduced Yusuf (علیہ السلام) .' After that, the answer given by the women appears as follows:
قُلْنَ حَاشَ لِلَّـهِ مَا عَلِمْنَا عَلَيْهِ مِن سُوءٍ ۚ قَالَتِ امْرَأَتُ الْعَزِيزِ الْآنَ حَصْحَصَ الْحَقُّ أَنَا رَاوَدتُّهُ عَن نَّفْسِهِ وَإِنَّهُ لَمِنَ الصَّادِقِينَ ﴿51﴾
They said, 'God forbid, we know of no evil in him.' The governor's wife (also present there) said, 'Now, the truth has come to light. I did seduce him, and he is of the truthful.'
Sayyidna Yusuf (علیہ السلام) had not named the wife of the governor, the ` Aziz of Misr, as part of the investigations, but that is how things happen when Allah jalla thana'uh decides to honour someone - people would rise and speak up, come forward and tell the truth, without let or hindrance or demur. So it was on this occasion. The wife of the governor found the courage. She herself proclaimed the truth.
Upto this point, in what you have heard about Sayyidna Yusuf (علیہ السلام) ، there is good guidance for our lives and solutions of many problems as well. Eight of such rulings have appeared under our comments on Verses 36-42. An additional six which come out from the present verses are being given below.
Rulings:
9. Allah Ta ala Himself manages things for His favoured servants by releasing unseen arrangements which help them achieve their objectives - for He does not like them to become indebted to anyone else created by Him. This was the reason why the message of Sayyidna Yusuf (علیہ السلام) given to the prisoner-to-be-released in which he was asked to mention him to the king was made to be forgotten. Later, in its place, a very special arrangement was made through the workings of the unseen which was designed to serve two objectives at the same time, that Sayyidna Yusuf (علیہ السلام) would not become indebted to anyone's favour to start with, and that the main purpose of his release from the prison would stand achieved with full honour and dignity waiting for him.
To set this unseen plan in motion, the king of Egypt was made to see a disturbing dream, the interpretation of which proved to be beyond the abilities of the experts he had at his court. So, driven by need, recourse had to be made to Sayyidna Yusuf (علیہ السلام) . (Ibn Kathir)
10. Prophetic conduct is a mirror of high morals. Consider the behaviour of the prisoner who was released. Sayyidna Yusuf (علیہ السلام) had simply asked him to mention his name to the king. But he was unable to do even this much for him. As a result of his neglect, he had to spend seven more years in the prison. Now the same prisoner returns to him after seven years carrying a job of his own, that of finding out the interpretation of the same king's dream, the king to whom he had been asked to mention Sayyidna Yusuf's name and which he did not. In a situation like that, it was natural that he should have admonished him, even become angry at him for not having done something so insignificant. But, Sayyidna Yusuf (علیہ السلام) acted in accord with his prophetic morals when he, not to say much about an admonition, did not even mention the episode itself. (Ibn Kathir Qurtubi)
11. Anbiya and ` Ulama' have a dual duty. They should naturally be concerned about the attitude of people towards their 'Akhirah. They have to help them out with good counsel in this crucial matter by shielding them from deeds which will become their punishment in the 'Akhirah. Then, along with it, they should also keep a constant watch on the economic condition of Muslims so that they do not suffer - as was done by Sayyidna Yusuf (علیہ السلام) . On this occasion, he did not consider it sufficient to simply give the interpretation of the dream. Instead, he gave a wise and well-meaning advice as well. He suggested to them that they should leave the entire wheat crop in the ears only taking out what was needed so that the grain so stored would not go bad in later years.
12. An ` Alim whose guidance is relied upon by Muslims should also watch out that he is not suspected by people - even though such a suspicion be totally unfounded. Efforts should be made to stay safe from this too - because suspicion, whether from ignorance or misunderstanding, does interfere with the work of da'wah and teaching they carry out, and goes on to lighten the effect of what is said. (Qurtubi) The Holy Prophet ﷺ has said: Stay away even from places and occasions of blame. It means that one should try to stay away from places and occasions where and when someone gets an opportunity to put a blame on the next person. This rule applies to Muslims generally. Those who are prominent among them, the ` Ulama' particularly, they have to observe twice as much precaution. The example of the Holy Prophet is before us. He was Divinely protected from all defects and sins. He too made a point to observe this precaution. Once, when one of his blessed wives was passing by a small side-street of Madinah with him, some Companion appeared before them. While he was still some distance away from them, the Holy Prophet told him that such and such wife of his was with him. He did this so that the onlooker does not fall into some doubt that the lady going there was a stranger. In the present situation, Sayyidna Yusuf (علیہ السلام) ، despite orders for his release and the invitation to see the king, tried well before his release that any doubts people may have should be removed.
13. If someone is obligated to a person, because of his rights on him and is, as such, deserving of respect, then, should there come a situation in which, under inevitable circumstances, some sort of action has to be taken against that person, in that case too, giving due consideration to the right and respect of that person, to the best of one's ability, is the duty of a thorough gentleman. This is as it was done by Sayyidna Yusuf (علیہ السلام) to secure his absolvement from the blame. It will be recalled that while referring his matter for investigations, he had not named either the ` Aziz of Misr, or his wife. He had simply mentioned the women who had cut their hands. (Qurtubi) - because, he could still achieve his objective.
Taught here are the highest and noblest traits of character. We can see that Sayyidna Yusuf (علیہ السلام) had suffered the loss of his freedom for seven or twelve years in the prison but, when he was released, the taking of revenge was a far cry, he did not even bear by the idea that some-one would be put to the least inconvenience on his account - as particularly taken into consideration in the verse: لِيَعْلَمَ أَنِّي لَمْ أَخُنْهُ بِالْغَيْبِ (so that he may know that I did not betray him in his absence - 52).
Le roi dit, s’adressant aux femmes en question: Pour quelle raison avez-vous rusé afin de séduire Joseph et lui faire commettre cette turpitude? L’épouse du gouverneur reconnut sa faute en ces termes: Maintenant, la vérité est apparue. C’est bien moi qui ai essayé de le tenter et non lui. Il a certainement raison de clamer son innocence de l’accusation que j’ai portée à son encontre.
Rivolgendosi alle donne, il re disse: "Qual è il tuo affare quando hai chiesto a Giuseppe un trucco per compiere un atto immorale con te?" Le donne dissero in risposta al re: "Allāh non voglia che Giuseppe sia accusato, e giurando su Allāh, non sapevamo nulla di male al suo riguardo.” In quel momento, ha detto la moglie di Al-Aziz, riconoscendo ciò che ho fatto ora appare la verità, ho cercato di sedurlo e lui non mi ha cercato di sedurmi, ed è tra i veritieri in quello che ha affermato di sua innocenza da ciò che l'ho accusato (in precedenza)
Nagsabi ang hari habang nakikipag-usap sa mga babae: "Ano ang pumapatungkol sa inyo nang humiling kayo kay Yusuf sa pamamagitan ng isang panlalalang upang gumawa siya ng mahalay sa inyo?" Nagsabi ang mga babae bilang sagot sa hari: "Malayo kay Allāh na si Yusuf ay maging pinaghihinalaan. Sumpa man kay Allāh, hindi kami nakaalam sa kanya ng anumang kasagwaan." Kaya sa sandaling iyon ay nagsabi ang maybahay ng Makapangyarihan habang umaamin sa ginawa nito: "Ngayon ay lumitaw ang katotohanan. Ako ay nagtangka na mang-akit sa kanya at hindi siya nagtangka na mang-akit sa akin. Tunay na siya ay kabilang sa mga tapat sa anumang inangkin niya na kawalang-sala niya sa ipinaratang ko sa kanya."
Nhà vua nói chuyện trực tiếp với các bà vợ của quan viên: Sự tình như thế nào về việc các quí bà đã lập mưu quyến rũ Yusuf làm điều đồi bại với các quí bà? Các bà vợ của quan viên đáp: Allah là Đấng Hoàn Hảo! Chúng thần không hề biết bất cứ điều xấu nào về (Yusuf) cả. (Lúc này) vợ của vị đại quan thú tội, nói: “Giờ đây sự thật đã rõ ràng, chính thần là người đã tìm cách quyến rũ (Yusuf) và vu khống cho Y, còn Y vốn dĩ là một người ngay thẳng và trung thực.”
In the second (52) of the two verses cited above, Sayyidna Yusuf (علیہ السلام) has himself pointed out to two considerations implied in the way he acted and in the option of delaying his release.
The first consideration was: ذٰلِكَ لِيَعْلَمَ اَنِّىْ لَمْ اَخُنْهُ بِالْغَيْبِ. It means: I delayed my release so that the ` Aziz of Misr comes to know for sure that I did not betray him in any way during his absence.
He was so concerned about making the ` Aziz of Misr become assured of his innocence because he thought it would be terrible if the ` Aziz of Misr continues to harbour doubts in his heart against him and suffer more from them when unable to say much after the royal honour has been conferred on him. If so, he would be displeased with the honour given to him and far more painful would be the silence he would have to maintain. Since, he had been his master when he lived with him, his pain was too much to bear for Sayyidna Yusuf (علیہ السلام) ، intrinsically gentle as he was. Then, it was equally obvious that once the ` Aziz of Misr came to believe in his innocence, people will stop talking by themselves.
The second consideration he mentions is: وَاَنَّ اللّٰهَ لَايَهْدِيْ كَيْدَ الْخَاۗىِٕنِيْنَ , that is, he asked for investigations to be made in order that people may know that Allah does not lead the guile of betrayers to success.
This statement could be taken to mean that an investigation would expose the betrayal of the betrayers and people would stand warned that betrayers are finally disgraced leaving a lesson for others to stay away from doing things like that in the future. Also possible here is another meaning, that is, had Sayyidna ~suf~ received the royal honours in the same climate of doubt, it may have occured to all watchers that it was not impossible to betray and be honoured at the same time. This would have distorted their faith in fidelity and would have driven away the distaste for betrayal from their hearts. However, it was because of these two considerations that Sayyidna Yusuf (علیہ السلام) did not favour his leaving the prison immediately after having received the message of his release. In fact, there was a touch of royal elegance in his manner when he demanded that his case be investigated first.
Bà vợ của đại quan giải bài: "Để cho chồng của tiện thiếp biết giữa thiếp và Yusuf không đi quá xa, bởi cậu ta đã biết giữ mình dẫu cho thiếp có quyến rủ và để chồng tiện thiếp biết là thiếp đã không hề phản bội ông lúc ông đi vắng. Sau sự việc như thế này cho thiếp biết là Allah không bao giờ ban thành công cho những ai lừa dối, xảo nguyệt."
Nagsabi ang maybahay ng Makapangyarihan: "Upang malaman ni Jose nang umamin ako na ako ay ang nagtangkang umakit sa kanya at na siya ay tapat, na ako ay hindi gumawa-gawa laban sa kanya sa pagkaliban niya sapagkat luminaw para sa akin mula sa nangyari na si Allāh ay hindi nagtutuon sa sinumang nagsisinungaling at nanlalansi."
Disse la moglie del ministro: "Che Yūsuf venga a sapere che sono stata io a tentarlo, e che lui diceva il vero; io non dico bugie in sua assenza. Ciò che è accaduto è stato chiarito; in verità, Allāh non sostiene coloro che dicono menzogne e che tramano"
L’épouse du gouverneur dit ensuite: Que Joseph sache que j’avoue que c’est moi qui ai tenté de le séduire et qu’il est véridique lorsqu’il affirme que je n’ai pas inventé de mensonge sur lui en son absence. J’ai appris de tout cela qu’Allah ne vient pas en aide à celui qui ment et recourt à la ruse.
Supruga velikaša kaza: "I da na osnovu mojeg priznanja da sam ja ta koja je pokušala njega zavesti i da je on bio iskren - Jusuf uvidi da nisam lagala na njega u njegovom odsustvu. Ja sam zaključila na osnovu svega što se desilo da Allah neće uputiti onoga ko laže i spletkari."
The wife of the minister said that this disclosure was so that Joseph would know through her confession that it was she who had tried to seduce him and that he was truthful, and that she had not lied about him in his absence, as it had become clear to her from what had happened that Allah does not give success to those who lie and scheme.
La esposa del gobernador dijo que esta revelación era para que José supiera, a través de su confesión, que fue ella quien intentó seducirlo y que él era sincero, y además ella no había traicionado a su esposo en su ausencia. Al-lah no da éxito a los que mienten y traman engaños.
Hükümdarın karısı şöyle dedi: Yusuf şunu bilmelidir ki, ben onu baştan çıkarmaya çalıştığımı ikrar ettim. Şüphesiz ki o, hükümdarın yokluğunda ona ihanet etmediğime dair iddiasında da doğru söylemektedir. Benim için de şu açıklığa kavuşmuştur. Şüphesiz Allah Teâlâ yalan söyleyen ve hile yapan kimseleri muvaffak kılmaz.
Istri al-'Azīz melanjutkan, "Hendaknya Yusuf tahu ketika aku mengakui bahwa akulah yang merayunya dan dialah yang benar; bahwasanya aku tidak pernah membuat cerita palsu tentang dirinya di belakangnya. Dari apa yang telah terjadi jelaslah bagiku bahwa Allah tidak akan menolong orang yang berdusta dan membuat tipu daya."
Azizin hanımı sözüne şöyle diyerek devam etti: Ben kötülüğü isteme hususunda nefsimi temize çıkarmam, bununla nefsimi temize çıkarmak istemedim. Çünkü insanın nefsi arzuladığı şeye meylettiği ve onu bundan engellemek zor olduğu için çokça kötülüğü emreder. Ancak yüce Allah'ın rahmet ettiği ve kötülüğü emretmekten koruduğu nefisler bundan müstesnadır. Şüphesiz ki Rabbim, kullarından tövbe edenleri bağışlayan ve onlara merhamet edendir.
Puis la même femme poursuivit: Je n’exclus cependant pas être fautive et je ne vise pas par ces paroles à me dédouaner. L’âme humaine incite souvent au mal en raison de l’attraction des désirs et de la difficulté à leur résister, sauf les âmes qu’Allah préserve du mal par Sa miséricorde. En effet, mon Seigneur pardonne à Ses serviteurs qui se repentent et leur fait miséricorde.
When the king called Joseph to his court, he did not leave the prison immediately but said that first of all that incident on the pretext of which he had been imprisoned should be investigated. Though he was completely innocent before God, as a consequence of the aforesaid incident, he was accused of being disloyal and dishonest towards his master. This was a critical issue, because he had to render the service of prophethood to the people, that is, he was required to convey the message of guidance entrusted to him to the subjects of God. Prior to his appearing before the general public, it was necessary that this allegation against him should be disproved; because one whom the people do not consider trustworthy in his dealings will not be considered trustworthy in the role of God’s envoy. A man of faith has two options before him at all times. He has to choose between man and God. Sometimes it happens that, when dealing with human beings, he has to utter some words of clarification which appear to be a tall claim on his part, although even at that time his heart is full of feelings of humility and modesty, and even if, when he looks at himself in relation to God, he is nothing but humble. The concept of God keeps a believer balanced at every moment. Joseph’s above-mentioned utterance gives a picture of this unique character of a believer’s personality.
Istri al-'Azīz melanjutkan pembicaraannya dengan mengatakan, "Aku tidak merasa bahwa diriku bersih dari keinginan untuk berbuat buruk. Dengan pernyataan ini aku tidak bermaksud menyucikan diriku sendiri karena watak nafsu manusia ialah gemar menyuruh berbuat buruk lantaran ia selalu cenderung untuk mengikuti apa yang disukainya dan sulit dicegah, kecuali nafsu-nafsu yang dirahmati oleh Allah, Dia pasti melindunginya dari kebiasaan menyuruh berbuat buruk. Sesungguhnya Tuhanku Maha Pengampun lagi Maha Penyayang terhadap hamba-hamba-Nya yang bertobat."
La esposa del gobernador continuó hablando y afirmando que no estaba libre de culpa por haber querido hacer algo malo, y que no estaba tratando de justificarse a sí misma, porque el alma ordena a menudo el mal. Esto se debe a su inclinación hacia sus pasiones y a la dificultad de abstenerse de ellas, a excepción de aquellos a quienes Al‑lah muestra misericordia, y los guarda de que sus egos los inciten al mal. Al-lah perdona y es compasivo con aquellos de Sus siervos que se arrepienten ante Él.
Commentary
Claiming Purity for one's own Self is not proper except under special Conditions
Stated in the previous verse (52) was the statement of Sayyidna Yusuf (علیہ السلام) that he did not favour his release from the prison before he has been exonerated through a full investigation of the blame imputed to him so that the governor and the king of Egypt can arrive at full certainty that he was not guilty of any betrayal and that the blame was totally unfounded. In this statement, the reference to his freedom from blame and his purity of conduct was being made as based on an inevitable necessity - which outwardly gave the impression of a pronouncement of personal integrity and purity - and that was something not welcome in the sight of Allah Ta` ala as is proved from the words of the Holy Qur'an where it is said: أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنفُسَهُم ۚ بَلِ اللَّـهُ يُزَكِّي مَن يَشَاءُ (Have you not seen those who claim sanctity for themselves? In fact, Allah sanctifies whomsoever He wills - 4:49). Again, in Surah An-Najm, it was said: فَلَا تُزَكُّوا أَنفُسَكُمْ ۖ هُوَ أَعْلَمُ بِمَنِ اتَّقَىٰ (Do not claim sanctity for your selves; He knows best who it is that guards against evil - 53:32).
It was for this reason that Sayyidna Yusuf (علیہ السلام) has, in the present verse (53), not allowed his plea of innocence in this matter to remain unqualified. As evident, he has stressed upon the reality that by saying what he is saying he has no intention to claim any piety or purity for himself. The truth of the matter is that human self, by nature, keeps pulling everyone to what is bad - except those who are blessed with mercy from the Lord who would make them immunely pure against the evil instigations of their self. They are the blessed prophets. The Qur'an calls such immunized selves: نَفس مُطمَیٔنہ (the self or soul at peace) (Al-Fair: 89:27). Thus, the substance of what Sayyidna Yusuf (علیہ السلام) said was: In a trial of such magnitude, my remaining safe from sin was no personal achievement of mine. In fact, this was a result of the mercy and help of Allah Ta ala alone. Had He not removed evil desires from my heart, I would have become like the rest of human beings who would be prone to surrender before their desires.
According to some narrations, Sayyidna Yusuf (علیہ السلام) said this sentence because a kind of ` thought' did, after all, emerge in his heart - though, limited to a non-voluntary scruple - but, was an unwelcome slip anyway considering the elegant station of prophethood with which he was blessed. Therefore, he expressly confessed that he did not totally absolve his inner self from blame.
The Three States of Human Self
In this verse (53), a problem which needs to be considered is that it declares every human self as often inciting to evil: أَمَّارَةٌ بِالسُّوءِ (ammaratum-bis-su ). This is as it appears in a Hadith in which the Holy Prophet ﷺ has been reported to have asked the Sahabah ؓ what do you think about a companion who, if you treat him nicely, feed him, clothe him, still he would throw you in all sorts of troubles - and if you insult him, and keep him hungry and naked, he would do what is good for you? The Sahabah ؓ said: Ya Rasul Allah, there just cannot be a companion worse than him in this whole world! He said: By Him in whose hands rests my life, yourself inside you is such a companion. (Qurtubi) And it appears in another Hadith: Your greatest enemy is your own self which not only disgraces you by getting you involved in evil deeds, but also makes you run into all sorts of troubles.
However, the cited verse and Hadith narrations given above tell us that human self does usually demand the doing of what is bad from us. But, in Sarah Al-Qiyamah, this very human self has been given the honour of being called by the sobriquet: لَوَّامَہ (lawwamah : reproaching) placing it at a level that the Lord of All Honour has sworn by it: وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ (I do swear by the day of Judgment and I do swear by the reproaching self - 75:1, 2). Then, in Sarah Al-Fajr, by calling this very human self: نفس مظمیٔنہ (mutma'innah: at peace), glad tidings of Jannah have been given: يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِي إِلَىٰ رَبِّكِ (0 self at peace, come back to your Lord ... 89:27, 28). Thus, the human self has been called as inciting to evil at one place, as reproaching at another, and as being at peace at yet another.
To explain, it can be said that the human self when on its own does incite to evil deeds and is called: عَمَّارہ Ammarah. But, when one does not follow its dictates because of the fear of Allah and 'Akhirah, his or her self becomes لَوَّامہ Lawwamah, that is, hates evil deeds, repents from them and seeks forgiveness - as is true in the case of the righteous people of the Muslim Ummah at large. And when someone keeps striving hard against his or her self, and brings it to a state where the very urge to turn to evil deeds does not remain there anymore, then, that self be-comes what is called: مظمیٔنہ Mutma'innah (the self at peace). Righteous people can arrive at this state through spiritual strivings. Still, there is no cer-tainty that this state will continue forever. But, the prophets of Allah, may peace be upon them all, are Divinely blessed with such self at peace without any previous striving - and it always remains constant at that state. Thus, it is in terms of three states of human self that three kinds of acts have been attributed to it.
At the end of the verse (53), it was said: إِنَّ رَبِّي غَفُورٌ رَّحِيمٌ (Certainly, my Lord is the Most-Forgiving, Very-Merciful) which has a hint in the word: غَفُورٌ Ghafur: Most-Forgiving. When the self that incites to evil deeds ( ‘Ammarah) is ashamed of its doings, repents, corrects and becomes the reproaching self (Lawwamah), then, certainly great is the forgiveness of Allah - He will forgive. The word: رَحِیم (Rahim : Very-Merciful) indicates that a person who is blessed with a self at peace (Mutma'innah), that too is nothing but a result of the mercy of Allah.
The minister’s wife continued speaking, saying that she was not free of blame from having wanted to do something bad, and she was not trying to justify herself, because the human self commands often to evil. This is because of its inclination towards what it desires and the difficulty of holding back from it, except for those whom Allah shows mercy to, preventing their egos from commending them to evil. Allah is Forgiving and Compassionate towards those of His servants who repent to Him.
Velikaševa supruga nastavi govoriti: "Ja ne pravdam sebe, ne tvrdim da nisam htjela zlo, ne želim ovim govorom pohvaliti sebe, jer je ljudska duša veoma sklona zlu, jer je sklona prohtjevima i jer je teško zaustaviti je u tome, osim kome se Allah smiluje pa ga sačuva od sklonosti zlu. Doista je moj Gospodar Onaj Koji puno prašta pokajnicima i Koji je milostiv prema njima."
Nagpatuloy ang maybahay ng Makapangyarihan sa pagsasalita nito, na nagsasabi: "Hindi ako nagpapawalang-kinalaman ng sarili ko sa pagnanais ng kasagwaan at hindi ako nagnais niyon ng pagbibigay-matuwid sa sarili ko dahil ang gawi ng kaluluwang pantao ay ang kadalasan ng pag-uutos ng kasagwaan dahil sa pagkahilig nito sa ninanasa nito at sa kahirapan ng pagpigil nito roon, maliban sa kinaawaan ni Allāh na mga kaluluwa sapagkat nagsanggalang Siya sa mga ito laban sa pag-uutos ng kasagwaan. Tunay na ang Panginoon ko ay Mapagpatawad sa sinumang nagbalik-loob kabilang sa mga lingkod Niya, Maawain sa kanila."
e la moglie del ministro continuò il suo discorso, dicendo: "Non dico ciò per discolparmi e per esibirmi, poiché l'animo umano spesso tende ai propri desideri, ed è difficile impedirglielo, tranne per le anime di cui Allāh ha misericordia, che allontana dal male; in verità, il mio Dio è Perdonatore nei confronti dei Suoi sudditi pentiti, Misericordioso con loro "
Và người phụ nữ tiếp tục những lời nói của bà ta: Và tôi đã không bảo bản thân mình tránh khỏi ý muốn xấu, và tôi không nói thế để đề cao bản thân mình; quả thực bản chất dục vọng của con người là thích hướng đến sự thỏa mãn trong những việc xấu xa và rất khó để ngăn chặn nó, trừ khi người đó được Allah thương xót, và che chở khỏi những điều xấu xa, quả thực Thượng đế của tôi là Đấng Hằng Tha Thứ cho những ai biết xám hối trong việc thờ phượng Ngài, Ngài nhân từ với họ
Yusuf's Rank with the King of Egypt
Allah states that when he became aware of Yusuf's innocence and his innocense of what he was accused of, the king said,
ائْتُونِى بِهِ أَسْتَخْلِصْهُ لِنَفْسِى
(Bring him to me that I may attach him to my person.), `that I may make him among my close aids and associates,'
فَلَمَّا كَلَّمَهُ
(Then, when he spoke to him), when the king spoke to Yusuf and further recognized his virtues, great ability, brilliance, good conduct and perfect mannerism, he said to him,
إِنَّكَ الْيَوْمَ لَدَيْنَا مِكِينٌ أَمِينٌ
(Verily, this day, you are with us high in rank and fully trusted.) The king said to Yusuf, `You have assumed an exalted status with us and are indeed fully trusted.' Yusuf, peace be upon him said,
اجْعَلْنِى عَلَى خَزَآئِنِ الاٌّرْضِ إِنِّى حَفِيظٌ عَلِيمٌ
(Set me over the storehouses of the land; I will indeed guard them with full knowledge.) Yusuf praised himself, for this is allowed when one's abilities are unknown and there is a need to do so. He said that he is,
حَفِيظٌ
(Hafiz), an honest guard,
عَلِيمٌ
(`Alim), having knowledge and wisdom about the job he is to be entrusted with. Prophet Yusuf asked the king to appoint him as minister of finance for the land, responsible for the harvest storehouses, in which they would collect produce for the years of drought which he told them will come. He wanted to be the guard, so that he could dispense the harvest in the wisest, best and most beneficial way. The king accepted Yusuf's offer, for he was eager to draw Yusuf close to him and to honor him. So Allah said,
Nagsabi ang hari sa mga tagatulong nito noong luminaw para rito ang kawalang-sala ni Yusuf at ang pagkakaalam ng maybahay: "Maghatid kayo sa kanya sa akin, magtatalaga ako sa kanya bilang natatangi para sa sarili ko." Kaya inihatid nila siya sa hari. Kaya noong nakausap siya nito at luminaw para rito ang kaalaman niya at ang pagkaunawa niya, nagsabi ito sa kanya: "Tunay na ikaw, O Yusuf, sa araw na ito sa ganang amin ay naging isang may katungkulan at reputasyon at isang pinagtitiwalaan."
Nhà vua hạ lệnh với các cận thần ngay khi biết rõ Yusuf vô tội: Các khanh hãy đưa Yusuf đến đây để Y làm việc riêng cho trẫm. Vậy là họ đã đưa Người đến. Sau khi nói chuyện với Người, nhà vua nhận thấy kiến thức và trí tuệ của Người, nhà vua ra lệnh: Này Yusuf - kể từ ngày hôm nay, khanh đã trở thành người có địa vị và được sự tín nhiệm ở nơi trẫm.
Disse il Re ai suoi cortigiani quando venne alla luce l'innocenza di Yūsuf e la sua sapienza: “Portatelo da me, lo prenderò come mio consigliere”. Lo portarono presso di lui; quando parlò con lui e si rese conto della sua conoscenza e saggezza, gli disse: “In verità, o Yūsuf, da oggi godrai presso di noi un rango elevato e fiducia”.
Hükümdar Yûsuf'un suçsuzluğunu ve ilim sahibi olduğunu anlayınca yardımcılarına: "Onu bana getirin kendime has (müşteşar) yapayım" dedi. Onu getirdiler, onunla konuştuktan sonra (Yûsuf'un) ilmi ve zekası ortaya çıkınca ona: "-Ey Yûsuf!- Şüphesiz ki bugün sen yanımızda yüksek makam sahibi ve güvenilir bir kişi oldun." dedi.
Cuando la inocencia y el conocimiento de José se hicieron evidentes, el rey les pidió a sus siervos que lo trajeran ante él. Así que llevaron a José, y cuando él le habló, su conocimiento e inteligencia superior quedaron en evidencia, por lo que el rey le dijo: “desde este día, eres alguien de rango, estatus y confianza”.
Une fois l’innocence de Joseph établie et que la connaissance de l’interprétation des rêves fut prouvée, le roi ordonna à ses serviteurs: Ramenez-le-moi afin que je puisse bénéficier en exclusivité de sa connaissance. Lorsqu’on le lui ramena, il lui parla et fut définitivement assuré de sa science et de sa maturité mentale. Il lui dit ensuite: Ô Joseph, tu jouis maintenant auprès de nous d’une haute importance, d’un grand prestige et d’une immense confiance.
Kralj reče svojim pomagačima nakon što postade jasno da je Jusuf nevin: "Dovedite mi ga i uzet ću ga u svoju svitu." Oni ga dovedoše, pa kada kralj razgovara sa njim uvidje koliko je Jusuf učen i pametan, te mu reče: "Jusufe, ti si od danas kod nas na visokoj poziciji, ugledan i vjerujemo ti."
Setelah ketidakbersalahan Yusuf -'alaihissalām- terbukti dan sang Raja mengetahuinya, ia pun berkata kepada para pembantunya, "Bawalah dia (Yusuf) kepadaku! Aku akan menunjuknya menjadi asisten pribadiku." Kemudian mereka membawa Yusuf ke hadapan raja. Setelah berbicara langsung dengan Yusuf dan merasa yakin dengan keilmuan dan kecerdasannya, sang Raja berkata, "Hari ini engkau -wahai Yusuf- menjadi orang yang mempunyai kedudukan, jabatan, dan kepercayaan di sisi kami."
In the next verse (54) which begins with the words: وَقَالَ الْمَلِكُ ائْتُونِي بِهِ (Bring him to me ...), it has been said, when the king of Egypt investigated about the event, as requested by Sayyidna Yusuf (علیہ السلام) ، Zulaikha and all other women concerned with it confessed to the truth. The king, then, ordered that Sayyidna Yusuf (علیہ السلام) be brought to him so that he can appoint him as his personal adviser. According to the royal order, Sayyidna Yusuf (علیہ السلام) was brought with full honours from the prison to the royal court. When he got an idea of his full potential by talking to him, the king said: ` Today you are with us firmly accommodated and trusted.'
Imam al-Baghawi reports: When the emissary of the king arrived again at the prison to convey the invitation of the king to Sayyidna Yusuf (علیہ السلام) ، he prayed for all inmates of the prison, took a ritual bath and donned a new dress. When he arrived at the royal court, the du a' he made was:
حَسبِی رَبَّی مِن دُنیَایَ و حَسبِی رَبِّی مِن خَلقِہِ عَزّ جَارُہ وجَلَّ ثَنَأٰیٌہ ۔ وَلَا اِلٰہَ غَیرُہ
For me sufficient is my Lord against my world and, for me, sufficient is my Lord against the whole creation. Mighty is he who comes under His protection; and most sublime is His praise; and there is no deity worthy of worship other than Him.
When he reached inside the court, he turned to Allah again, prayed again in the same spirit and greeted the court in Arabic saying: اَلسلامُ عَلَیکُم وَ رَحمَۃ اللہِ (Peace on you and the mercy of Allah). For the king, the prayer he made was in Hebrew. The king, though he knew many languages, was not aware of Arabic and Hebrew. It was Sayyidna Yusuf (علیہ السلام) who told him that the Salam was in Arabic and the Du a', in Hebrew.
It also appears in a narration that the king talked to Sayyidna Yusuf (علیہ السلام) in many different languages and Sayyidna Yusuf (علیہ السلام) replied to him in the language spoken by him, adding Arabic and Hebrew as two additional languages which the king did not know. This episode greatly increased respect for Sayyidna Yusuf (علیہ السلام) in the heart of the king.
After that, the king wished to hear him give the interpretation of his dream directly before him. In response, Sayyidna Yusuf (علیہ السلام) first described before him particular details of his dream which he himself had not told anyone about, and then told him the interpretation as he had wished.
The king was astonished. Though, it was not so much about the interpretation given. What made him really wonder was how could he find out all those details. After that, the king sought his counsel on what should he do next. The advice given by Sayyidna Yusuf (علیہ السلام) was: During the first seven years of expected heavy rains, you should have arrangements made so that cultivation and crops yield their highest. This could be done by giving incentives to people to make sure that their maximum land areas come under cultivation and crops turn out plentiful and let them keep storing one fifth of their total produce with them. Thus, the people of Egypt would have stored with them enough for the seven years of famine and you would not have to worry on their account. Keep whatever supply of grains comes to the government through fixed taxes or state lands stored for those coming from outside the country - because, this famine will be wide-spread. People living in adjoining countries would need your help. At that time, you may come to the help of many a deprived people around you by giving it to them. Even if you were to put an ordinary price on it, you can be sure of collecting in the government treasury the amount of wealth that had never been there. The king was immensely pleased with this advice, but did wonder how would such a stupendous plan be managed, and who would do that.
When Joseph’s innocence and knowledge became evident, the king asked his servants to bring Joseph to him to serve him. So they brought Joseph to him, and when Joseph spoke to him, his knowledge and high intelligence became evident so the king said to him “from this day, you are someone of rank, status and trust”.
Joseph asked the king to put him in charge of taking care of the storehouses of wealth and food in the land of Egypt, because he would be a trustworthy guardian, with knowledge and insight about what he was taking care of.
Yusuf berkata kepada sang Raja, "Berilah aku tugas sebagai penanggung jawab gudang-gudang harta dan makanan di negeri Mesir karena aku adalah penjaga yang terpercaya, serta memiliki pengetahuan dan wawasan yang baik tentang tugas dan wewenangku."
Yusuf, hükümdara: "Beni ülkenin hazinelerini ve Mısır arazisinin yiyeceklerini korumakla görevlendir. Şüphesiz ki ben, güvenilir bir koruyucu ve görev yaptığım işte ilim ve basiret sahibiyim." dedi.
José le pidió al rey que lo pusiera a cargo de cuidar los graneros y las arcas del reino de Egipto, pues sería un ministro confiable, con conocimiento e información acerca de lo que debía administrar.
Jusuf reče kralju: "Postavi me da vodim brigu o riznicama imetka i hrane u Egiptu, jer sam ja povjerljiv čuvar, imam znanje i pronicljivost u onome što mi se povjeri."
Thereupon, Sayyidna Yusuf (علیہ السلام) said: اجْعَلْنِي عَلَىٰ خَزَائِنِ الْأَرْضِ ۖ إِنِّي حَفِيظٌ عَلِيمٌ that is, ` appoint me to the treasures of the land (which includes the produce of the land) for I am indeed a knowledgeable keeper (fully capable of conserving and guarding it, and aware of where to spend and how much to spend). (Qurtubi Mazhari)
In the two words appearing here (hafiz and alim), Sayyidna Yusuf (علیہ السلام) has combined together all functional virtues a genuine Finance Minister should have. To make it simple, it can be said that the chief trustee and manager of a national treasury needs to do two things: (1) He should not allow government property to be wasted, in fact, should collect, conserve and protect it fully. Then, he should see to it that it is not spent on non-deserving people, or on false heads of expenditure. (2) Then, he should not fall short in spending what has to be spent and where it has to be spent and, at the same time, he should not spend more than the quantum of the need. Thus, the word: حَفِیظ (hafiz : keeper) is the full guarantee of the first need, and the word: عَلِیم (` alim : knowledgeable), that of the second.
Though the king of Egypt was personally attached to Sayyidna Yusuf (علیہ السلام) because of his many excellences, honesty and wisdom, but he did not actually hand over the office of the Finance Ministry to him. However, he did make him stay with him as his honoured guest for a year.
After the passage of one year, not only that he appointed him to be the Finance Minister, but also entrusted to him the management of the rest of his state affairs. Perhaps, he thought that giving such major office to him without first getting acquainted with his manners, morals and habits by keeping him close to him at his house was not appropriate.
Some commentators have written, when Qitfir (Potiphar), the husband of Zulaikha died during this period, the king of Egypt arranged her marriage with Sayyidna Yusuf (علیہ السلام) . Then, he said to her: Is it not better than what you had wished? Zulaikha confessed to her being at fault, giving her excuse for having done what she did.
Allah jalla thana'uh granted them a life full of honour and comfort. According to historical narrations, they were also blessed with two sons, named Ifra'im and Mansha.
According to some narrations, after the marriage, Allah Ta’ ala had put in the heart of Sayyidna Yusuf (علیہ السلام) more love for Zulaikha than she ever had for him. So much so that there came a time when Sayyidna Yusuf (علیہ السلام) complained to her: Why is it that you do not love me as much as you did before? Zulaikha told him: Through you I am now blessed with the love of Allah Ta’ ala. With this in view, other relationships and thoughts seem to have dimmed out. This episode has been described, along with some other details, in Tafsir al-Qurtubi and Mazhari.
Many teachings and guidelines which appear as part of the story of Sayyidna Yusuf (علیہ السلام) ، and are good for all human beings, have been talked about earlier. Some others are being mentioned as follows:
Rulings and Guidelines
1. In the saying of Sayyidna Yusuf (علیہ السلام) (And I do not absolve my inner self of blame - 53), there is good guidance for the servants of Allah who fear Him and are righteous, pious and abstaining. They should realize that they should not, when they have the Taufiq of re-maining safe from some sin, wax proud about it, never taking those involved with sins as low and inferior. Instead of that, they should ponder over the saying of Sayyidna Yusuf (علیہ السلام) ، let it go into their heart and be-come its fixed response - that is, ` this is no personal achievement of ours; it is only Allah Ta` ala whose grace stopped our inner self, which incites to evil, overcome us - otherwise, this self of man would often pull him to-wards deeds which are evil.'
Seeking a Government Office is Not Permissible - Except under particular Conditions
2. From: اجْعَلْنِي عَلَىٰ خَزَائِنِ الْأَرْضِ (Appoint me to (supervise) the treasures of the land - 54), we learn that the seeking of an office or position with the government is permissible under particular conditions - as was done by Sayyidna Yusuf (علیہ السلام) when he sought to be appointed to supervise and manage the treasures of the land.
But, in the light of details regarding this matter, when it is known about a particular office that no one else would be able to manage it well - and one's honest self-assessment indicates that he will be able to discharge the responsibilities of that office well enough, and that there is, in it, no danger of getting involved in some sin - then, this would be a sit-uation in which taking the initial step of seeking the office is also permissible, subject to the condition that the reason for doing this should not be the love of recognition, power and wealth. Instead, the main purpose be-hind this should be to serve Allah's creation genuinely and to carry to them their rights with justice and equity - as it was with Sayyidna Yusuf (علیہ السلام) whose sole purpose was no other but this. But, wherever such a situation does not prevail, the Holy Prophet has prohibited the seeking of any government office on one's own. And he did not give an office to anyone who himself made a request for it.
It appears in a Hadith of Sahih Muslim that the Holy Prophet ﷺ said to Sayyidna ` Abd-ur-Rahman ibn Samurah ؓ : Never seek an office (of authority or responsibility) because even if you get it by asking for it, the support of Allah Ta’ ala, through which you could stay safe from slips and errors, will not be there. And if you get an office without the asking and seeking, help and support of Allah Ta` ala will be there, because of which, you will be able to fulfill the rights of that office as due.
Similarly, according to another Hadith of Sahih Muslim, someone requested the Holy Prophet ﷺ that he be appointed to a certain office. To him, he said:
اِنَّا لَن نَّستعمِلَ علی مَن اَرادَہ
` We would not give our office to a person who asks for it.'
The Seeking of Office by Sayyidna Yusuf (علیہ السلام) was based on a Wise and Benign Consideration
But, the case of Sayyidna Yusuf (علیہ السلام) is different. He knew that the king of Egypt is a disbeliever. So is his staff. The country was going to be hit by a famine. At that time, selfish people would have no mercy for the creation of Allah and millions would die of hunger. There was no one around who could be relied upon to do justice with the rights of common people. Therefore, he himself made a request for that office of responsibility - though, he had to support his request by pointing out to some areas of his expertise, as a matter of necessity, of course, so that the king be-comes satisfied and entrusts the office with him.
Even today, if someone feels that there is an office of government for which there is no one available, specially someone who would discharge the responsibilities of that office as due - and his honest self-assessment assures that he would be able to discharge the responsibilities of that office as due - then, it is permissible for him, in fact, it is obligatory (wajib) on him to seek that office. But, this will not be to satisfy his own desire for recognition, power or wealth. Instead, it has to be for the purpose of serving people, a mission which relates to the intention and plan in the heart, something which is all too open before Allah Ta ala. (Qurtubi)
That the rightly-guided Khulafa', may Allah be pleased with them all, assumed the responsibilities of the office of Khilafah was because they knew that no one else would be able to discharge that responsibility at that time as due. The differences attributed to Sayyidna ` Ali, Sayyidna Mu` awiyah, Sayyidna Husain, Sayyidna ` Abdullah ibn Zubayr ؓ and others 9 were all based on that conviction. Everyone of them thought that he would be the one to discharge the responsibilities of Khilafah at that time with more wisdom and strength and better than others. None of them was motivated to seek recognition, power or wealth as his principal aim.
Is It Permissible to Accept an Office of a Kafir Government?
3. Sayyidna Yusuf (علیہ السلام) accepted to serve under the king of Egypt, though he was a disbeliever. This tells us that accepting an office of government headed by a disbelieving or sinning ruler is permissible under particular conditions.
But, Imam al-Jassas, while commenting on the verse: فَلَنْ أَكُونَ ظَهِيرًا لِّلْمُجْرِمِينَ (never shall I be a help to those who sin - 28:17), has written: In the light of this verse, it is not permissible to help the unjust and the disbelieving. And it is obvious that, accepting an office in their government amounts to becoming a part of their function and providing help to them. Such help has been declared as Haram (forbidden) in many verses of the Holy Qur'an.
As for the position of Sayyidna Yusuf (علیہ السلام) in this matter, not only that he accepted the office, in fact, asked for it. According to the respected Tafsir authority, Mujahid, the reason for this was that the king of Egypt had become a believer, a Muslim, at that time. Since there is no proof in the Qur'an and Sunnah which could support this proposition, the majority of commentators have given another reason for his action. According to them, Sayyidna Yusuf (علیہ السلام) had already found out about the king of Egypt that he would not interfere in the performance of his du-ties. He will not compel him to enforce laws contrary to his faith. He will give him full rights to act in accordance with his discretion and in line with the law of truth. With such rights and powers in hand when one is not compelled to obey a law counter to his Shari` ah, it is possible that one may serve under someone unjust and disbelieving - though, the repugnance of having to help and cooperate with that unjust and disbelieving person remains where it initially was. But, there are circumstances in which it is not possible to remove such a person from the office of power held by him. Then, on the other hand, if there be a strong apprehension that by not accepting the office under that person, rights of many servants of Allah will be wasted, or that they may be oppressed, then, this would be a situation of compulsion, and there is this much room for cooperation in the matter. This stands proved from the conduct of Sayyidna Yusuf (علیہ السلام) which is covered by the provision that one would not have to commit something which goes against the Shari` ah one believes in - because, this will not be helping him in his sin, though, it may do so as a remote cause. But, as for the remote causes of help, there is room in the Shari` ah under given conditions. Details have been described by Muslim jurists. Many righteous elders among the Sahabah and Tabi` in have faced such conditions and it stands proved that they, under such conditions, have accepted to work on offices given by oppressive rulers. (Qurtubi Mazhari)
` Allama Al-Mawardi, in his book about the political implications of religious law has said: Some commentators, on the basis of what Sayyidna Yusuf (علیہ السلام) did in this matter, have ruled the accepting of office with rulers who do not believe and are unjust as permissible, subject to the condition that one does not have to do anything against the Shari` ah. Other commentators have ruled that it is not permissible even with this condition attached, because this too supports and promotes people who are unjust and oppressive. They give many interpretations of what Sayyidna Yusuf (علیہ السلام) did. The substance is that this conduct of Sayyidna Yusuf (علیہ السلام) was particular to his person, or to his Shari` ah. Now, it is not permissible for others. However, the majority of Muslim scholars and jurists have gone by the first proposition and ruled it as permissible. (Qurtubi)
According to Tafsir Al-Bahr Al-Muhit, when it is known that, should the learned and the righteous refuse to accept such office, rights of people will be wasted and justice will not be done, then, accepting such office is permissible, in fact, it is an act of thawab - subject to the condition that, while working on it, one is not compelled to do things which are against the Shari` ah.
A Functional Statement of Some Personal Ability is Not Included under Self-Sanctification prohibited by the Holy Qur’ an
4. The saying of Sayyidna Yusuf (علیہ السلام) إِنِّي حَفِيظٌ عَلِيمٌ (I am a knowledge-able keeper) proves that mentioning some personal qualities, expertise or ability when there is a need to do that is not included under self-sanctification which has been prohibited in the Holy Qur’ an - of course, subject to the condition that such mentioning is not prompted by pride, arrogance or boastfulness.
Joseph dit à son tour au roi: Charge-moi de la gestion des réserves de richesses et de nourriture de l’Egypte car je suis quelqu’un digne de confiance qui dispose des compétences nécessaires.
Yusuf tâu với đức vua: Xin bệ hạ cho thần giữ kho bạc và lương thực của vùng đất Ai cập, vì hạ thần là một thủ quỹ uy tín, có kiến thức và tầm nhìn sâu sắc về những gì được giao
Nagsabi si Jose sa hari: "Magpamahala ka sa akin sa pag-iingat ng mga imbakan ng yaman at mga pagkain sa Lupain ng Ehipto sapagkat tunay na ako ay isang tagaingat-yamang mapagkakatiwalaan, at may kaalaman at pagkatalos sa pinamamahalaan ko."
Disse Yūsuf al Re: ”Affidami la custodia dei tesori e del cibo nella terra d'Egitto; io sono un custode fidato, possiedo conoscenza e grande saggezza rispetto a ciò che mi viene affidato”
Yusuf's Reign in Egypt
Allah said next,
وَكَذلِكَ مَكَّنَّا لِيُوسُفَ فِى الاٌّرْضِ
(Thus did We give full authority to Yusuf in the land), in Egypt,
يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَآءُ
(to take possession therein, when or where he likes.) As-Suddi and `Abdur-Rahman bin Zayd bin Aslam said that this part of the Ayah means, "To do whatever he wants therein." Ibn Jarir at Tabari said that it means, "He used to move about freely in the land after being imprisoned, suffering from hardship and the disgrace of slavery." Allah said next,
نُصِيبُ بِرَحْمَتِنَا مَن نَّشَآءُ وَلاَ نُضِيعُ أَجْرَ الْمُحْسِنِينَ
(We bestow of Our mercy on whom We will, and We make not to be lost the reward of the good doers.) Allah says here, We did not let the patience of Yusuf, from the harm his brothers exerted on him and being imprisoned because of the wife of the `Aziz, to be lost. Instead, Allah the Exalted and Most Honored rewarded him with His aid and victory,
وَكَذَلِكَ مَكَّنَّا لِيُوسُفَ فِى الاٌّرْضِ يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَآءُ نُصِيبُ بِرَحْمَتِنَا مَن نَّشَآءُ وَلاَ نُضِيعُ أَجْرَ الْمُحْسِنِينَ - وَلاّجْرُ الاٌّخِرَةِ خَيْرٌ لِّلَّذِينَ ءَامَنُواْ وَكَانُواْ يَتَّقُونَ
(And We make not to be lost the reward of the good doers. And verily, the reward of the Hereafter is better for those who believed and had Taqwa.) Allah states that what He has prepared for His Prophet Yusuf, peace be upon him, in the Hereafter is much greater, subs- tantial and honored than the authority He gave him in this life. Allah said about His Prophet Sulayman (Solomon), peace be upon him,
هَـذَا عَطَآؤُنَا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسَابٍ - وَإِنَّ لَهُ عِندَنَا لَزُلْفَى وَحُسْنَ مَـَابٍ
("This is Our gift, so spend or withhold, no account will be asked of you." And verily, for him is a near access to Us, and a good (final) return (Paradise).) 38:39-40 Yusuf, peace be upon him, was appointed minister of finance by Ar-Rayyan bin Al-Walid, king of Egypt at the time, instead of the `Aziz who bought him and the husband of she who tried to seduce him. The king of Egypt embraced Islam at the hands of Yusuf, peace be upon him, according to Mujahid.
Và tương tự như việc đã ban thanh danh cho Yusuf và giải thoát Ngươi khỏi nhà giam thì TA đa ban chức quyền ở Ai cập, Người có thể đi lại mọi nơi Người muốn, cũng như TA trao lòng thương sót của TA cho những ai mà TA muốn ở trên trần gian, và không làm mất phần thưởng của những người tốt, Ta còn trao cho họ trọn vẹn không thiếu bớt một chút nào
Kung paanong nagmagandang-loob Kami kay Jose ng pagkawalang-sala at paglaya sa pagkakulong, nagmagandang-loob Kami sa kanya ng pagbibigay-kapangyarihan para sa kanya sa Ehipto. Nanunuluyan siya at naninirahan siya sa alinmang lugar na niloob niya. Nagbibigay Kami mula sa awa Namin sa Mundo sa sinumang niloloob Namin kabilang sa mga lingkod Namin. Hindi Kami nagwawala ng gantimpala sa mga tagagawa ng maganda, bagkus magtutumbas Kami sa kanila nito nang ganap nang hindi kinukulangan.
Così come sostenemmo Yūsuf provando la sua innocenza e salvandolo dalla prigionia, lo sostenemmo nell'ottenere potere in Egittoمصر; egli poteva muoversi o risiedere ovunque volesse. Concediamo la Nostra Misericordia in vita ai sudditi che vogliamo, e non vanifichiamo la ricompensa dei pii; al contrario, la concediamo loro nella sua interezza, senza far mancare nulla.
The Objective of Sayyidna Yusuf (علیہ السلام) was to Establish the Din of Allah.
Said in verse 55 was:
وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِي الْأَرْضِ يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَاءُ ۚ نُصِيبُ بِرَحْمَتِنَا مَن نَّشَاءُ ۖ وَلَا نُضِيعُ أَجْرَ الْمُحْسِنِينَ
And thus We gave Yusuf (علیہ السلام) power in the land. He could settle there wherever he wished. We extend Our mercy to whomsoever We will, and We do not waste the reward of those who are good in deeds.
For details, it can be said that, after an experimental period of one year, the king of Egypt arranged a special celebration in his court to which he invited all officials and dignitaries of the state. Sayyidna Yusuf (علیہ السلام) was brought into the gathering with a crown on his head. Sayyidna Yusuf (علیہ السلام) was given, not simply the charge of the state treasury, but the charge of virtually the whole state. Having done this, the king him-self retired from active involvement with the affairs of the state. (Qurtubi, Mazhari and others)
Sayyidna Yusuf علیہ السلام managed the affairs of the state with such ability that no one had any reason to complain. The whole country loved him. Peace and prosperity prevailed all over. Even Sayyidna Yusuf (علیہ السلام) himself faced no problems or pains in executing the many responsibilities of the government.
Tafsir authority, Mujahid, has said: Since Sayyidna Yusuf (علیہ السلام) under the surface grandeur of his rule over the country, aimed at nothing but that the command of Allah Ta ala be carried out there and that the faith given by Him becomes firmly established. Therefore, he never lost sight of his basic objective, that is, inviting the king of Egypt to faith and Islam. As time passed, his efforts bore fruits by the grace of Allah and the king of Egypt too became a believing Muslim.
Just as Allah proved Joseph’s innocence and released him from prison, He also established him in Egypt, so that he could go and live in any place he wished. Allah gives from His mercy to whomever of His servants He wills in this world, and does not allow the reward of those who do good to be lost, giving it to them in full, and nothing less.
Kao što smo Jusufu ukazali blagodat obznanjujući njegovu nevinost i izbavljajući ga iz tamnice, dali smo mu vlast u Egiptu, u kojem je putovao i boravio gdje je htio. Mi Našu milost na dunjaluku dajemo kome hoćemo, i ne uništavamo nagradu onima koji dobra djela čine, već im u potpunosti isplaćujemo njihovu nagradu.
Sebagaimana Kami menganugerahi Yusuf pemulihan nama baiknya dan terbebasnya dari penjara, Kami juga menganugerahinya kedudukan yang tinggi di negeri Mesir. Dia bisa tinggal dan menetap di mana saja sesuka hatinya. Kami memberikan sebagian rahmat Kami di dunia kepada hamba-hamba Kami yang Kami kehendaki dan Kami tidak akan menyia-nyiakan pahala orang-orang yang berbuat baik. Bahkan Kami akan memberikan pahala itu kepada mereka secara lengkap tanpa dikurangi sedikit pun.
Así fue como Al-lah demostró la inocencia de José y lo liberó de la prisión, también lo estableció en Egipto, para que pudiera vivir en cualquier lugar que deseara. Al-lah concede Su misericordia a quien quiera en este mundo, y no permite que la recompensa de aquellos que hacen el bien se pierda, sino que la otorga completa.
Yusuf'un suçsuzluğunu ispat ederek ve hapisten kurtararak lütufta bulunduğumuz gibi, Mısır'da kalmasına da imkan sağladık. Dilediği yere gelip orada konaklardı. Dünyada rahmetimizi dilediğimiz kulumuza veririz. İyilik edenleri mükâfatsız bırakmayız. Bilakis eksiksiz olarak tam bir şekilde karşılığını veririz.
Tout comme Nous avons fait la faveur à Joseph de l’innocenter et de le libérer de prison, Nous lui avons également permis de devenir quelqu’un d’influent en Egypte et de s’installer dans le lieu qu’il désire. Nous accordons Notre miséricorde dans le bas monde à qui Nous voulons de Nos serviteurs et Nous ne rendons pas vaine la récompense des bienfaisants. Nous la leur remettrons au contraire bien complète sans que rien n’en manque.
‘Place in my charge the storehouses of the land.’ (The original Arabic word translated here as storehouses [or granaries] literally means ‘treasure’). Seeing that he had the attention of the king, Joseph made this request to him, so that with the help of government resources he should be empowered to construct large granaries throughout the whole country, where surplus corn acquired from the farmers and could be stored for the first seven years. The king agreed to this and, exercising his constitutional royal authority, gave Joseph all kinds of power to facilitate this task. The king of Egypt was a polytheist. Verse 76 shows that after the appointment of Joseph the religion of the same king prevailed in Egypt for about ten years. This tradition of the Prophet of God shows that acceptance of a subordinate post under a non-Muslim government is not against Islam. On the same basis our predecessors accepted the posts of ‘Qazi’ under tyrant kings. (Tafsir an-Nasafi). What was Joseph’s purpose in assuming authority in Egypt? The information given in the Quran indicates that his purpose seems to have been to save the subjects of God from famine and then, as a result of this, to create opportunities for the Children of Israel to settle in Egypt.
La recompensa de Al-lah, que Él ha preparado en la otra vida, es en verdad superior a la recompensa de esta vida para aquellos que creen en Al-lah y que fueron temerosos de Él, siguiendo lo que Él ordenó y manteniéndose alejados de lo que Él ha prohibido.
Namun, sungguh pahala yang Allah siapkan di akhirat kelak lebih baik daripada pahala dunia bagi orang-orang yang beriman kepada Allah dan bertakwa kepada-Nya dengan cara menjalankan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya.
Doista je Allahova nagrada koju je pripremio na Ahiretu bolja od dunjalučke nagrade, i ona pripada onima koji vjeruju u Allaha i čuvaju se Njegove kazne, čineći ono što je naredio i kloneći se onoga što je zabranio.
Allah'ın emirlerini yerine getirerek ve yasaklarından kaçınarak takvalı olanlar için Allah'ın ahirette hazırladığı mükâfat dünya mükâfatından daha hayırlıdır.
La récompense qu’Allah accorde dans l’au-delà est meilleure que la récompense du bas monde pour ceux qui croient en Allah et le craignent en se conformant à Ses commandements et en renonçant à Ses interdits.
The reward of Allah, which He has prepared in the Afterlife, is certainly better than the reward of this life for those who have faith in Allah and who were mindful of Him, following what He has ordered and staying away from what He has prohibited.
Và chắc chắn phần thưởng mà Allah đã chuẩn bị ban vào Đời Sau tốt hơn phần thưởng của trần gian giành cho những ai tin tưởng vào Allah cũng như họ đã tuân theo những mệnh lệnh của Ngài và tránh xa những gì Ngài ngăn cấm
Talagang ang gantimpala ni Allāh na inihanda Niya sa Kabilang-buhay ay higit na mabuti kaysa sa gantimpala ng Mundo para sa mga sumampalataya kay Allāh at sila noon ay nangingilag magkasala sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya.
E la ricompensa che Allāh ha preparato nell'Aldilà è migliore della ricompensa in vita, per coloro che hanno creduto in Allāh e lo hanno temuto, obbedendo ai Suoi ordini e rispettando i Suoi divieti.
Shun Sin, Have Faith, Keep Fearing Allah: The Reward of the Hereafter is Yours Too
At the end, verse 57 declares:
لَأَجْرُ الْآخِرَةِ خَيْرٌ لِّلَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ
And the reward of the Hereafter is surely better for those who keep fearing Allah.
It means that Allah had already blessed Sayyidna Yusuf (علیہ السلام) with temporal power, wealth and an ideal state - waiting for him were the high ranks of the 'Akhirah as well. Then, it has also been made clear that the rewards and ranks of the present world and the world-to-come were not restricted to Sayyidna Yusuf (علیہ السلام) . This was an open invitation to everyone who elects to believe, abstain from evil and keep fearing Allah.
During his tenure of rule, Sayyidna Yusuf (علیہ السلام) had accomplished great projects designed to bring peace and comfort to the masses of his people. Their parallel would be hard to find. When, according to his interpretation of the dream, seven years of prosperity passed by and the famine set in, Sayyidna Yusuf (علیہ السلام) abandoned eating to his fill. People said: You have the treasures of the land of Egypt in your possession, yet you go hungry? He said: I do this so that the feeling for the hunger of my common people does not disappear from my heart. He even took an administrative step in this matter. The royal cooks were ordered to prepare only one meal a day, at lunch time, so that the residents of the royal pa-lace too could somehow share in the mass hunger of their people!
Yusuf's Brothers travel to Egypt
As-Suddi, Muhammad bin Ishaq and several others said that the reason why Yusuf's brothers went to Egypt, is that after Yusuf became minister of Egypt and the seven years of abundance passed, then came the seven years of drought that struck all areas of Egypt. The drought also reached the area of Kana`an (Canaan), where Prophet Ya`qub, peace be upon him, and his children resided. Prophet Yusuf efficiently guarded the people's harvest and collected it, and what he collected became a great fortune for the people. This also permitted Yusuf to give gifts to the people who sought his aid from various areas who came to buy food and provisions for their families. Yusuf would not give a family man more than whatever a camel could carry, as annual provisions for them. Yusuf himself did not fill his stomach from this food, nor did the king and his aids eat except one meal a day. By doing so, the people could sustain themselves with what they had for the remainder of the seven years. Indeed, Yusuf was a mercy from Allah sent to the people of Egypt. Yusuf's brothers were among those who came to Egypt to buy food supplies, by the order of their father. They knew that the `Aziz of Egypt was selling food to people who need it for a low price, so they took some merchandise from their land with them to exchange it for food. They were ten, because Ya`qub peace be upon him kept his son and Yusuf's brother Binyamin with him. Binyamin was the dearest of his sons to him after Yusuf. When Prophet Yusuf's brothers entered on him in his court and the center of his authority, he knew them the minute he saw them. However, they did not recognize him because they got rid of him when he was still young, and sold him to a caravan of travelers while unaware of their destination. They could not have imagined that Yusuf would end up being a minister, and this is why they did not recognize him, while he did recognize them. As-Suddi said that Yusuf started talking to his brothers and asked them, "What brought you to my land" They said, "O, `Aziz, we came to buy provisions." He asked them, "You might be spies." They said, "Allah forbids." He asked them, "Where are you from" They said, "From the area of Kana`an, and our father is Allah's Prophet Ya`qub." He asked them, "Does he have other children besides you" They said, "Yes, we were twelve brothers. Our youngest died in the desert, and he used to be the dearest to his father. His full brother is alive and his father kept him, so that his closeness compensates him for losing our youngest brother who died." Yusuf ordered that his brothers be honored and allowed to remain,
وَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ
(And when he furnished them with their provisions,) according to their needs and gave them what they wanted to buy, he said to them, "Bring me your brother from your father's side whom you mentioned, so that I know that you have told me the truth." He continued,
أَلاَ تَرَوْنَ أَنِّى أُوفِى الْكَيْلَ وَأَنَاْ خَيْرُ الْمُنْزِلِينَ
(See you not that I give full measure, and that I am the best of the hosts) encouraging them to return to him. He then threatened them,
فَإِن لَّمْ تَأْتُونِى بِهِ فَلاَ كَيْلَ لَكُمْ عِندِى
(But if you bring him not to me, there shall be no measure (of corn) for you with me. ) He threatened them that if the next time they come without Binyamin with them, they will not be allowed to buy the food that they need,
فَإِن لَّمْ تَأْتُونِى بِهِ فَلاَ كَيْلَ لَكُمْ عِندِى وَلاَ تَقْرَبُونِ - قَالُواْ سَنُرَوِدُ عَنْهُ أَبَاهُ وَإِنَّا لَفَـعِلُونَ
("...nor shall you come near me." They said: "We shall try to get permission (for him) from his father, and verily, we shall do it.") They said, `We will try our best to bring him with us, so that we spare no effort to prove to you that we are truthful in what we told you about ourselves.' Allah said,
وَقَالَ لِفِتْيَانِهِ
(And Yusuf told his servants), or his slaves,
اجْعَلُواْ بِضَـعَتَهُمْ
(to put their money), or the merchandise they brought with them to exchange for food,
فِى رِحَالِهِمْ
(into their bags,), while they were unaware,
لَعَلَّهُمْ يَرْجِعُونَ
(in order that they might come again.) It was said that Yusuf did this because he feared that his brothers might not have any more merchandise they could bring with them to exchange for food.
Sumapit ang mga kapatid ni Jose sa Lupain ng Ehipto na may dalang paninda nila. Saka pumasok sila sa kanya, saka nakakilala siya na sila ay mga kapatid niya samantalang hindi sila nakakilala na siya ay kapatid nila, dahil sa tagal ng panahon at pagbabago ng anyo niya dahil siya noon ay isang bata nang itinapon nila sa balon.
Vì cần sự giúp đỡ nên những người anh của Yusuf đến Ai cập. Rồi khi họ đối diện với Người thì Người liền nhận ra họ là những người anh của mình, nhưng họ không nhận ra Người là em của họ; vì xa cách quá lâu và ngoại hình của Người đã thay đổi; vì lúc đó Người chỉ là đứa trẻ khi bị họ ném xuống giếng
E i fratelli di Yūsuf giunsero alla terra d'Egitto portando la loro merce. Giunsero al suo cospetto, e lui riconobbe che erano i suoi fratelli, mentre loro non riconobbero che fosse il loro fratello, a causa del lungo periodo trascorso e del cambiamento del suo aspetto, poiché era un bambino quando lo gettarono nel pozzo.
Commentary
Mentioned in the previous verses was how Sayyidna Yusuf (علیہ السلام) was blessed by Allah Ta ala with full control over the country of Egypt. Described in the verses cited above is the coming of the brother of Sayyidna Yusuf (علیہ السلام) to procure food grains. As a corollary, it was also mentioned that the brothers who came to Egypt were ten in number. The younger brother, the real brother of Sayyidna Yusuf (علیہ السلام) was not with them on this trip.
The details of the story in between were not given by the Qur'an since they can be understood contextually.
The details described by Ibn Kathir with reference to Tafsir authorities, Suddiyy, Muhammad ibn Ishaq and others, even if borrowed from historical and Israelite reports, may be acceptable in a certain measure since indicators in this direction are available in the sequential arrangement of the Qur’ an itself.
The authorities cited above have said that following the ministerial authority of Egypt having come into the hands of Sayyidna Yusuf (علیہ السلام) ، the first seven years were, true to the interpretation of the dream, years of great prosperity and well-being for the entire country. Crops were abundant and matching were the efforts to produce and conserve. After that, the second part of this very dream unfolded itself. Came the famine which continued for full seven years. Since, at that time, Sayyidna Yusuf (علیہ السلام) knew in advance that this famine will continue for seven years without any break, therefore, he made arrangements to have the stock of grains present in the country stored very carefully during the initial year of the famine and saw to it that it remained preserved and protected fully and satisfactorily.
As for the local people of Egypt, food grain sufficient for their need was stored with them well ahead of the time. When famine spread and people living in areas around Egypt started coming there, Sayyidna Yusuf (علیہ السلام) set up a working system of selling grains to them according to which he would not give to one person more than one camel-load of grain. Its quantity, according to al-Qurtubi, was one Wasaq, that is, sixty Sa` which, according to our weight, comes to approximately 1, 953 grams.
Such was his concern for this responsibility that he himself used to oversee the sale of foodgrains. As said earlier, this famine was not limited to Egypt only. It was spread out to areas far away. The land of Can'aan, a part of Palestine - the homeland of Sayyidna Ya` qub (علیہ السلام) with one of its cities still surviving by the name Khalil, known for the resting places of blessed prophets Ibrahim, Ishaq, Yaqub and Yusuf (علیہم السلام) - even this could not escape the ravages of the famine. Naturally, the family of Sayyidna Ya'qab (علیہ السلام) became anxious. That was a time when news had gone around that Egypt was the place where food grains could be procured on payment. Sayyidna Ya` qub (علیہ السلام) had also come to know that the king of Egypt was a man of mercy and would let those who needed it have it. So, he asked his sons too to go and get some grains from Egypt.
And as they had also come to know that one person is not given more than a camel-load of grains, it was decided to send all sons on the trip. But, the youngest brother, Benyamin, the real brother of Sayyidna Yusuf (علیہ السلام) with whom Sayyidna Ya` qub (علیہ السلام) had become very attached since the disappearance of Sayyidna Yusuf (علیہ السلام) was held back by the father for his comfort and care.
Traveling from Can'aan, the ten brothers reached Egypt. Sayyidna Yusuf (علیہ السلام) appeared in his royal robe as the master of the land before his brothers who had sold him as a seven year old child to the people of the caravan - an event over which, at that time, according to Sayyidna ` Abdullah ibn ` Abbas, forty years had passed. (Qurtubi, Mazhari)
It is obvious that the passage of such a long time would cause great changes in the looks of a person. It could have never occurred to them that a child once sold as a slave could become the king or minister of some country. Therefore, the brothers of Sayyidna Yusuf (علیہ السلام) did not recognize him. But, Sayyidna Yusuf (علیہ السلام) did. Therefore, this is what the expression: فَعَرَفَهُمْ وَهُمْ لَهُ مُنكِرُونَ (He recognized them, while they were not to recognize him - 58) appearing in the opening verse means - for in the Arabic language, the real meaning of the word: اِنکَار (inkar) is ` to take as stranger.' Therefore, the word: مُنکِرُون (munkirun) in the text comes to mean ` unable to recognize.'
About the recognizing of Sayyidna Yusuf (علیہ السلام) ، Ibn Kathir has said, on the authority of Suddiyy: When these ten brothers reached the court, Sayyidna Yusuf (علیہ السلام) interrogated them as is done with suspicious people so that they would state the truth clearly. First of all, he asked them: You are not residents of Egypt. You speak Hebrew. How did you get here? They said: There is a great famine in our country. We have heard about you, therefore, we are here to get some grain. Sayyidna Yusuf (علیہ السلام) asked again: How do we know that you are telling the truth, and that you are not an enemy spy? Then, all brothers said: God forbid, we can never do that. We are the sons of the Prophet of Allah Ya` qub (علیہ السلام) who lives in Canaan.
"Dan saudara-saudara Yusuf datang (ke Mesir) lalu mereka ke (tempat)nya. Maka Yusuf mengenal mereka, sedang mereka tidak kenal (lagi) kepadanya. Dan tatkala Yusuf menyiapkan untuk mereka bahan makanannya, dia berkata, 'Bawalah kepadaku sau-daramu yang seayah dengan kamu (Bunyamin), tidakkah kamu melihat bahwa aku menyempurnakan sukatan (takaran) dan aku adalah sebaik-baik penerima tamu. Jika kamu tidak membawanya kepadaku, maka kamu tidak akan mendapatkan sukatan lagi dariku dan jangan kamu mendekatiku.' Mereka berkata, 'Kami akan mem-bujuk ayahnya untuk membawanya (ke mari) dan sesungguhnya kami benar-benar akan melaksanakannya.' Yusuf berkata kepada pelayan-pelayannya, 'Masukkanlah barang-barang (penukar kepu-nyaan mereka) ke dalam karung-karung mereka, supaya mereka mengetahuinya apabila mereka telah kembali kepada keluarganya, mudah-mudahan mereka kembali lagi.' Maka tatkala mereka telah kembali kepada ayah mereka (Ya'qub) maka mereka berkata, 'Wa-hai ayah kami, kami tidak akan mendapat sukatan (gandum) lagi, (jika tidak membawa saudara kami), sebab itu biarkanlah saudara kami pergi bersama-sama kami supaya kami mendapat sukatan, dan sesungguhnya kami benar-benar akan menjaganya.' Ya'qub ber-kata, 'Bagaimana (mungkin) aku akan mempercayakannya (Bunya-min) kepadamu, melainkan sebagaimana aku telah mempercayakan saudaranya (Yusuf) kepada kamu dahulu.' Maka Allah adalah se-baik-baik Penjaga, dan Dia adalah Maha Penyayang di antara para Penyayang. Tatkala mereka membuka barang-barangnya, maka mereka menemukan kembali barang-barang (penukaran) mereka, dikembalikan kepada mereka. Mereka berkata, 'Wahai ayah kami, apalagi yang kita inginkan. Ini barang-barang kita dikembalikan kepada kita, dan kami akan dapat memberi makan keluarga kami, dan kami akan dapat memelihara saudara kami, dan kami akan mendapat tambahan sukatan (gandum) seberat beban seekor unta. Itu adalah sukatan yang mudah (bagi raja Mesir).' Ya'qub berkata, 'Aku sekali-kali tidak akan melepaskannya (pergi) bersama-sama kamu, sehingga kamu memberikan kepadaku janji yang teguh atas Nama Allah, bahwa kamu pasti akan membawanya kepadaku kembali, kecuali jika kamu dikepung musuh.' Tatkala mereka mem-berikan janji mereka, maka Ya'qub berkata, 'Allah adalah saksi terhadap apa yang kita ucapkan (ini).' Dan Ya'qub berkata, 'Hai anak-anakku, janganlah kamu (bersama-sama) masuk dari satu pintu gerbang, dan masuklah dari pintu-pintu gerbang yang berlain-lainan; namun demikian aku tiada dapat melepaskan kamu barang sedikit pun dari (takdir) Allah. Keputusan menetapkan (sesuatu) hanyalah hak Allah; kepadaNyalah aku bertawakal dan hendak-lah kepadaNya saja orang-orang yang bertawakal berserah diri.' Dan tatkala mereka masuk menurut yang diperintahkan ayah me-reka, maka (cara yang mereka lakukan itu) tiadalah melepaskan mereka sedikit pun dari takdir Allah, akan tetapi itu hanya suatu keinginan pada diri Ya'qub yang telah ditetapkannya. Dan sesung-guhnya dia mempunyai pengetahuan karena Kami telah mengajar-kan kepadanya. Akan tetapi, kebanyakan manusia tiada mengeta-hui." (Yusuf: 58-68).
(58) Maka datanglah ﴾ إِخۡوَةُ يُوسُفَ فَدَخَلُواْ عَلَيۡهِ فَعَرَفَهُمۡ وَهُمۡ لَهُۥ مُنكِرُونَ ﴿ "sau-dara-saudara Yusuf (ke Mesir) lalu mereka ke (tempat)nya. Maka Yusuf mengenal mereka, sedang mereka tidak kenal (lagi) kepadanya," maksud-nya, mereka tidak mengenalinya.
(59) ﴾ وَلَمَّا جَهَّزَهُم بِجَهَازِهِمۡ ﴿ "Dan tatkala Yusuf menyiapkan untuk me-reka bahan makanannya", maksudnya dia menakar jumlah makanan bagi mereka seperti yang dia lakukan untuk orang lain. Termasuk dari kebijakannya, tidak memberi takaran makanan bagi setiap orang melebihi beban yang diangkut seekor unta. Sebelumnya, dia telah menanyakan tentang kondisi mereka. Maka, mereka itu (saudara-saudaranya) memberitahukan kepadanya bahwa mereka memiliki seorang saudara lagi bersama ayahnya, yaitu Bunyamin. Maka dia berkata, ﴾ ٱئۡتُونِي بِأَخٖ لَّكُم مِّنۡ أَبِيكُمۡۚ ﴿ "Bawalah kepadaku saudaramu yang seayah dengan kamu (Bunyamin)", lalu dia membujuk mereka untuk membawanya. Dia berkata, ﴾ أَلَا تَرَوۡنَ أَنِّيٓ أُوفِي ٱلۡكَيۡلَ وَأَنَا۠ خَيۡرُ ٱلۡمُنزِلِينَ ﴿ "tidak-kah kamu melihat bahwa aku menyempurnakan sukatan, dan aku adalah sebaik-baik penerima tamu", dalam masalah perjamuan tamu dan pemuliaan baginya.
(60) Kemudian dia memperingatkan mereka jika tidak mem-bawanya bersama dengan berkata, ﴾ فَإِن لَّمۡ تَأۡتُونِي بِهِۦ فَلَا كَيۡلَ لَكُمۡ عِندِي وَلَا تَقۡرَبُونِ ﴿ "Jika kamu tidak membawanya kepadaku, maka kamu tidak akan menda-patkan sukatan lagi dari padaku dan jangan kamu mendekatiku", ucapan itu (dia lontarkan) karena dia tahu mereka akan terpaksa menda-tangkannya ke hadapan Yusuf dan akan mendorong mereka untuk membawanya.
(61) Mereka berkata, ﴾ سَنُرَٰوِدُ عَنۡهُ أَبَاهُ ﴿ "Kami akan membujuk ayah-nya untuk membawanya (ke mari)", ini menunjukkan bahwa Ya`qub عليه السلام sangat mencintainya, tidak tahan jauh darinya. Beliau meng-hibur diri dengan Bunyamin setelah Yusuf (tidak ada lagi). Oleh karena itu, membutuhkan proses pendekatan untuk membawanya bersama mereka ﴾ وَإِنَّا لَفَٰعِلُونَ ﴿ "dan sesungguhnya kami benar-benar akan melaksanakannya", atas perintahmu kepada kami.
(62) ﴾ وَقَالَ ﴿ "Dan dia berkata", yaitu Yusuf ﴾ لِفِتۡيَٰنِهِ ﴿ "kepada pe-layan-pelayannya", yang membantu pelayanannya, ﴾ ٱجۡعَلُواْ بِضَٰعَتَهُمۡ ﴿ "Ma-sukkanlah barang-barang (penukar kepunyaan mereka)", alat penukar mereka untuk membeli bahan makanan dari Yusuf ﴾ فِي رِحَالِهِمۡ لَعَلَّهُمۡ يَعۡرِفُونَهَآ ﴿ "ke dalam karung-karung mereka, supaya mereka mengetahuinya", mak-sudnya mengetahui barang-barang kepunyaan mereka, ketika me-reka melihatnya nanti di dalam karung-karung mereka ﴾ لَعَلَّهُمۡ يَرۡجِعُونَ ﴿ "mudah-mudahan mereka kembali lagi." Disebabkan ketidaknyamanan perasaan pada diri mereka untuk mengambilnya setelah mendengar apa yang dikatakan Yusuf. Tampaknya, Yusuf ingin memotivasi mereka untuk mendapatkan kebaikan dari Yusuf bagi mereka de-ngan cara memberi sukatan yang penuh disertai mengembalikan barang-barang mereka dengan cara yang tidak dapat dijangkau oleh kepekaan mereka dan tanpa mereka sadari apa yang terjadi nanti-nya. Sesungguhnya sikap baik mengharuskan seseorang untuk memenuhi janji kepada orang yang telah berbuat baik kepadanya.
(63) ﴾ فَلَمَّا رَجَعُوٓاْ إِلَىٰٓ أَبِيهِمۡ قَالُواْ يَٰٓأَبَانَا مُنِعَ مِنَّا ٱلۡكَيۡلُ ﴿ "Maka tatkala mereka telah kembali kepada ayah mereka (Ya'qub), mereka berkata, 'Wahai ayah kami, kami tidak akan mendapat sukatan (gandum) lagi'," jika kamu tidak mengutus saudara kami bersama kami ﴾ فَأَرۡسِلۡ مَعَنَآ أَخَانَا نَكۡتَلۡ ﴿ "sebab itu biarkanlah saudara kami pergi bersama-sama kami supaya kami mendapat sukatan", maksudnya agar hal itu menjadi penyebab kita mendapatkan sukatan lagi, kemudian mereka akan benar-benar menjaganya. Mereka berkata, ﴾ وَإِنَّا لَهُۥ لَحَٰفِظُونَ ﴿ "dan sesungguhnya kami benar-benar akan menjaganya", dari hal-hal buruk yang mengancamnya.
(64) ﴾ قَالَ ﴿ "Dia berkata", yakni Ya'qub عليه السلام berkata kepada mereka ﴾ هَلۡ ءَامَنُكُمۡ عَلَيۡهِ إِلَّا كَمَآ أَمِنتُكُمۡ عَلَىٰٓ أَخِيهِ مِن قَبۡلُ ﴿ "Bagaimana (mungkin) aku akan mempercayakannya (Bunyamin) kepadamu, melainkan sebagai-mana aku telah mempercayakan saudaranya (Yusuf) kepada kamu dahulu", maksudnya sebelumnya, kalian telah bersumpah pada diri sendiri dengan penegasan yang lebih daripada ini untuk menjaga Yusuf, namun demikian kalian tidak menepati janji (penegasan melindungi Yusuf) yang kalian canangkan. Saya sudah tidak percaya lagi de-ngan janji dan perlindungan kalian. Saya hanya percaya dengan Allah تعالى saja. ﴾ فَٱللَّهُ خَيۡرٌ حَٰفِظٗاۖ وَهُوَ أَرۡحَمُ ٱلرَّٰحِمِينَ ﴿ "Maka Allah adalah sebaik-baik Penjaga, dan Dia adalah Maha Penyayang di antara para penyayang", maksudnya Dia mengetahui kondisiku dan aku berharap agar Dia merahmatiku sehingga menjaga Bunyamin dan memulangkannya kepadaku. Seakan-akan dalam ungkapan ini, hati beliau sudah lunak untuk melepas kepergian Bunyamin bersama mereka
(65) Kemudian mereka itu ﴾ وَلَمَّا فَتَحُواْ مَتَٰعَهُمۡ وَجَدُواْ بِضَٰعَتَهُمۡ رُدَّتۡ إِلَيۡهِمۡۖ ﴿ "Tatkala mereka membuka barang-barangnya, mereka menemukan kem-bali barang-barang (penukaran) mereka, dikembalikan kepada mereka", ini merupakan bukti petunjuk bahwa telah diketahui oleh mereka bahwa Yusuf mengembalikan barang-barang itu dengan sengaja, ia ingin mereka tetap memilikinya. Maka mereka berkata kepada sang ayah untuk mendorongnya agar melepaskan saudara mereka bersama mereka, ﴾ يَٰٓأَبَانَا مَا نَبۡغِيۖ ﴿ "Wahai ayah kami apalagi yang kita ingin-kan", apa yang ingin kita cari-cari lagi setelah penyambutan yang baik ini dengan cara menyempurnakan sukatan bagi kita dan me-ngembalikan barang-barang kita dalam bentuk yang (baik semacam ini) yang mengandung makna keikhlasan dan keluruhan budi? ﴾ هَٰذِهِۦ بِضَٰعَتُنَا رُدَّتۡ إِلَيۡنَاۖ وَنَمِيرُ أَهۡلَنَا ﴿ "Ini barang-barang kita dikembalikan kepada kita, dan kami akan dapat memberi makan keluarga kami", maksudnya jika kami pergi bersama saudara kami ini, maka itu akan menjadi penyebab Yusuf memberi sukatan kepada kita sehingga kita bisa memberi makan kepada keluarga kita dan dapat membawakan kepada mereka bahan makanan yang mereka butuhkan. ﴾ وَنَحۡفَظُ أَخَانَا وَنَزۡدَادُ كَيۡلَ بَعِيرٖۖ ﴿ "Dan kami akan dapat memelihara saudara kami, dan kami akan mendapat tambahan sukatan (gandum) seberat beban seekor unta", lantaran mengirimkan saudara kami bersama kami, karena Yusuf memberi takaran setiap orang seberat pikulan yang dibawa oleh unta. ﴾ ذَٰلِكَ كَيۡلٞ يَسِيرٞ ﴿ "Itu adalah sukatan yang mudah (bagi raja Mesir)", dan tidak mengakibatkan bahaya pada dirimu. Karena masa per-jalanan tidak lama, sementara itu kemaslahatan (yang akan diraih) sudah sangat jelas.
(66) Ya'qub berkata kepada mereka, ﴾ لَنۡ أُرۡسِلَهُۥ مَعَكُمۡ حَتَّىٰ تُؤۡتُونِ مَوۡثِقٗا مِّنَ ٱللَّهِ ﴿ "Aku sekali-kali tidak akan melepaskannya (pergi) bersama-sama kamu, sehingga kamu memberikan kepadaku janji yang teguh atas Nama Allah", yaitu janji kuat, kalian bersumpah atas nama Allah ﴾ لَتَأۡتُنَّنِي بِهِۦٓ إِلَّآ أَن يُحَاطَ بِكُمۡۖ ﴿ "bahwa kamu pasti akan membawanya kepadaku kembali, kecuali jika kamu dikepung musuh", maksudnya kecuali kalian ditimpa masalah yang kalian tidak dapat menghadapinya dan tidak berdaya untuk menyingkirkannya, ﴾ فَلَمَّآ ءَاتَوۡهُ مَوۡثِقَهُمۡ ﴿ "Tatkala mereka memberikan janji mereka", terhadap yang beliau ucapkan dan inginkan, ﴾ قَالَ ٱللَّهُ عَلَىٰ مَا نَقُولُ وَكِيلٞ ﴿ "maka Ya'qub berkata, 'Allah adalah saksi terhadap apa yang kita ucapkan (ini)'." PersaksianNya atas diri kita dan penjagaan serta pemeliharaanNya sudah cukup bagi kami.
(67) Kemudian ketika Ya'qub melepaskan Bunyamin ber-sama mereka, beliau berpesan kepada mereka, jika akan memasuki negeri Mesir hendaknya mereka tidak memasukinya ﴾ مِنۢ بَابٖ وَٰحِدٖ وَٱدۡخُلُواْ مِنۡ أَبۡوَٰبٖ مُّتَفَرِّقَةٖۖ ﴿ "dari satu pintu gerbang, dan masuklah dari pintu-pintu gerbang yang berlain-lainan", hal tersebut karena beliau mengkhawa-tirkan adanya (seseorang yang mengidap penyakit) 'ain (hasad), lantaran jumlah mereka banyak dan penampilan mereka yang meng-undang perhatian, karena mereka merupakan putra-putra milik se-orang lelaki saja. Inilah sebab (keluarnya wasiat tersebut). (وَ) "Dan", apabila tidak demikian ﴾ م َ آ أُغۡنِي عَنكُم مِّنَ ٱللَّهِ ﴿ "aku tiada dapat melepaskan kamu barang sedikit pun dari (takdir) Allah", sedikit pun. Apa saja yang telah ditakdirkan pasti akan terjadi ﴾ إِنِ ٱلۡحُكۡمُ إِلَّا لِلَّهِۖ ﴿ "keputusan menetap-kan (sesuatu) hanyalah hak Allah", keputusan itu adalah keputusan-Nya dan perintah itu adalah perintahNya. Apa saja yang telah di-putuskan dan ditetapkan pasti akan terjadi ﴾ عَلَيۡهِ تَوَكَّلۡتُۖ ﴿ "kepadaNya-lah aku bertawakal", aku bergantung kepada Allah, tidak bertumpu pada faktor sebab pesanku kepada kalian ﴾ وَعَلَيۡهِ فَلۡيَتَوَكَّلِ ٱلۡمُتَوَكِّلُونَ ﴿ "dan hendaklah kepadaNya saja orang-orang yang bertawakal berserah diri", karena dengan tawakal, sasaran-sasaran yang baik akan terwujud, dan kejadian-kejadian yang menakutkan akan menyingkir.
(68) ﴾ وَلَمَّا ﴿ "Dan tatkala", mereka pergi dan ﴾ دَخَلُواْ مِنۡ حَيۡثُ أَمَرَهُمۡ أَبُوهُم مَّا كَانَ ﴿ "masuk menurut yang diperintahkan ayah mereka, maka itu" yaitu cara yang mereka tempuh itu, ﴾ يُغۡنِي عَنۡهُم مِّنَ ٱللَّهِ مِن شَيۡءٍ إِلَّا حَاجَةٗ فِي نَفۡسِ يَعۡقُوبَ قَضَىٰهَاۚ ﴿ "tiadalah melepaskan mereka sedikit pun dari takdir Allah, akan tetapi itu hanya suatu keinginan pada diri Ya'qub yang telah dite-tapkannya", itu merupakan dorongan rasa sayang dan cinta kepada anak-anaknya. Dengan itu, telah tercapai unsur ketentraman hati padanya dan menuntaskan apa yang ada di pikiran beliau. Pesan tersebut bukan karena kedangkalan ilmu beliau. Karena, beliau adalah salah seorang rasul yang mulia, dan orang alim yang rabbani. Karena itu, Allah berbicara tentang beliau, ﴾ وَإِنَّهُۥ لَذُو عِلۡمٖ ﴿ "Dan sesung-guhnya dia mempunyai pengetahuan", maksudnya benar-benar me-miliki ilmu yang agung ﴾ لِّمَا عَلَّمۡنَٰهُ ﴿ "karena Kami telah mengajarkan kepadanya", karena Kami mengajarkan ilmu kepadanya, bukan atas daya dan kekuatannya sendiri sehingga berhasil mengetahuinya. Akan tetapi, dengan karunia dan pengajaran Allah (baginya) ﴾ وَلَٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا يَعۡلَمُونَ ﴿ "akan tetapi, kebanyakan manusia tiada mengetahui", muara-muara permasalahan dan urusan-urusan yang pelik. Demi-kian juga para ahli ilmu, di antara mereka samar terhadap berbagai ilmu, hukum, dan pelengkapnya.
Les frères de Joseph se rendirent en Egypte afin d’y vendre des marchandises et furent introduits auprès de lui. Celui-ci les reconnut, tandis qu’eux ne le reconnurent pas puisqu’ils l’avaient abandonné alors qu’il n’était encore qu’un jeune garçon.
Jusufova braća dođoše u Egipat sa svojom robom, pa kada uđoše kod njega on ih prepozna kao svoju braću, a oni njega kao brata ne prepoznaše, zbog toga što je prošlo mnogo vremena i što se on puno promijenio, pošto je bio dječak kada su ga bacili u bunar.
Los hermanos de José vinieron a Egipto con su mercancía y se presentaron ante él. Él reconoció que eran sus hermanos, pero ellos no se dieron cuenta de que él era su hermano, debido al tiempo que había transcurrido y a lo mucho que había cambiado, ya que solo era un niño cuando lo arrojaron al pozo.
The brothers of Joseph came to Egypt with their merchandise, and came before Joseph. He recognised that they were his brothers; but they did not recognise that he was their brother, because of the length of time that had passed and because of how much he had changed, since he had been just a boy when they threw him in the well.
Lalu datanglah saudara-saudara Yusuf ke negeri Mesir dengan membawa barang dagangan mereka, kemudian mereka menemuinya. Yusuf tahu bahwa mereka adalah saudara-saudaranya, tetapi sebaliknya mereka tidak tahu bahwa orang tersebut adalah Yusuf, saudara mereka; karena mereka sudah lama tidak berjumpa dengannya dan penampilan Yusuf pun sudah berubah lantaran dirinya masih kecil ketika mereka membuangnya ke dalam sumur.
Yusuf'un kardeşleri malları ile Mısır topraklarına geldiler ve Yusuf'un huzuruna çıktılar. Yusuf onların kardeşleri olduğunu anladı. Uzun zaman geçip şekli değiştiği için onlar kardeşlerini tanımadılar. Çünkü onu kuyuya attıklarında o, ufak bir çocuktu.
58- Yusuf’un kardeşleri gelip onun huzuruna girdiler. O kendilerini tanıdığı halde onlar onu tanımadılar.
59- Yusuf (erzak) yüklerini hazırlayınca dedi ki: “Bana baba bir kardeşinizi de getirin. Görüyorsunuz ki ben ölçeği tam veriyorum ve ben misâfirperverlerin en iyisiyim.”
60- “Eğer onu bana getirmezseniz artık benden size bir ölçek bile (erzak) yok. Yanıma da yaklaşmayın.”
61- “Ne yapıp edip onu babasından almaya çalışacağız, bunu mutlaka yapacağız” dediler.
62- Yusuf uşaklarına:“Verdikleri bedelleri yüklerinin içine geri koyun, belki ailelerine dönünce farkına varırlar da dönüp yine gelirler” dedi.
63- Babalarına döndüklerinde:“Ey babamız, ölçek (ile erzak almak) bize yasaklandı. Kardeşimizi de bizimle beraber gönder de ölçek (ile erzak) alabilelim. Biz muhakkak onu koruyacağız” dediler.
64- Dedi ki:“Daha önceden kardeşi hakkında size ne kadar güvendi isem bunun hakkında da size ancak o kadar güvenebilirim. Allah en hayırlı koruyucudur. O, merhametlilerin en merhametlisidir.”
65- (Erzak) yüklerini açtıkları zaman ödedikleri bedellerin kendilerine iade edilmiş olduğunu gördüler. Dediler ki:“Ey babamız! Daha ne istiyoruz ki? İşte ödediğimiz bedeller de bize iade edilmiş! (Artık kardeşimizi bizimle gönder. Böylece) ailemize erzak getiririz, kardeşimizi koruruz ve bir deve yükü de fazla erzak alırız. Bu, az bir ölçektir.”
66- “Etrafınız kuşatılmadıkça onu bana kesin olarak geri getireceğinize dair Allah adına (yeminle) bana sağlam bir söz vermediğiniz sürece onu sizinle beraber asla göndermem!” dedi. Onlar da ona kesin söz verince şöyle dedi:“Allah söylediklerimize şahittir.”
67- “Ey oğullarım! Hepiniz tek bir kapıdan girmeyin. Ayrı ayrı kapılardan girin. Bununla beraber ben, Allah’tan size gelecek hiçbir şeyi sizden savamam. Hüküm ancak Allah’ındır. Ben yalnız O’na tevekkül ettim. Tevekkül edecekler de yalnız O’na güvenip dayansınlar” dedi.
68- Onlar da babalarının kendilerine emrettiği şekilde (ayrı kapılardan) girdiler. Bu (tedbir), Allah’tan onlara gelecek hiçbir şeyi önleyemezdi. O, sadece Yakûb’un içindeki bir dileği idi, o da bunu dile getirdi. Şüphesiz ki o, kendisine ilim öğrettiğimiz için büyük bir ilim sahibi idi. Fakat insanların çoğu bilmezler.
58. “Yusuf’un kardeşleri gelip onun huzuruna girdiler. O kendilerini tanıdığı halde onlar onu tanımadılar.”
59. “Yusuf (erzak) yüklerini hazırlayınca” başkalarına ölçtüğü gibi onların da azıklarını ölçüp verince... Çünkü onun bu konudaki güzel tedbirlerinden birisi de kişi başına ancak bir deve yükü ölçek vermesi idi. Onlara durumlarını sormuştu, onlar da babalarının yanında bir kardeşlerinin daha olduğunu haber verdiler ki bu da Bünyamin idi. Bunun üzerine Yusuf da onlara:“Dedi ki: Bana baba bir kardeşinizi de getirin.” Arkasından onu getirme arzularını artırmak kastı ile de sözlerini şöylece sürdürmüştü: “Görüyorsunuz ki ben ölçeği tam veriyorum ve ben” ziyafet ve ikram bakımından “misâfirperverlerin en iyisiyim.”
60. Daha sonra onları, getirmemeleri ihtimaline karşılık korkutarak şöyle demişti:“Eğer onu bana getirmezseniz artık benden size bir ölçek bile (erzak) yok. Yanıma da yaklaşmayın.” Çünkü Yusuf onların kardeşlerini beraberlerinde getirmeye mecbur kalacaklarını ve bunun da kardeşlerini beraberlerinde alıp getirmeye iteceğini biliyordu.
61. “Ne yapıp edip onu babasından almaya çalışacağız.” Bu, Yakub’un Bünyamin’e çok düşkün olup, on dan ayrı kalamadığına, Yusuf’tan sonra onunla teselli bulduğuna delildir. Bu yüzden Bünyamin’i onunla birlikte göndermesi için ciddi bir gayret ve ısrarı gerektirmişti. “Bunu” bize verdiğin bu emir ve isteği “mutlaka yapacağız, dediler.”
62. “Yusuf” hizmetini gören “uşaklarına”: Azık almak için “verdikleri bedelleri yüklerinin içine geri koyun, belki ailelerine dönünce farkına varırlar” artık bundan sonra bunu yükleri arasında görecek olurlarsa tanırlar “da dönüp yine gelirler, dedi.” Denildiği üzere onların geri dönüşleri, bu bedelleri geri almaktan razı olmamaları için olacaktı. Ancak anlaşıldığı kadarı ile Yusuf, bununla onlara tam ve eksiksiz ölçüp vermek sonra da onlara bedellerini fark edemeyecekleri bir şekilde geri vermesi suretiyle onlara yaptığı iyiliğe arzu ve şevklerini uyandırmak istemişti. Çünkü iyilik, kişinin iyilik yapana tam anlamı ile vefalı olmasını gerektirir.
63. “Babalarına döndüklerinde: Ey babamız” eğer kardeşimizi bizimle birlikte göndermeyecek olursan “ölçek (ile erzak almak) bize yasaklandı. Kardeşimizi de bizimle beraber gönder de ölçek (ile erzak) alabilelim.” Bu, bize azık ölçülüp verilmesine imkan sağlayacak. Daha sonra da onu korumayı üstlenerek:“Biz muhakkak onu” başına hoşlanmayacağı bir işin gelmesine karşı “koruyacağız, dediler.”
64. Yakub aleyhisselam onlara “dedi ki: Daha önceden kardeşi hakkında size ne kadar güvendi isem bunun hakkında da ancak o kadar güvenebilirim?” Yani siz bundan önce Yusuf’u korumak hususunda bundan daha ağır bir taahhüt altına girmiştiniz, bununla birlikte siz bu konudaki taahhüdünüzü yerine getirmediniz. Bu yüzden ben sizin taahhüdünüze de korumanıza da güvenmiyorum. Ben, ancak Yüce Allah’a güvenirim:“Allah en hayırlı koruyucudur. O, merhametlilerin en merhametlisidir.” Benim halimi bilir, bana merhamette bulunacağını ve onu koruyup bana geri döndüreceğini ümid ederim. Bu ifadeleri ile sanki onu kardeşleri ile birlikte gönderme hususunda yumuşamış gibi görünmektedir.
65. Sonra onlar “(erzak) yüklerini açtıkları zaman ödedikleri bedellerin kendilerine iade edilmiş olduğunu gördüler.” Bu, onların Yusuf’un bu bedelleri kendilerine kasten geri verdiğini ve böylelikle bu bedelleri onlara temlik etmek istediğini anladıklarına bir delildir. Bunun üzerine babalarına kardeşlerini beraberlerinde göndermesini teşvik etmek üzere:“Ey babamız, dediler. Daha ne istiyoruz ki?”Bize tam ölçek vermişken, samimiyeti ve üstün bir ahlakı gösterecek tarzda en güzel şekilde bedellerimizi bize geri vermişken, bize yapmış olduğu bu güzel ikramın ötesinde daha ne isteyebiliriz ki?“İşte ödediğimiz bedeller de bize iade edilmiş! (Artık kardeşimizi bizimle gönder. Böylece) ailemize erzak getiririz.” Yani kardeşimizle birlikte gidecek olursak bu, onun bize ölçekle erzak vermesine imkan sağlar. Böylelikle ailemize erzak getiririz, onlar için zorunlu ihtiyaç olan gıdaları da yanımıza alıp gelebiliriz. “Kardeşimizi koruruz”, onun bizimle birlikte gönderilmesi sureti ile “bir deve yükü de fazla erzak alırız.” Çünkü o, her bir kişi için bir deve yükü erzak verir. “Bu, az bir ölçektir.” Dolayısıyla senin bu işten hiçbir zararın yok. Süre de uzun değil ve bu işteki maslahat da açıkça ortadadır.
66. Yakub onlara:“Etrafınız kuşatılmadıkça” yani karşı koyamayacağınız ve önleyemeyeceğiniz bir durum ile karşı karşıya kalmadıkça “onu bana kesin olarak geri getireceğinize dair Allah adına (yeminle) bana sağlam bir söz” Allah adına yemin ederek oldukça sağlam bir söz ve teminat “vermediğiniz sürece, onu sizinle beraber asla göndermem, dedi. Onlar da ona” söylediği ve istediği şekilde “kesin söz verince şöyle dedi: Allah söylediklerimize şahittir.” O’nun hakkımızdaki şahitliği, O’nun vekilliği ve taahhüdümüze kefil oluşu bize yeterlidir.
67. Daha sonra Yakub aleyhisselam kardeşlerini onlarla beraber gönderdiğinde Mısır’a vardıkları takdirde nasıl hareket edeceklerine dair şu tavsiyede bulundu:“Ey oğullarım! Hepiniz tek bir kapıdan girmeyin. Ayrı ayrı kapılardan girin.” Çünkü hem sayıca çoklukları hem de aynı adamın evlatları oldukları için etkileyici görünümleri dolayısı ile onlara nazar değmesinden korkmuştu ki bu, ona karşı bir sebebe sarılmaktır. “Bununla beraber ben, Allah’tan size gelecek hiçbir şeyi sizden savamam.” Çünkü Allah tarafından takdir olunmuş ne ise o, mutlaka gerçekleşir. “Hüküm ancak Allah’ındır.” Hüküm O’nun hükmü, emir O’nun emridir. O’nun, hükme bağlayıp takdir etmiş olduğu bir şeyin gerçekleşmesi kaçınılmazdır. “Ben yalnız O’na tevekkül ettim.” Güvencim sadece Allah’adır, yoksa size yerine getirmenizi tavsiye ettiğim sebebe değil. “Tevekkül edecekler de yalnızca O’na güvenip dayansınlar.” Çünkü tevekkül ile her türlü istek gerçekleşir ve korkulan her bir şeyden uzak kalınabilir.
68. Ayrılıp gidince “babalarının kendilerine emrettiği şekilde (ayrı kapılardan) girdiler. Bu (tedbir)” böyle yapmaları “Allah’tan onlara gelecek hiçbir şeyi önleyemezdi. O, sadece Yakûb’un içindeki” çocuklarına karşı şefkat ve muhabbetinin gereği olan “bir dileği idi, o da bunu dile getirdi.” Bu yolla bir bakıma kalben huzura kavuştu ve içindeki arzusu gerçekleşti. Esasen bu, onun bilgisindeki bir kusurdan kaynaklanmıyordu. Çünkü o, hiç şüphesiz şerefli rasûllerden ve rabbânî alimlerden idi. Bu yüzden Yüce Allah onun hakkında şöyle buyurmaktadır:“Şüphesiz ki o, kendisine ilim öğrettiğimiz için” yani kendi güç ve imkânları ile elde ettiğinden dolayı değil de Allah’ın lütfu ve öğretmesi sayesinde “büyük bir ilim sahibi idi. Fakat insanların çoğu” işlerin akıbetini ve inceliklerini “bilmezler.” Aynı şekilde ilim ehli olan kimseler arasında da bazı kimselere ilmin pek çok yönleri, hükmü ve gereği gizli kalabilir.
Setelah Yusuf memberikan bahan makanan dan perbekalan yang mereka butuhkan dan mereka mengatakan kepadanya bahwa mereka mempunyai saudara seayah (Bunyāmīn) yang mereka tinggalkan bersama ayahnya, Yusuf pun berkata, "Bawalah kepadaku saudara kalian yang seayah itu, aku akan memberi kalian tambahan perbekalan sebanyak muatan seekor unta. Tidakkah kalian melihat bahwa aku memberikan takaran penuh dan tidak menguranginya sedikit pun dan aku adalah tuan rumah yang baik?!
Kada im je dao zalihe i opskrbu kao što su tražili, i nakon što mu rekoše da imaju brata po ocu kojeg su ostavili kod oca, Jusuf im reče: "Dovedite mi vašeg brata po ocu i daću vam jedan tovar deve više. Zar ne vidite da ja punu mjeru dajem i da najbolje gostoprimstvo ukazujem."
Après les avoir approvisionnés en grains et en nourriture, il leur dit après qu'ils lui eurent appris qu’ils avaient laissé un de leurs frères consanguins auprès de leur père: Amenez-moi votre frère consanguin et je vous offrirai en plus la charge d’un dromadaire. Ne voyez-vous pas que je donne la pleine mesure, que je n’en diminue rien et que je suis le meilleur des hôtes?
(Yusuf) Azık ve erzak olarak kendisinden istedikleri şeyleri onlara verdi. Baba bir kardeşlerinin olduğunu ancak babalarının yanında bıraktıklarını Yusuf'a haber verdiklerinde: "Baba bir kardeşinizi bana getirin size bir yüklü deve daha fazla vereyim. Benim ölçeği eksiksiz tam olarak verdiğimi görmüyor musunuz? Ben misafirperverlerin en iyisiyim." dedi.
When he had given them the supplies and provisions they came for, and after they had informed him that they had a brother on their father’s side who they had left with their father, Joseph asked them to bring their brother on their father’s side and he would give them more supplies. He asked them if they did not see that he gave full measure, not subtracting from it at all, and that he was the best of hosts.
Cuando les dio las provisiones por las que fueron, y después de que le informaron que tenían un hermano menor por parte de padre, a quien habían dejado con su padre, José les pidió que trajeran a ese hermano y que él les concedería más provisiones. Les preguntó si acaso no habían visto que les había concedido una medida justa, sin restarle nada, y que había sido un buen anfitrión.
Và khi lương thực và thực phẩm được trao theo yêu cầu của họ, họ cho Người biết về người em cùng cha mà họ đã để lại với Cha: Người bảo: Các anh hãy đưa em các ngươi đến đây Ta sẽ thêm cho các bằng sức chở của con lạc đà, các ngươi không thấy Ta đã đong đầy lương thực không hề thiếu hụt, Ta thuộc những người rất quí mến khách
Dopo che diede loro ciò che chiesero in cambio della loro merce e le provviste che spettavano loro, disse, dopo che lo ebbero informato di avere un fratellastro che avevano lasciato con il loro padre: “Portate il vostro fratellastro e vi darò in più il carico di un cammello. Non vedete che abbondo nelle misure e non lesino, e che sono il più ospitale”?
The purpose of Sayyidna Yusuf (علیہ السلام) in asking these questions was to make his brothers open up and relate events fully. So, then he asked: Does your father have any child other than you? They said: We were twelve brothers out of whom one of the younger brothers disappeared in the forest. Our father loved him most. After him, he became attached to his younger real brother and that is why he did not send him along with us on this trip so that he can be a source of his comfort.
After having heard what they said, Sayyidna Yusuf (علیہ السلام) gave orders that they be lodged as royal guests and given grains according to set rules.
Sayyidna Yusuf (علیہ السلام) had established a standing rule of procedure while distributing grains. He would not give more than one camel-load of grains to one person at one time. But, once this was consumed as calculated, he would allow it to be given a second time.
Having found out all those details from his brothers, it was only natural that he would think about a second visit by them. For this purpose in sight, one obvious arrangement he made was to tell his brothers:
ائْتُونِي بِأَخٍ لَّكُم مِّنْ أَبِيكُمْ ۚ أَلَا تَرَوْنَ أَنِّي أُوفِي الْكَيْلَ وَأَنَا خَيْرُ الْمُنزِلِينَ
Bring to me your step brother from your father's side. Do you not see that I give full measure and I am the best of hosts? - 59
Noong nakapagbigay siya sa kanila ng hiniling nila na panlaang pagkain at baon ay nagsabi siya, matapos na nagpabatid sila sa kanya na mayroon silang isang kapatid sa ama nila na iniwan nila sa piling ng ama nito: "Dalhin ninyo sa akin ang kapatid ninyo mula sa ama ninyo, magdaragdag ako sa inyo ng isang pasan ng kamelyo. Hindi ba ninyo nakikita na ako ay nagpapakumpleto ng pagtatakal at hindi kumukulang nito, at ako ay pinakamabuti sa mga tagatanggap ng panauhin?
Ngunit kung hindi kayo maghahatid sa kanya sa akin, lilinaw ang pagsisinungaling ninyo sa pag-aangkin ninyo na mayroon kayong isang kapatid mula sa ama ninyo, kaya hindi ako magtatakal sa inyo ng pagkain at huwag kayong lumapit sa bayan ko."
Nếu các anh không đưa em trai của các anh đến đây thì chứng tỏ các anh nói dối về người em cùng cha đó, vậy thì Ta sẽ không lương thực cho các anh, và các anh không được đến gần đất nước của Ta
“Se non lo portate da me vorrà dire che mentite sul fatto di avere un fratellastro e non vi darò i cereali che chiedete e non tornerete più nel mio paese.”
José les dijo que, si no traían al hermano que él solicitaba, entonces estaría claro que no eran veraces en su afirmación de que tenían un hermano por parte de padre. Les dijo que en ese caso no les daría ninguna ración más de alimentos, y que no deberían ni acercarse a su país.
Joseph told them that if they did not bring the brother asked for, then it would be clear that they were not telling the truth in their claim that they had a brother on their father’s side. He told them that in that case he would not give them any measure of food, and they should not approach his country.
Namun, jika kalian tidak membawanya kepadaku berarti kalian berdusta dengan pengakuan kalian bahwa kalian mempunyai saudara seayah. Oleh karena itu, aku tidak akan memberikan bahan makanan kepada kalian dan jangan pernah lagi kalian mendekati negeriku."
And, along with it, he gave them a warning as well:
فَإِن لَّمْ تَأْتُونِي بِهِ فَلَا كَيْلَ لَكُمْ عِندِي وَلَا تَقْرَبُونِ
Still, if you do not bring him to me, then you deserve no measure from me [ because it will prove that you have lied to me, and thus ], nor shall you come even close to me. - 60
Then, he made a secret arrangement as well. He ordered his young workers on the job to collect the cash, jewelry and any other articles paid by his brothers as the cost of the grains, and tie it up secretly with their supplies in the camel-packs in a way that they should remain unaware of it while there - so that, when they open their packs after having arrived home, and find their cash and jewelry back in their hands, they may have a reason to return for grains once again.
Eğer onu bana getirmezseniz baba bir kardeşiniz olduğu iddianızdaki yalanınız ortaya çıkar. Size tek bir ölçek bile yiyecek vermem ve bir daha da benim ülkeme yaklaşmayın.
Si vous ne me l’amenez pas, je saurai alors que vous avez menti en prétendant avoir un autre frère. Je ne vous approvisionnerai alors plus et vous ne pourrez plus entrer dans mon pays.
"A ako mi ga ne dovedete postat će jasno da ste slagali da imate brata po ocu, pa vam više neću davati hranu i nemojte se približavati mojoj zemlji."
His brothers replied to him, saying that they would ask for him from their father, and would work hard to bring him, doing what Joseph instructed them without fail.
Saudara-saudaranya menjawab, "Kami akan memintanya kepada ayahnya dan kami akan berusaha dengan sungguh-sungguh untuk itu. Sesungguhnya kami benar-benar akan melaksanakan perintah Anda dengan sungguh-sungguh."
Sus hermanos le respondieron, diciéndole que le consultarían a su padre y que se esforzarían arduamente para traerlo, y llevarían a cabo lo que José les instruía sin falta.
Kardeşleri ona: "Onu babasından isteyeceğiz ve onu almak için elimizden geleni yapacağız. Şüphesiz ki bizler, emrettiğini eksiksiz bir şekilde yerine getireceğiz" diyerek cevap verdiler.
Les frères répondirent: Nous nous efforcerons de faire en sorte que notre père nous autorise à l’amener et nous ne nous épargnerons aucun effort pour y parvenir.
Njegova braća mu rekoše: "Tražićemo od njegovog oca da ga pusti sa nama i potrudit ćemo se u tome. Učinićemo onako kako si nam naredio i u tome nećemo biti nemarni niti ćemo nešto propustiti."
There were bumper crops during the first seven years of Joseph’s power. He had big granaries constructed throughout the whole country in which he stored surplus corn bought from the farmers every year. Thereafter when the years of famine commenced, he arranged to have this corn stored in the capital and started selling it at a fair price. This famine prevailed not only in Egypt but also in the surrounding areas, that is, in Syria, Palestine. Transjordan, etc. When the news spread far and wide that corn was being sold at a fair price in Egypt, Joseph’s brothers also came to Egypt to purchase corn. Although they were seeing Joseph after twenty years, they saw a resemblance to their brother in him. But immediately this thought vanished from their minds, because they could not understand how someone whom they had pushed into a dry well could assume the highest office of Egypt. Joseph arranged one camel-load of corn per head for his brothers. Now they wanted to have one more camel-load of corn in Benjamin’s name too. They said that one of their brothers had been detained by their old father to be with him, therefore they said that it would be very kind of him if Benjamin’s share could also be given to them. Joseph said that it was against his principles to hand over the share of an absentee. He also said that when they came again, they should bring their brother with them and then only could they have his share. Joseph added, ‘You have experienced my generosity. Even after this, are you reluctant to bring your brother with you? If you are unable to bring this brother the next time, it will be presumed that you were telling a lie and only wanted to get one more camel-load of corn by deceit. The punishment for this will be that in future you will be deprived of even your own share of corn.’
Rồi các anh đáp lời, nói: Chúng tôi sẽ cầu xin Cha nó, chúng tôi sẽ cố gắng hết sức, và chắc chắn chúng tôi sẽ làm được điều mà ngài yêu để ngài không thất vọng
I suoi fratelli gli risposero, dicendo: "Lo chiederemo a suo padre, e insisteremo e faremo ciò che ci hai ordinato senza dubbio"
Kaya sumagot sa kanya ang mga kapatid niya, na mga nagsasabi: "Hihilingin namin siya sa ama namin at pagsusumikapan namin iyon. Tunay na kami ay talagang mga gagawa ng ipinag-utos mo sa amin nang walang pagpapakulang."
Và Yusuf bảo những người giúp việc: Các ngươi hãy đặt tiền của họ vào hành lý của họ để khi trở về họ thấy và buộc họ phải trở lại lần hai với người em của mình. Điều đó để họ tin tưởng rằng Yusuf đã tin lời nói của họ là thật và chịu chấp nhận tiền của họ.
Yūsuf disse ai suoi collaboratori: “Restituite la merce di costoro così che sapranno, quando torneranno, che noi non l'abbiamo acquistata, e ciò li obbligherà a tornare di nuovo portando il loro fratellastro", in modo che provassero a Yūsuf la loro sincerità e questi accettasse la loro merce.
Nagsabi si Jose sa mga manggagawa niya: "Isauli ninyo ang paninda [na ipinambayad] ng mga ito sa kanila upang malaman nila sa sandali ng pagkabalik nila na tayo ay hindi bumili ng mga ito mula sa kanila." Ito ay pipilit sa kanila sa pagbalik muli, na kasama nila ang kapatid nila, upang makapagpatunay sila kay Jose ng katapatan nila at tumanggap siya mula sa kanila ng paninda nila.
Joseph told his servants to return the merchandise of these people to them, so that they would realize on their return that they did not do trade with it, which would force them to return again with their brother, to prove their integrity to Joseph, and so that he would receive their merchandise from them.
Yusuf berkata kepada para pegawainya, "Kembalikan barang dagangan mereka itu kepada mereka agar ketika kembali ke rumah mereka mengetahui bahwa kita belum mengambil barang dagangan mereka." Hal itu akan memaksa mereka untuk kembali lagi (ke negeri Mesir) bersama saudara mereka guna membuktikan kebenaran ucapan mereka kepada Yusuf dan menyerahkan barang dagangan mereka kepadanya.
Ibn Kathir has described several possibilities as to why Sayyidna Yusuf (علیہ السلام) acted the way he did: (1) It occurred to him that, perhaps they may not have anything other than the cash and jewelry they had brought. If so, they would be unable to come for the grains again. (2) Perhaps, he could not bear by the idea of taking the price of foodstuff from his father and brothers, therefore, he paid the amount due from his pocket and had it deposited in the royal treasury, and returned their cash and jewelry back to them. (3) He knew when their cash and jewelry is found in their supplies back home and his father learns about it, then he, being a prophet of Allah, would consider what has been thus found to be a trust of the Egyptian Treasury and would certainly have it returned, therefore, the return of their brothers would become more assured.
However, it can be said briefly that Sayyidna Yusuf (علیہ السلام) made all these arrangements so that his brothers could keep coming to him in the future and that he could also meet his younger real brother.
A Ruling:
From this event relating to Sayyidna Yusuf (علیہ السلام) ، we learn that, should the economic condition of a country worsen to the limit that the failure of the government to check the decline may cause people to be-come deprived of the basic necessities of life, then, the government is justified in taking over the regulation and control of such supplies and it could also fix an appropriate price of food grains. Muslim jurists have explained this provision in details.
A Special Note:
There is something which strikes as unusual in this story of Sayyidna Yusuf (علیہ السلام) . We see that his exalted father, the prophet of Allah, Sayyidna Ya` qub (علیہ السلام) was so affected by his separation that constant weeping made him lose his eyesight. Then, on the other hand, we have Sayyidna Yusuf (علیہ السلام) ، a prophet and messenger of Allah like him, one who naturally loved his father and knew his rights on him fully well. But, during this long period of forty years, how was it that it did not occur to him even once that his father must be missing him miserably and that it would be nice to let him know about his wellbeing through some source. The sending of such information was not too far out a proposition even when he had reached Egypt as a slave. Then, once he was in the home of the ` Aziz of Misr, he had the freedom, comfort and time to do that. It was not so difficult to send a message to his home through some source. For that matter, this could have been done when he was in the prison as well. Who does not know that messages from inside those walls can be delivered anywhere, near or far? Then, came the time when Allah Ta’ ala took him out of the prison with all honours and the authority over the land of Egypt became his own. That was a time when he should have presented himself before his father as his primary task. And had it been against some state consideration, he could have at the least sent an emissary to comfort his father, something ordinary given the status he had.
But, Sayyidna Yusuf (علیہ السلام) has not been reported to have even intended to do that. Not to say much about his intention, when his brothers came to procure food grains, he sent them back without telling them about the real situation.
These are conditions which cannot be imagined about an ordinary human being. How was it possible for an exalted messenger of Allah to bear by this situation?
The only answer to this surprising silence which kept returning to me was that may be Allah Ta’ ala, in His infinite wisdom, had stopped Sayyidna Yusuf (علیہ السلام) from exposing himself. This was found authentically clarified in Tafsir al-Qurtubi that Allah Ta` a1a had, through a Way (revelation), stopped Sayyidna Yusuf (علیہ السلام) from sending any news about himself to his home.
It is Allah alone who knows the workings of His infinite wisdom. To comprehend it all is humanly impossible. But, once in a while, there may be something one could see through. Here too, as it appears, the real consideration of wisdom was to complete the trial of Sayyidna Ya` qub (علیہ السلام) .
This was the reason why, at the very initial stage of the event, when Sayyidna Ya` qub (علیہ السلام) had realized that his son, Yusuf (علیہ السلام) ، was not eaten up by a wolf but that it was some trick of his brothers, the natural demand of the situation was that he should have visited the place of the reported incident and made necessary investigations. But, as Allah Ta ala would have it, he was unable to think on those lines. Then, after a long passage of time, he also said to his brothers: ` Go and search for Yusuf (علیہ السلام) and his brother.' When Allah Ta ala wills to do something, this is the way He would put all its causes together.
Yusuf, memurlarına: Onlara mallarını geri verin, ailelerinin yanına dönünce onlardan satın almadığımızı anlamaları ve Yusuf'a doğru sözlü olduklarını ispat etmeleri için onları ikinci kez kardeşleri ile birlikte gelmeye mecbur bırakacaktır ve onlardan mallarını kabul edecektir.
Jusuf reče svojim radnicima: "Vratite im njihovu robu kako bi pri povratku shvatili da nismo kupili njihovu robu", što će ih primorati da dođu sa njihovim bratom kako bi Jusufu dokazali da su rekli istinu i kako bi od njih prihvatio njihovu robu."
Joseph dit alors à ses serviteurs: Remettez la marchandise de ces gens dans leurs sacs afin qu’ils sachent à leur retour que nous ne l’avons pas achetée, ce qui les contraindra à revenir accompagnés de leur frère. Ceci, afin qu’ils démontrent à Joseph qu’ils disent vrai et que leur marchandise soit acceptée.
José les dijo a sus criados que metieran la mercancía de estas personas en su equipaje, para que se dieran cuenta al regresar a su hogar de que no habían completado la transacción con el Rey, lo que los obligaría a regresar con su hermano, para demostrar su integridad ante José.
Babalarına döndüklerinde Yusuf'un kendilerine nasıl ikramda bulunduğunu anlattılar ve: Ey Babamız! eğer kardeşimizi yanımızda götürmezsek bize artık erzak verilmeyecek. Onu bizimle gönder, şüphesiz ki sen onu bizimle gönderirsen erzak alabiliriz. Sana sağ salim dönene kadar onu koruyacağımızın sözünü veriyoruz, dediler.
Kada se vratiše svom ocu i ispričaše mu kako ih je Jusuf počastio, rekoše: "Oče naš, uskraćeni ćemo biti za mjeru s namirnicama ako ne povedemo sa nama našeg brata. Pošalji ga sa nama da bismo dobili mjeru sa hranom, a mi ti se zavjetujemo da ćemo ga čuvati i da će ti se vratiti zdrav i siguran."
Cuando regresaron con su padre y le contaron sobre la generosidad de José con ellos, también le dijeron a su padre que se les negaría cualquier alimento si no traían a su hermano con ellos. Le pidieron que lo enviara con ellos, ya que si lo hacían les darían más provisiones. Le prometieron a su padre que lo cuidarían bien y que lo traerían de vuelta a salvo.
Setelah mereka kembali ke tempat ayah mereka dan menceritakan perihal kebaikan yang mereka terima dari Yusuf mereka berkata, "Wahai Ayah kami! Kami tidak akan mendapatkan bahan makanan jika kami tidak membawa saudara kami. Sebab itu, biarkanlah dia pergi bersama kami karena jika ayah membiarkan dia pergi bersama kami niscaya kami bisa mendapatkan bahan makanan. Sungguh, kami berjanji kepada Anda untuk menjaganya dengan baik agar dia bisa kembali kepada Anda dengan selamat."
Lorsqu’ils retournèrent auprès de leurs pères et qu’ils lui rapportèrent de quelle manière Joseph les avait honorés, ils lui dirent: Ô notre père, l’approvisionnement nous sera refusé si nous ne repartons pas accompagnés de notre frère. Envoie-le donc avec nous afin que nous soyons approvisionnés en nourriture et nous te promettons que nous le préserverons jusqu’à ce qu’il revienne à toi sain et sauf.
When they returned to their father, and told him about the generosity of Joseph to them, they also told their father that any further measure would be denied to them if they did not bring their brother with them. They asked him to send him with them, because if he did so they would be given provisions. They promised their father that they would take good care of him, bringing him back safely.
Yusuf's Brothers ask Ya`qub's Permission to send Their Brother Binyamin with Them to Egypt
Allah says that when they went back to their father,
قَالُواْ يأَبَانَا مُنِعَ مِنَّا الْكَيْلُ
(they said: "O our father! No more measure of grain shall we get...") `after this time, unless you send our brother Binyamin with us. So send him with us, and we shall get our measure and we shall certainly guard him.' Some scholars read this Ayah in a way that means, `and he shall get his ration.' They said,
وَإِنَّا لَهُ لَحَـفِظُونَ
(and truly, we will guard him.), `do not fear for his safety, for he will be returned back to you.' This is what they said to Ya`qub about their brother Yusuf,
أَرْسِلْهُ مَعَنَا غَداً يَرْتَعْ وَيَلْعَبْ وَإِنَّا لَهُ لَحَـفِظُونَ
("Send him with us tomorrow to enjoy himself and play, and verily, we will take care of him.") 12:12 This is why Prophet Ya`qub said to them,
هَلْ آمَنُكُمْ عَلَيْهِ إِلاَّ كَمَآ أَمِنتُكُمْ عَلَى أَخِيهِ مِن قَبْلُ
(Can I entrust him to you except as I entrusted his brother Yusuf to you aforetime) He asked them, `Will you do to him except what you did to his brother Yusuf before, when you took him away from me and separated me from him'
فَاللَّهُ خَيْرٌ حَـفِظًا
وَهُوَ أَرْحَمُ الرَحِمِينَ
(But Allah is the Best to guard, and He is the Most Merciful of those who show mercy.) Ya`qub said, `Allah has the most mercy with me among all those who show mercy, He is compassionate with me for my old age, feebleness and eagerness for my son. I invoke Allah to return him to me, and to allow him and I to be together; for surely, He is the Most Merciful of those who show mercy.'
Commentary
The verses appearing above carry the remaining segment of the event, that is, when the brothers of Yusuf (علیہ السلام) returned home with food-grains from Egypt, they told their father about what had happened there, specially about the condition imposed by the ` Aziz of Misr that they would receive food grains in the future only if they would bring their younger brother with them. So they requested their father to let Benyamin also accompany them in order that they may receive food grains in the future as well. Then, they would be there to protect this brother of theirs at its best with assurance that they would see to it that he faces no inconvenience during the trip.
Their father asked them if they wanted him to trust them with Benyamin as he had done before with their brother, Yusuf (علیہ السلام) . The drive of his remark makes it obvious that he did not trust their word. He had trusted them once, and suffered - for they had promised in the same words spoken earlier that they would guard him.
This much was an answer to what they had said. But, he had the need of the family in sight, and because he was blessed with the quality of trust in the Divine dispension of matters, he talked about the reality as he knew it saying, in effect, that man has no control over his gain or loss unless Allah Ta ala Himself so wills. And when He wills it, it cannot be diverted or averted by anyone. Therefore, it is incorrect to place one's trust in the created beings of Allah in this matter and equally inappropriate is the dependence on their complaints to settle it.
Quando tornarono da loro padre e gli raccontarono dell'ospitalità di Yūsuf nei loro confronti, dissero: “O padre nostro, non accetteranno la nostra merce se non portiamo nostro fratello con noi; mandalo con noi. In verità, se lo mandi con noi riusciremo a comprare il cibo; ti garantiamo che lo proteggeremo finché non tornerà da te sano e salvo”
Đến khi trở về gặp Cha, họ đã kể lại về sự rộng lượng của Yusuf, họ nói: Thưa Cha! Chúng ta sẽ không được số lương thực đó nếu chúng ta không đưa em trai đến đó, nếu Cha cho phép em đi theo các con chúng ta sẽ được đủ số lương thực, và tụi con cam đoan với Cha sẽ trông coi và đưa em ấy trở về bình an
Kaya noong bumalik sila sa ama nila at nagsalaysay roon ng nangyaring pagpaparangal ni Jose sa kanila ay nagsabi sila: "O ama namin, ipagkakait sa amin ang pagtatakal kung hindi namin dadalhin ang kapatid namin kasama namin kaya ipadala mo po siya kasama namin sapagkat tunay na kung ikaw ay magpapadala sa kanya kasama namin, tatakalan kami ng pagkain. Tunay na kami ay nangangako sa iyo ng pag-iingat sa kanya hanggang sa bumalik siya sa iyo nang ligtas."
Therefore, he said: فَاللَّـهُ خَيْرٌ حَافِظًا (Well, Allah is the best guardian - 64), that is, he had already seen the outcome of their guardianship earlier, now he was placing his trust in Allah Ta` ala alone as his guardian. Then, he added: وَهُوَ أَرْحَمُ الرَّاحِمِينَ (and He is the most merciful of all the merciful - 64), that is, only from Him, he could hope that He would look at his old age and the sorrows he was surrounded with and would not let more shocks shake him.
In short, Sayyidna Ya` qub (علیہ السلام) did not rely on apparent conditions and on the pledges given by his sons, but did agree to send his youngest son with his brothers solely because he had now placed his trust in Allah Ta` ala.
Disse loro padre:” Dovrei affidarlo a voi così come in precedenza vi ho affidato il suo fratello di sangue Yūsuf?! Ve l'ho affidato e avete promesso di proteggerlo ma non avete adempiuto alla vostra promessa; non ho fiducia nelle vostre promesse di proteggerlo; in verità, ho fiducia solo in Allāh; è Lui il miglior custode di colui che desidera proteggere; Egli è il Più Misericordioso dei misericordiosi nei confronti di colui che desidera avvolgere con la Sua misericordia”
Cha họ bảo: Chẳng phải Cha đã tin tưởng mà giao nó cho các con giống như Cha đã từng tin tưởng và giao người anh ruột của nó: Yusuf trước đó ư?! Quả thật, Cha đã tin tưởng các con, và các con đã hứa là sẽ bảo vệ nó, rồi các con lại không thực hiện được lời hứa, Cha không còn niềm tin vào các con nữa, và Ta chỉ thật sự tin nơi Allah, vì Ngài là Đấng trông nom tốt nhất cho ai muốn được chăm nom, và Khoan dung cho những ai cần khoan dung
Nagsabi sa kanila ang ama nila: "Ipagkakatiwala ko kaya siya sa inyo malibang [napipilitan] kung paanong ipinagkatiwala ko sa inyo ang kapatid niyang buo, si Jose, bago pa niyan? Ipinagkatiwala ko na sa inyo si Jose at nangako naman kayo na mag-iingat sa kanya ngunit hindi kayo tumupad sa ipinangako ninyo kaya wala nang pagtitiwala sa ganang akin sa pangako ninyo ng pag-iingat sa kanya. Ang pagtitiwala ko ay nasa kay Allāh lamang sapagkat Siya ay ang pinakamabuti sa mga tagapag-ingat para sa sinumang ninais Niyang pag-ingatan at ang pinakamaawain sa mga naaawa sa sinumang ninais Niyang kaawaan."
Babaları onlara şöyle dedi: Daha önceden öz kardeşi Yusuf hakkında size ne kadar güvendi isem bunun hakkında da o kadar güveniyorum. Size Yusuf hakkında güvendim, onu koruyacağınız hakkında söz verdiniz ve vaadinizi tutmadınız. Koruma vaadi hakkındaki vermiş olduğunuz söze güvenmiyorum. Benim güvenim Allah'adır. O, korumak istediği kimseyi koruyanların en hayırlısı ve rahmet etmek istediği kimseye rahmet edenlerin en merhametlisidir.
Leur père leur dit: Vais-je vous le confier comme je vous ai confié jadis son frère germain Joseph? Je vous avais autorisé à l’emmener avec vous, après avoir obtenu de vous la promesse de le protéger mais vous n’avez pas tenu votre promesse. Je n’accorde donc aucun crédit à votre engagement mais je place toute ma confiance en Allah qui préserve le mieux celui qu’Il veut préserver et qui est le meilleur des miséricordieux avec celui à qui Il veut faire miséricorde.
Their father asked them if he should trust them with him as he had trusted them with his full brother, Joseph. He had trusted them with Joseph and made them promise to take care of him, and they had not done what they promised, so he did not trust their promise to take care of his brother; but he trusted in Allah, for He is the best of guardians to whom He wills, and the most Merciful of the merciful to whom He wills.
Njihov otac im reče: "Zar da vam ga povjerim kao što sam vam ranije povjerio njegovog rođenog brata Jusufa? Povjerio sam vam Jusufa i zavjetovali ste se da ćete ga čuvati, ali niste ispoštovali taj zavjet, tako da nemam povjerenja u vaše zavjetovanje da ćete čuvati njegovog brata. Samo se u Allaha uzdam, On je najbolji Čuvar onoga koga želi sačuvati, i On je najmilostiviji prema onome kome se želi smilovati."
Joseph probably felt that it was discourteous to take the price of the corn from his brothers, or he perhaps thought that a lack of money might prevent them from coming back again. Therefore, he instructed his men that whatever amount his brothers had paid towards the corn should be quietly put among their belongings, so that when they went home and opened their bundles, they would find it and come again with their brother, Benjamin. Jacob, on the one hand, expressed his lack of trust in his sons where Benjamin was concerned. On the other hand, he also said that neither they nor anybody else had any power. Whatever God wished was bound to happen. But this happening is caused by human hands, so that an evil person, by performing evil deeds, may lay bare the truth about himself, while the good person, by performing righteous deeds, may have his name listed among the righteous.
Jacob les preguntó si debía confiar en ellos como les había confiado a su hermano José. Les había hecho prometer que cuidarían de él, pero no cumplieron lo que habían prometido, por lo que no confiaba en su promesa de cuidar de su hermano. Sin embargo, confió en Al-lah, pues Él es el mejor de los custodios que protege a quien quiere, y el más misericordioso de los misericordiosos según Su voluntad.
Sang Ayah berkata kepada mereka, "Apakah aku akan mempercayakan dia kepada kalian sebagaimana sebelumnya aku telah mempercayakan saudara kandungnya, Yusuf kepada kalian?! Aku sudah mempercayakan dia kepada kalian dan kalian telah berjanji untuk menjaganya, tetapi kalian tidak memenuhi janji kalian. Oleh karena itu, aku tidak percaya lagi dengan janji kalian untuk menjaganya. Aku hanya percaya kepada Allah karena Dia adalah sebaik-baik penjaga bagi orang yang hendak dijaga-Nya dan sebaik-baik penyayang bagi orang hendak disayangi-Nya."
Tatkala mereka membuka wadah bahan makanan yang mereka bawa ternyata mereka mendapati barang dagangan mereka dikembalikan kepada mereka. Lalu mereka berkata kepada ayah mereka, "Apa lagi yang kami inginkan dari pembesar Mesir itu (Yusuf) setelah kebaikannya ini? Ini barang yang seharusnya ditukar dengan bahan makanan kami, ternyata dikembalikan olehnya untuk menunjukkan kemurahannya kepada kami. Sebab itu, (dengan adanya Bunyāmīn) kami bisa mendapatkan bahan makanan untuk keluarga kami (secara lebih mudah) sembari kami tetap menjaga saudara kami dari apa yang Anda takutkan dan kami akan mendapat tambahan satu muatan unta dengan membawa dia. Tambahan satu muatan unta adalah perkara mudah bagi pembesar Mesir itu."
Yanlarında götürdükleri yüklerini açtıklarında zahire bedellerinin kendilerine geri verildiğini gördüler. Babalarına: Bu ikramdan sonra Aziz'den daha ne isteriz? Aziz, bize lütufta bulunarak erzakların bedelini geri verdi. Onunla ailemize yeni yemek getirir ve korktuğun şeylerden de kardeşimizi koruruz. Kardeşimizin yanımızda olmasından dolayı bir deve yükü yiyecek daha alırız. Bir deve yükü daha fazla yiyecek vermek Aziz'in katında kolay bir şeydir.
Quand ils ouvrirent les sacs censés contenir de la nourriture, ils y trouvèrent la marchandise censée avoir été vendue. Les frères dirent alors à leur père: Quoi demander de plus au gouverneur après cette générosité? Voici que le gouverneur nous a rendu ce que nous voulions échanger contre notre nourriture par magnanimité de sa part. Laisse-nous prendre notre frère: nous apporterons ainsi de la nourriture à nos familles et nous protègerons notre frère contre ce que tu redoutes. Nous gagnerons en plus la charge d’un dromadaire pour avoir emmené notre frère, sachant que pour le gouverneur de l’Egypte, la charge d’un dromadaire est chose dérisoire.
When they opened the bags containing the food which they had brought, they found what they had traded for it had been returned to them. They asked their father what more could they ask for from this king after such generosity. What they had traded for their food had been returned by the king as a favour from him to them. They told their father that they would get food for their family and protect their brother from what he feared might happen to him, and they would get an extra camel load because of him accompanying them – an extra camel load being an easy matter for the king.
Cuando abrieron los equipajes que contenían la mercancía que habían traído, encontraron que les habían devuelto lo que habían comerciado. Le preguntaron a su padre qué más podían pedirle a este rey después de tanta generosidad. Lo que habían intercambiado por su comida había sido devuelto por el rey como un favor de su parte hacia ellos. Le dijeron a su padre que obtendrían comida para su familia y protegerían a su hermano, y conseguirían una carga adicional de camellos debido a que él los acompañaba; una carga adicional es un asunto fácil para el rey.
Kada su otvorili posude sa hranom koju su donijeli vidješe da im je novac vraćen, pa rekoše svom ocu: "Šta još hoćemo od ovog velikaša nakon što nas je ovako počastio? Ovo je novac kojeg smo dali za hranuو a kojeg nam je on vratio iz počasti prema nama. Daj nam našeg brata i mi ćemo donijeti hranu za našu porodicu i čuvaćemo našeg brata od onoga čega se bojiš za njega, i dobit ćemo jedan devin tovar više zbog toga što smo i njega poveli sa nama, a to je velikašu lahko."
Quando aprirono i recipienti del cibo che trasportavano, trovarono che il denaro del loro cibo era stato loro restituito. Dissero a loro padre: “Cosa possiamo chiedere a questo ministro dopo la sua gentilezza?! Il ministro ci ha restituito il prezzo del nostro cibo, per sua grazia nei nostri confronti, e trasporteremo cibo per la nostra famiglia, e proteggeremo nostro fratello da ciò che temi, e otterremo in più il carico di un cammello per averlo portato con noi, perché aggiungere il carico di un cammello è cosa da poco per il ministro!"
They find Their Money returned to Their Bags
Allah says, when Yusuf's brothers opened their bags, they found their merchandise inside them, for Yusuf had ordered his servants to return it to their bags. When they found their merchandise in their bags,
قَالُواْ يأَبَانَا مَا نَبْغِى
(They said: "O our father! What (more) can we desire..."), what more can we ask for,
هَـذِهِ بِضَـعَتُنَا رُدَّتْ إِلَيْنَا
(This, our money has been returned to us;) Qatadah commented (that they said), "What more can we ask for, our merchandise was returned to us and the `Aziz has given us the sufficient load we wanted" They said next,
وَنَمِيرُ أَهْلَنَا
(so we shall get (more) food for our family,), `if you send our brother with us the next time we go to buy food for our family,'
وَنَحْفَظُ أَخَانَا وَنَزْدَادُ كَيْلَ بَعِيرٍ
(and we shall guard our brother and add one more measure of a camel's load.) since Yusuf, peace be upon him, gave each man a camel's load of corn.
ذلِكَ كَيْلٌ يَسِيرٌ
(This quantity is easy (for the king to give).) They said these words to make their case more appealing, saying that taking their brother with them is worth this gain,
قَالَ لَنْ أُرْسِلَهُ مَعَكُمْ حَتَّى تُؤْتُونِ مَوْثِقًا مِّنَ اللَّهِ
(He Ya`qub (Jacob) said: "I will not send him with you until you swear a solemn oath to me in Allah's Name..."), until you swear by Allah with the strongest oath,
لَتَأْتُنَّنِى بِهِ إِلاَّ أَن يُحَاطَ بِكُمْ
(that you will bring him back to me unless you are yourselves surrounded (by enemies)), unless you were all overwhelmed and were unable to rescue him,
فَلَمَّآ ءَاتَوْهُ مَوْثِقَهُمْ
(And when they had sworn their solemn oath), he affirmed it further, saying,
اللَّهُ عَلَى مَا نَقُولُ وَكِيلٌ
(Allah is the Witness to what we have said.) Ibn Ishaq commented, "Ya`qub did that because he had no choice but to send them to bring necessary food supplies for their survival. So he sent Binyamin with them."
At this stage, verse 65 opens with the words:
وَلَمَّا فَتَحُوا مَتَاعَهُمْ وَجَدُوا بِضَاعَتَهُمْ رُدَّتْ إِلَيْهِمْ ۖ قَالُوا يَا أَبَانَا مَا نَبْغِي ۖ هَـٰذِهِ بِضَاعَتُنَا رُدَّتْ إِلَيْنَا ۖ وَنَمِيرُ أَهْلَنَا وَنَحْفَظُ أَخَانَا وَنَزْدَادُ كَيْلَ بَعِيرٍ ۖ ذَٰلِكَ كَيْلٌ يَسِيرٌ
And when they opened their baggage, they found their capital given back to them. They said, "Our father, what else do we want? Here is our capital given back to us, and we shall bring food to our family, protect our brother and add the measure of one camel more. That is an easy measure."
It will be noticed that, prior to this verse, the brothers of Sayyidna Yusuf (علیہ السلام) were talking about what had happened to them on their journey, before they had opened their baggage. After that, when they opened the baggage and saw that their entire capital with which they had paid for the food grains was present inside the baggage, they realized that this was not done by mistake, in fact, their capital had been returned to them. Therefore, they said: رُدَّتْ إِلَيْنَا (given back to us). Then, to their father they said: مَا نَبْغِي (what else do we want?) that is, ` the grains are here and what we paid for it has also been returned to us. Now we should definitely go back there in peace with our brother because the way we have been treated shows that the ` Aziz of Misr is kind to us. We should have no apprehensions. It is the time that we go and bring food-grains for the family and take care of our brother too. That we shall get an additional load of grains in the name of our brother will help - because, whatever we have brought in the present trip is much less than our needs and is likely to be consumed soon.
One sense of the sentence: مَا نَبْغِي (ma nabghi) spoken by the brothers of Sayyidna Yusuf (علیہ السلام) is practically the same as given immediately above, that is, ` what else do we want?' And if, in this sentence, the letter: مَا (ma : not) is taken in the sense of negation, it could also mean that the sons of Sayyidna Ya` qub (علیہ السلام) told their father: Now that we have the price of the grain with us, we do not want anything from you. You just send our brother with us.
Và khi mở túi đựng lương thực họ đem theo thì họ thấy số tiền được trả lại, rồi họ nói với Cha: Đây chả phải là sự rộng rãi của ngài ấy khi chúng ta yêu cầu hay sao? và đây là tiền mua lương thực của chúng ta ngài ấy đã ân sủng và trả lại cho chúng ta, chúng con sẽ mang lương thực về cho gia đình, và chúng con sẽ trông coi em trai mình cận thận, rồi chúng ta sẽ có thêm lương thực từ sự sắp xếp khiên vác cho lạc đà, đó là điều dễ dàng đối với ngài thủ kho
Noong nagbukas sila ng mga sisidlan ng pagkain nila na dinala nila ay nakatagpo sila sa halaga nito na isinauli sa kanila. Kaya nagsabi sila sa ama nila: "Alin pang bagay ang mahihiling namin sa makapangyarihang ito matapos ng pagpaparangal na ito? Ito ay ang halaga ng pagkain namin, na isinauli ng makapangyarihan bilang pagmamagandang-loob mula sa kanya sa amin. Makapagdudulot kami ng pagkain para sa mag-anak namin. Makapag-iingat kami sa kapatid namin laban sa pinangangambahan mo para sa kanya. Madaragdagan kami ng isang takal [na pasan] ng kamelyo dahilan sa pagsasama sa kanya sapagkat ang pagdaragdag ng isang takal [na pasan] ng kamelyo ay isang bagay na madali sa ganang makapangyarihan."
Disse loro padre: “Non lo manderò con voi finché non giurerete fermamente su Allāh che lo riporterete sano e salvo, a meno che non accada a tutti voi una disgrazia e non resti nessuno di voi e non potrete allontanare tale disgrazia né fuggirne”. Quando giurarono fermamente in nome di Allāh,, disse: “Che Allāh sia testimone di ciò che dite, e la Sua testimonianza ci è sufficiente”
Cha của họ bảo: Cha sẽ không gửi nó với các con trừ khi các con cho Cha một lời thề xưng danh Allah chắc chắn sẽ đưa nó về lại với Cha ngoại trừ tất cả các con bị vây hãm giết chết, không còn ai sống sót, hoặc không còn khả năng chống cự và không thể quay về, rồi khi họ xưng danh Allah với lời thề chắc chắn. Người Cha nói: Allah chứng giám những gì chúng ta cam kết, và Ngài giữ trọn vẹn lời hứa của chúng ta
Nagsabi sa kanila ang ama nila: "Hindi ako magpapadala sa kanya kasama sa inyo hanggang sa magbigay kayo sa akin ng isang pangako kay Allāh, na nagtitiyak na talagang magsasauli kayo sa kanya sa akin, maliban kung may pumaligid na kapahamakan sa inyo sa kalahatan, walang natira sa inyo na isa man, at hindi ninyo nakaya na magtanggol sa kanya ni magbalik." Kaya noong nagbigay sila sa kanya ng pangako kay Allāh na tumitiyak niyon ay nagsabi siya: "Si Allāh ay Saksi sa anumang sinasabi natin sapagkat nakasasapat sa atin ang pagsaksi Niya."
Sang Ayah berkata kepada mereka, "Aku tidak akan membiarkan dia pergi bersama kalian sebelum kalian memberiku janji yang kuat atas nama Allah, bahwa kalian benar-benar akan mengembalikan dia kepadaku, kecuali jika kalian semua tertimpa kebinasaan dan tidak menyisakan satu pun dari kalian, sedangkan kalian tidak sanggup melawannya dan tidak bisa pulang ke rumah." Setelah mereka memberikan janji yang kuat atas nama Allah bahwa mereka akan melakukan hal itu ayah mereka berkata, "Allah adalah saksi atas apa yang kita ucapkan dan cukuplah kesaksian Allah bagi kita."
Their father told them he would not send their brother with them until they had sworn by Allah that they would bring him back, unless destruction overwhelmed them all and none of them remained, and they were unable to do anything about it or to return. When they had given their father a firm promise in Allah's name, he said that Allah was a witness over what they said, and His witnessing was sufficient for them.
On reaching home, when they found their money in their bags of corn, they were very happy. They told their father that he should send Benjamin with them. They promised to take care of him. They said that they would bring one more camel-load of corn as his share. They also said that the corn they had now brought was not sufficient for their needs. Perhaps according to the distribution system introduced by Joseph, outsiders were each allowed one camel-load of corn.
Njihov otac im reče: "Neću ga poslati sa vama sve dok se čvrsto Allahom ne zakunete da ćete mi ga vratiti osim ako svi stradate i niko od vas ne ostane, pa ga zbog toga ne mognete poslati ili vratiti." I kaza: "Allah je svjedok ovome što smo se dogovorili, i dovoljno nam je Njegovo svjedočenje."
After hearing what they said, their father answered: لَنْ أُرْسِلَهُ مَعَكُمْ حَتَّىٰ تُؤْتُونِ مَوْثِقًا مِّنَ اللَّـهِ لَتَأْتُنَّنِي بِهِ (I shall never send Benyamin with you until you give me a pledge in the name of Allah that you will definitely bring him back to me - 66). But, could someone with the ability to see reality ever miss to realize that man, no matter how strong he may be, is, after all, dependent and helpless before the all-pervading power of Allah jalla thana'uhu - how then, and on what basis, would he give a pledge to bring back someone safe? The reason is that he does not have the absolute power and control to accomplish it. Therefore, when Sayyidna Ya` qub علیہ السلام asked his sons to give him a pledge, he added an exception to it by saying: إِلَّا أَن يُحَاطَ بِكُمْ ` unless you are overpowered (by circumstances).' Early Tafsir authority, Mujahid explains it as: unless all of you are killed. Another early Tafsir authority, Qatadah says that it means: unless you become totally helpless and overpowered.
In the last sentence of verse 66, it was said: فَلَمَّا آتَوْهُ مَوْثِقَهُمْ قَالَ اللَّـهُ عَلَىٰ مَا نَقُولُ وَكِيلٌ (So, when they gave him their pledge, he said, "Allah is watchful over what we say" ), that is, when his sons gave the pledge as desired on solemn oaths to satisfy their father, then, Sayyidna Ya` qub (علیہ السلام) told them that the giving and taking of solemn oaths being undertaken by them is something which ultimately rests with Allah Ta ala alone. It is with His taufiq only that one person can keep the other protected and thus become enabled to fulfill his pledge. Otherwise, man is helpless. He has nothing under his personal control.
There are many elements of guidance and injunctions for people in the verses explained above. Please take note of them and keep them in mind.
Notes of Guidance
1. If children make mistakes, relations should not be cut off with them. One should, rather, think of ways to reform their conduct. The mistakes made by the brothers of Sayyidna Yusuf (علیہ السلام) were serious.
They were sins, major and grave:
(1) They lied to their father and made him agree to send Sayyidna Yusuf (علیہ السلام) for an outing with them.
(2) They gave a pledge to their father, then broke it.
(3) They treated their young and innocent brother cruelly.
(4) They caused extreme pain to their father and did not care much about it.
(5) They conspired to kill an innocent human being.
(6) They sold a free human being forcibly and unjustly.
These were extreme and severe crimes which demanded that Sayyidna Ya’ qub (علیہ السلام) once he had understood that they had lied and wasted the life of Sayyidna Yusuf (علیہ السلام) knowingly, should have severed his relationship with these sons, or turned them out of his house. But, Sayyidna Ya` qub (علیہ السلام) did not do that, rather, let them keep living with him, even sent them to Egypt to bring back food grains from there. On top of this came the situation when they had another opportunity to prevail upon their father once again in the case of their youngest brother and on this occasion too he yielded to them and allowed them to take his young son with them.
This tells us that should one's children fall into sin or make mistakes, it is the responsibility of the father to seek their correction through appropriate education and training, and as long as there is hope of betterment, let him not severe his relationship with them. This was what Sayyidna Ya` qub (علیہ السلام) did - and finally, all of them were ashamed of their wrongdoings, turned away from sins and lived a reformed life. However, should there remain no hope of betterment in their condition, and parents realize that maintaining relationship with them poses a danger to the religious upbringing of others, then, under that condition, severing relationship with them is more appropriate.
2. Promoted here are two great qualities of character, good dealings and good manners - of which Sayyidna Ya` qub (علیہ السلام) was a mirror. Despite such serious crimes committed by his sons, he kept dealing with them in a manner that they faced no qualms of conscience when they made their second request to take their younger brother with them.
3. Another instruction inferred from here is that it is appropriate to admonish a wrongdoer in the interest of his betterment. This would amount to telling him that his behavior demanded that the plea made by him should be rejected, but then, he should be given the feeling that he is being given a fresh chance by forgoing what has gone before - so that his sense of shame returns to him later and he becomes totally repentant. This is what Sayyidna Ya` qub (علیہ السلام) did in the first instance. He made a caustic reference to their past record: ` Shall I trust you about Benyamin as I had trusted you earlier about Yusuf?' But, after having warned them pointedly, he realized their penitence from their apparent condition, placed his trust in Allah and handed over his young son into their custody.
4. Placing one's trust, in the real sense, in the promise or protection of a human being is wrong. The real trust should be in Allah Ta` ala. He alone is the real mover and maker of things and He alone is the causer of causes. To bring forth causes and to give them effect is what lies but in His control. Therefore, Sayyidna Ya’ qub (علیہ السلام) said: فَاللہ خیر حَافظا (Well, Allah is the best guardian).
According to a saying of Ka'b al-Ahbar, since Sayyidna Ya` qub (علیہ السلام) this time, did not simply trust the word of his sons, instead, entrusted the matter with Allah Ta’ ala, therefore, Allah Ta’ ala said: ` By My honour, now I shall send both of your sons back to you.'
5. If some property or thing belonging to someone else is found in our baggage, and strong indications prove that he has tied it up in our baggage with the specific intention of giving it to us, then, keeping it and using it is permissible - as was the case with this ` capital' which came out from the baggage of the brothers of Sayyidna Yusuf (علیہ السلام) ، and where strong indications proved that it did not happen as a result of some oversight or forgetfulness, in fact, it was given back intentionally. That is why, Sayyidna Ya’ qub (علیہ السلام) did not give instructions that these articles of value be returned. But, in case there is a doubt that it has come to us, perhaps by oversight or forgetfulness, then, using it without making necessary inquiries from the owner is not permissible.
6. No one should be asked to give a pledge on oath, the fulfillment of which does not lie fully in his control - as it was, when Sayyidna Ya` qub (علیہ السلام) took a pledge on oath from his sons that they would bring back Benyamin safe and sound, he exempted from it the situation in which they may become totally helpless or become themselves subjected to near-death circumstances.
Therefore, when the Holy Prophet ﷺ asked the noble Companions ؓ to give him a pledge of their obedience to him, then, he himself added a restriction to it, that is, the restriction of ability. Thus, the pledge stipulated: ` we shall obey you fully - as far as it is within our ability and control.'
7. That the brothers of Sayyidna Yusuf (علیہ السلام) have been asked to give a pledge that they would bring Benyamin back shows that کَفَالۃ بِالنَفس (Kafalah bin-nafs) is permissible. Being a technical term of Islamic Law, it means that it is correct to tender a personal bail or guarantee for the due appearance of a person involved in a case on its hearing date in the court.
The view of Imam Malik (رح) differs in this respect. According to him, it is only financial guarantee that is allowed in Shari` ah. He does not hold the personal bail (Kafalah bin-nafs) as permissible. ,
Babaları onlara şöyle dedi: Ölüm hepinizi kuşatır, sizden hayatta kimseyi bırakmaz, onu def etmeye ve dönmeye güç yetirememeniz hariç, Allah adına onu bana geri getirmeniz için söz vermedikçe onu sizinle göndermeyeceğim. Bunun için Allah adına söz verdiklerinde, dedi ki: "Allah söylediklerimize şahittir, O'nun şahitliği bize yeter."
Le père, continuant d’être inquiet pour son fils, insista: Je ne l’enverrai jamais avec vous à moins que vous ne vous engagiez formellement au nom d’Allah à me le ramener indemne, sauf si tous veniez à mourir jusqu’au dernier. Après avoir obtenu d’eux cet engagement, il prit Allah à témoin en disant: Allah atteste de ce que nous avons dit et Son témoignage nous suffit.
Su padre les dijo que no enviaría a su hermano con ellos hasta que hubieran jurado por Al-lah que lo traerían de vuelta, a menos que se vieran impedidos por una situación de fuerza mayor, que no pudieran hacer nada al respecto ni regresar. Cuando le dieron a su padre una promesa sólida en nombre de Al-lah, él dijo que Al-lah era testigo de lo que decían y que Su testimonio era suficiente para ellos.
Su padre les aconsejó que no entraran a Egipto todos por una sola puerta, sino que entraran por puertas diferentes. Esto sería más seguro en caso de que alguien quisiera causarles daño a todos. Él no dijo esto para poder frenar cualquier daño que Al-lah hubiera decretado para ellos, ni para que obtuvieran algún beneficio que Al-lah no hubiera querido para ellos, porque el decreto y el mandato solo Le pertenecen a Él. Su padre expresó que él depositaba toda su confianza solo en Al-lah, y que los demás deberían hacer lo mismo.
Also, their father advised them not to enter Egypt from one gate all together, but to enter from different gates. This would be safer in terms of someone harming all of them if someone wished to do so. He did not say this so as to be able to stop any harm that Allah willed for them, or to bring them any benefit which Allah did not will for them, because the decree is Allah’s alone, and the command is His alone. Their father said that he placed his trust in Him alone concerning everything in his life, and that those who trust should put their trust in Him alone concerning everything in their lives.
Babaları onlara nasihatta bulunarak şöyle dedi: Toplu bir şekilde Mısır'a bir kapıdan girmeyin. Ancak ayrı ayrı kapılardan girin. Bu,bir kişi hepinize birden zarar vermek istediğinde sizin kurtulmanız açısından daha güvenlidir. Bunu eğer Yüce Allah sizin için bir zarar murat ederse onu sizden def edebileceğim için söylemiyorum. Yada Allah'ın sizin için murat etmediği bir hayrı size verebileceğim için söylemiyorum. Allah'ın hükmünden başka hüküm, emrinden başka emir yoktur. Bütün işlerimde ben yalnızca O'na tevekkül ederim. Tevekkül edenler de bütün işlerinde yalnız O’na tevekkül etsinler.
Kemudian ayah mereka berpesan kepada mereka, "Janganlah kalian memasuki negeri Mesir dari satu pintu secara bersamaan. Tetapi, masuklah dari beberapa pintu yang berbeda. Itu akan lebih aman bagi kalian jika ada seseorang yang hendak berniat jahat kepada kalian. Aku mengatakan hal itu kepada kalian bukan untuk menghindarkan kalian dari hal buruk yang Allah kehendaki bagi kalian, atau mendatangkan keuntungan untuk kalian yang tidak Allah kehendaki untuk kalian karena semua keputusan ada di tangan Allah dan semua urusan terserah kepada-Nya. Hanya kepada Dialah aku berserah diri dalam segala urusanku dan hanya kepada Dialah hendaknya semua orang berserah diri dalam segala urusan mereka."
Commentary
In the present verses, the second visit of the brothers of Sayyidna Yusuf (علیہ السلام) ، this time accompanied by their younger brother, has been mentioned. On that occasion, Sayyidna Ya` qub (علیہ السلام) had told them to keep in mind that they were eleven of them going there, so they should not enter Egypt collectively from one single gate of the city of their destination. Instead of that, once they have reached the outer wall of the city, they should disperse and enter there from different gates.
The reason for this advice was his apprehension that all of them were young and, masha'Allah, healthy, tall, handsome and impressive. He was concerned about them lest people find out that they were sons of the same father, and brothers to each other. May be they are affected by someone's evil eye which may bring them some harm. Or, their coming in all together may make some people envy them, or may even cause some pain to them.
Sayyidna Ya` qub (علیہ السلام) did not give them this advice the first time they went to Egypt. He did so on the occasion of their second trip. The reason for this, perhaps, is that they had entered Egypt on their first visit as common travellers and in a broken down condition. No one knew them, nor was there any danger that someone would take any special notice of their general condition. But, it so happened that, during their very first trip, the master of Egypt gave them an unusual welcome which introduced them to state functionaries and city people. Now there did exist the danger that someone may cast an evil eye on them, or that some people start envying them for being an imposing group of visitors. Apart from it, the fact that the younger son, Benyamin, was with them this time, became the cause of the father's added attention.
The Effect of the Evil Eye is True
This tells us that human beings affected by the evil eye, or its causing pain or loss to another human being, animal etc., is true. It cannot be dismissed as ignorance, superstition or fancy. Therefore, Sayyidna Ya` qub was concerned about it.
The Holy Prophet ﷺ has also confirmed its truth. It appears in a Hadith: ` The evil eye makes a human being enter the grave, and a camel enter a petty pot.' Therefore, things from which the Holy Prophet ﷺ has sought refuge, and from which he has directed his Ummah to seek refuge, include: مِن کُلِّ عین لامّۃ that is, ` I seek refuge from the evil eye.' (Qurtubi)
Well-known is the event related to Sayyidna Sahl ibn Hunayf ؓ ، one of the noble Companions. It is said that there was an occasion when he took off his shirt to get ready to go for a bath. ` Amir ibn Rabi` ah happened to cast a glance at the bright tint and healthy look of his body. The spontaneous remark he made was: ` Until this day, I have never seen a body as handsome as this!' No sooner did these words escape his mouth, an instant high temperature seized Sayyidna Sahl ibn Hunayf. When the Holy Prophet ﷺ was informed about it, the treatment he suggested was that ` Amir ibn Rabi'ah should make Wudu', collect the water from Wudu' in some utensil, and let this water be poured on the body of Sahl ibn Hunayf. When it was done as ordered, the temperature dropped down immediately. He became fully fit, and left on the expedition he was going with the Holy Prophet ﷺ who, following this event, also gave a gentle warning to ` Amir ibn Rabi` ah by telling him:
علام یقتل احدکم اخاہ، الَّا برّکت، انَّ العین حق
` Why would someone kill his brother? (When you saw his body) you could have made Wudu' for barakah. It is true that the evil eye leaves its effect.'
This Hadith also tells us that, should someone notice something unusual about the person or property of somebody else, let him make Wudu' for him that Allah Ta’ ala blesses him with barakah in it. According to some narrations, one should say:. مَاشَاءَ اللہُ لا قُوَّۃَ اِلَّا بِاللہ (Masha'Allahu laquwwata ilia billah : Whatever Allah will - there is no power but with Him). This removes the effect of the evil eye. This also tells us that, should someone become affected by a person's evil eye, the pouring of water used by that person in washing his face, hands and feet (in Wudu) will help eliminate the effect of the evil eye.
Al-Qurtubi has said that there is a consensus of all ` Ulama' of the Muslim Ummah among Ahl al-Sunnah wa al-Jama` ah on the truth of the evil eye as affecting and causing harm.
Sayyidna Ya` qub (علیہ السلام) ، on the one hand, because of the apprehension of the evil eye, or envy, advised his sons that they should not enter all together from one single gate of the city. On the other hand, he considered it necessary to speak out about the reality behind it - the heedlessness towards which in such matters would usually cause many from among the masses to fall easy victims to superstition or baseless scruples. The real fact is that the effect of the evil eye over one's person or property is a kind of mesmerism (or an induced state as in hypnosis, though not necessarily in sleep or pre-set clinical conditions). This would be more like a harmful medicine or food which makes one sick; or, excessive heat or cold which make some diseases show up. The effective measures demonstrated by the evil eye or mesmerism are one of the customary causes which would, through the power of the eye or mind, make its effects manifest. The truth is that they themselves have no real effectiveness of their own. Instead, all universal causes operate under the perfect power, will and intention of Allah Ta’ ala. No favourable measures taken against what has been Divinely destined can prove beneficial, nor can the harmfulness of some harmful measure become effective. Therefore, it was said:
وَمَا أُغْنِي عَنكُم مِّنَ اللَّـهِ مِن شَيْءٍ ۖ إِنِ الْحُكْمُ إِلَّا لِلَّـهِ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَعَلَيْهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ
And I cannot help you in any way against (the will of) Allah. Sovereignty belongs to none but Allah. In Him I place my trust, and in Him should trust those who trust - 67.
It means: I know that the necessary precautions I have ordered you to take so as to help you remain protected against the evil eye cannot avert the will and intention of Allah Ta` ala. What works here is but the command of Allah. However, one has been asked to do what is physically possible. Therefore, I have given this advice. But, I place my trust, not on these physical arrangements, but in Allah alone. And it is imperative for everyone that he or she should trust in and rely on Him alone - never placing one's trust in physical and material means.
The reality which Sayyidna Ya` qub (علیہ السلام) was talking about became all too visible in this trip as well. By chance it so happened that all measures taken to bring Benyamin back home safely just failed and he was detained in Egypt. As a consequence of which, Sayyidna Yaqub (علیہ السلام) received another severe shock. That the measure taken by him failed, as categorically mentioned in the next verse, had a purpose behind it. It means that this measure failed in terms of the essential objective, that is, the safe return of Benyamin back home - though, the measure taken to keep them protected against the evil eye or envy did succeed, because no such incident showed up during this trip. But, the unforeseen inci-dent Divine destiny had in store for them was a factor not noticed by Sayyidna Ya` qub (علیہ السلام) nor could he do anything to counter it. However, despite this visible failure, it was the barakah (blessing) of his tawakkul (trust) that this second shock turned out to be an antidote for the first one, and resulted in the happy reunion with both his sons, Yusuf and Benyamin, safely and honourably.
Puis il leur fit la recommandation suivante: N’entrez pas en Egypte ensemble par une seule porte mais entrez plutôt en vous dispersant par plusieurs portes. De la sorte, vous diminuerez les risques d’être tous atteints si on cherchait à vous nuire. Je ne vous dis cependant pas cela afin d’éloigner de vous un mal qu’Allah veut vous infliger ni afin que vous obteniez d’un bienfait dont Allah ne veut pas que vous bénéficiiez car cela ne relève que du Décret d’Allah et de Son ordre. C’est à Lui que je m’en remets dans toutes mes affaires et c’est à Lui Seul que doivent s’en remettre les gens pour toutes leurs affaires.
I oporuči im: "Nemojte u Egipat ulaziti kroz jedna vrata zajedno, već uđite na različita vrata, jer to je preče da se sačuvate da kakva šteta pogodi sve vas zajedno, ako bi vam neko htio nanijeti štetu. To ne kažem da bih odagnao štetu koju vam je Allah odredio, ili da bih vam pribavio korist koju vam Allah nije odredio, jer samo Allah određuje sudbinu i samo se Njegova odredba sprovodi, samo na Njega se oslanjam u svim mojim poslovima, i samo na Njega neka se uzdaju oni koji se uzdaju, u svim svojim poslovima."
Rồi Cha dặn dò những người con: Tất cả các con chớ vào thành Ai Cập bằng một cửa duy nhất, mà các con hãy tách ra vào những cánh cửa khác nhau, có thế sẽ an toàn hơn nếu như ai đó có ý định làm hại các con, và Cha không nói là Cha bảo vệ được các con khi Allah đã muốn các con gặp phải điều xấu, và Cha cũng không thể mang lại điều tốt nào cho các con khi Allah không muốn, vì không có quyền quyết định ngoại trừ quyền quyết định của Allah, và không có mệnh lệnh nào ngoại trừ mệnh lệnh của Ngài, chỉ duy nhất mình Ngài Cha phó thác mọi việc, và chỉ duy nhất mình Ngài những người cần phó thác hãy phó thác mọi vấn đề cho Ngài
Nagsabi sa kanila ang ama nila habang nagtatagubilin sa kanila: "Huwag kayong magsipasok sa Ehipto mula sa pintong nag-iisa na mga magkakasama, subalit magsipasok kayo mula sa mga pintong magkakaiba-iba sapagkat iyon ay higit na ligtas laban sa paglalahat sa inyo ng isa sa kapinsalaan kung nagnais ito niyon sa inyo. Hindi ako nagsasabi sa inyo niyon upang magtulak ako palayo sa inyo ng isang kapinsalaang ninais ni Allāh sa inyo at hindi upang magdulot ako para sa inyo ng isang kapakinabangang hindi ninais ni Allāh sapagkat ang pagtatadhana ay walang iba kundi ang pagtatadhana ni Allāh at ang pag-uutos ay walang iba kundi ang pag-uutos Niya. Sa Kanya lamang ako nanalig sa lahat ng mga nauukol sa akin at sa Kanya lamang ay manalig ang mga nananalig sa mga nauukol sa kanila."
Ya`qub orders His Children to enter Egypt from Different Gates
Allah says that Ya`qub, peace be upon him, ordered his children, when he sent Binyamin with them to Egypt, to enter from different gates rather than all of them entering from one gate. Ibn `Abbas, Muhammad bin Ka`b, Mujahid, Ad-Dahhak Qatadah, As-Suddi and several others said that he feared the evil eye for them, because they were handsome and looked beautiful and graceful. He feared that people might direct the evil eye at them, because the evil eye truly harms, by Allah's decree, and brings down the mighty warrior-rider from his horse. He next said, l
وَمَآ أُغْنِى عَنكُمْ مِّنَ اللَّهِ مِن شَىْءٍ
(and I cannot avail you against Allah at all.) this precaution will not resist Allah's decision and appointed decree. Verily, whatever Allah wills, cannot be resisted or stopped,
إِنِ الْحُكْمُ إِلاَّ للَّهِ عَلَيْهِ تَوَكَّلْتُ وَعَلَيْهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَوَلَمَّا دَخَلُواْ مِنْ حَيْثُ أَمَرَهُمْ أَبُوهُم مَّا كَانَ يُغْنِى عَنْهُمْ مِّنَ اللَّهِ مِن شَىْءٍ إِلاَّ حَاجَةً فِى نَفْسِ يَعْقُوبَ قَضَاهَا
("Verily, the decision rests only with Allah. In Him, I put my trust and let all those that trust, put their trust in Him." And when they entered according to their father's advice, it did not avail them in the least against (the will of) Allah; it was but a need of Ya`qub's inner self which he discharged. ), as a precaution against the evil eye,
وَإِنَّهُ لَذُو عِلْمٍ لِّمَا عَلَّمْنَاهُ
(And verily, he was endowed with knowledge because We had taught him,) he had knowledge that he implemented, according to Qatadah and Ath-Thawri. Ibn Jarir said that this part of the Ayah means, he has knowledge that We taught him,
وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ
(but most men know not.)
E disse loro padre, raccomandandosi:”Non entrate in Egitto da una sola porta tutti insieme; piuttosto entrate da diverse porte; ciò è cosa migliore nel caso qualcuno desiderasse farvi del male; non vi dico ciò per allontanare da voi il male, se Allāh lo desidera, e non posso portarvi alcun beneficio se Allāh non vuole. Il decreto spetta solo ad Allāh e non vi è altro decreto che il Suo; a Lui solo mi affido in tutti i miei affar,i e a Lui si affidano tutti coloro che fanno affidamento nei loro affari”
This subject has been taken up in the succeeding verse where it is said that the sons carried out the instructions of their father and entered the city from different gates. When they did so, the desire of their father stood fulfilled - though, this measure taken by him could not avert anything already destined by Allah. But, as for the paternal love and concern of Sayyidna Ya` qub (علیہ السلام) for his sons, this he did demonstrate to his heart's content.
Towards the end of the verse, Sayyidna Ya` qub (علیہ السلام) has been praised in the following words: وَإِنَّهُ لَذُو عِلْمٍ لِّمَا عَلَّمْنَاهُ وَلَـٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ (He was a man of knowledge, because We had taught him, but most of the people do not know - 68). It means that his knowledge was not acquired. It did not come from books. Instead, it was directly a Divine gift. Therefore, he did employ physical means, something legally required, and commendable. But, he did not place his total trust in it. However, the truth is that most of the people do not know the reality behind it. Thus unaware, they would fall in doubts about Sayyidna Ya` qub (علیہ السلام) thinking that the employment of these means did not match the station of a prophet.
Some commentators have said that the first word: عِلم : knowledge) means acting in accordance with the dictate of ` ilm (knowledge). The translation in this case will be: "He was a man of action according to the knowledge We gave him". Therefore, he did not place his trust in material means, in fact, it was Allah alone he relied on and trusted in.'
Họ đưa người em ruột đi cùng và họ vào thành bằng nhiều cánh cửa riêng biệt như Cha dặn dò nhưng điều đó không giúp được gì cho họ khi Allah đã an bài mọi việc, quả thật lòng thương xót của Y'aqub đối với các con đã lộ rõ, và Người đã khuyên bảo họ, vì Người biết không có sự sắp đặt nào ngoài sự sắp đặt của Allah, và Người biết rõ về những gì TA đã chỉ dạy về đức tin nơi số phận và nguyên do nhưng đa số con người không biết điều đó
E così partirono insieme al loro fratellastro. Quando entrarono da porte diverse come ordinò loro padre, il fatto di entrare da diverse porte non li salvò dal decreto di Allāh; in verità, il fatto di raccomandarsi con loro fu solo pietà da parte di Ya'ǭùb verso i suoi figli, ed egli era consapevole che il decreto spettasse solo ad Allāh; egli era consapevole della fede che gli insegnammo, ovvero di accettare il destino e prendere precauzioni, ma la maggior parte della gente non ne è consapevole.
Kaya lumisan sila at kasama sa kanila ang kapatid na buo ni Jose. Noong nakapasok sila mula sa mga pintuang magkakaiba-iba, gaya ng ipinag-utos sa kanila ng ama nila, hindi nangyaring nakapagtanggol sa kanila ang pagpasok nila mula sa mga pintong magkakaiba-iba laban sa anumang kabilang sa itinakda ni Allāh sa kanila. Iyon lamang ay bahagi ng awa ni Jacob sa mga anak niya, na inihayag niya at itinagubilin niya sa kanila. Siya ay nakaaalam na walang pagtatadhana maliban sa pagtatadhana ni Allāh sapagkat siya ay nakaaalam sa itinuro ni Allāh sa kanya na pananampalataya sa pagtatakda at paggawa ng mga kadahilanan, subalit ang higit na marami sa mga tao ay hindi nakaaalam niyon.
Así que viajaron con el hermano pequeño de José. Cuando entraron por diferentes puertas, como su padre les había instruido, eso no impidió lo que Al-lah había decretado de ninguna manera. Fue solo la preocupación de Jacob por sus hijos que demostró, mediante su consejo, el conocimiento que tenía acerca de que el designio es solo de Al-lah. Él conocía lo que Al-lah le había enseñado en términos de fe respecto al decreto divino y de tomar precauciones, pero la mayoría de las personas lo ignoran.
The ancient capital of Egypt was a city around which there was a rampart with many gates in it. Jacob’s advice to his sons that they should not enter the city through the same gate, but through different gates was based on the fear that some enemy of theirs might try to kill them (Tafsir an-Nasafi). Verse 73 of this chapter clarifies the matter of this fear. In this Joseph’s brothers profess that they are innocent by saying that they had not come there to fight or steal. Joseph’s brothers had come to Egypt from foreign lands; their way of dressing was different from that of the local people; because of their appearance they would appear to be outsiders to the people of Egypt; the entry of eleven such persons together would have created suspicion in the eyes of the people. So in order to save them from any unnecessary clash with the local people, Jacob advised them not to band together in one group while entering the city. A believer’s eyes are ever on the supreme power of God; he observes that in this universe nobody has any power except God. At the same time he knows that this world is a testing ground. Owing to the exigencies of this test God has hidden all matters behind the veil of cause and effect. For this reason, Jacob advised his sons to take worldly precautions. But he also said that whatever happened, would happen at the instance of God, because nobody except God had any real power.
Oni otputovaše sa Jusufovim rođenim bratom, a zatim uđoše na različita vrata kao što im je naredio. To ih ne bi sačuvalo štete ako bi Allah odredio da ih zadesi, ali je to bila Jakubova milost prema svojoj djeci koju je ispoljio i zbog koje im je to oporučio, i Jakub zna da samo Allah određuje sudbinu, i zna ono što smo ga podučili o imanu u Allahovo određenje, kao i da treba poduzimati sebebe (uzroke), ali većina ljudi to ne zna.
Yusuf'un öz kardeşi onlarla birlikte yola koyuldu. Babalarının emrettiği gibi ayrı ayrı kapılardan girdiklerinde, onların ayrı ayrı kapılardan girmiş olmaları Allah'ın takdir etmiş olduğu bir şeyi onlardan def edecek değildi. Bu Yakup'un evlatlarına karşı hissettiği şefkat duygusuydu, onu açığa vurdu ve evlatlarına bununla nasihat etti. Yakup, Allah'ın kaderinden başka bir kader olmadığını iyi biliyordu. O kendisine öğrettiğimiz kadere imanı ve sebepleri yerine getirmenin gerekliliğini biliyordu. Ancak insanların çoğu bunu bilmezler.
Ils se mirent donc en route accompagnés du frère germain de Joseph et suivant la recommandation de leurs pères, ils se dispersèrent et entrèrent en Egypte par des portes séparées malgré le fait que cette précaution ne pouvait en aucun cas éloigner un malheur décrété par Allah. Ce n’était que la manifestation de la compassion paternelle de Jacob envers ses fils et il savait bien que rien ne se met en travers du décret d’Allah. En effet, Jacob croyait au destin, savait ce que cela implique et savait également que l’être humain doit avoir recours à des causes afin d’atteindre un objectif, mais la plupart des gens ignorent cela.
So they journeyed with Joseph’s full brother. When they entered through different gates, as their father had instructed them, it did not stop what Allah had decreed for them in any way. It was just Jacob’s concern for his sons which he showed, advising them, knowing that the decree is Allah’s alone. He knew what Allah had taught him in terms of faith in the divine decree and taking precautions, but most people do not know this.
Kemudian berangkatlah mereka semua bersama saudara kandung Yusuf. Tatkala mereka masuk dari beberapa pintu yang berbeda seperti yang diperintahkan oleh ayah mereka, ternyata tindakan mereka untuk masuk dari beberapa pintu yang berbeda itu sama sekali tidak menghindarkan mereka dari apa yang telah ditetapkan oleh Allah untuk mereka. Sesungguhnya itu tidak lebih dari kasih sayang Yakub kepada anak-anaknya yang dia ungkapkan dan dia pesankan kepada mereka karena dia tahu bahwasanya tidak ada keputusan lain yang berlaku selain keputusan Allah sekaligus mengetahui apa yang Kami ajarkan kepadanya tentang keharusan beriman kepada takdir dan keharusan melakukan ikhtiar. Akan tetapi, kebanyakan manusia tidak mengetahui hal itu.
"Dan tatkala mereka masuk ke (tempat) Yusuf, maka Yusuf membawa saudaranya (Bunyamin) ke tempatnya, Yusuf berkata, 'Sesungguhnya aku (ini) adalah saudaramu, maka janganlah kamu berduka cita terhadap apa yang telah mereka kerjakan.' Maka tat-kala telah disiapkan untuk mereka bahan makanan mereka, Yusuf memasukkan piala (tempat minum) ke dalam karung saudaranya. Kemudian berteriaklah seseorang yang menyerukan, 'Hai kafilah, sesungguhnya kamu adalah orang-orang yang mencuri.' Mereka menjawab, sambil menghadap kepada penyeru-penyeru itu, 'Barang apakah yang hilang darimu.' Penyeru-penyeru itu berkata, 'Kami kehilangan piala raja, dan siapa yang dapat mengembalikannya akan memperoleh bahan makanan (seberat) beban unta, dan aku menjamin terhadapnya.' Saudara-saudara Yusuf menjawab, 'Demi Allah, sesungguhnya kamu mengetahui bahwa kami datang tidak untuk membuat kerusakan di negeri (ini) dan kami bukanlah para pencuri.' Mereka berkata, 'Tetapi apa balasannya jika kamu betul-betul pendusta.' Mereka menjawab, 'Balasannya, ialah pada siapa diketemukan (barang yang hilang) dalam karungnya, maka dia sendirilah balasannya (tebusannya).' Demikianlah kami memberi pembalasan kepada orang-orang yang zhalim. Maka mulailah Yusuf (memeriksa) karung-karung mereka sebelum (memeriksa) karung saudaranya sendiri, kemudian mengeluarkan piala raja itu dari karung saudaranya. Demikianlah Kami atur untuk (mencapai maksud) Yusuf. Tiadalah patut Yusuf menghukum saudaranya me-nurut undang-undang raja, kecuali Allah menghendakinya. Kami tinggikan derajat orang yang Kami kehendaki, dan di atas tiap-tiap orang yang berpengetahuan itu ada lagi yang Maha Mengeta-hui. Mereka berkata, 'Jika dia mencuri, maka sesungguhnya telah pernah mencuri pula saudaranya sebelum ini.' Maka Yusuf menyem-bunyikan kejengkelan itu pada dirinya dan tidak menampakkannya kepada mereka. Dia berkata (dalam hatinya), 'Kamu lebih buruk kedudukkanmu (sifat-sifatmu), dan Allah Maha Mengetahui apa yang kamu terangkan itu.' Mereka berkata, 'Wahai al-Aziz, sesung-guhnya dia mempunyai ayah yang sudah lanjut usianya, karena itu ambillah salah seorang di antara kami sebagai gantinya, sesung-guhnya kami melihat kamu termasuk orang-orang yang berbuat baik.' Yusuf berkata, 'Aku mohon perlindungan kepada Allah dari menahan seorang, kecuali orang yang kami ketemukan harta benda kami padanya, jika kami berbuat demikian, maka benar-benarlah kami orang-orang yang zhalim'." (Yusuf: 69-79).
(69) . Dan tatkala saudara-saudara Yusuf masuk untuk me-nemuinya ﴾ ءَاوَىٰٓ إِلَيۡهِ أَخَاهُۖ ﴿ "Yusuf membawa saudaranya (Bunyamin) ke tempatnya", yakni saudara kandungnya Bunyamin, yang dia pe-rintahkan kepada mereka untuk membawanya, dan mendekatkan kepada dirinya serta lebih mengistimewakan Bunyamin dibanding-kan saudara-saudara lainnya. Lalu, Yusuf memberitahukan sebuah fakta, ﴾ قَالَ إِنِّيٓ أَنَا۠ أَخُوكَ فَلَا تَبۡتَئِسۡ ﴿ "Sesungguhnya aku (ini) adalah saudaramu, maka janganlah kamu berduka cita", janganlah engkau bersedih ﴾ بِمَا كَانُواْ يَعۡمَلُونَ ﴿ "terhadap apa yang telah mereka kerjakan", karena kesu-dahan nantinya lebih baik bagi kita. Selanjutnya, Yusuf memberita-hukan kepadanya tentang apa yang dia ingin kerjakan dan rekayasa agar Bunyamin tetap bersamanya sampai perkara ini selesai.
(70) ﴾ فَلَمَّا جَهَّزَهُم بِجَهَازِهِمۡ ﴿ "Maka tatkala telah disiapkan untuk me-reka bahan makanan mereka", maksudnya memberikan sukatan bagi setiap saudaranya, termasuk juga Bunyamin ini ﴾ جَعَلَ ٱلسِّقَايَةَ ﴿ "Yusuf memasukkan piala (tempat minum) ", yaitu bejana yang dipakai untuk minum dan menakar ﴾ فِي رَحۡلِ أَخِيهِ ثُمَّ ﴿ "ke dalam karung saudaranya, ke-mudian", mereka memasukkan ke dalam barang mereka masing-masing. Ketika mereka beranjak pulang ﴾ أَذَّنَ مُؤَذِّنٌ أَيَّتُهَا ٱلۡعِيرُ إِنَّكُمۡ لَسَٰرِقُونَ ﴿ "berteriaklah seseorang yang menyerukan, 'Hai kafilah, sesungguhnya kamu adalah orang-orang yang mencuri'," sepertinya penyeru ini tidak mengetahui fakta sebenarnya.
(71) ﴾ قَالُواْ ﴿ "Mereka menjawab", yaitu para saudara Yusuf ﴾ وَأَقۡبَلُواْ عَلَيۡهِم ﴿ "sambil menghadap kepada penyeru-penyeru itu", untuk menepis tuduhan. Karena seorang pencuri, tidak ada pikiran pada dirinya kecuali menjauh dan bergegas pergi dari orang yang dia curi supaya hasil curiannya aman. Sedangkan mereka itu datang menghadap penyeru. Tidak ada tujuan lain kecuali untuk meng-hilangkan tuduhan yang menjerat mereka. Mereka berkata dalam kondisi ini, ﴾ مَّاذَا تَفۡقِدُونَ ﴿ "Barang apakah yang hilang darimu", tidak mengatakan, 'Apakah yang telah kami curi?' Karena mereka yakin tidak terlibat pencurian.
(72) ﴾ قَالُواْ نَفۡقِدُ صُوَاعَ ٱلۡمَلِكِ وَلِمَن جَآءَ بِهِۦ حِمۡلُ بَعِيرٖ ﴿ "Penyeru-penyeru itu ber-kata, 'Kami kehilangan piala raja, dan siapa yang dapat mengembalikannya akan memperoleh bahan makanan (seberat) beban unta'," sebagai upah atas penemuan barang itu ﴾ وَأَنَا۠ بِهِۦ زَعِيمٞ ﴿ "dan aku menjamin terhadap-nya", maksudnya penjamin. Ini disampaikan oleh si penyeru yang sedang melacak.
(73) ﴾ قَالُواْ تَٱللَّهِ لَقَدۡ عَلِمۡتُم مَّا جِئۡنَا لِنُفۡسِدَ فِي ٱلۡأَرۡضِ ﴿ "Saudara-saudara Yusuf menjawab, 'Demi Allah, sesungguhnya kamu mengetahui bahwa kami datang tidak untuk membuat kerusakan di negeri (ini)'," dengan berbuat berbagai maksiat ﴾ وَمَا كُنَّا سَٰرِقِينَ ﴿ "dan kami bukanlah para pencuri", ka-rena tindak pencurian termasuk jenis kerusakan di bumi yang paling besar. Mereka itu bersumpah berdasarkan keyakinan mereka bahwa mereka bukan perusak (di bumi) dan juga bukan pencuri, lantaran mereka mengetahui seluruh tindak-tanduk mereka, yang menun-jukkan penjagaan kehormatan diri mereka, wara' mereka dan bahwa tuduhan ini tidak terjadi pada mereka dengan dasar pengetahuan dari pihak yang menuduh mereka. Ungkapan ini lebih tuntas untuk menafikan tuduhan, dibandingkan mengatakan, "Demi Allah, kami tidak berbuat kerusakan di bumi dan tidak mencuri."
(74) ﴾ قَالُواْ فَمَا جَزَٰٓؤُهُۥٓ ﴿ "Mereka berkata, 'Tetapi apa balasannya'," maksudnya, balasan tindakan itu (pencurian) ﴾ إِن كُنتُمۡ كَٰذِبِينَ ﴿ "jika kamu betul-betul pendusta", (benar-benar) barang yang hilang itu ternyata bersama kalian.
(75) ﴾ قَالُواْ جَزَٰٓؤُهُۥ مَن وُجِدَ فِي رَحۡلِهِۦ فَهُوَ ﴿ "Mereka menjawab, 'Balasannya, ialah pada siapa diketemukan (barang yang hilang) dalam karungnya, maka dia sendirilah'," orang yang barang tersebut berada di karungnya ﴾ جَزَٰٓؤُهُۥ ﴿ "balasannya (tebusannya)", maksudnya orang itu menjadi milik orang yang kecurian. Aturan ini terdapat pada ajaran agama mere-ka, yaitu seorang pencuri bila telah terbukti kasus pencuriannya, maka dirinya menjadi milik pemilik harta yang dicuri. Oleh karena itu, mereka berkata, ﴾ كَذَٰلِكَ نَجۡزِي ٱلظَّٰلِمِينَ ﴿ "Demikianlah kami memberi pembalasan kepada orang-orang yang zhalim."
(76) Maka petugas pelacak mulai memeriksa karung-karung mereka sebelum (membuka) karung saudaranya, Bunyamin. Tindak-an itu, gunanya untuk menghilangkan kecurigaan yang menyangka bahwa kejadian tersebut dilakukan dengan unsur kesengajaan. Ke-tika tidak menemukan apa pun di karung-karung mereka, i a ﴾ ٱسۡتَخۡرَجَهَا مِن وِعَآءِ أَخِيهِۚ ﴿ "kemudian mengeluarkan piala raja itu dari karung saudara-nya", Allah tidak menggunakan ungkapan, 'ia menemukannya atau saudaranya telah mencurinya' dalam rangka mempertimbangkan fakta yang sebenarnya. Saat itulah, terealisasilah keinginan Yusuf untuk bersama dengan saudaranya (Bunyamin) di sisinya dengan cara yang tidak disadari oleh saudara-saudara lainnya.
Allah berfirman, ﴾ كَذَٰلِكَ كِدۡنَا لِيُوسُفَۖ ﴿ "Demikianlah Kami atur untuk (mencapai maksud) Yusuf", maksudnya Kami telah mempermudah jalannya strategi bagi Yusuf untuk menggapai suatu tujuan yang tidak tercela. ﴾ مَا كَانَ لِيَأۡخُذَ أَخَاهُ فِي دِينِ ٱلۡمَلِكِ ﴿ "Tiadalah patut Yusuf menghu-kum saudaranya menurut undang-undang raja", karena bukan terma-suk kandungan ajaran agama sang raja bahwa seorang pencuri (yang tertangkap) dijadikan sebagai budak yang dimiliki. Mereka punya aturan hukuman yang lain. Bila kasusnya diajukan kepada ajaran raja, maka Yusuf tidak bisa membuat saudaranya tinggal menetap bersamanya. Akan tetapi, Yusuf menyerahkan putusan hukum ke-pada saudara-saudaranya, agar apa yang ia kehendaki terwujud. Allah تعالى berfirman, ﴾ نَرۡفَعُ دَرَجَٰتٖ مَّن نَّشَآءُۗ ﴿ "Kami tinggikan derajat orang yang Kami kehendaki", dengan ilmu yang bermanfaat dan mengeta-hui jalur-jalur yang mengantarkan kepada tujuannya, sebagaimana Kami mengangkat derajat Yusuf ﴾ وَفَوۡقَ كُلِّ ذِي عِلۡمٍ عَلِيمٞ ﴿ "dan di atas tiap-tiap orang yang berpengetahuan itu ada lagi yang Maha Mengetahui." Setiap orang alim, di atasnya masih ada yang lebih tahu daripada-nya, sampai habislah ilmu pada Dzat yang mengetahui alam ghaib dan alam nyata.
(77) Ketika para saudara Yusuf menyaksikan peristiwa yang terjadi ﴾ قَالُوٓاْ إِن يَسۡرِقۡ ﴿ "Mereka berkata, 'Jika ia mencuri'," yakni sau-dara kami ini, maka hal itu tidak aneh terjadi padanya ﴾ فَقَدۡ سَرَقَ أَخٞ لَّهُۥ مِن قَبۡلُۚ ﴿ "sesungguhnya telah pernah mencuri pula saudaranya sebelum ini", mereka mengarahkan (pembicaraan) kepada Yusuf عليه السلام. Tu-juan mereka, untuk membersihkan nama mereka. Sesungguhnya orang ini dan saudaranya, pernah melakukan perbuatan pencurian. Mereka berdua itu bukanlah saudara kandung kami. Dalam ung-kapan ini, terdapat pendiskreditan mereka kepada Yusuf dan Bu-nyamin.
Oleh karena itu, ﴾ فَأَسَرَّهَا يُوسُفُ فِي نَفۡسِهِۦ وَلَمۡ يُبۡدِهَا لَهُمۡۚ ﴿ "maka Yusuf me-nyembunyikan kejengkelan itu pada dirinya dan tidak menampakkannya kepada mereka", maksudnya, dia tidak membalas ucapan mereka dengan sesuatu yang tidak mereka sukai. Akan tetapi dia menahan amarahnya dan menyembunyikan perasaan hatinya. ﴾ قَالَ ﴿ "Dia berkata", dalam hatinya, ﴾ أَنتُمۡ شَرّٞ مَّكَانٗاۖ ﴿ "Kamu lebih buruk keduduk-kanmu (sifat-sifatmu)", di mana kalian telah mencela kami berdua dengan suatu ungkapan yang keadaan kalian lebih buruk darinya. ﴾ وَٱللَّهُ أَعۡلَمُ بِمَا تَصِفُونَ ﴿ "Dan Allah Maha Mengetahui apa yang kamu terang-kan itu", daripada kami, dengan menempelkan predikat pencurian kepada kami yang mana Allah mengetahui bahwa kami terbebas darinya.
(78) Selanjutnya, mereka menempuh jalur persuasif dalam menghadapi Yusuf, moga saja Yusuf mau memaafkan saudara me-reka. Maka, ﴾ قَالُواْ يَٰٓأَيُّهَا ٱلۡعَزِيزُ إِنَّ لَهُۥٓ أَبٗا شَيۡخٗا كَبِيرٗا ﴿ "mereka berkata, 'Wahai al-Aziz, sesungguhnya ia mempunyai ayah yang sudah lanjut usianya'," maksud-nya, orang tuanya tidak bisa lepas darinya, dan perpisahan dengan si anak ini akan sangat m e m b e r a t k a n n y a ﴾ فَخُذۡ أَحَدَنَا مَكَانَهُۥٓۖ إِنَّا نَرَىٰكَ مِنَ ٱلۡمُحۡسِنِينَ ﴿ "karena itu ambillah salah seorang di antara kami sebagai gan-tinya, sesungguhnya kami melihat kamu termasuk orang-orang yang ber-buat baik", bersikap baiklah kepada kami dan kepada ayah kami dengan hal tersebut.
(79) Yusuf berkata, ﴾ مَعَاذَ ٱللَّهِ أَن نَّأۡخُذَ إِلَّا مَن وَجَدۡنَا مَتَٰعَنَا عِندَهُۥٓ ﴿ "Aku mohon perlindungan kepada Allah dari menahan seseorang, kecuali orang yang kami ketemukan harta benda kami padanya", maksudnya itu ada-lah tindakan kezhaliman dari kami, sekiranya kami menahan orang yang bukan tersangka disebabkan kesalahan dari orang yang kami jumpai barang kami berada padanya. Ia tidak mengatakan, 'dari orang yang mencuri.' Ini semua untuk menjaga diri dari kedustaan ﴾ إِنَّآ إِذٗا ﴿ "jika kami berbuat demikian", jika kami menahan orang yang bukan yang kami jumpai (barang kami ada padanya), ﴾ لَّظَٰلِمُونَ ﴿ "maka benar-benarlah kami orang-orang yang zhalim", di mana kami menjatuhkan hukuman pada sesuatu yang tidak pada tempatnya.
Yusuf'un kardeşleri yanına girdiğinde yanlarında öz kardeşi de bulunuyordu ve öz kardeşini yanına çekip gizlice ona: "Şüphesiz ki ben senin öz kardeşin Yusuf'um! Kardeşlerinin bize karşı eziyet, kin tutmak ve beni kuyuya atma gibi pervasız davranışlarından dolayı üzülme!" dedi.
Lorsque les frères accompagnés du benjamin entrèrent auprès de Joseph, celui-ci serra contre lui son frère germain et lui chuchota: Je suis ton frère germain Joseph. Ne sois donc pas attristé par les frivolités commises par tes frères, comme lorsqu’ils s’en sont pris à nous et m’ont jeté dans le puits.
When the brothers of Joseph came before him, together with his full brother, he drew his full brother close to him and said to him privately that he was his brother Joseph, and that he should not feel sad about the reckless behaviour of his other brothers, hurting and resenting the two of them, and throwing Joseph in the well.
Kada Jusufova braća uđoše kod Jusufa vodeći njegovog rođenog brata, Jusuf ga zagrli i reče mu tiho: "Ja sam tvoj rođeni brat Jusuf, nemoj biti tužan zbog loših djela koja su učinila tvoja braća prema nama, poput uznemiravanja, ispoljavanja zlobe i mojeg bacanja u bunar."
Yusuf comforts Binyamin
Allah states that when Yusuf's brothers went in before him along with his full brother Binyamin, he invited them to a place of honor as privileged guests. He granted them gifts and generous hospitality and kindness. He met his brother in confidence and told him the story of what happened to him and that he was in fact his brother. He said to him,
لاتَبْتَئِسْ
`(grieve not) nor feel sad for what they did to me.' He ordered Binyamin to hide the news from them and to refrain from telling them that the `Aziz is his brother Yusuf. He plotted with him to keep him in Egypt enjoying honor and great hospitality.
Cuando los hermanos de José se presentaron ante él, José se acercó a su hermano Benjamín y le dijo en privado que él era su hermano José, y que no debía sentirse triste por la conducta imprudente de sus otros hermanos cuando lo arrojaron al pozo.
69- Yusuf’un huzuruna girdiklerinde o, kardeşini yanına aldı. “Ben, senin kardeşinim. Artık onların yapmış olduklarından dolayı üzülme” dedi.
70- Onların (erzak) yüklerini hazırladığında bir tası kardeşinin yükünün içine koydu. Sonra bir münâdî:“Ey kafile! Siz hırsızsınız!” diye seslendi.
71- Onlara yönelerek:“Ne kaybettiniz?” dediler.
72- Dediler ki:“Hükümdarın tasını kaybettik, onu getirene bir deve yükü (erzak ödülü) var. Ben de buna kefilim.”
73- “Allah’a and olsun siz de biliyorsunuz ki biz, bu ülkeye fesat çıkarmak için gelmedik, biz hırsız da değiliz!” dediler.
74- “Eğer yalancı iseniz (size göre hırsızın) cezası nedir?” dediler.
75- “Cezası, (çalınan mal) kimin yükünde bulunursa o kişinin (çalınan mala) karşılık (esir) alınmasıdır. Biz zalimleri böylece cezalandırırız” dediler.
76- Bunun üzerine kardeşinin yükünden önce onların yüklerini aramaya başladı. Sonra da kabı kardeşinin yükü arasından çıkardı. İşte biz, Yusuf için böyle bir plan kurmuştuk. Yoksa Allah’ın dilemesi hariç, hükümdarın dinine göre kardeşini (yanında) alıkoymasına imkan yoktu. Biz, dilediğimizi derecelerle yükseltiriz. Her bilgi sahibi üstünde daha iyi bir bilen vardır.
77- “Eğer o çalmışsa şu bir gerçek ki daha önce onun bir kardeşi de çalmıştı” dediler. Yusuf bunu içinde gizleyip onlara açıklamadı ve (kendi kendine) dedi ki: “Sizin durumunuz daha kötüdür. Allah sizin anlattıklarınızın içyüzünü en iyi bilendir.”
78- “Ey Aziz, onun çok ihtiyar bir babası var. O nednele onun yerine bizden birini alıkoy. Biz senin gerçekten iyi kimselerden olduğunu görüyoruz” dediler.
79- “Eşyamızı yanında bulduğumuz kimseden başkasını alıkoymaktan Allah’a sığınırız. O takdirde biz elbette zalimlerden oluruz” dedi.
69. Yusuf’un kardeşleri, Yusuf’un huzuruna girdiklerinde “o” anne-baba bir kardeşi olan ve beraberinde getirmelerini emretmiş olduğu Bünyamin adlı “kardeşini yanına aldı.” Kardeşleri arasından onu alıp bağrına bastı ve işin gerçeğini ona haber verdi: “Ben senin kardeşinim, artık onların yapmış olduklarından dolayı üzülme, dedi.” Çünkü sonuç bizim için hayırlı olacaktır. Daha sonra yapmak istediğini ve kardeşinin iş sonuçlanıncaya kadar yanında kalması için başvurmak istediği çözüm yolunu da ona haber verdi.
70. “Onların (erzak) yüklerini hazırladığında” yani kardeşlerinden her birisi için ve bu arada bu öz kardeşine de paylarını verdiğinde hem su hem de ölçü kabı olarak kullanılan “bir tası kardeşinin yükü arasına koydu. Sonra” eşyalarını kapattılar. Gitmek üzere yola koyulduklarında “bir münâdî: Ey kafile, siz hırsızsınız, diye seslendi.” Bu şekilde seslenen kişi, herhalde işin gerçeğini bilmiyordu.
71. “Onlara yönelerek: Ne kaybettiniz?, dediler.” Yusuf’un kardeşleri bu ithamı kendilerinden uzaklaştırmak kastı ile onlara doğru yöneldiler. Çünkü hırsızlık yapan bir kimsenin bütün maksadı o yerden uzaklaşıp gitmek, kendisinden bir şeyler çaldığı kimsenin yanından uzaklaşmaktır. Böylelikle çaldığı şeyi kurtarabilmeye çalışır. Bunlar ise bütün maksatları kendilerine yöneltilen ithamı ortadan kaldırmak olduğu ve başka bir maksatları bulunmadığı için onlara doğru geldiler ve:“Ne kaybettiniz?” dediler. “Ne çalmışız?” diye sormadılar. Çünkü hiçbir şekilde hırsızlık yapmadıklarından kesinlikle emin idiler.
72. “Dediler ki: Hükümdarın tasını kaybettik. Onu getirene” onu bulmasına karşılık bir mükâfaat olmak üzere “bir deve yükü” erzak “var. Ben de buna kefilim.” Bu sözleri, eşyaları araştıran kişi söylemişti.
73. “Allah’a and olsun siz de biliyorsunuz ki biz, bu ülkeye” çeşitli günahlar işlemek sureti ile “fesat çıkarmak için gelmedik, biz hırsız da değiliz.” Çünkü hırsızlık yeryüzündeki fesad türlerinin en büyüğüdür.
Yusuf’un kardeşleri, karşı tarafın kendilerinin yeryüzünde fesat çıkartan ve hırsızlık yapan kimseler olmadıklarını bilmelerini delil getirip buna dair yemin ettiler. Çünkü onların, kendi hallerini inceleyip iffetli ve takvalı kimseler olduklarını anladıklarını biliyorlar idi. Bununla da kendilerini itham edenlerin de bildiği gibi, böyle bir işin kendilerinden sadır olmayacağını ifade etmiş oluyorlardı. Böyle bir ifade, kendilerine yapılan ithamı reddetme hususunda mesela:“Allah’a andolsun ki biz yeryüzünde fesat çıkarmadık ve hırsızlık yapmadık” demelerinden daha uygun ve etkilidir.
74. “Eğer yalancı iseniz” tas sizin yanınızda bulunursa, bu fiilin “(size göre) cezası nedir? dediler.
75. “Cezası, (çalınan mal)” tas “kimin yükünde bulunursa o kişinin (çalınan mala) karşılık” çalıntı malın sahibinin hırsızlık yapanı mülkiyeti altına alması sureti ile köle “alınmasıdır.” Onların şeriatlarında hüküm bu şekilde idi. Hırsızlık yapan kimsenin hırsızlık yaptığı sabit oldu mu o, çalınan malın sahibinin mülkiyetine girerdi. Bu yüzden onlar:“Biz zalimleri böylece cezalandırırız, dediler.”
76. “Bunun üzerine” eşyaları arasında tası araştıran kişi “kardeşinin yükünden önce onların yüklerini aramaya başladı.” Böylelikle bunun kasten yapıldığı zannını uyandıracak şüphe ortadan kalkmış oluyordu. Onların eşyaları arasında herhangi bir şey bulamayınca “sonra kabı kardeşinin yükü arasından çıkardı.” Burada “yükü arasında buldu” yahut “kardeşi onu çalmıştı” denilmeyerek gerçeğe ve vakıaya uygun bir ifade kullanılmıştır.
İşte bu şekilde Yusuf, kardeşlerinin fark etmeyeceği bir şekilde öz kardeşinin yanında kalması isteğini gerçekleştirmiş oluyordu. O nedenle Yüce Allah şöyle buyurmaktadır:“İşte biz Yusuf için böyle bir plan kurmuştuk.” Yani onun, kötü olmayan bir sonuca ulaşmasını sağlayacak böyle bir tedbiri ona kolaylaştırmış olduk. “Yoksa Allah’ın dilemesi hariç, hükümdarın dinine göre kardeşini (yanında) alıkoymasına imkan yoktu.”Çünkü hükümdarın dininde hırsızlık yapanın mülkiyet altına alınması diye bir hüküm yoktu. Onlar hırsıza başka bir ceza uyguluyorlardı. Eğer bu konuda hüküm vermek hükümdarın dinine havale edilmiş olsaydı, Yusuf kardeşini yanında alıkoyma imkânını bulamayacaktı. Ancak Yusuf, isteğinin gerçekleşmesi için konu ile ilgili onların hüküm vermelerini istemişti.“Biz” faydalı ilimle ve maksatlara ulaştıran yolların bilgisiyle “dilediğimizi derecelerle yükseltiriz.” Nitekim Yusuf’un derecelerini de böyle yükseltmiştik. “Her ilim sahibi üstünde daha iyi bir bilen vardır.” Her bilenin üstünde kendisinden daha iyi bilen birisi vardır. Sonsuz ilim sahibi ise gizliyi de açığı da bilen Yüce Allah’tır.
77. Yusuf’un kardeşleri bu durumu görünce:“Eğer o” yani bu kardeş “çalmışsa” bu, onun için garipsenecek bir durum değildir; çünkü “daha önce onun bir kardeşi de çalmıştı, dediler.” Bununla Yusuf aleyhisselam’ı kastediyorlardı. Bundan maksatları ise kendilerini temize çıkarmak; “Bu ve kardeşi -bizim öz kardeşlerimiz olmamaları hasebi ile- bazen hırsızlık yapabilirler”, demekti. Bu ifade ile iki kardeşin değerini düşürmüş oluyorlardı. Bundan dolayı Yusuf aleyhisselam bunu içinde gizleyip “onlara açıklamadı.” Yani söylediklerine karşılık hoşlanmayacakları bir şey söylemedi. Aksine öfkesini yuttu ve içinde sakladı. Kendi kendisine de “dedi ki: Sizin durumunuz daha kötüdür.” Çünkü siz, bizi yermekle birlikte sizin yaptığınız işler bunlardan çok daha kötüdür. “Allah sizin” bizi hırsızlıkla nitelemeye dair “anlattıklarınızın içyüzünü en iyi bilendir.” Bizden de daha iyi bilir ki, biz bu işten uzağız.
78. Daha sonra kardeşlerini kendilerine verir ümidiyle Yusuf’a dil dökerek ve ona yakınlaşma yolunu izleyerek:“Ey aziz, onun çok ihtiyar bir babası var.” Onsuz duramıyor. Ondan ayrılmak ona çok ağır gelecektir. “O nedenle onun yerine bizden birini alıkoy. Biz senin gerçekten iyi kimselerden olduğunu görüyoruz.” Böylelikle hem bize hem de babamıza bir iyilikte bulun “dediler.”
79. Yusuf dedi ki:“Eşyamızı yanında bulduğumuz kimseden başkasını alıkoymaktan Allah’a sığınırız.” Çünkü şâyet bizler suçsuz bir kimseyi eşyamızı yanında bulduğumuz kimsenin suçu karşılığında alıkoyacak olursak “o takdirde biz” hakka aykırı bir şekilde cezalandırmada bulunacağımızdan “elbette zalimlerden oluruz.” Burada Yusuf’un “eşyamızı yanında bulduğumuz kimse” tabirini kullanıp da “hırsızlık yapan kimse” şeklinde bir ifade kullanmaması, yalan söylemekten kaçınmak içindir.
Tatkala saudara-saudara Yusuf menghadap kepada Yusuf bersama saudara kandungnya, Yusuf langsung memeluk saudara kandungnya itu. Lalu dia berbisik kepadanya, "Sesungguhnya aku adalah saudara kandungmu, Yusuf. Jadi, janganlah engkau bersedih atas perbuatan saudara-saudaramu di masa lalu yang telah menyakiti kita, menaruh dendam kepada kita, dan membuangku ke dalam sumur."
Onwards from here, it was said in verse 69:
وَلَمَّا دَخَلُوا عَلَىٰ يُوسُفَ آوَىٰ إِلَيْهِ أَخَاهُ ۖ قَالَ إِنِّي أَنَا أَخُوكَ فَلَا تَبْتَئِسْ بِمَا كَانُوا يَعْمَلُونَ
And when they came to Yusuf, he lodged his brother [ Benyamin ] with himself. He said, "Behold, I am your [ lost ] brother! So do not grieve for what they have been doing.".
According to Tafsir authority, Qatadah, the arrangement made by Sayyidna Yusuf (علیہ السلام) was that two brothers were lodged in one room. This left Benyamin alone. He was asked to stay with him. When alone with him, Sayyidna Yusuf (علیہ السلام) disclosed his identity to his younger brother and told him that he was his real brother, Yusuf. He comforted him and asked him not to worry about what their brothers have been doing until that time.
Rulings and Points of Guidance
Some injunctions and rulings come out from verses 67 and 68. These are given below:
1. The effect of the evil eye is true. To try to stay safe from it is permissible in Shari` ah, and is commendable, just as one tries to stay safe from harmful foods and actions.
2. To stay safe from being envied by people, it is correct to conceal from them any special personal blessings and attributes one may have.
3. To employ physical and material means to stay safe from harmful effects is neither against Tawakkul (trust in Allah), nor against the status of prophets.
4. If one person apprehends likely harm or hurt coming to the other person, it is better to let him know about the danger and suggest how to stay safe from it - as done by Sayyidna Ya` qub (علیہ السلام) .
5. When someone finds some personal excellence or blessing enjoyed by another person appear unusual to him and there be the danger that he may be affected by the evil eye, then, it becomes obligatory (wajib) on the beholder that he should, after noticing it, say: بَارکَ اللہ (barakallah: may Allah bless) or: مَا شَاء اللہ (masha'Allah : whatever Allah will), so that the other person remains safe from any possible harm.
6. Employing all possible means to stay safe from the evil eye is permissible. One of them is to seek its treatment through a dua' (prayer) or تَعویز ta` widh (spoken or written words seeking the protection of Allah) - as was done by the Holy Prophet ﷺ who, seeing the weakness of the two sons of Sayyidna Ja'far ibn Abi Talib, allowed him to have them be treated through ta` widh etc.
7. The ideal approach of a wise Muslim to whatever he does is that he must place his real trust in Allah Ta’ ala to begin with but, at the same time, he should not ignore physical and material means. Let him not fall short in employing whatever permissible means he can possibly assemble together to achieve his purpose, - as was done by Sayyidna Yaqub (علیہ السلام) . And the Holy Prophet ﷺ too has taught us to do so. The Sage Rumi has expressed this prophetic teaching in the following line: بر توکَّل زانوۓ اشتر بہ بند that is, 'Tie the leg of your camel and trust in Allah'. This is how prophets place their trust in Allah, and this was the blessed way of our Rasu1 ﷺ .
8. A question arises here that Sayyidna Yusuf (علیہ السلام) made efforts to call his younger brother, even insisted on it. And when he came, he even disclosed his identity before him. But, he neither thought of calling his father, nor took any steps to inform him about his well-being while in Egypt. The reason for this is the same as described earlier. There is no doubt that he did have many opportunities during those forty years when he could have sent a message to his father about himself. But, whatever happened in this matter was Divine decree communicated through the medium of Wahy (revelation). Allah Ta’ ala would have not given him the permission to tell his father about himself - because he was yet to be tested once again through his separation from his son, Benyamin. It was to complete this Divine arrangement that all these situations were created.
Quando i fratelli di Yūsuf giunsero al cospetto di Yūsuf, e con loro vi era il suo fratello di sangue, abbracciò il suo fratello di sangue e gli disse di nascosto: “In verità io sono tuo fratello di sangue, Yūsuf, non rattristarti per le azioni demoniache che compievano i tuoi fratelli, facendoci del male, invidiandoci e gettandomi nel pozzo”
Và khi những người anh của Yusuf vào trình diện Yusuf, đi với họ là người em ruột của Người, Người ôm chầm lấy người em, rồi nói nhỏ với em: Quả thật, Ta là anh ruột của em đây: Yusuf, em đừng buồn với những việc làm sai trái của họ, cũng đừng hận thù về việc họ đã đém anh xuống giếng
Noong nakapasok ang mga kapatid ni Jose kay Jose at kasama nila ang kapatid niyang buo, inilapit niya sa kanya ang kapatid niyang buo at nagsabi siya rito nang palihim: "Tunay na ako ay ang kapatid mong buo, si Jose, kaya huwag kang malungkot sa dating pinaggagawa ng mga kapatid mo na mga gawaing salawahan gaya ng pananakit, paghihinanakit sa atin, at pagtapon nila sa akin sa balon."
Quando Yūsuf ordinò ai suoi collaboratori di caricare i cammelli dei suoi fratelli con il cibo, pose il recipiente del re, che utilizzava per misurare il cibo, nel carico del suo fratello di sangue, affinché potesse trattenerlo senza che loro lo sapessero. Quando partirono per tornare dai loro parenti, sentirono qualcuno chiamare: O voi proprietari di cammelli che portate il carico, siete dei ladri!"
Commentary
The present verses describe how Sayyidna Yusuf (علیہ السلام) arranged to have his real brother, Benyamin, stay on with him. All brothers were given grains according to rules. The grains for each brother was loaded on his camel, separately and by name.
In the supply of grain loaded on the camel for Benyamin, a bowl was concealed. This bowl has been called: سِقَایَہ (siqayah) at one place, and: صُوَاعَ الْمَلِكِ (suwa' al-malik) at another. The word: سِقَایَہ (siqayah) means a bowl used to drink water from, and: صُوَاعَ (suwa' ) too is a utensil similar to it. That it has been attributed to ` malik' or king shows the additional feature that this bowl had some special value or status. According to some narrations, it was made of a precious stone similar to emerald. Others say that it was made of gold, or silver. However, this bowl hidden in Benyamin's baggage was fairly precious besides having some special connection with the king of Egypt - whether he used it himself, or had it de-clared to be the official measure of grains.
In the second sentence of verse 70, it is said:
ثُمَّ أَذَّنَ مُؤَذِّنٌ أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسَارِقُونَ
Then, an announcer shouted out, "0 people of the caravan, you are thieves."
Here, the word: (thumma ثُمَّ : translated as ` then' ) shows that this public announcement was not made instantly. Instead, a temporary delay was allowed for the caravan to leave. The announcement was made after that to offset the likelihood of anyone sensing a foul play. After all, this proclaimer identified the caravan of the brothers of Sayyidna Yusuf (علیہ السلام) as the thieves.
Yusuf had His Golden Bowl placed in Binyamin's Bag; a Plot to keep Him in Egypt
After Yusuf supplied them with their provisions, he ordered some of his servants to place his silver bowl (in Binyamin's bag), according to the majority of scholars. Some scholars said that the king's bowl was made from gold. Ibn Zayd added that the king used it to drink from, and later, measured food grains with it since food became scarce in that time, according to Ibn `Abbas, Mujahid, Qatadah, Ad-Dahhak and `Abdur-Rahman bin Zayd. Shu`bah said that Abu Bishr narrated that Sa`id bin Jubayr said that Ibn `Abbas said that the king's bowl was made from silver and he used it to drink with. Yusuf had the bowl placed in Binyamin's bag while they were unaware, and then had someone herald,
أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسَارِقُونَ
(O you (in) the caravan! Surely, you are thieves!) They looked at the man who was heralding this statement and asked him,
مَّاذَا تَفْقِدُونَقَالُواْ نَفْقِدُ صُوَاعَ الْمَلِكِ
("What is it that you have lost" They said: "We have lost the bowl of the king..."), which he used to measure food grains,
وَلِمَن جَآءَ بِهِ حِمْلُ بَعِيرٍ
(and for him who produces it is a camel load), as a reward,
وَأَنَاْ بِهِ زَعِيمٌ
(and I will be bound by it.), as assurance of delivery of the reward.
Sau khi Yusuf ra lệnh người giúp việc khi đem lương thực đặt lên lưng lạc đà hãy giấu lít đong lương thực của vua vào túi người em ruột mình lúc họ không hề hay biết với ý định giữ chân người em ở lại, và khi họ bắt đầu khởi hành quay về thì có người truy hô lên: Này hỡi đoàn thương buôn, quả thật các ngươi là những người ăn cắp
Kaya noong nakapag-utos si Jose sa mga tagapaglingkod niya ng pagkarga ng pagkain sa mga kamelyo ng mga kapatid niya, inilagay niya ang pantakal ng hari na ipinantatakal sa pagkain para sa mga mamimili ng pagkain sa lalagyan ng kapatid niyang buo nang walang kaalaman nila upang magtagumpay sa pagpapanatili rito kasama sa kanya. Noong nakalisan sila pauwi sa mag-anak nila ay may nanawagang isang tagapanawagang nakasunod sa bakas nila: "O mga may-ari ng mga kamelyong kinargahan ng mga panustos, tunay na kayo ay talagang mga magnanakaw."
So when Joseph instructed his servants to load the camels of his brothers with food, he put the measuring bowl of the king, which the food was measured with for those who came to get provisions, into the bag of his full brother, without their knowledge, in order to have him stay with him. When they were to travel and return back to their family, a caller called after them, saying that they, with their camels loaded with provisions, were thieves.
Yusuf emrinde çalışanlara kardeşlerinin develerine yiyecek yüklerken hükümdarın erzak talebinde bulunanlara yiyecek koymak için kullanılan ölçü kabını haberleri olmadan öz kardeşinin yükü arasına koymalarını emretti ki, kardeşini yanında bırakabilsin. Ailelerine dönmek için yola koyulduklarında hemen arkalarından bir münadi: "Ey develeri yiyecek yüklü kervan sahipleri! Şüphesiz siz hırsızlık yaptınız!” diye seslendi.
Après avoir ordonné à ses serviteurs de charger la nourriture sur les dromadaires de ses frères, Joseph mit le boisseau du roi, à l’aide duquel il mesurait la nourriture qu’il vendait à ceux qui venaient s’approvisionner, dans le sac de son frère germain sans qu’ils ne s’en aperçoivent, afin que son jeune frère reste auprès de lui. Lorsqu’ils se mirent en route pour repartir dans leur pays, un crieur cria à leur attention: Ô vous les propriétaires des dromadaires chargés de nourriture, vous nous avez subtilisé quelque chose.
Nakon što je Jusuf naredio da se deve njegove braće natovare hranom, stavio je kraljevu mjericu kojom se mjeri hrana za one koji su tražili opskrbu, u tovar svoga rođenog brata bez znanja ostale braće, kako bi to bio razlog njegovog zadržavanja kod Jusufa. Kada su krenuli nazad čuše poziv: "O vlasnici deva natovarenih zalihama, vi ste lopovi."
Cuando José les ordenó a sus sirvientes que cargaran los camellos de sus hermanos con comida, puso la copa del rey, con la que se midieron los alimentos para los que vinieron a buscar provisiones, en el saco de su hermano pequeño, sin que ellos lo supieran, de modo que se quedara con él. Cuando se preparaban para viajar y regresar con su familia, un pregonero anunció que eran ladrones porque llevaban la copa en sus camellos cargados de provisiones.
Kemudian tatkala Yusuf memerintahkan para pembantunya untuk menaikkan bahan makanan ke atas unta-unta milik saudara-saudaranya, dia menaruh penakar milik sang Raja yang biasa digunakan untuk menakar bahan makanan buat masyarakat di dalam wadah milik saudara kandungnya tanpa sepengetahuan mereka. Hal itu dilakukannya untuk membuat saudaranya itu tinggal bersamanya. Lalu setelah mereka bergerak untuk pulang ke rumah keluarga mereka tiba-tiba ada seseorang yang berseru di belakang mereka, "Wahai para pemilik unta yang mengangkut bahan makanan! Kalian adalah pencuri!"
Yusuf'un kardeşleri hemen arkalarından seslenen münadiye ve onunla birlikte olan arkadaşlarına dönerek: "Ne kaybettiniz ki bizi hırsızlıkla suçluyorsunuz?" dediler.
Los hermanos de José, volviéndose hacia la persona que los llamaba le preguntaron qué les faltaba y por qué los acusaban de robo.
Jusufova braća priđoše dozivaču i ljudima oko njega i rekoše: "Šta ste izgubili pa nas optužujete za krađu?"
Les frères de Joseph firent volte-face, revinrent en direction du crieur et de ses accompagnateurs, et demandèrent: Qu’avez-vous donc perdu pour nous accuser de vol?
The brothers of Joseph, turning towards the person calling after them and his companions who were with him, asked what they were missing that made them accuse them of stealing.
Saudara-saudara Yusuf mendatangi penyeru itu serta kawan-kawannya yang ada di belakang mereka dan berkata, "Apa yang hilang dari kalian sehingga kalian menuduh kami mencuri?"
Nagsabi ang mga kapatid ni Jose at lumapit sila sa tagapanawagang nakasunod sa bakas nila at sa kasama niyon na mga kasamahan niyon: "Ano ang nawala mula sa inyo upang magparatang kayo sa amin ng pagnanakaw."
Những người anh của Yusuf nói sau khi họ quay về phía người vừa truy hô và những người ở đó: Các ngài đã mất gì mà lại vu cáo chúng tôi là kẻ trộm
Verse 71 carries the response of the accused: قَالُوا وَأَقْبَلُوا عَلَيْهِم مَّاذَا تَفْقِدُونَ that is, ` the brothers of Yusuf turned to the announcer, as if protesting on being made into thieves, and asked him to say what is it that you seem to have lost.'
Dissero i fratelli di Yūsuf, andando incontro a colui che chiamava e quelli che erano assieme a lui: “Cosa avete perduto, che ci accusate di furto?”.
Họ đáp lại những người anh của Yusuf: Chúng tôi bị mất một dụng cụ đo lường của nhà vua dùng nó đong lương thực, ai trả lại chiếc cốc của vua trước khi lệnh lục soát được thực thi, người đó được thưởng một lượng lương thực bằng sức chở một con lạc đà, và Ta đảm bảo cho điều đó
Nagsabi ang tagapanawagan at ang kasama niyang mga kasamahan niya sa mga kapatid ni Jose: "Naglaho sa amin ang salop ng hari na ipinantatakal. Ukol sa sinumang makapaghahatid ng salop ng hari bago ng pagsisiyasat ay isang kabayaran, na [pagkaing] isang pasan ng kamelyo, at ako ay tagapaggarantiya para sa kanya niyon."
Disse colui che chiamò, e coloro che erano assieme a lui, ai fratelli di Yūsuf: “Abbiamo perduto il recipiente del Re che utilizza per misurare; e chi ci consegna il recipiente del Re prima che iniziamo ad ispezionare avrà il carico di un cammello, lo garantisco”.
The caller and his companions, who were with him, said to the brothers of Joseph that they were missing the bowl of the king which they measured with. Whoever produced the bowl of the king before the inspection would get a reward, which would be a camel load, and the speaker guaranteed this to whoever did so.
Dozivač i njegovi pratioci rekoše Jusufovoj braći: "Nestala nam je kraljeva posuda za mjerenje. Ko je donese prije nego mi sve pretražimo pripada mu nagrada, a ja to garantujem."
The answer given by the announcers was:
قَالُوا نَفْقِدُ صُوَاعَ الْمَلِكِ وَلِمَن جَاءَ بِهِ حِمْلُ بَعِيرٍ وَأَنَا بِهِ زَعِيمٌ
We are missing the measuring- bowl of the king, and whoever brings it back shall deserve a camel-load, and I stand a surety for it.
The question which emerges here is: Why did Sayyidna (علیہ السلام) opt for this excuse to detain Benyamin with him, especially when he knew that his separation was already shocking for his father. Now, how could he bear by giving him another shock by detaining his other brother?
The other question which arises here is far more important because it involves things like accusing innocent brothers of theft and concealing something in their baggage secretly to cause them disgrace later. These are impermissible acts. Sayyidna Yusuf (علیہ السلام) was a prophet of Allah. It is difficult to visualize how would he have gone along with them.
Some commentators, such as al-Qurtubi and others, have stated: When Benyamin recognized Sayyidna Yusuf (علیہ السلام) and was at peace, he requested his brother not to send him back along with his brothers. In-stead, he pleaded, he should let him stay with him. First, Sayyidna Yusuf (علیہ السلام) made the excuse that his staying behind will shock their father. Then, he had no way of making him stay with him other than that blame him of theft, arrest him for it and thus keep him with him. Benyamin was so disgusted with the ways of his brothers that he was ready to go through all this.
But, even if this event were taken as correct, the heart-break caused for his father, the disgrace inflicted on all his brothers and dubbing them as thieves cannot become permissible simply because of the pleasure of Benyamin. That some commentators have interpreted the charge of theft levelled on them by the announcer as being without the knowledge and permission of Sayyidna Yusuf (علیہ السلام) is not valid. This is a claim without any proof and, given the anatomy of the event, incoherent too. Similar is the case of another interpretation where it has been stated that these brothers stole Sayyidna Yusuf (علیہ السلام) from his father, and sold him, therefore, they were called ` thieves.' This too is a long-drawn explanation.
Therefore, the correct answer to these questions is what has been given by al-Qurtubi and Mazhari. They have said: Whatever has been done and said in this connection was neither the outcome of Benyamin's wish, nor that of the initiative of Sayyidna Yusuf (علیہ السلام) himself. Instead of all that, all these happenings were the manifestation of the infinite wisdom of Allah alone under whose command they came to be what they were and being completed through them was the process of the trial and test of Sayyidna Ya` qub (علیہ السلام) hint towards this answer appears in this verse (76) of the Qur'an itself which says: ذَٰلِكَ كِدْنَا لِيُوسُفَ : ` This is how We planned for Yusuf (to detain his brother).'
In this verse, Allah Ta’ ala has very clearly attributed this excuse and plan to Himself. So, when all these things took shape as Divinely commanded, calling them impermissible becomes meaningless. They would be like the incident of the dismantling of the boat and the killing of the boy in the event relating to Sayyidna Musa and Al-Khadir (علیہما السلام) . Obviously, these were sins, therefore, Sayyidna Musa (علیہ السلام) registered his disapproval of them. But, al-Khadir was doing all this with Divine assent and permission under particularly expedient considerations, therefore, he was not committing any sin.
Münadi ve yanında onunla birlikte olan arkadaşları Yusuf'un kardeşlerine şöyle dediler: "Hükümdarın ölçü için kullandığı kabı kayboldu. Kim, biz aramadan bu kabı getirirse ona bir deve yükü ödül vardır." dediler. Münadi: "Ben o kimseye bunun garantisini veriyorum."
Le crieur et ses accompagnateurs répondirent: Nous avons perdu le boisseau du roi avec lequel il mesure les quantités de nourriture. Celui qui le rendra avant d’être fouillé recevra une gratification consistant en une charge de dromadaire supplémentaire et je veillerai à ce que cette promesse soit tenue.
Penyeru dan kawan-kawannya tersebut berkata kepada saudara-saudara Yusuf, "Kami kehilangan penakar milik sang Raja yang biasa digunakan untuk menakar bahan makanan. Siapa pun yang menyerahkan penakar milik sang Raja itu sebelum kami melakukan pemeriksaan akan mendapatkan imbalan berupa bahan makanan sebanyak satu muatan seekor unta dan aku menjamin hal itu pasti akan didapatkannya."
El pregonero y los guardias que estaban con él, dijeron a los hermanos de José que les faltaba la copa del rey con la que medían las provisiones. Quien presente la copa del rey antes de la inspección obtendrá en recompensa otra carga de camellos, y el pregonero lo garantizó.
The brothers of Joseph swore by Allah that those accusing them knew they were free of blame and innocent of this, as they could see from their situation, and that they had not come to the land of Egypt to cause corruption in it, and that they had never been thieves.
تَاللَّهِ لَقَدْ عَلِمْتُمْ مَّا جِئْنَا لِنُفْسِدَ فِى الاٌّرْضِ وَمَا كُنَّا سَـرِقِينَ
(By Allah! Indeed you know that we came not to make mischief in the land, and we are no thieves!) `Ever since you knew us, you, due to our good conduct, became certain that,
مَّا جِئْنَا لِنُفْسِدَ فِى الاٌّرْضِ وَمَا كُنَّا سَـرِقِينَ
(we came not to make mischief in the land, and we are no thieves!) They said, `Theft is not in our character, as you came to know.' Yusuf's men said,
فَمَا جَزَآؤُهُ
`(What then shall be the penalty of him), in reference to the thief, if it came out that he is one of you,'
إِن كُنتُمْ كَـذِبِينَ
(if you are (proved to be) liars) They asked them, `What should be the thief's punishment if he is one of you'
قَالُواْ جَزؤُهُ مَن وُجِدَ فِى رَحْلِهِ فَهُوَ جَزَاؤُهُ كَذَلِكَ نَجْزِى الظَّـلِمِينَ
(They said: "His penalty should be that he, in whose bag it is found, should be held for the punishment. Thus we punish the wrongdoers!") This was the law of Prophet Ibrahim, peace be upon him, that the thief be given as a slave to the victim of theft. This is what Yusuf wanted, and this is why he started with their bags first before his brother's bag, to perfect the plot,
ثُمَّ اسْتَخْرَجَهَا مِن وِعَآءِ أَخِيهِ
(Then he brought it out of his brother's bag.) Therefore, Yusuf took Binyamin as a slave according to their judgement and the law which they believed in. So Allah said;
كَذَلِكَ كِدْنَا لِيُوسُفَ
(Thus did We plan for Yusuf.) and this is a good plot that Allah likes and prefers, because it seeks a certain benefit using wisdom and the benefit of all. Allah said next,
مَا كَانَ لِيَأْخُذَ أَخَاهُ فِى دِينِ الْمَلِكِ
(He could not take his brother by the law of the king,) as a captive, for this was not the law of king of Egypt, according to Ad-Dahhak and several other scholars. Allah only allowed Yusuf to take his brother as a captive after his brothers agreed to this judgement beforehand, and he knew that this was their law. This is why Allah praised him when He said,
نَرْفَعُ دَرَجَـتٍ مَّن نَّشَآءُ
(We raise to degrees whom We will,) just as He said in another Ayah,
يَرْفَعِ اللَّهُ الَّذِينَ ءَامَنُواْ مِنكُمْ
(Allah will exalt in degree those of you who believe.) 58:11 Allah said next,
وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ
(but over all those endowed with knowledge is the All-Knowing.) Al-Hasan commented, "There is no knowledgeable person, but there is another person with more knowledge until it ends at Allah the Exalted and Most Honored. In addition, `Abdur-Razzaq recorded that Sa`id bin Jubayr said, "We were with Ibn `Abbas when he narrated an amazing Hadith. A man in the audience said, `All praise is to Allah! There is an all-knowing above every person endowed with knowledge.' Ibn `Abbas responded, `Worse it is that which you said! Allah is the All-Knowing and His knowledge is above the knowledge of every knowledgeable person.' Simak narrated that `Ikrimah said that Ibn `Abbas said about Allah's statement,
وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ
(but over all those endowed with knowledge is the All-Knowing (Allah).) "This person has more knowledge than that person, and Allah is above all knowledgeable persons." Similar was narrated from `Ikrimah. Qatadah said, "Over every person endowed with knowledge is a more knowledgeable person until all knowledge ends with Allah. Verily, knowledge started from Allah, and from Him the scholars learn, and to Him all knowledge returns." `Abdullah bin Mas`ud read the Ayah this way, (وَفَوْقَ كُلِّ عَالِمٍ عَلِيمٌ) "And above every scholar, is the All-Knower (Allah)."
Los hermanos de José juraron por Al-lah que aquellos que los acusaban sabían que estaban libres de culpa y que eran inocentes de esa acusación, y que no habían venido a la tierra de Egipto para causar corrupción, y que nunca habían sido ladrones.
In verse 73, it was said: قَالُوا تَاللَّـهِ لَقَدْ عَلِمْتُم مَّا جِئْنَا لِنُفْسِدَ فِي الْأَرْضِ وَمَا كُنَّا سَارِقِينَ that is, when the royal announcer accused the brothers of Sayyidna Yusuf (علیہ السلام) of theft, they said that responsible people of the state know them and know that they had not come to create any disorder in the country, nor have they ever been thieves.
Saudara-saudara Yusuf berkata kepada mereka, "Demi Allah! Kalian sudah tahu bahwa kami semua bersih dan tidak bersalah seperti yang kalian lihat pada penampilan kami dan kami datang ke negeri Mesir bukan untuk membuat kerusakan di dalamnya. Bahkan sepanjang hidup ini kami tidak pernah mencuri."
Jusufova braća im rekoše: "Tako nam Allaha vi znate našu nevinost, kao što ste mogli zaključiti na osnovu našeg stanja. Nismo došli u Egipat da bi činili nered u njemu, niti smo u našem životu bili lopovi i kradljivci."
Les frères de Joseph se défendirent d’avoir commis ce vol en ces termes: Par Allah, vous connaissez notre honnêteté et notre innocence puisque vous nous fréquentez et vous savez également que nous ne sommes pas venus en Egypte afin d’y semer la corruption. De plus, jamais de notre vie nous ne nous sommes rendus coupables d’un vol.
Yusuf'un kardeşleri onlara dediler ki: "Vallahi halimizden de belli olduğu gibi dürüst ve suçsuz olduğumuzu biliyorsunuz. Şüphesiz ki biz Mısır topraklarına fesat çıkarmak için gelmedik. Biz hayatımız boyunca hiç hırsızlık yapmadık." dediler.
Những người anh của Yusuf đáp lại với họ: Thề với Allah, chắc chắn như ngài đã biết chúng tôi thiệt thà và vô tội, cũng như ngài thấy tình trạng của chúng tôi, chúng tôi đến mảnh đất Ai Cập không phải để làm điều xấu xa, và trong đời chúng tôi chưa từng trộm cắp
Nagsabi sa mga iyon ang mga kapatid ni Jose: "Sumpa man kay Allāh, talaga ngang nalaman ninyo ang kawalang-kinalaman namin at ang kawalang-sala namin gaya ng nakita ninyo mula sa mga kalagayan namin, at na kami ay hindi dumating sa Lupain ng Ehipto upang magtiwali roon. Hindi kami sa tanang buhay namin naging mga magnanakaw."
Dissero loro i fratelli di Yūsuf: "Giuriamo su Allāh; siete consapevoli della nostra evidente innocenza, come è chiaro dal nostro aspetto; in verità, noi non siamo venuti nella terra d'Egitto per corrompere, e nella nostra vita non siamo mai stati ladri".
Disse colui che chiamò e i suoi compagni: "Qual è la pena per colui che ruba, nella vostra terra, se siete sinceri nella vostra dichiarazione di innocenza riguardo il furto?"
Nagsabi ang tagapanawagan at ang mga kasamahan niya: "Kaya ano ang ganti sa sinumang nagnakaw niyon sa ganang inyo kung kayo ay naging mga sinungaling sa pag-aangkin ninyo ng kawalang-sala sa pagnanakaw?"
Những người làm của Yusuf bảo: Vậy hình phạt là gì nếu một trong các ngươi trộm nó khi các ngươi nói dối rằng các ngươi vô tội ?
El pregonero y sus compañeros preguntaron cuál debería ser el castigo por robo entre ellos, en caso de que se probara que eran mentirosos en su declaración.
The caller and his companions asked what the punishment for theft among them was, in case they should be proved to be liars in their claim that they were innocent of the theft.
Le crieur et ses accompagnateurs dirent alors: Quelle punition infligerons-nous donc si vous mentez en prétendant que vous êtes innocents?
Penyeru dan kawan-kawannya lalu bertanya kepada saudara-saudara Yusuf, "Apa balasan yang akan diterima oleh orang yang mencurinya menurut hukum kalian jika ternyata kalian berdusta tentang pengakuan kalian bahwa kalian tidak mencuri?"
In verse 74, it was said: قَالُوا فَمَا جَزَاؤُهُ إِن كُنتُمْ كَاذِبِي ، that is, the royal staff said to them: If it stood proved that they were liars, what do they suggest should be the punishment for the thef?
Münadi ve onunla beraber olan arkadaşları şöyle dediler: "Eğer hırsızlık yapmadığınız hususundaki iddianızda yalan söylüyor iseniz, sizin katınızda hırsızlık yapanın cezası nedir?" dedi.
Dozivač i njegovi pratioci upitaše: "Kakva je kod vas kazna za onoga ko je to ukrao, ukoliko se ispostavi laž da ste nevini?"
Jusufova braća im rekoše: "Kod nas je kazna za lopova u čijem se prtljagu nađe ukradena stvar da on postaje rob onome od koga je ukrao. Tako mi kažnjavamo lopove."
Les accusés répondirent: Chez nous, la punition infligée au voleur est la suivante: celui dont le sac contient l’ustensile volé doit se faire l’esclave de la victime du vol. C’est donc par l’esclavage que nous punissons les voleurs.
Yusuf'un kardeşleri onlara şöyle dediler: Bizde hırsızın cezası çalınan mal kimin yükünde çıkarsa, o kişinin kendisi malını çaldığı kimseye köle olarak teslim edilir. İşte biz hırsızları, köle olarak edinmek ile cezalandırırız.
Joseph’s brothers said that the payment for any thief among them was that the person in whose bag the stolen item was found would become the slave of whoever he stole from. This punishment of being made into a slave is the way they punished thieves.
Saudara-saudara Yusuf menjawab, "Hukuman bagi seorang pencuri menurut hukum kami ialah barang siapa yang ditemukan barang curian di wadahnya, ia harus diserahkan kepada orang pemilik barang untuk dijadikan sebagai budaknya. Hukuman dijadikan sebagai budak semacam itulah balasan yang kami berikan kepada para pencuri."
Los hermanos de José dijeron inmediatamente que el castigo para cualquier ladrón era que la persona en cuya bolsa se encontró el objeto robado se convertiría en prisionero de quien robó. La prisión es la forma en que castigaban a los ladrones.
At the time of departure of Joseph’s brothers, Joseph out of kindness put his drinking cup (which was perhaps made of silver) in his brother Benjamin’s possessions. This was not known to Benjamin or to the courtiers. Thereafter, by the will of God, it happened that the royal measure for measuring the corn (which was also perhaps very costly) was misplaced somewhere. When the royal servants did not find it after making a search, they suspected Joseph’s brothers who had left just then. One of the officials called back the caravan. In the course of inquiries they themselves (Joseph’s brothers) suggested as a punishment for theft (which was prevalent among them), according to the law of Abraham, that the thief himself should remain with the owner for a year as a slave.
Nagsabi sa mga iyon ang mga kapatid ni Jose: "Ang ganti sa magnanakaw sa ganang amin ay na ang sinumang natagpuan ang ninakaw sa lalagyan niya ay magsusuko ng sarili niya sa ninakawan upang alipinin siya. Ang tulad ng ganting ito sa pamamagitan ng pang-aalipin ay iginaganti namin sa mga magnanakaw."
Dissero i fratelli di Yūsuf: "La pena per il ladro, nella nostra terra, è che colui che viene scoperto con la refurtiva nel proprio carico si consegni a colui che ha subito il furto e diventi suo servo; con questo tipo di punizione noi puniamo i ladri".
Những người anh Yusuf đáp lại họ: Hình phạt cho kẻ trộm trong chúng tôi là nếu tìm thấy tang vật trong túi của ai thì người đó sẽ được giao cho người bị mất cắp xử lý, hình phạt dành cho kẻ trộm của chúng tôi là như vậy
The answer given was: قَالُوا جَزَاؤُهُ مَن وُجِدَ فِي رَحْلِهِ فَهُوَ جَزَاؤُهُ ۚ كَذَٰلِكَ نَجْزِي الظَّالِمِين ، that is, the brothers of suf said: ` It's punishment is that he, in whose baggage it is found, shall him-self be the punishment. This is how we punish the wrongdoers.'
The sense of the statement is that the punishment for theft in the Shari` ah of Sayyidna Ya` qub11 allowed the person whose property had been stolen to take the thief as his slave. Thus, the state functionaries made the brothers of Sayyidna Yusuf (علیہ السلام) to tell them the punishment of a thief as in Jacobian law and thereby had them committed to hand over Benyamin to Sayyidna Yusuf (علیہ السلام) according to their own decision following the recovery of the stolen goods from Benyamin's baggage.
Li ricondussero da Yūsuf per ispezionare il loro carico. Così Yūsuf iniziò ad ispezionare i carichi dei fratellastri, prima di ispezionare il carico del fratello di sangue, allo scopo di nascondere la trama; dopodiché ispezionò il carico di suo fratello, e da esso tirò fuori il recipiente del Re. Così come pianificammo che Yūsuf ponesse il recipiente nel carico di suo fratello, pianificammo altro, ovvero che venisse applicata a suo fratello la pena prevista per il ladro nel loro paese. Questa situazione non si sarebbe mai venuta a creare se fosse stata applicata la pena per il ladro nella terra d'Egitto, frustandolo e costringendolo a restituire il maltolto. Se Allāh vuole pianificare altro, Egli è Onnipotente. Noi eleviamo il rango dei Nostri sudditi che vogliamo, così come elevammo il rango di Yūsuf al di sopra di ogni sapiente; e al di sopra della conoscenza di tutti vi è la Sapienza di Allāh, L'Onnisciente.
Kaya nagpabalik ang mga iyon sa kanila kay Jose para sa pagsisiyasat sa mga sisidlan nila. Nagsimula siya sa pagsisiyasat sa mga sisidlan ng mga kapatid niyang hindi buo bago ng pagsisiyasat sa sisidlan ng kapatid niyang buo bilang pagtatakip sa panlalalang. Pagkatapos siniyasat niya ang sisidlan ng kapatid niyang buo at inilabas ang salop ng hari mula roon. Kung paanong nagpakana si Allāh para kay Jose sa pamamagitan ng pagpapanukala ng paglalagay ng salop sa lalagyan ng kapatid niya, nagpakana pa para sa kanya ng iba pang bagay: na magpataw sa mga kapatid niya ayon sa parusa ng bayan nila sa pamamagitan ng pang-aalipin sa magnanakaw. Ang bagay na ito ay hindi maisasakatuparan kung sakaling nagsagawa ng parusa ng hari para sa magnanakaw, na paghahagupit at pagpapamulta, malibang lumuob si Allāh ng iba pang panukala sapagkat Siya ay Nakakakaya niyon. Nag-aangat si Allāh sa mga ranggo ng mga niloloob Niya kabilang sa mga lingkod Niya kung paanong nag-angat Siya sa ranggo ni Jose. Sa ibabaw ng bawat nagtataglay ng kaalaman ay may isang higit na maalam kaysa sa kanya at sa ibabaw ng kaalaman ng lahat ay ang kaalaman ni Allāh na nakaaalam sa bawat bagay.
Họ đưa những cái túi cho Yusuf lục xoát, rồi Yusuf bắt đầu lục xoát những cái túi của những người anh trước khi xét người em ruột, khi xét đến túi người em, thì Người lấy tang vật ra, như kế hoạch của Yusuf khi khéo léo bỏ dụng cụ đong lường vào túi hành lý của em mình, kế hoạch của Người hướng đến vấn đề khác khi Người giữ những người anh em lại bằng lý do ăn trộm, điều đó sẽ không đạt được vì hình phạt dành cho kẻ trộm là bị đánh và phạt tiền, trừ khi Allah muốn sắp xếp nó khác đi vì Ngài có khả năng về điều đó, Ngài nâng cấp bậc cho ai Ngài muốn trong đám nô lệ của Ngài như Ngài đã nâng cấp bậc của Yusuf vậy, và trên tất cả những người có kiến thức Ngài là Đấng Am Tường và bên trên tất cả mọi kiến thức và trí tuệ.
Yusuf yüklerini kontrol etmek için onları geri çevirdi. Kendi öz kardeşinin yükünü aramaya başlamadan önce anne baba bir olmayan kardeşlerinin yüklerini aramaya başladı ki, yapmış olduğu hile anlaşılmasın. Sonra öz kardeşinin yükünü kontrol etti ve hükümdarın kabını ondan çıkardı. Kardeşinin yükünün arasına kabı koyma planını Yusuf'a da biz öğrettik. Yine ona başka bir plan daha öğrettik, o da kardeşlerinin beldesinde hırsızlık yapanın köle olarak alınma ile cezalandırılmasıydı. Hükümdarın cezası uygulandığında bu durum gerçekleşmeyecekti. Çünkü hırsıza dövmek ve para cezası uygulanıyordu. Bu, ancak Allah’ın dilemesiyle oldu. Şüphesiz ki O, her şeye kadirdir. Yusuf'un makamını yükselttiğimiz gibi dilediğimiz kulumuzun makamını da yükseltiriz. Her ilim sahibinin üstünde daha iyi bir bilen vardır. Bütün ilimlerin üzerinde her şeyi hakkıyla bilen Allah'ın ilmi vardır.
Ovi ih vratiše Jusufu kako bi pretražio njihove tovare. On poče sa pretragom tovara njegove braće po ocu prije tovara njegovog rođenog brata, kako bi što bolje sakrio spletku, a zatim pretraži i njegov tovar i izvadi kraljevu mjericu iz njega. Kao što smo u Jusufovu korist napravili spletku sredivši da kraljeva mjerica bude stavljena u tovar njegovog brata, tako smo napravili i drugu spletku za njega, a to je da svoju braću kazni kaznom koja važi u njihovoj zemlji, zarobljavanjem lopova, što se ne bi moglo ostvariti da ih je kaznio kaznom egipatskog kralja koja se ogleda u udaranju i novčanom kažnjavanju, osim da Allah drugačije hoće, a On sve može. Mi podižemo stepene kome Mi hoćemo, kao što smo uzdigli Jusufa, a iznad svakog znalca ima znaniji, a iznad svakog znanja je Allahovo znanje, jer On sve zna.
Les frères furent donc ramenés auprès de Joseph afin que leurs sacs soient fouillés. Afin de mener à son terme sa ruse, il commença par ceux de ses frères consanguins et termina par celui de son frère germain d’où il sortit le boisseau déclaré volé. Tout comme Nous avons inspiré à Joseph de dissimuler le boisseau dans le sac de son frère, Nous lui avons aussi inspiré d’exécuter la peine réservée aux voleurs en vigueur dans le pays des frères de Joseph. En effet, si la peine en vigueur en Egypte avait été exécutée, le voleur aurait été bastonné et condamné à rembourser, ce qui n’aurait pas servi le dessein de Joseph à moins qu’Allah ait décidé de le servir d’une autre manière et Il en est certes capable. Nous élevons les rangs des serviteurs que Nous voulons, à l’image de Joseph dont Nous avons élevé le rang, et pour chaque détenteur d’une science, il existe quelqu’un de plus savant que lui, sachant qu’Allah qui connaît toute chose les surpasse tous en science.
So they returned them to Joseph to inspect their bags. He started by inspecting the bags of his half-brothers before inspecting the bag of his full brother, to cover up what he was doing. Then he inspected the bag of his full brother, and took the bowl of the king out of it. As Allah planned things for Joseph by arranging to have the bowl put into the bag of his brother, He also arranged – for the benefit of Joseph – that his brothers would be given the punishment of their country, which was the enslavement of the thief. This would not have come to pass if it had been according to the punishment of the king for thieves, which was beating and fining. Allah is able to arrange matters in whatever way He wills. He raises the ranks of those of His servants whom He wills, as He raised the rank of Joseph. Above every possessor of knowledge is someone more knowledgeable than them, and above the knowledge of everyone is the knowledge of Allah, Who knows all things.
Así que los hicieron volver ante José para inspeccionar sus equipajes. Comenzó por inspeccionar los equipajes de sus medios hermanos antes de inspeccionar el de su hermano pequeño. Luego inspeccionó la bolsa de su hermano y sacó la copa del rey.
Así como Al-lah planificó que José hiciera que la copa fuera puesta en la bolsa de su hermano, también dispuso, para beneficio de José, que sus hermanos recibieran el castigo de su país, que era la prisión del ladrón. Esto no habría ocurrido si hubiera sido de acuerdo con el castigo del rey hacia los ladrones, que era imponer multas y azotes. Al-lah puede disponer los asuntos de cualquier manera que Él desee. Eleva en grados a quien Él quiere, como lo hizo con José. Por encima de cada poseedor del conocimiento hay alguien más conocedor que ellos, y por encima del conocimiento de todos está el conocimiento de Al-lah, Quien sabe todas las cosas.
Kemudian mereka membawa saudara-saudara Yusuf kembali ke hadapan Yusuf untuk pemeriksaan wadah-wadah mereka. Yusuf pun memulai pemeriksaannya dengan memeriksa wadah-wadah milik saudara-saudaranya yang bukan saudara kandungnya sebelum memeriksa wadah milik saudara kandungnya; agar rencananya tidak tersingkap. Lalu Yusuf memeriksa wadah saudara kandungnya lantas mengeluarkan penakar milik sang Raja dari dalam wadah tersebut. Sebagaimana Kami telah membuat perencanaan untuk Yusuf dengan cara memasukkan penakar milik sang Raja di dalam wadah milik saudara kandungnya, Kami juga membuat perencanaan lain untuknya dengan cara membuat saudara-saudaranya menerapkan hukuman yang berlaku di negeri mereka, yaitu seorang pencuri harus dijadikan sebagai budak. Hal ini tidak akan terjadi sekiranya hukuman yang diberlakukan adalah hukuman sang Raja, yaitu seorang pencuri harus dijatuhi hukuman pukul dan denda, kecuali jika Allah menghendaki perencanaan lain karena Dia Mahakuasa untuk itu. Kami akan mengangkat derajat hamba-hamba Kami yang Kami kehendaki, sebagaimana Kami telah mengangkat derajat Yusuf. Di atas orang yang berilmu ada orang yang lebih banyak ilmunya dan di atas ilmu semua orang ada ilmu Allah Yang Maha Mengetahui segala sesuatu.
Said in verse 75 was: فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَاءِ أَخِيهِ , that is, to cover up the real plan, the state officials first searched through the baggage of all brothers. They did not open Benyamin's baggage first lest that causes any doubts.
Then, as said in the first sentence of the next verse (76): ثُمَّ اسْتَخْرَجَهَا مِن وِعَاءِ أَخِيهِ , Benyamin's baggage was opened up last of all and recovered from it was the ` bowl of the king.' At that sight, all brothers were put to shame. They started chiding Benyamin for having disgraced them.
After that, it was said: كَذَٰلِكَ كِدْنَا لِيُوسُفَ ۖ مَا كَانَ لِيَأْخُذَ أَخَاهُ فِي دِينِ الْمَلِكِ إِلَّا أَن يَشَاءَ اللَّـهُ , that is, ` this is how We planned for Yusuf.' He could have not arrested his brother under the Egyptian Imperial Law because, according to their law of theft, there was a corporal punishment for the thief after which he was to be released against the payment of twice the cost of the stolen property. But, here, he had already found out the law of theft operative in the Shari'ah of Sayyidna Ya` qub (علیہ السلام) . According to this law, detaining Benyamin with him became correct and valid. So, also granted through the wisdom and will of Allah Ta’ ala was this wish of Sayyidna Yusuf (علیہ السلام) .
Said in the last sentence of the verse is: نَرْفَعُ دَرَجَاتٍ مَّن نَّشَاءُ ۗ وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ (We elevate in ranks whom so We will [ as, in this event, the ranks of Sayyidna Yusuf (علیہ السلام) were elevated over his brothers ]. And above every man who has knowledge, there is someone more knowledgeable).
It means that Allah has given precedence to some over others in terms of knowledge. Take the highest of the high in knowledge, there is someone more knowledgeable than him. And if there is someone with a knowledge which is superior to the knowledge of the best among the creation of Allah, then, we have the 'Ilm of Allah jalla thana'uh which is the highest of all forever.
Rulings and points of guidance
Some injunctions and rulings deduced from the present verses are given below:
The statement: وَلِمَن جَاءَ بِهِ حِمْلُ بَعِيرٍ (and whoever brings it back shall deserve a camel-load) in verse 72 proves that it is valid to make a general announcement that a particular award or remuneration will be paid to anyone who performs a particular act. This is very much like the cur-rent custom of announcing rewards for the arrest of absconding criminals or for the return of lost properties. Though, this form of transaction does not fall under the juristic definition of Ijarah (hiring), but, in the light of this verse, the justification for this also stands proved. (Qurtubi)
2. The words: وَأَنَا بِهِ زَعِيمٌ (and I stand surety for it) appearing at the end of verse 72 tell us that one person can become the guarantor of financial rights on behalf of another person. The related ruling, according to the majority of Muslim jurists, provides that the creditor has the authority to recover his property from the person legally in debt, or from the guarantor, as he chooses. However, if it is recovered from the guarantor, the guarantor would have the right to recover from the person legally in debt whatever cash or property has been taken from him. (Qurtubi)
3. The sentence: كَذَٰلِكَ كِدْنَا لِيُوسُفَ (This is how We planned for Yusuf) in verse 76 tells us that it is permissible, for a valid reason recognized by Shari’ ah, to change the form of a transaction in a way that it brings a change in its legal status. According to the terminology of the fuqaha' (jurists) it is called 'Hilah Shar` iah' (i.e. a lawful device to avoid a real hardship). However, the condition is that such an action should not cause the invalidation of the injunctions of the Shari’ ah. If so, all such devices are, by the consensus of Muslim jurists, Haram and unlawful - for example, finding an excuse to avoid paying Zakah, or to embark on an unnecessary journey before or during Ramadan simply to seek an excuse for not fasting. This is universally Haram. The hunt for such excuses and devices has brought Divine punishment on some nations, and the Holy Prophet ﷺ has prohibited the use of such stratagems. The entire Muslim Ummah agrees that they are Haram, forbidden and unlawful. Acting upon them does not go on to make whatever is done as permissible. In fact, what falls on the doer is a twofold sin - firstly, that of the original impermissible act; secondly, that of the impermissible device which amounts, in a way, to cheating Allah and His Rasul. That all such hiyal or strategems are impermissible has been proved by Imam Al-Bukhari in his Kitab al Hiyal.
Joseph did not want his younger brother to depart. When Benjamin’s packs were being readied, Joseph put his drinking cup in his younger brother’s packs. This was no malicious subterfuge on the part of Joseph, but was done out of great affection for his younger brother. Previously Joseph had done something similar when he put all the money which they had brought to buy grain in his brothers’ packs. The brothers only realized it when they opened their packs once they were back home. This time too, as a gesture of affection and love to his brother, he put his drinking cup in his younger brother’s pack. This was neither known to Benjamin nor to the courtiers. In the meantime, the weighing cup of the king had been misplaced and the courtiers suspected Joseph’s brothers of stealing it. When they opened their packs, they found Joseph’s drinking cup in Benjamin’s bag. This was not the cup they were looking for, but it was a similar one. The difference in these two cups can be understood by the two different words used for them in the Quran. The drinking cup belonging to Joseph is called siqayah, while the royal measuring bowl is called suwa‘ (verse 72). The cup which was recovered from Benjamin’s bag was a siqayah not a suwa‘, as a feminine pronoun, ‘ha’ (istakhrajaha) used for the cup here refers to the drinking cup of Joseph, and not to the lost measuring bowl of the king. This was not, therefore, a trick on the part of Joseph to prevent his brother from leaving, but in the words of Quran, it was an inspiration from God: ‘We devised a plan on behalf of Joseph’. In this instance, if the law of the king of Egypt had been observed, Benjamin would not have been given into the custody of Joseph but would instead have been beaten and the cost of the stolen item recovered from him, for that was the punishment regularly meted out to thieves. This incident did not come about by Joseph’s intention. It happened due to divine arrangement: God attributed it to Himself, ‘We devised a plan on behalf of Joseph’ (kazalika kidna li yusufa).
Jusufova braća rekoše: "Ako je ukrao to nije čudno, i njegov rođeni brat je ranije krao", misleći na Jusufa, 'alejhisselam. Jusuf sakri svoje nezadovoljstvo time što su rekli, ali u sebi pomisli: "Vaša zavist koju gajite i loša djela koja ste činili je ono što ste i ranije činili, i to je isto zlo i u ovoj situaciji, a Allah najbolje zna za tu lažnu optužbu koju ste iznijeli."
Los hermanos de José dijeron que si había robado no era una sorpresa para ellos, ya que un hermano suyo había robado antes que él, es decir, el mismo José u. José ocultó su dolor por lo que dijeron, mientras pensaba dentro de sí que su envidia y las malas obras que habían cometido eran malignas, y Al-lah conocía mejor las mentiras que provenían de ellos.
Saudara-saudara Yusuf berkata, "Jika dia mencuri tidaklah mengherankan karena saudara kandungnya (maksudnya, Yusuf) pernah mencuri sebelum ini." Yusuf lalu menyembunyikan kepedihan hatinya ketika mendengar ucapan mereka dan tidak memperlihatkannya kepada mereka. Dia bergumam di dalam hati kepada mereka, "Kedengkian dan kelakuan buruk yang dulu pernah kalian lakukan persis dengan kejahatan yang sedang terjadi saat ini. Allah -Ta'ālā- Maha Mengetahui fitnah yang keluar dari mulut kalian ini."
Commentary
It was stated in the previous verses that, while in Egypt, a royal bowl was concealed in the baggage of Benyamin, the younger brother of Sayyidna Yusuf (علیہ السلام) . Then, by recovering it as planned, a charge of theft was levelled against him.
As in the first of the verses cited above, when the stolen property was recovered from Benyamin's baggage before the brothers of Sayyidna Yusuf (علیہ السلام) ، they were so ashamed that they said in irritation: إِن يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَّهُ مِن قَبْلُ , that is, if he has committed a theft, it is not much of a surprise, for he had a brother who, like him, had committed a theft before. The sense was that he was not their real brother. He was their step brother. And he had a real brother who had also committed a theft.
On this occasion, the brothers of Sayyidna Yusuf (علیہ السلام) accused him too of a theft, which refers to an event which took place during his child-hood when the way a conspiracy was hatched here to blame Benyamin for theft, a similar conspiracy was staged against Sayyidna Yusuf (علیہ السلام) at that time with him being totally unaware of it. As for his brothers, they were fully aware of the fact that he was totally free from this blame. But, being angry with Benyamin on this occasion, they have made out that event too as of theft and have put its blame on his brother, Yusuf (علیہ السلام) .
What was that event? Reports differ about it. Referring to Muhammad ibn Ishaq and Tafsir authority, Mujahid, Ibn Kathir has reported that soon after the birth of Sayyidna Yusuf (علیہ السلام) ، Benyamin was born. This birth of his became the cause of his mother's death. When both Yusuf and Benyamin were left without their mother, they were raised by their paternal aunt. Allah Ta’ ala had blessed Sayyidna Yusuf (علیہ السلام) from his very childhood with such an attractive personality that whoever saw him became deeply attached to him. His paternal aunt was no exception. She would not let him disappear from her sight at any time. On the other hand, no different was the condition of his father who was very fond of him. But, being a minor child, it was necessary that he be kept under the care of a woman. Therefore, he was put under the care of his paternal aunt. When he had learnt how to walk, Sayyidna Ya` qub (علیہ السلام) thought of having him come to live with him. When he talked to his paternal aunt, she showed her reluctance to let him go. After that, having been under compulsion, she somehow handed Sayyidna Yusuf (علیہ السلام) over to his father, but she did make a plan to take him back. She had an antique waist-band which had come to her as the legacy of Sayyidna Ishaq (علیہ السلام) and was highly valued. Sayyidna Yusuf's paternal aunt tied this band on his waist underneath his dress.
After he had gone, she spread the news around that her waist-band has been stolen by someone. When searched for, it turned out to be with young Yusuf (علیہ السلام) . According to the Shari` ah of Sayyidna Ya` qub (علیہ السلام) ، the paternal aunt now had the right to keep him as her slave. When Sayyidna Ya` qub (علیہ السلام) saw that the paternal aunt has become the owner of Yusuf (علیہ السلام) on the authority of the religious law of the land, he handed young Yusuf (علیہ السلام) over to her. Sayyidna Yusuf (علیہ السلام) kept living with her as long as she was alive.
This was the event in which the blame of theft was imputed to Sayyidna Yusuf (علیہ السلام) following which the truth came to light and everybody found that he was free of even the least doubt of theft. It was the love of his paternal aunt for him that had made her conspire to keep him. The brothers knew this truth all too well. Given this reason, it did not behove them that they would attribute theft to him. But, of the series of excesses inflicted on Sayyidna Yusuf ill by his brothers, this too was the last.
Now in the second sentence of the first verse (77) it was said: فَأَسَرَّهَا يُوسُفُ فِي نَفْسِهِ وَلَمْ يُبْدِهَا لَهُمْ that is, Sayyidna Yusuf (علیہ السلام) heard what his brothers had to say and kept it in his heart for they still seemed to be after him and were now blaming him for theft. But, he kept his reaction to himself and did not let his brothers know that he had heard what they had said and was affected by it in any way.
Said in the next and last sentence of the verse was: قَالَ أَنتُمْ شَرٌّ مَّكَانًا ۖ وَاللَّـهُ أَعْلَمُ بِمَا تَصِفُونَ that is, ` Sayyidna Yusuf (علیہ السلام) said (in his heart): ` You are even worse in position (as you accuse your brother of theft, falsely and knowingly). And Allah knows best of what you allege (whether what you are saying is true or false).' The first sentence has been uttered in the heart. The other sentence may possibly have been said publicly as his response to what his brothers had said.
Yusuf'un kardeşleri dediler ki: Eğer o çaldı ise şaşılacak bir şey yok, daha önce onun öz kardeşi de çalmıştı. Bu sözleriyle Yusuf -aleyhisselam-'ı kastediyorlardı. Yusuf bu söylemiş oldukları söz ile çektiği eziyeti içinde gizledi ve onlara belli etmedi. İçinden onlar için şöyle dedi: "Ne kötü bir haset ve iş yapmaktasınız, bu başlı başına bir şerdir. Allah Teâlâ sizden sadır olan bu iftirayı hakkıyla bilmektedir."
Les frères de Joseph dirent: Ce n’est pas étonnant qu’il soit l’auteur du vol puisque son frère germain le précédé en cela. C’est de Joseph qu’ils parlaient mais celui-ci dissimula l’effet de ces paroles sur lui et dit en son for intérieur: Ce sont plutôt l’envie et la malfaisance passée qui était la vôtre, qui furent le mal incarné et Allah connaît le mieux la fausseté de vos inventions.
The brothers of Joseph said that if he had stolen it was not surprising, since a full brother of his had stolen before he had, meaning Joseph (peace be upon him). Joseph hid his hurt at what they said, thinking to himself that their envy and the bad actions they had committed were evil itself in this context, and Allah knew best the lies that came from them.
Nagsabi ang mga kapatid ni Jose: "Kung nagnakaw siya ay walang kataka-taka sapagkat nagnakaw na ang isang kapatid niyang buo bago ng pagnanakaw niya mismo." Tumutukoy sila kay Jose – sumakanya ang pagbati ng kapayapaan – ngunit nagkubli si Jose ng pagkasakit ng damdamin niya sa pinagsasabi nilang ito at hindi siya naglantad nito sa kanila. Nagsabi siya sa kanila sa sarili niya: "Ang taglay ninyong inggit at paggagawa ng kasagwaan na nauna na mula sa inyo ay ang kasamaan mismo sa kalagayang ito. Si Allāh –pagkataas-taas Siya – ay higit na maalam sa paggawa-gawang ito [ng kasinungalingan] na namumutawi mula sa inyo."
Yusuf's Brothers accuse Him of Theft!
After Yusuf's brothers saw that the king's bowl was taken out of Binyamin's bag, they said,
إِن يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَّهُ مِن قَبْلُ
(If he steals, there was a brother of his who did steal before.) They tried to show themselves as innocent from being like Binyamin, saying that he did just like a brother of his did beforehand, meaning Yusuf, peace be upon him! Allah said,
فَأَسَرَّهَا يُوسُفُ فِى نَفْسِهِ
(But these things did Yusuf keep in himself), meaning the statement that he said afterwards,
أَنْتُمْ شَرٌّ مَّكَاناً وَاللَّهُ أَعْلَمْ بِمَا تَصِفُونَ
(You are in an evil situation, and Allah is the Best Knower of that which you describe!) Yusuf said this to himself and did not utter it aloud, thus intending to hide what he wanted to say to himself even before he said it. Al-`Awfi reported that Ibn `Abbas said about Allah's statement,
فَأَسَرَّهَا يُوسُفُ فِى نَفْسِهِ
(But these things did Yusuf keep in himself), "He kept in himself his statement next,
أَنْتُمْ شَرٌّ مَّكَاناً وَاللَّهُ أَعْلَمْ بِمَا تَصِفُونَ
(You are in an evil situation, and Allah is the Best Knower of that which you describe!)."
Dissero i fratellastri di Yūsuf: “Se avesse rubato non ci sarebbe da meravigliarsi, perché un suo fratello rubò in precedenza, e con questo intendevano Yūsuf, pace a lui”. Yūsuf nascose il dispiacere che gli causarono le loro parole e non glielo mostrò; e disse loro intimamente: L'invidia celata nel vostro cuore e i vostri misfatti passati sono la cattiveria incarnata. E Allāh l'Altissimo è Consapevole che questa vostra accusa è falsa.
Những người anh của Yusuf thưa: Nếu nó ăn cắp thì không có gì ngạc nhiên, vì anh ruột của nó cũng từng ăn cắp trước đó, họ muốn nói đến Yusuf {cầu xin sự bình an đến Người}, nhưng Yusuf đã giấu kín điều xấu xa mà họ đã nói về mình, Ngươi không để lộ ra ngoài và Người thầm nói: Chỉ vì lòng ganh tỵ đã đẩy các anh làm điều tồi tệ với em như vậy, ở đây đó chính là tội ác, và Allah Tối Cao biết rõ điều vu khống mà các anh đã phun
Dissero i fratellastri di Yūsuf a Yūsuf: “O ministro, in verità lui ha un padre molto anziano e lo ama moltissimo. Prendi uno di noi al suo posto; in verità vediamo che sei una persona benevola nei nostri confronti e nei confronti degli altri; facci una carità.”
Nagsabi ang mga kapatid ni Jose kay Jose: "O makapangyarihan, tunay na siya ay may isang amang matandang labis sa edad, na umiibig sa kanya nang higit, kaya dumakip ka po ng isa sa amin bilang pamalit sa kanya. Tunay na kami ay nakakikita sa iyo kabilang sa mga tagagawa ng maganda sa pakikitungo sa amin at pakikitungo sa iba pa sa amin, kaya gumawa ka po ng maganda sa amin sa pamamagitan niyon."
Yusuf's Brothers offer taking One of Them instead of Binyamin as a Slave, Yusuf rejects the Offer
When it was decided that Benyamin was to be taken and kept with Yusuf according to the law they adhered by, Yusuf's brothers started requesting clemency and raising compassion in his heart for them,
قَالُواْ يأَيُّهَا الْعَزِيزُ إِنَّ لَهُ أَبًا شَيْخًا كَبِيرًا
(They said, "O `Aziz! Verily, he has an old father...") who loves him very much and is comfor- ted by his presence from the son that he lost,
فَخُذْ أَحَدَنَا مَكَانَهُ
(so take one of us in his place.), instead of Binyamin to remain with you,
إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ
(Indeed we think that you are one of the doers of good.), the good doers, just, and accepting fairness,
قَالَ مَعَاذَ اللَّهِ أَن نَّأْخُذَ إِلاَّ مَن وَجَدْنَا مَتَـعَنَا عِندَهُ
(He said: "Allah forbid, that we should take anyone but him with whom we found our property..."), `according to the judgement that you gave for his punishment,
إِنَّـآ إِذًا لَّظَـلِمُونَ
(Indeed, we should be wrongdoers.), if we take an innocent man instead of the guilty man. '
Các anh của Yusuf nói với Yusuf: Thưa ngài, quả thực em ấy còn một Cha rất già ông ấy rất thương nó, ngài hãy bắt một trong chúng tôi để thay thế nó, quả thực chúng tôi thấy ngài đối đãi tốt với chúng tôi và với mọi người, và như vậy là tốt nhất cho chúng tôi
Saudara-saudara Yusuf berkata kepada Yusuf, "Wahai al-'Azīz! Sesungguhnya dia mempunyai ayah yang sudah tua renta yang sangat mencintainya. Sebab itu, ambillah salah satu dari kami untuk menggantikannya. Sesungguhnya kami melihat Anda sangat baik kepada kami dan kepada yang lain. Oleh karena itu, berbaik hatilah kepada kami dengan mengabulkan permintaan kami."
Joseph’s brothers told him that their father was old and elderly and loved their brother dearly. They asked him to take one of them instead of him, saying that they saw that he was a doer of good in his dealings with them and others, and they asked him to be generous with them by doing this.
Les frères de Joseph dirent à Joseph: Ô gouverneur, notre jeune frère a un père très âgé qui l’aime immensément. Retiens plutôt l’un de nous à sa place car nous voyons que tu nous traites et que tu traites les gens avec bienfaisance. Continue donc d’être bienfaisant envers nous en accédant à notre requête.
Los hermanos de José le dijeron que su padre era viejo y anciano, y que quería mucho a su hermano. Le pidieron que tomara a uno de ellos en lugar de él, mientras le decían que vieron que era bueno en su trato con ellos y con los demás, y le pidieron que fuera generoso con ellos.
In verse 78, it was said: قَالُوا يَا أَيُّهَا الْعَزِيزُ إِنَّ لَهُ أَبًا شَيْخًا كَبِيرًا فَخُذْ أَحَدَنَا مَكَانَهُ ۖ إِنَّا نَرَاكَ مِنَ الْمُحْسِنِين . It means when the brothers of Sayyidna Yusuf (علیہ السلام) realized that nothing seems to be working here and they have no option left but to leave Benyamin behind, they started flattering the ` Aziz of Misr. They told him that Benyamin's father was very old and weak (his separation will be unbearable for him). Therefore, they requested him that he should detain anyone from among them, in lieu of him. They also told him that they were making that request to him in the hope that he, as they feel, appears to be a very generous person - or, he has been gener-ous to them earlier too.
Yusuf'un kardeşleri şöyle dediler: Ey Aziz! Şüphesiz ki onu çok seven yaşlı bir babası var. Onun yerine bizden birini alıkoy. Bize ve diğer insanlara olan muamelelerden ötürü, biz seni iyilik edenlerden görmekteyiz. Bize bu hususta bir iyilik et.
Jusufova braća mu rekoše: "O velikašu, on ima veoma starog oca koji ga mnogo voli, pa uzmi nekog od nas umjesto njega. Mi smatramo da si ti dobročinitelj u ophođenju prema nama i prema drugima, pa nam učini tu uslugu."
According to commentators of the Quran, in his childhood Joseph quietly removed an idol from his grandmother’s house and broke it. This showed his antipathy for polytheism. But because it was a parallel to Benjamin’s act, his brothers gave it the colour of theft, and making this an excuse to blacken Benjamin’s name, they said, ‘A brother of his had [also] committed theft before him.’ Joseph’s brothers showed great humility to Joseph, who occupied a very high position in Egypt, addressing him as ‘O exalted one’, etc. But the Joseph of Canaan, who was in their eyes only a village boy, was being wrongly alleged to be a thief. Joseph knew very well that due to the drinking cup placed by him in Benjamin’s pack, his brother was unnecessarily being accused of being a thief. But for timely reasons, he kept quiet and allowed matters (i.e. what was going on between his brothers and the royal officers) to take their own course. When he was obliged to say something, he did not refer to Benjamin as ‘one who has stolen something belonging to us,’ but ‘the person on whom we found our property.’
Joseph se défendit de cela en disant: Qu’Allah nous garde de commettre une injustice en punissant un innocent d’un crime qu’il n’a pas commis. Si nous réduisons en esclavage quelqu’un d’autre que celui qui a volé le boisseau du roi, nous serions alors injustes, car nous punirions un innocent et laisserions libre un coupable.
Yusuf berkata, "Kami berlindung kepada Allah dari tindakan yang semena-mena dengan menghukum orang yang tidak bersalah dengan sebab kesalahan orang lain, lalu menangkap selain orang yang kami temukan penakar raja di dalam wadahnya. Sesungguhnya jika kami melakukan hal itu niscaya kami telah berbuat zalim karena menghukum orang yang tidak bersalah dan membebaskan orang yang bersalah."
Yusuf -aleyhisselam- dedi ki: "Zalimin suçundan dolayı suçsuz bir kimseye zulmetmekten Allah'a sığınırız. Hükümdarın kabını yükünün arasında bulduğumuz kimseden başkasını alıkoyarsak, işte biz o zaman suçluyu bırakıp suçsuz kişiyi cezalandırarak zalimlerden oluruz."
José pidió a Al-lah protección de que ellos pudieran castigar a alguien inocente. Si encarcelaran a alguien que no fuera la persona en cuya bolsa encontraron la copa del rey, entonces serían unos opresores, porque castigarían a alguien que era inocente y dejarían en libertad a un criminal.
Jusuf, 'alejhisselam, reče: "Sačuvaj Allahu da nanesemo nepravdu onome ko je nevin zbog tuđeg zločina, pa da uhapsimo nekog mimo onoga kod koga smo našli kraljevu mjericu. Ako bismo to uradili bili bismo pravi zulumćari, jer smo kaznili nevinog, a ostavili prijestupnika."
Joseph asked for protection from Allah that they should wrong someone innocent with the sin of a wrongdoer. If they took someone other than the person in whose bag they found the bowl of the king, then they would be wrongdoers, because they would be punishing someone who was innocent and letting a criminal go free.
Nagsabi si Jose – sumakanya ang pagbati ng kapayapaan: "[Humihiling ako ng] pagkupkop ni Allāh, na lumabag kami sa katarungan sa isang walang-sala dahil sa krimen ng isang tagalabag sa katarungan, para manghuli kami ng iba pa sa sinumang makatatagpo kami ng salop ng hari sa sisidlan niya; tunay na kami, kung gagawa kami niyon, ay talagang mga tagalabag sa katarungan, yayamang magpaparusa kami sa isang walang-sala at mag-iiwan kami sa isang may-sala."
Yusuf {cầu xin sự bình an đến Người}: Cầu xin Allah che chở tránh khỏi hành động bất công đó, Ta chỉ bắt giữ người mà Ta tìm ra dụng cụ đo lường của vua trong túi hành lý của hắn mà thôi, nếu làm ngược lại thì Ta chính là kẻ bất công, đó là phạt người vô tội và tha cho kẻ có tội
Disse Yūsuf, pace a lui: “Mi rifuggo in Allāh dal fare torto a un innocente; sarei ingiusto nel prendere chi non aveva nel proprio carico il recipiente del Re; in verità, se lo facessimo saremmo ingiusti, punendo un innocente e lasciando andare il colpevole”
The response of Sayyidna Yusuf (علیہ السلام) appears in verse 79 قَالَ مَعَاذَ اللَّـهِ أَن نَّأْخُذَ إِلَّا مَن وَجَدْنَا مَتَاعَنَا عِندَهُ إِنَّا إِذًا لَّظَالِمُونَ that is, he gave his reply to their request according to the regulations followed in his country by telling them that they were not authorized to detain anyone they wished. In fact, if they were to arrest someone other than the person from whose possession the lost property has been recovered, then, according to their own fatwa and ruling, they would be accused of being unjust.
The reason he gave was that they had themselves said that ` he, in whose baggage the stolen property is found, shall himself be the punishment.'
Quando si rassegnarono della risposta di Yūsuf alle loro richieste, si misero in disparte per consultarsi. Disse il loro fratello più grande: “Vi rammento che vostro padre ha preso da voi un saldo giuramento in nome di Allāh che gli avreste riportato suo figlio, a meno che non vi accada una disgrazia che non potete evitare; e avete un precedente con Yūsuf, non rispettando il patto con vostro padre; io non lascerò la terra d'Egitto مصر finché mio padre non mi permetterà di tornare a lui, o Allāh decida per me, riportando indietro mio fratello; e Allāh è Miglior Giudice, Egli giudica con Giustizia ed Equità.”
Khi thấy hết hy vọng từ lời đáp của Yusuf thì họ họp nhau lại để bàn bạc, người lớn nhất trong nhóm nói: Các em hãy nhớ rằng quả thật Cha các em đã lập lời thề trước Allah về việc đưa con ông ấy trở về trừ khi các em bị vây hãm không còn khả năng trốn thoát, và trước đó các em đã không làm tròn trách nhiễm đối với Yusuf, các em đã không hoàn thành giao ước với Cha, anh sẽ không rời khỏi mảnh đất Ai Cập cho đến khi Cha cho phép, hoặc Allah xét xử cho anh việc đã làm mất đứa em, vì Ngài là Đấng xét xử tốt nhất, Ngài xét xử một cách chính trực và công bằng
Kaya noong nawalan sila ng pag-asa sa pagtugon ni Jose sa hiling nila, nagsarilinan sila palayo sa mga tao para magsanggunian. Nagsabi ang kapatid nilang matanda: "Nagpapaalaala ako sa inyo na ang ama ninyo ay tumanggap sa inyo ng pangako kay Allāh, na nagbibigay-diin na magsauli kayo sa kanya ng anak niya malibang pumalibot sa inyo ang hindi ninyo nakakayang pigilin. Bago pa niyon, nagwalang-bahala nga kayo kaugnay kay Jose at hindi kayo tumupad sa pangako ninyo sa ama ninyo kaugnay kay Jose. Kaya hindi ako mag-iiwan sa Lupain ng Ehipto hanggang sa magpahintulot sa akin ang ama ko na bumalik sa kanya o humusga si Allāh sa akin ng pagkuha sa kapatid ko. Si Allāh ay ang pinakambuti sa mga tagahusga sapagkat Siya ay humuhusga ayon sa katotohanan at katarungan."
Cuando perdieron la esperanza de que José respondiera a su solicitud, se alejaron de las personas para deliberar entre sí. Su hermano mayor les preguntó si recordaban que su padre los había hecho jurar solemnemente en nombre de Al-lah respecto a que le devolverían a su hijo, a menos que estuvieran completamente abrumados por algo que estuviera fuera de sus posibilidades, puesto que antes de eso ya habían fallado con proteger a José, y no habían mantenido su promesa a su padre, y afirmó que no abandonaría la tierra de Egipto hasta que su padre le permitiera regresar, o que Al-lah decretara que regresara junto a su hermano. Al-lah es el mejor de los jueces, Él juzga con verdad y justicia.
80- Artık ondan ümitlerini kesince (meseleyi) gizlice konuşmak üzere bir kenara çekildiler. Büyükleri dedi ki:“Babanızın sizden Allah adına (yeminle) sağlam bir söz almış olduğunu, daha önce de Yusuf hakkında işlediğimiz kusuru bilmez misiniz? O nedenle ben, ya babam izin verinceye yahut da Allah hakkımda hükmedinceye kadar bu yerden asla ayrılmayacağım. O, hükmedenlerin en hayırlısıdır.”
81- “Siz babanıza dönün ve deyin ki: Ey babamız, gerçek şu ki oğlun hırsızlık yaptı. Biz ancak kesin bildiğimize göre şahitlik ediyoruz. Biz gaybın gözcüleri değiliz ki!”
82- “(İstersen) içinde bulunduğumuz şehir (halkına) ve beraber geldiğimiz kafileye de sor! Biz gerçekten doğru söylüyoruz.”
83- Dedi ki: Hayır, nefisleriniz sizi aldatıp böyle (çirkin) bir işe sürüklemiş. Artık (bana düşen) güzel bir sabırdır. Ümit ederim ki Allah, onları hep birlikte bana getirecektir. Her şeyi bilen ve hikmet sahibi olan şüphesiz ki O’dur.”
80. Kardeşleri, artık Yusuf’un, kardeşleri Bünyamin’i yanlarına almalarına müsamaha edeceğinden yana “ümitlerini kesince (meseleyi) gizlice konuşmak üzere bir kenara çekildiler.” Yani başka bir kimse beraberlerinde olmaksızın yalnızca kendileri bir araya geldiler, kendi aralarında fısıldaşarak konuşmaya koyuldular. “Büyükleri dedi ki: Babanızın sizden” onu koruyacağınıza ve sizin etrafınız kuşatılmadıkça onu geri getireceğinize dair “Allah adına (yeminle) sağlam bir söz almış olduğunu, daha önce de Yusuf hakkında işlediğiniz kusuru bilmez misiniz?” Böylelikle sizler şu iki işi bir arada yapmış oldunuz: Önceden Yusuf hakkında kusurlu davranmanız ve şimdi de küçük kardeşini geri götürmeyişiniz. Benim babama bakacak yüzüm yok. “O nedenle ben, ya babam bana izin verinceye yahut da Allah hakkımda hükmedinceye” ya tek başıma yahut da kardeşimle birlikte dönüşümü takdir buyuruncaya “kadar bu yerden asla ayrılmayacağım.” Burada kalmaya devam edeceğim ve buradan başka bir yere gitmeyeceğim. “O, hükmedenlerin en hayırlısıdır.”
81. Daha sonra onlara babalarına neler söyleyeceklerini tavsiye ederek şunları söyledi:“Siz babanıza dönün ve deyin ki: Ey babamız, gerçek şu ki oğlun hırsızlık yaptı.” Yani hırsızlık yaptı ve bu nedenle alıkonuldu. Biz bu konuda bütün gayretimizi harcamamıza rağmen onu sana getiremedik. Durum da şudur: Biz bilmediğimiz bir şeye tanıklık etmiyoruz. Aksine “Biz ancak kesin bildiğimize göre şahitlik ediyoruz.” Çünkü bizler tasın, onun yükü arasından çıkartıldığını gördük. “Biz gaybın gözcüleri değiliz ki!” Yani eğer bizler gaybı bilen kimseler olsaydık elbette onu beraberimizde alıp götürmek için gayret göstermez ve sana da bu konuda söz vermezdik. Biz işin buralara kadar varacağını sanmıyorduk.
82. Eğer bu sözlerimizde şüphe ediyor isen “içinde bulunduğumuz şehir (halkına) ve beraber geldiğimiz kafileye de sor!” Çünkü onlar da bizim sana haber verdiğimiz bu hususları bilirler. “Biz gerçekten doğru söylüyoruz.” Asla yalan söylemiyoruz, gerçekleri değiştirmiyoruz. Herhangi bir tahrifatta da bulunmuyoruz. Aksine gerçek budur.
83. Babalarının yanına dönüp ona bu haberi bildirdiklerinde babalarının kederi daha da arttı, üzüntüsü kat kat çoğaldı. Yine birincisinde de onları itham ettiği gibi bunda da onları itham etti ve “Dedi ki: Hayır, nefisleriniz sizi aldatıp böyle (çirkin) bir işe sürüklemiş. Artık (bana düşen) güzel bir sabırdır.” Ben, bu konuda hiçbir rahatsızlık ve öfke duymadan, insanlara da şikayet etmeden güzel bir şekilde sabretmeye sığınacağım. Daha sonra da işin daha da ağırlaştığını ve sıkıntının son haddine vardığını görünce kurtuluşun gerçekleşeceği ümidiyle şöyle dedi:“Ümit ederim ki Allah, onları hep birlikte” Yusuf’u da, Bünyamin’i de Mısır’da kalan büyük kardeşlerini de “bana getirecektir. Her şeyi bilen yegane ve hikmet sahibi olan şüphesiz ki O’dur.” Benim durumumu, artık bu sıkıntımın sona ermesi için lütfuna ihtiyacımı, ihsanına olan zorunlu muhtaçlığımı bilen de O’dur, her bir şeye bir kader tayin eden ve her bir işe Rabbani hikmetinin gerektirdiği şekilde nihai bir nokta tespit eden ve hikmeti sonsuz olan da O’dur.
Yusuf'un taleplerine icabet etmesinden ümitlerini kestiklerinde istişare etmek için insanlardan uzaklaştılar. En büyük kardeşleri dedi ki: Def etmeye güç yetiremediğiniz ölümün sizi kuşatması hariç, babanızın oğlunu (Bünyamin'i) ona geri götürmeniz için Allah adına sizden sapa sağlam aldığı sözü hatırlatırım. Bundan önce de Yusuf hakkında işlediğiniz kusuru biliyorsunuz. Babanıza verdiğiniz sözü yerine getirmediniz. Babam bana geri dönmem için müsaade edene kadar ya da kardeşimi alma hususunda Allah hükmedene kadar Mısır topraklarını terk etmeyeceğim. Allah hükmedenlerin en hayırlısıdır. O, hak ve adalet ile hükmeder.
When they despaired of Joseph responding to their request, they went away from the people to consult with each other. Their oldest brother asked them if they remembered that their father had taken a firm promise in the name of Allah from them that they would return his son to him, unless they were completely overwhelmed by what they were unable to repel, and that before that they had failed with regards to Joseph, and had not kept their promise to their father concerning him. He said that he would not leave the land of Egypt until his father permitted him to return to him, or Allah decreed that he take his brother back. Allah is the Best of Judges, judging with truth and justice.
Tatkala mereka merasa putus asa setelah mendengar jawaban Yusuf terhadap permintaan mereka maka mereka menyingkir dari kerumunan orang untuk bermusyawarah. Saudara tertua mereka berkata, "Aku mengingatkan kalian bahwa ayah kalian telah mengambil janji yang kuat atas nama Allah dari kalian bahwa kalian akan membawa putranya kembali kepadanya, kecuali jika kalian dikepung dan tidak sanggup melawan. Lagi pula sebelum ini kalian telah melakukan kecerobohan terkait dengan Yusuf dan kalian tidak menepati janji kalian kepada ayah kalian dalam menjaga Yusuf. Oleh karena itu, aku tidak akan meninggalkan negeri Mesir sampai ayahku mengizinkan aku kembali kepadanya, atau Allah memutuskan untuk mengembalikan saudaraku kepadaku. Sungguh Allah adalah sebaik-baik pemberi keputusan karena Dia memutuskan segala sesuatu secara benar dan adil."
Nakon što su izgubili nadu da će Jusuf ispuniti ono što traže od njega, osamiše se radi konsultacije. Njihov stariji brat reče: "Podsjećam vas da je vaš otac od vas uzeo pritvrđenu zakletvu Allahom da ćete mu vratiti sina osim da svi budete okupirani nečim što nikako ne možete savladati, a prije toga ste pronevjerili čuvanje Jusufa i niste ispunili svoj zavjet dat ocu. Ja neću napustiti Egipat sve dok mi moj otac ne dozvoli da mu se vratim, ili dok Allah ne odredi da uzmem mog brata. Allah najbolje određuje i On određuje istinu i pravdu."
Allah's Prophet Ya`qub receives the Grievous News
Allah's Prophet Ya`qub repeated to his children the same words he said to them when they brought false blood on Yusuf' shirt,
بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ
(Nay, but your own selves have beguiled you into something. So patience is most fitting (for me).) Muhammad bin Ishaq said, "When they went back to Ya`qub and told him what happened, he did not believe them and thought that this was a repetition of what they did to Yusuf. So he said,
بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ
(Nay, but your own selves have beguiled you into something. So patience is most fitting (for me).) Some said that since this new development came after what they did before to Yusuf, they were given the same judgement to this later incident that was given to them when they did what they did to Yusuf. Therefore, Ya`qub's statement here is befitting,
بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ
(Nay, but your own selves have beguiled you into something. So patience is most fitting (for me).) He then begged Allah to bring back his three sons: Yusuf, Binyamin and Rubil to him." Rubil had remained in Egypt awaiting Allah's decision about his case, either his father's permission ordering him to go back home, or to secure the release of his brother in confidence. This is why Ya`qub said,
عَسَى اللَّهُ أَن يَأْتِيَنِى بِهِمْ جَمِيعًا إِنَّهُ هُوَ الْعَلِيمُ
(May be Allah will bring them (back) all to me. Truly, He! Only He is All-Knowing,), in my distress,
الْحَكِيمُ
(the All-Wise), in His decisions and the decree and preordainment He appoints. Allah said next,
وَتَوَلَّى عَنْهُمْ وَقَالَ يأَسَفَا عَلَى يُوسُفَ
(And he turned away from them and said: "Alas, my grief for Yusuf!") He turned away from his children and remembered his old grief for Yusuf,
يأَسَفَا عَلَى يُوسُفَ
(Alas, my grief for Yusuf!) The new grief, losing Binyamin and Rubil, renewed his old sadness that he kept to himself. `Abdur-Razzaq narrated that Ath-Thawri said that Sufyan Al-`Usfuri said that Sa`id bin Jubayr said, "Only this nation the following of Prophet Muhammad ﷺ were given Al-Istirja'. Have you not heard the statement of Ya`qub, peace be upon him,
يأَسَفَا عَلَى يُوسُفَ وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ
("Alas, my grief for Yusuf !" And he lost his sight because of the sorrow that he was suppressing. )" Ya`qub suppressed his sorrow and did not complain to a created being, according to Qatadah and other scholars. Ad-Dahhak also commented, "Ya`qub was aggrieved, sorrowful and sad." Ya`qub's children felt pity for him and said, while feeling sorrow and compassion,
تَالله تَفْتَأُ تَذْكُرُ يُوسُفَ
(By Allah! You will never cease remembering Yusuf), `you will keep remembering Yusuf,
حَتَّى تَكُونَ حَرَضاً
(until you become weak with old age,), until your strength leaves you,'
أَوْ تَكُونَ مِنَ الْهَـلِكِينَ
(or until you be of the dead.) They said, `if you continue like this, we fear for you that you might die of grief,'
قَالَ إِنَّمَآ أَشْكُو بَثِّى وَحُزْنِى إِلَى اللَّهِ
(He said: "I only complain of my grief and sorrow to Allah.") When they said these words to him, Ya`qub said,
إِنَّمَآ أَشْكُو بَثِّى وَحُزْنِى
`(I only complain of my grief and sorrow) for the afflictions that struck me,
إِلَى اللَّهِ
(to Allah, ) alone,
وَأَعْلَمُ مِنَ اللَّهِ مَا لاَ تَعْلَمُونَ
(and I know from Allah that which you know not.) I anticipate from Allah each and every type of goodness.' Ibn `Abbas commented on the meaning of,
وَأَعْلَمُ مِنَ اللَّهِ مَا لاَ تَعْلَمُونَ
(and I know from Allah that which you know not.) "The vision that Yusuf saw is truthful and Allah will certainly make it come true."
Lorsqu’ils perdirent tout espoir que Joseph accède à leur requête, ils s’isolèrent des gens afin de se concerter. L’aîné des frères dit: Je vous rappelle que votre père a obtenu de vous l’engagement solennel de lui ramener son fils, à moins d’être assaillis par un péril que vous seriez incapables de repousser. Rappelez-vous que vous avez fait preuve de négligence avec Joseph et que le concernant, vous n’avez pas honoré l’engagement que vous aviez pris avec votre père. Je ne quitterai donc pas l’Egypte tant que mon père ne m’aura pas permis de retourner auprès de lui ou tant qu’Allah n’aura pas décrété que je ramène mon frère. En effet, Allah est le meilleur des juges car Il juge avec vérité et équité.
"Maka tatkala mereka berputus asa dari (putusan) Yusuf, mereka menyendiri sambil berunding dengan berbisik-bisik. Berka-talah yang tertua di antara mereka, 'Tidakkah kamu ketahui bahwa ayahmu telah mengambil janji darimu dengan nama Allah dan se-belum itu kamu telah menyia-nyiakan Yusuf. Sebab itu, aku tidak akan meninggalkan negeri Mesir, sampai ayahku mengizinkan kepa-daku (untuk kembali), atau Allah memberi keputusan terhadapku. Dan Dia adalah hakim yang sebaik-baiknya. Kembalilah kepada ayahmu dan katakanlah, 'Wahai ayah kami! Sesungguhnya anak-mu telah mencuri, dan kami hanya menyaksikan apa yang kami ketahui, dan sekali-kali kami tidak dapat menjaga (mengetahui) barang yang ghaib. Dan tanyalah (penduduk) negeri yang kami berada di situ, dan kafilah yang kami datang bersamanya, dan se-sungguhnya kami adalah orang-orang yang benar.' Ya'qub berkata, 'Hanya dirimu sendirilah yang memandang baik perbuatan (yang buruk) itu. Maka kesabaran yang baik itulah (kesabaranku). Mu-dah-mudahan Allah mendatangkan mereka semuanya kepadaku; sesungguhnya Dia-lah yang Maha Mengetahui lagi Mahabijaksa-na'." (Yusuf: 80-83).
(80) Maka tatkala para saudara berputus asa dari (putusan) Yusuf agar sudi memaafkan saudara mereka (Bunyamin) ﴾ خَلَصُواْ نَجِيّٗاۖ ﴿ "mereka menyendiri sambil berunding dengan berbisik-bisik", mak-sudnya, mereka berkumpul menyendiri tanpa disertai orang lain lantas mulai berbisik-bisik di antara mereka. Maka, ﴾ قَالَ كَبِيرُهُمۡ أَلَمۡ تَعۡلَمُوٓاْ أَنَّ أَبَاكُمۡ قَدۡ أَخَذَ عَلَيۡكُم مَّوۡثِقٗا مِّنَ ٱللَّهِ ﴿ "berkatalah yang tertua di antara mereka, 'Tidakkah kamu ketahui bahwa ayahmu telah mengambil janji darimu dengan Nama Allah", dalam melindungi Bunyamin, dan bahwa ka-lian akan membawanya (pulang) kecuali musuh mengepung kalian. ﴾ وَمِن قَبۡلُ مَا فَرَّطتُمۡ فِي يُوسُفَۖ ﴿ "Dan sebelum itu kamu telah menyia-nyiakan Yusuf", maka pada diri kalian telah menyatu dua permasalahan: penyia-nyiaan kalian terhadap Yusuf di waktu silam, dan kalian tidak membawa pulang saudaranya pada saat berikutnya. Aku ti-dak punya alasan untuk aku haturkan kepada ayah. ﴾ فَلَنۡ أَبۡرَحَ ٱلۡأَرۡضَ ﴿ "Sebab itu, aku tidak akan meninggalkan negeri Mesir", aku akan tinggal di negeri ini dan akan terus di sini ﴾ حَتَّىٰ يَأۡذَنَ لِيٓ أَبِيٓ أَوۡ يَحۡكُمَ ٱللَّهُ لِيۖ ﴿ "sampai ayahku mengizinkan kepadaku (untuk kembali), atau Allah memberi kepu-tusan terhadapku", maksudnya menakdirkan aku bisa pulang, baik sendirian atau bersama saudaraku ﴾ وَهُوَ خَيۡرُ ٱلۡحَٰكِمِينَ ﴿ "Dan Dia adalah hakim yang sebaik-baiknya".
(81) Kemudian ia (saudara tertua) berpesan kepada yang lain tentang apa yang harus dikatakan kepada ayah mereka. Dia berkata, ﴾ ٱرۡجِعُوٓاْ إِلَىٰٓ أَبِيكُمۡ فَقُولُواْ يَٰٓأَبَانَآ إِنَّ ٱبۡنَكَ سَرَقَ ﴿ "Kembalilah kepada ayahmu lalu katakanlah, 'Wahai ayah kami! Sesungguhnya anakmu telah mencuri'," maksudnya dia ditahan karena perbuatan pencuriannya. Kami ti-dak berhasil membawanya pulang, meskipun sudah mengerahkan upaya untuk itu. Faktanya, sungguh kami tidaklah bersaksi dengan sesuatu yang tidak kami ketahui. Akan tetapi kami bersaksi atas apa yang kami ketahui saja. Karena kami menyaksikan piala raja dikeluarkan dari karungnya. ﴾ وَمَا كُنَّا لِلۡغَيۡبِ حَٰفِظِينَ ﴿ "Dan sekali-kali kami tidak dapat menjaga (mengetahui) barang yang ghaib", maksudnya se-kiranya kami mengetahui ilmu ghaib, tentu kami tidak akan ber-semangat dan mengerahkan upaya untuk kepergiannya bersama kami. Dan ketika kami telah memberikan janji dan jaminan, ternyata kami tidak pernah mengira kalau kejadiannya sampai seperti itu.
(82) ﴾ وَسۡـَٔلِ ﴿ "Dan tanyalah", jika engkau meragukan ucapan kami ﴾ ٱلۡقَرۡيَةَ ٱلَّتِي كُنَّا فِيهَا وَٱلۡعِيرَ ٱلَّتِيٓ أَقۡبَلۡنَا فِيهَاۖ ﴿ "(penduduk) negeri yang kami berada di situ, dan kafilah yang kami datang bersamanya", mereka mengetahui apa yang kami beritahukan kepadamu ﴾ وَإِنَّا لَصَٰدِقُونَ ﴿ "dan sesung-guhnya kami adalah orang-orang yang benar", kami tidak berbohong, tidak merubah dan tidak memutarbalikkan fakta. Itulah realita yang terjadi.
(83) Tatkala mereka kembali kepada ayah mereka dan me-ngabarkan berita ini, maka kesedihannya pun semakin dahsyat, kepiluannya pun menjadi-jadi, dan menuduh mereka dalam keja-dian ini sebagaimana tuduhan yang beliau alamatkan kepada me-reka pada peristiwa yang pertama. ﴾ قَالَ بَلۡ سَوَّلَتۡ لَكُمۡ أَنفُسُكُمۡ أَمۡرٗاۖ فَصَبۡرٞ جَمِيلٌۖ ﴿ "Dia berkata, 'Hanya dirimu sendirilah yang memandang baik perbuatan (yang buruk) itu. Maka kesabaran yang baik itulah (kesabaranku)'," mak-sudnya dalam masalah ini, beliau membentengi diri dengan kesa-baran yang baik yang tidak disertai oleh kemurkaan, keluh-kesah juga pengaduan kepada manusia. Selanjutnya, beliau mengharap-kan datangnya jalan keluar saat menyaksikan persoalan semakin pelik dan kesulitan sudah di ambang batas. Beliau berkata, ﴾ عَسَى ٱللَّهُ أَن يَأۡتِيَنِي بِهِمۡ جَمِيعًاۚ ﴿ "Mudah-mudahan Allah mendatangkan mereka semua-nya kepadaku", maksudnya Yusuf, Bunyamin, dan saudara tertua mereka yang tinggal di Mesir. ﴾ إِنَّهُۥ هُوَ ٱلۡعَلِيمُ ﴿ "Sesungguhnya Dia-lah yang Maha Mengetahui", Dzat Yang Mengetahui keadaan dan kebu-tuhanku terhadap solusi masalah, karuniaNya dan (mengetahui) keperluan mendesakku kepada curahan kebaikanNya, ﴾ ٱلۡحَكِيمُ ﴿ "lagi Mahabijaksana", Dzat yang menjadikan bagi segala sesuatu ka-dar batasnya, (menjadikan) bagi segala perkara batas penyelesaian-nya sesuai dengan kandungan hikmah rabbaniNya.
In verse 80, it was said: فَلَمَّا اسْتَيْأَسُوا مِنْهُ خَلَصُوا نَجِيًّا (So when they lost hope in him, they went aside for consultation).
After that, the primary statement of the oldest brother which begins with the words: قَالَ كَبِيرُهُمْ (The oldest of them said) is continued till the end of verse 80. The statement was: "Do you not know that your father had taken pledge from you in the name of Allah, while you had defaulted earlier in the case of Yusuf (علیہ السلام) . So, I shall never leave this land unless my father permits me (to return) or Allah decides about me. And He is the best of all judges."
This is the statement of the oldest brother. Some commentators identify him as being Yahuda (Judah) - and he was, though not the oldest in age, but was certainly the eldest in knowledge and merit. Other commentators say that he is Ruebel (Rueben) who is the oldest in age and he was the one who had suggested that Sayyidna Yusuf (علیہ السلام) should not be killed. Still others have said that this oldest brother was Sham un who was known to be the eldest in power and rank.
El hermano mayor les dijo que regresaran con su padre y le dijeran que su hijo había robado, y que el gobernador de Egipto lo había encarcelado como castigo por su robo, y que solo le contaron lo que sabían al ver la copa ser extraída de su bolsa. Ellos no sabían que él había robado, y si hubieran sabido, no habrían hecho una promesa a su padre para devolverlo.
The oldest brother told them to return to their father and tell him that his son had stolen, and the minister of Egypt had taken him as a slave as a punishment for his theft, and that they only related to him what they knew from seeing the bowl produced from his bag. They did not know that he stole things, and if they had known this they would not have made a promise to their father to return him.
Then, in verse 81, it was said: ارْجِعُوا إِلَىٰ أَبِيكُمْ , that is, the oldest brother said: I am going to stay here. You all go back to your father and tell him that his son has committed a theft, and that whatever we are saying is what we have seen with our own eyes, and that the stolen property was recovered from his baggage before us.
As for the last sentence of verse 81: وَمَا كُنَّا لِلْغَيْبِ حَافِظِينَ (and we could not guard against the unseen), it means that ` the pledge we had given to you to bring back Benyamin definitely was given in terms of outwardly visible circumstances. We did not know what we did not see and control - thus how could we know that he would steal and be arrested for it leaving us helpless in this matter.' The sentence could also mean that ` we did our best to keep Benyamin protected seeing that he does nothing which would put him in trouble. But, this effort of ours could be within the limits of our outwardly visible circumstances. That this thing would happen to him, in absence of our vigilance and knowledge, was something we did not know about.'
Since the brothers of Yusuf (علیہ السلام) had deceived their father earlier, and knew that their father would never be satisfied with their statement mentioned above, and he would never believe in what they would tell him, therefore, for additional emphasis, they said: `(and if you do not believe us), you can check with the people of the town in which we have been (that is, the city in Egypt). And you can also check with the caravan which has come from Egypt to Canaan with us. And we are true in what we are saying.'
At this point, the question - why would Sayyidna Yusuf (علیہ السلام) bear by such a heartless treatment with his father - reappears in Tafsir Mazhari. This question has also been taken up earlier in our comments on this Surah where it has been said that it was surprising that Sayyidna Yusuf (علیہ السلام) did not tell his father about himself, then detained his brother too, then his brothers made repeated visits to Egypt and he never told them about himself nor sent some message to his father. Tafsir Mazhari answers all these doubts by saying:
اِنَّہُ عَمِلَ ذٰلِکَ بِامرِ اللہِ تَعَالٰی لِیَزِیدَ فِی بِلآءِ یَعقُوبَ
That is, Sayyidna Yusuf (علیہ السلام) did that with the command of Allah Ta` ala so that (the cycle of) the test and trial of Sayyidna Ya` qub (علیہ السلام) reaches its completion.
Rules and Principles
1. The statement: وَمَا شَهِدْنَا إِلَّا بِمَا عَلِمْنَا (and we do not testify except what we know) appearing in verse 82 proves that human transactions and contracts are based on apparently known circumstances. They do not cover things which no one knows. The pledge to protect Benyamin which the brothers of Sayyidna Yusuf (علیہ السلام) had given to their father was relat-ed to things which were in their control. As for the incident that he was accused of theft and arrested for it, it was a different matter which does not affect the pledge as such.
2. Deduced from the same verse, there is another ruling which appears in Tafsir al-Qurtubi. It says: This sentence proves that testimony depends on knowledge. No matter how this knowledge is acquired, testimony can be given in accordance with it. Therefore, the way an event can be testified by having seen it with one's own eyes, similarly, it can be testified by having heard it from someone reliable and worthy of trust - subject to the condition that he does not conceal the truth of the matter, instead, states plainly that he has not seen it personally but has heard it from such and such reliable person. It is on the basis of this principle that Maliki jurists have ruled the testimony of a blind person as permissible.
3. The present verses also prove that should a person be true, right and proper, but the situation is such that others may suspect him to be otherwise, then, he must remove that shadow of doubt so that those who see him do not fall into the sin of (unwarranted) suspicion - as in this event relating to Benyamin, there came up an occasion of accusation and doubt because of a past event in the life of Sayyidna Yusuf (علیہ السلام) . Therefore, in order to make things clear, the testimony of the people of the city, and the caravan, was presented in support.
The Holy Prophets ﷺ has, by his personal conduct, affirmed it positively. On his way back from his Masjid, when he was going through an alley with Ummul-Mu'minin, Sayyidah Safiyyah ؓ he noticed two persons appearing at the head of the alley. They were still at some distance, but the Holy Prophet told them that he was with Safiyyah hint Huyayy. They said: Ya Rasul Allah, can anyone have any suspicion about you? Then, he said: Yes, the shaitan keeps seeping through the human body, may be it drops a doubt in somebody's heart. (Al-Bukhari and Muslim) [ Qurtubi ]
Najstariji brat reče: "Vratite se svom ocu i recite mu: "Tvoj sin je ukrao pa ga je egipatski velikaš pretvorio u roba za kaznu. Mi ti samo prenosimo ono što znamo na osnovu toga što smo vidjeli kraljevu posudu kako biva izvađena iz njegovog tovara. Mi nismo znali da on krade, jer da smo znali ne bismo ti dali zavjet da ćemo ga vratiti."
L’aîné poursuivit ensuite: Retournez auprès de votre père et dites-lui que son fils s’est rendu coupable d’un vol et que le gouverneur d’Egypte l’a réduit en esclavage en guise de punition. Dites-lui que le boisseau qui a été trouvé dans son sac nous indique qu’il est un voleur. Si nous connaissions de lui ce défaut, nous ne l’aurions pas amené et promis de te le ramener.
En büyük kardeşleri şöyle dedi: Babanıza dönün ve deyin ki: Oğlun hırsızlık yaptı ve bu hırsızlığının cezası olarak Mısır'ın Aziz'i onu köle edindi. Biz ancak yükü arasında çıkan kabı gördüğümüze şahitlik edip onu haber verdik. Biz onun hırsızlık yapacağını bilmiyorduk. Eğer bunu bilseydik onu geri getirmek için sana söz vermezdik.
Saudara tertua mereka melanjutkan, "Pulanglah kalian ke rumah ayah kalian. Lalu katakan padanya, 'Sesungguhnya putramu telah mencuri, sehingga sebagai hukumannya dia dijadikan budak oleh pejabat kerajaan Mesir. Kami hanya menyampaikan apa yang kami ketahui karena kami menyaksikan satu penakar dikeluarkan dari dalam wadah miliknya dan kami sama sekali tidak tahu menahu bahwa ia mencurinya. Seandainya kami mengetahui hal itu pasti kami tidak berjanji untuk mengembalikannya kepadamu.
Disse il fratello più grande:” Tornate da vostro padre e ditegli: In verità, tuo figlio ha rubato e il ministro d'Egitto lo ha preso come schiavo come punizione per il suo furto; e noi raccontiamo solo ciò che abbiamo visto osservando il recipiente tratto fuori dal suo carico, e non sapevamo che rubasse. Se lo avessimo saputo non ti avremmo promesso di riportarlo indietro.”
Nagsabi ang kapatid na matanda: "Manumbalik kayo sa ama ninyo saka sabihin ninyo sa kanya: 'Tunay na ang anak mo ay nagnakaw, kaya inalipin siya ng makapangyarihan ng Ehipto bilang kaparusahan sa kanya sa pagnanakaw niya. Wala kaming ipinabatid kundi ayon sa nalaman namin mula sa pagkasaksi namin sa salop na inilabas mula sa sisidlan niya. Hindi kami nagkaroon ng kaalaman na siya ay nagnanakaw. Kung sakaling nalaman namin iyon ay hindi sana kami nakipagkasunduan sa iyo ng pagsasauli sa kanya.
Và người anh lớn nói: Các em hãy trở về gặp Cha mà thưa với Cha: Quả thật con trai của Cha đã ăn cắp, thế là nó đã bị ngài đại quan Ai Cập bắt giữ, chúng con chỉ nói những gì chúng con biết và tận mắt chứng kiến dụng cụ đong đo được lấy ra từ trong hành lý của nó, và chúng con không lường trước là nó sẽ ăn cắp, nếu không tụi con đã không hứa với Cha việc đưa nó trở về
Và để xác nhận tín trung thực Cha hãy hỏi người dân Ai Cập nơi mà tụi con đã ghé, và Cha hãy hỏi những đoàn thương buôn mà họ trở về cùng tụi con họ sẽ trả lời như những gì tụi con cho Cha biết, và chắc chắn tụi con là những người thành thật với những gì tụi con đã nói với Cha về việc trộm cắp của em
“E per accertarti della nostra veridicità, domanda, o padre, alla gente d'Egitto presso cui eravamo, e ai nostri compagni della carovana venuti con noi; ti diranno ciò che ti abbiamo detto: In verità, siamo realmente sinceri su ciò che ti abbiamo detto riguardo il suo furto”.
Upang makapagpatunay ka sa katapatan namin, magtanong ka po, O ama namin, sa mga mamamayan ng Ehipto na kami dati ay naroon at magtanong ka po sa mga kasamahan sa karaban na pumunta kami kasama ng mga iyon, magpapabatid sila sa iyo ng ipinabatid namin sa iyo. Tunay na kami ay totohanang talagang mga tapat sa ipinabatid namin sa iyo hinggil sa kanya na pagnanakaw niya.'"
-Ey Babamız!- Doğru söylediğimizden emin olman için içinde olduğumuz Mısır halkına ve beraber geldiğimiz kafileye sor, bizim sana haber verdiğimiz şeyi haber vereceklerdir. Gerçekten biz, (Bünyamin'in) hırsızlık yaptığını söylediğimiz hususta doğru söyleyenleriz.
Para confirmar que decían la verdad, los hermanos le dijeron a su padre que preguntara a la gente de la ciudad dónde habían estado y a la gente de la caravana con la que habían venido, y que estas personas le dirían lo mismo que le habían dicho ellos. Afirmaron decir solamente la verdad.
Puis dites-lui: Ô notre père, si tu veux t’assurer de notre véracité, questionne les gens d’Egypte ainsi que les membres de notre caravane et ils te répèteront ce que nous te racontons, car nous disons réellement la vérité en t’annonçant que ton fils a commis un vol.
"A da bi se uvjerio u istinitost našeg govora ti upitaj Egipćane kod kojih smo bili, i upitaj ljude iz karavane sa kojom smo došli i oni će ti reći isto što i mi. Mi, doista, istinu govorimo kada kažemo da je ukrao."
In order to confirm that they were telling the truth, the brothers told their father to ask the people of the town where they had been, and to ask the people of the caravan they had come with, and that these people would tell him the same thing as they had. They said they were telling the truth in what they told him about his son’s theft.
Among Joseph’s stepbrothers there was perhaps one brother who was different from the others. He was the same brother who had advised in the initial stage that Joseph should not be killed but pushed into a dry well, so that any caravan passing by could take him with it. That brother faced the same situation in Egypt and he separated himself from the others. His sense of honour prevented him from facing his father before whom he had already been proven guilty of losing a brother. He did not want him to think him guilty of losing yet another brother.
Untuk membuktikan kebenaran kami, silahkan engkau -wahai Ayah kami- bertanya kepada penduduk Mesir yang ada di sana. Tanyakan pula pada rombongan yang datang bersama kami, niscaya mereka akan menyampaikan apa yang telah kami sampaikan. Kami benar-benar jujur tentang kasus pencurian yang kami sampaikan kepada engkau'."
By saying this Jacob exposed the evil in the hearts of Joseph’s brothers. When they left their father, they had taken Benjamin with them, promising his complete safety; and when a cup was discovered among Benjamin’s belongings, they could not even say in his defence that just the finding of the cup did not prove him to be a thief. Perhaps somebody had put it in his baggage; or it might have been packed up in his baggage by mistake. Instead, they confirmed the Egyptians’ suspicion about Benjamin’s alleged guilt by their referring to a theft formerly committed by his brother.
Après leur retour, ils dirent tout cela à leur père qui leur répondit: Il n’a pas commis de vol comme vous le prétendez mais ce sont plutôt vos âmes qui vous ont embelli de vous en prendre à lui comme vous vous en êtes pris auparavant à Joseph. Que ma patience soit donc belle, c’est-à-dire que je ne me plaindrai qu’à Allah, et peut-être qu’Allah me rendra tous mes fils: Joseph, son frère germain et mon aîné. Allah connaît le mieux mon état et Il est Sage dans la gestion de mon affaire.
Al escuchar la historia, su padre les dijo que el asunto no era como habían manifestado con respecto a que él había robado, sino que intentaban engañarlo sobre lo que había sucedido, ya que antes habían hecho lo mismo sobre su hermano José. Dijo que su paciencia sería muy grande, que dirigía todo reclamo solo a Al-lah, y que quizás Al-lah le devolvería a José, a su hermano pequeño y a su hermano mayor todos juntos. Él, glorificado sea, conocía la situación de Jacob y fue Sabio en la forma en que decretó todo para él.
Njihov otac im reče: "Nije tako kako kažete, nije on ukrao, već su vam duše vaše uljepšale da mu spletku priredite kao što ste uradili sa njegovim bratom ranije. Ja ću se lijepo strpiti i samo ću se Allahu žaliti, nadam se da će ih Allah sve vratiti, i Jusufa, i njegovog rođenog brata i njihovog najstarijeg brata. Doista On, Uzvišeni, najbolje zna moje stanje i mudro upravlja mojom sudbinom."
Their father told them that the matter was not as they said with regards to him having stolen. Rather, their souls made deception in this attractive to them, as they had been deceptive about their brother Joseph before. He said my patience is of a beautiful type, which directs complaints to Allah alone. He said that perhaps Allah would return Joseph, his full brother and their oldest brother all together. He, glory be to Him, knew Jacob’s situation and was Wise in the way He arranged everything for him.
Babaları onlara dedi ki: Onun hırsızlık yapması ile ilgili anlattığınız iş öyle değil, bilakis nefisleriniz sizi aldatıp daha önceden kardeşi Yusuf'a yaptığınızın aynısını ona yapmaya sürüklemiş. Artık bana düşen güzel bir sabırdır. Ben şikayetimi ancak Allah'a arz ediyorum. Umulur ki Allah onların hepsini; Yusufu, öz kardeşini (Bünyamin'i) ve en büyük kardeşlerini bana döndürecektir. Şüphesiz ki O Allah -Subhanehu ve Teâlâ- içinde bulunduğum hali hakkıyla bilen ve işlerimi yönetmede hikmet sahibidir.
Ayah mereka berkata kepada mereka, "Tidak. Kejadiannya tidak seperti yang kalian ceritakan bahwa ia mencuri. Tetapi, kalian tergoda oleh hawa nafsu kalian untuk membuat tipu muslihat terhadapnya seperti yang pernah kalian lakukan terhadap saudaranya, Yusuf sebelum ini. Sungguh kesabaranku adalah kesabaran yang indah, tanpa keluh kesah kepada selain Allah. Mudah-mudahan Allah berkenan mengembalikan mereka semua -Yusuf dan adik kandungnya, serta kakak tertua mereka- kepadaku. Sesungguhnya Dia -Subḥānahu- Maha Mengetahui keadaanku lagi Mahabijaksana dalam mengatur urusanku."
Nagsabi sa kanila ang ama nila: "Ang usapin ay hindi gaya ng binanggit ninyo na pangyayaring siya ay nagnakaw, bagkus humalina sa inyo ang mga sarili ninyo na manlansi kayo sa kanya kung paanong nanlansi kayo sa kapatid niyang si Jose bago pa niyan. Kaya ang pagtitiis ko ay isang pagtitiis na marilag: walang hinaing dito kundi kay Allāh. Sana si Allāh ay magsauli sa kanila sa akin sa kalahatan: si Jose at ang kapatid niyang buo, at ang matandang kapatid nilang dalawa. Tunay na Siya – kaluwalhatian sa Kanya – ay ang Maalam sa kalagayan ko, ang Marunong sa pangangasiwa Niya sa nauukol sa akin."
Disse loro padre: “I fatti non stanno come dite, ovvero che egli abbia rubato; al contrario, i vostri animi vi hanno abbellito una trama contro di lui così come avete tramato contro suo fratello Yūsuf in precedenza. La mia pazienza è immensa, non mi confido con altri che Allāh; forse Allāh mi riporterà tutti loro, Yūsuf, suo fratello e il loro fratello più grande. In verità, gloria Sua, Egli è Consapevole delle mie condizioni, Saggio nel risolvere il mio problema.”
Cha đáp lại họ: Nó không hề ăn cắp như những gì các con kể, mà tự bản thân các con đã thiêu dệt nên điều đó vì các con ghét nó như các con từng ghét anh nó Yusuf trước đây, chỉ có kiên nhẫn mới là giải pháp tốt, không có sự than phiền nào ở đây ngoại trừ nơi Allah, biết đâu Allah sẽ đưa tất cả chúng nó về lại với Cha: Yusuf, em ruột nó và cả người anh của chúng, quả thật Ngài biết rõ tình trạng của Cha, Ngài sáng suốt trong việc sắp đặt mọi việc
Commentary
After the detention of young Benyamin in Egypt, his brothers returned home and told Sayyidna Ya` qub (علیہ السلام) about what had happened there. They tried to assure him that they were telling the truth which can be confirmed from the people in Egypt, as well as, from the caravan they came with from Egypt to Canaan. From the later, he could also ascertain that Benyamin's theft was apprehended and he was arrested for it. Since Sayyidna Ya` qub (علیہ السلام) knew that they had lied to him earlier in the case of Sayyidna Yusuf (علیہ السلام) ، therefore, he could not believe them this time too - though, in fact, this time they had told him no lie. And therefore, on this occasion as well, he said the same thing he had said at the time of the disappearance of Sayyidna Yusuf (علیہ السلام) : بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا ۖ فَصَبْرٌ جَمِيلٌ. ("Rather, your inner desires have seduced you to something. So, patience is best), that is, this statement of yours is not correct. You have made it up yourself. But, even now, it is patience I choose to observe. Only that would be the best for me.'
From this Al-Qurtubi has deduced: In whatever a Mujtahid says with his Ijtihad, there can be an error as well, so much so that it is possible that a prophet too, when he says something on the basis of his own Ijtihad, could make an error - though, only initially. This is what happened in this case when he declared the truth of his sons to be a lie. But, prophets have a special status and a personal exclusivity on the basis of which they are alerted over the mistake by the will of Allah, and removed away from it, and finally they find truth.
Here, it is also possible that by his comment about 'maneuvering something' mentioned above Sayyidna Ya` qub (علیہ السلام) intended to refer to what was made up in Egypt whereby Benyamin was arrested under a false charge of theft only to achieve a particular purpose, and the ultimate result of which was to unfold later in a better form. There may, as well, be a hint toward it in the next sentence of this verse where it is said: عَسَى اللَّـهُ أَن يَأْتِيَنِي بِهِمْ جَمِيعًا (Hopefully, Allah may bring them all together).
In short, the outcome of the refusal of Sayyidna Ya` qub (علیہ السلام) to accept the statement of his sons this time was that there was no theft really, nor was Benyamin arrested, and the truth of the matter was to be found elsewhere. This was true in its place. But, whatever was said by his sons, as they knew it, was not wrong either.
E si allontanò disdegnando ciò che avevano fatto, e disse: “Oh quant'è grande la mia tristezza per Yūsuf!” E il nero dei suoi occhi divenne bianco a causa delle lacrime versate per lui. Egli era pieno di tristezza e afflizione e nascondeva la sua tristezza alla gente.
Và Cha rời khỏi các con mà than: Ta thực sự buồn làm sao cho Yusuf, và đôi mắt đen huyền đã trở nên trắng xóa do khóc quá nhiều, vì nó bị lấp đầy bởi nổi buồn và đau khổ, Người đã kiềm nén nỗi buồn của mình
"Dan Ya'qub berpaling dari mereka (anak-anaknya) seraya berkata, 'Aduhai duka citaku terhadap Yusuf', dan kedua matanya menjadi putih karena kesedihan, dan dia adalah seorang yang menahan amarahnya (terhadap anak-anaknya). Mereka berkata, 'Demi Allah, senantiasa kamu mengingati Yusuf, sehingga kamu mengidap penyakit yang berat atau kamu termasuk orang-orang yang binasa.' Ya'qub menjawab, 'Sesungguhnya hanya kepada Allah aku mengadukan kesusahan dan kesedihanku, dan aku mengetahui dari Allah sesuatu yang kamu tiada mengetahuinya'." (Yusuf: 84-86).
(84) Ya'qub عليه السلام berpaling dari anak-anaknya usai mereka mengabarkan berita ini. Kesedihan dan dukanya semakin besar. Dua matanya memutih lantaran deraan kesedihan di kalbu, dan kepilu-annya yang membuat beliau sering menangis di mana dua matanya menjadi putih. ﴾ فَهُوَ كَظِيمٞ ﴿ "Dan dia adalah seorang yang menahan ama-rahnya (terhadap anak-anaknya)", maksudnya, hatinya penuh dengan kesedihan yang menyayat ﴾ وَقَالَ يَٰٓأَسَفَىٰ عَلَىٰ يُوسُفَ ﴿ "Dia berkata, 'Aduhai duka citaku terhadap Yusuf'," maksudnya tampak pada beliau perasaan yang tersembunyi (di hatinya) berupa kesedihan yang sudah lama dan kerinduan yang selalu menghampiri. Musibah yang ringan ini -ditilik dari (beratnya) musibah pertama- mengingatkan memori beliau terhadap musibah yang pertama (hilangnya Yusuf dari beliau).
(85) Maka lantaran keheranan melihat keadaan beliau, putra-putra beliau berkomentar, ﴾ تَٱللَّهِ تَفۡتَؤُاْ تَذۡكُرُ يُوسُفَ ﴿ "Demi Allah, senan-tiasa kamu mengingati Yusuf", engkau masih saja mengingat Yusuf di setiap kondisimu ﴾ حَتَّىٰ تَكُونَ حَرَضًا ﴿ "sehingga kamu mengidap penyakit yang berat", maksudnya sampai engkau tua renta, tidak punya ge-rakan dan juga kekuatan untuk berucap, ﴾ أَوۡ تَكُونَ مِنَ ٱلۡهَٰلِكِينَ ﴿ "atau kamu termasuk orang-orang yang binasa", maksudnya kamu tidak akan melupakannya selama kamu mampu mengingatnya selama-lamanya.
(86) Ya'qub berkata, ﴾ إِنَّمَآ أَشۡكُواْ بَثِّي ﴿ "Sesungguhnya aku menga-dukan kesusahanku", yaitu perkataan yang aku munculkan ﴾ وَحُزۡنِيٓ ﴿ "dan kesedihanku" yang berada dalam hati ﴾ إِلَى ٱللَّهِ ﴿ "hanya kepada Allah", semata, tidak kepada kalian, dan tidak pula kepada orang lain. Berbicaralah sekehendak kalian ﴾ وَأَعۡلَمُ مِنَ ٱللَّهِ مَا لَا تَعۡلَمُونَ ﴿ "dan aku mengetahui dari Allah apa yang kamu tiada mengetahuinya", bahwa Dia akan memulangkan mereka semua kepadaku dan menyejuk-kan pandanganku dengan berkumpul kembali dengan mereka.
Lumayo siya na umaayaw sa kanila at nagsabi: "Ah, ang tindi ng lungkot ko dahil kay Jose!" Ang kaitiman ng mga mata niya ay naging kaputian dahil sa dalas ng pag-iyak niya dahil kay Jose sapagkat siya ay puno ng kalungkutan at pag-aalala. Nagkukubli siya ng lungkot niya sa mga tao.
84- Onlardan yüz çevirdi ve:“Âh Yusuf’um âh!” dedi. Kederinden gözlerine perde indi. Ancak hüznünü açıklamayıp içinde saklıyordu.
85- Dediler ki:“Hâlâ Yusuf’u anıp duruyorsun, Allah’a andolsun ki sonunda ya kederinden hastalanıp eriyeceksin yahut da ölüp gideceksin.”
86- “Ben, keder ve hüznümü ancak Allah’a şikayet ederim. Ve ben, Allah tarafından (gelen vahiyle) sizin bilmediğiniz şeyleri bilirim” dedi.
84. “Onlardan yüz çevirdi.” Yani oğulları ona bu haberi verdikten sonra Yakub aleyhisselam onlardan yüz çevirip bir kenara çekildi. Üzüntü ve kederi katmerleşti. Kalbindeki kederden dolayı da gözlerine perde indi. Çünkü kalbindeki keder dolayısı ile çokça ağlıyordu. Nihâyet gözlerine bundan dolayı ak düşmüştü. “Ancak hüznünü açıklamayıp içinde saklıyordu.”Yani kalbi oldukça ileri derecedeki kederle dolup taşıyordu.“Âh Yusuf’um âh!, dedi.” Yani onun eskiden beri saklı bulunan üzüntüsü, kederi, kalbinden ayrılmayan özlemi bir daha ortaya çıktı. Birincisine göre nispeten hafif olan bu musibet, ona birincisini hatırlattı. Oğulları ise durumundan hayrete düşerek şöyle dediler:
85. “Hâlâ Yusuf’u anıp duruyorsun.” Her halinde Yusuf’u anmaya devam ediyorsun. “Allah’a andolsun ki sonunda ya kederinden hastalanıp eriyeceksin” artık hareket edemeyecek, konuşmaya dahi gücün kalmayacaktır “yahut da ölüp gideceksin.” Yani sen onu anma imkanın olduğu sürece onu anmaktan geri durmayacaksın.
86. Yakub onlara:“Ben keder ve hüznümü ancak Allah’a şikayet ederim.” Kalbimdeki kederi de ona dair söyleyeceğimi de ancak Allah'a açarım. Allah’tan başkasına da hiçbir şey söylemeyeceğim; ne size ne de sizin dışınızdaki herhangi bir insana. Siz istediğinizi söyleyin. “Ve ben, Allah tarafından (gelen vahiyle) sizin bilmediğiniz şeyleri” oğullarımı bana geri gtireceğini ve onlarla biraraya gelmekle gözümün aydın olacağını “bilirim, dedi.”
He pulled away, turning from them, saying, ‘O my grief for Joseph!’ The blackness of his eyes had become white out of his great mourning for him, because he was filled with grief and sorrow, yet hiding his grief from the people.
Said in verse 84 was: وَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا أَسَفَىٰ عَلَىٰ يُوسُفَ وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ :` And he turned away from them and said, "How sad I am about Yusuf' and his eyes turned white with sorrow and he was suppressing (his anger and grief).' It means that, after this second shock, Sayyidna Ya` qub (علیہ السلام) closed this chapter of talking to his sons about this matter, and turned to his Lord with his plaint before Him as to how sad he was about Yusuf. at happened was that this constant crying at his separation from Yusuf (علیہ السلام) caused his eyes to turn white from sorrow. The sense is that he lost his eyesight, or it became very weak. Tafsir authority, Muqatil has said that this state of Sayyidna Ya` qub (علیہ السلام) continued for six years when his eyesight had nearly gone. In the last sentence of the verse, it was said: فَهُوَ كَظِيمٌ which can be explained by saying that he became silent, speechless, unable to share his pain with anyone else. The word: كَظِيمٌ (kazim) has been derived from: کَظم (kazm) which means to be choked up or filled. Thus, the sense would be that his heart was all filled up with sorrow and his tongue was tied for he would not talk about his grief to anyone.
Therefore, the word: کَظم (kazm) is also taken in the sense of sup-pressing anger - in a way that anger, despite having one's heart filled with it, does not become the motivating factor of doing something, by word of mouth or movement of hand, as demanded by one's anger. It appears in Hadith:
وَ مَن یَّکظِمِ الغَیظَ یَاجُرہُ اللہُ
That is, ` whoever suppresses his anger (and does not act as it demands despite having the ability to do so), Allah will reward him.'
It is said in another Hadith that, on the day of Resurrection (Al-Hashr), Allah Ta` ala will bring such people before the whole multitude of people and would give them the option to take whichever of the blessings of Jannah (Paradise) they liked.
At this point, Imam Ibn Jarir has reported a Hadith according to which, at a time of distress, reciting or prompting to recite: إِنَّا لِلَّـهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ (Inna lil-lahi wa inna ilaihi rajiun : To Allah we belong and to Him we are to return) is one of the distinguishing characteristics of this Ummah, and this Kalimah is highly effective in delivering one from the suffering of sorrow. We can understand why it has been called the distinguishing characteristic of the Ummah of the Holy Prophet ﷺ since Sayyidna Ya` qub (علیہ السلام) ، when choked with deadly sorrow and shock, did not say this Kalimah, instead, he said: (How sad I am about Yusuf). In his Shu` abul-'Iman, Al-Baihaqi has also reported this Hadith as based on a narration of Sayyidna Ibn ` Abbas ؓ .
Why Was Sayyidna Ya` qub (علیہ السلام) So Deeply Attached To
Sayyidna Yusuf (علیہ السلام) ?
At this stage, we notice that Sayyidna Ya` qub (علیہ السلام) had extraordinary love for Sayyidna Yusuf (علیہ السلام) . He was so affected by his disappearance that, during this whole period of his separation from him which has been reported to be forty years in some narrations while eighty in some others, he kept weeping continuously, so much so that he lost his eyesight. Apparently, this does not measure upto his spiritual majesty as a prophet that he would love his children so much and that much. On the other hand, the Holy Qur an says: إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ:` Your wealth and your children are a fitnah (trial) - 64:15.' And, as for the spiritual majesty of the noble prophets, may peace be upon them all, the Holy Qur’ an has this to say: إِنَّا أَخْلَصْنَاهُم بِخَالِصَةٍ ذِكْرَى الدَّارِ: that is, We have made them special to specialize in the remembrance of the Home (of 'Akhirah) - 38:46.' Malik ibn Dinar (رح) explains its meaning by saying that: We have taken out the love of dunya from their hearts and, in its place, We have filled their hearts with nothing but the love of Akhirah. Their only criterion, in taking or leaving something, is Akhirah.
From the sum-total of what has been said here, there rises a difficulty before us as to how could Sayyidna Ya` qub (علیہ السلام) allow himself to be so consumed with his love for Sayyidna Yusuf (علیہ السلام) and how could that be explained as correct.
In his Tafsir (Mazhari), Qadi Thana'ullah Panipati (رح) has, with reference to this difficulty, reported a special research of Hadrat Mujaddid Alf Thani, the gist of which is that, no doubt, the love of dunya and its enjoyment is blameworthy. Categorical statements of the Qur’ an and Hadith prove that. But, the love of things of dunya which relate to 'Akhi-rah is, in reality, included under the love of 'Akhirah. The excellences of Sayyidna Yusuf (علیہ السلام) were not limited to his physical beauty alone. Also to be taken into account are his prophetic chastity and high morals. So, given an overall view, love for him was not the love of what wordly life has to offer. In fact and in reality, this was nothing but the love for rah itself.
In the comment quoted above, it is worth noticing that this love, though not the love of dunya really, yet it did have a certain worldly touch. For this reason, this love became the source of the trial and test of Sayyidna Ya` qub (علیہ السلام) ، for which he had to undergo the unbearable shock of a forty-year separation from him. Then, the chains of this event, from the beginning to the end, show that things kept taking shape as determined by Allah Ta’ ala which made this shock stretch longer and longer. Otherwise, at the very start of the event, it would have not been possible for a father who loved his son so intensely that he would simply listen to what his other sons told him and elect to keep sitting home and not do anything about it. In fact, if he had immediately visited the site of the incident and made necessary inquiries and investigations, he would have known the truth of the matter on the spot. But, things happened in a way as Allah would have them, so it just did not occur to him. After that, Sayyidna Yusuf (علیہ السلام) was stopped, through revelation, from sending to his father any news about himself - to the limit that he took no initiative in this direction even after his ascension to power in Egypt. Then, more trying were events which happened concerning the repeated visits of his brothers to Egypt. Even at that time, he said nothing to his brothers about himself, nor did he try to send some note of information to his father. Instead of doing all that, he detained yet another brother through a secret plan, thus inflicting yet another shock on his father. All these actions cannot possibly issue forth from a great prophet such as Sayyidna Yusuf unless and until he had not been prohibited from doing so through the medium of Wahy (revelation). Therefore, al-Qurtubi and other commentators have declared this entire range of actions taken by Sayyidna Yusuf (علیہ السلام) as directly prompted by Divine revelation. The Qur’ anic statement: كَذَٰلِكَ كِدْنَا لِيُوسُفَ (This is how We planned for Yusuf -76) also indicates in this directon. Allah knows best.
Sang Ayah lalu menjauh dan berpaling dari mereka seraya berkata, "Alangkah sedihnya hatiku mengenang Yusuf." Hitam bola matanya berubah menjadi putih karena terlalu banyak menangisi Yusuf. Hatinya diliputi kesedihan dan resah yang mendalam. Tetapi, dia menyembunyikan kesedihan hatinya dari masyarakat luas.
Okrenu se od njih i udalji, a zatim reče: "ـJaka je i velika tuga moja za Jusufom." Crni dio njegovih očiju postade bijel od mnoštva plača za njim. Bio je veoma tužan i zabrinut, ali je to skrivao od ljudi.
(Yakup) Onlardan yüz çevirerek uzaklaştı ve dedi ki: Ey Yusuf'a olan şiddetli hüznüm diyordu. Göz bebeklerinin siyahlığı ağlamaktan dolayı beyaza büründü. O hüzün ve keder dolu olmasına rağmen bunu insanlardan gizliyordu.
Se apartó y, alejándose de ellos, dijo: “¡Qué dolor siento por José!”. Sus ojos se oscurecieron y perdió la vista por el luto que llevaba por él, porque estaba lleno de dolor y tristeza, aunque lo ocultaba a la gente.
Puis il s’éloigna d’eux en leur tournant le dos et dit: Que ma tristesse pour Joseph est grande ! Et le noir de ses yeux devint blanc tellement cette tristesse pour Joseph l’avait fait pleurer. En effet, il était accablé de chagrin et d’affliction mais il dissimulait cela aux yeux des gens.
Yusuf'un kardeşleri babalarına şöyle dediler: "Vallahi -Ey Babamız!- Yusuf'u hatırlayıp duruyorsun. Onun yokluğundan dolayı ona acıyıp dertleniyorsun ve bu yüzden kendini perişan edip hastalanacak ya da gerçekten öleceksin."
Jusufova braća rekoše svom ocu: "Tako nam Allah, oče naš, ti i dalje spominješ Jusufa i patiš za njim da ćeš teško oboljeti ili umrijeti!"
Los hermanos de José recriminaron a su padre, jurando por Al-lah, que no dejaría de recordar a José y llorar por él hasta que se enfermara o muriera de pena.
Les frères de Joseph dirent à leur père: Par Allah, à force de le mentionner et d’être triste pour lui tu vas en devenir malade ou mourir de chagrin.
Saudara-saudara Yusuf berkata kepada ayah mereka, "Demi Allah! Engkau -wahai Ayah kami- tidak henti-hentinya mengingat Yusuf dan meratapi kepergiannya hingga sakitmu semakin parah, atau mungkin engkau benar-benar akan kehilangan nyawa."
I fratelli di Yūsuf dissero a loro padre: “Giuriamo su Allāh, o padre nostro, che se continui a menzionare Yūsuf sarai sempre più afflitto, finché la tua malattia non si aggraverà o morirai.”
The brothers of Joseph said to the father, swearing by Allah, that he would not stop remembering Joseph and grieving over him until he became very ill or actually died.
Nagsabi ang mga kapatid ni Jose sa ama nila: "Sumpa man kay Allāh, hindi ka tumitigil, O ama namin, na umaalaala kay Jose at nagdurusa dahil sa kanya hanggang sa tumindi sa iyo ang karamdaman o mapahamak ka talaga."
Những người anh Yusuf nói với Cha: Thề bởi Allah, Cha cứ không ngừng thương nhớ Yusuf, và khóc than như vậy Cha sẽ ngã bệnh, hoặc lâm chung đấy
When the sons of Sayyidna Ya` qub (علیہ السلام) saw the extreme suffering and patience of their father, they said: قَالُوا تَاللَّـهِ تَفْتَأُ تَذْكُرُ يُوسُفَ (By God, you will not stop remembering Yusuf ...), meaning thereby that every shock ends, after all, and so does every sorrow. The passage of days in life makes one forget them. But, he continues to be where he was, even after the passage of such a long time with his sorrow being as fresh as when it came.
Rồi Cha đáp lại các con: Cha chỉ biết than thở nỗi u sầu và buồn phiền với riêng một mình Allah thôi, vì Cha biết sự tử tế của Allah và lòng tốt của Ngài, và Ngài đáp lại lời cầu xin của người bị bế tắc và phần thương của Ngài dành cho người bị nạn là những điều các ngươi không hề hay biết
Disse loro padre: “Mi lamento dell'afflizione e della tristezza che mi hanno colpito solo presso Allāh L'Unico; ed io conosco la pietà di Allāh e la Sua benevolenza e il fatto che esaudisca il bisognoso, e la sua ricompensa nei confronti di colui che è stato afflitto da una disgrazia, cose che voi non sapete.
After hearing the concern of his sons, Sayyidna Ya'qub (علیہ السلام) said: إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللَّـهِ that is, ` I complain of my anguish and sorrow, not to you, or to anyone else, but to Allah jalla thana'uh Himself. Therefore, leave me alone as I am.' And, along with what he said, he also indicated that ` this remembrance of his will not go to waste for he knew from Allah Ta` ala what they did not know - that he has been promised by Him that He would bring them all together with him.'
Nagsabi sa kanila ang ama nila: "Hindi ako naghihinaing ng dumapo sa akin na pagkahapis at lungkot kundi kay Allāh lamang at nakaaalam ako mula sa kabaitan ni Allāh, paggawa Niya ng maganda, pagtugon Niya sa nagigipit, at ganti Niya sa nagdurusa ng hindi ninyo nalalaman mismo."
Su padre les dijo que solo se quejaba a Al-lah por la pena y el dolor que le había acontecido, y que sabía de la bondad y generosidad de Al-lah, y de su respuesta a los necesitados, así como de su recompensa por los que sufrieron.
Babaları onlara dedi ki: Bana isabet eden hüzün ve kederimi yalnızca yüce Allah'a arz ederim. Yüce Allah'ın lütuf ve ihsanını, darda olanın duasına icabet etmesini ve musibete uğrayana vereceği mükâfatı sizden daha iyi bilirim.
Their father said to them that he only complained to Allah of the grief and sorrow that had occurred him, and that he knew of the kindness and generosity of Allah and His response to those who were in need, and His reward for those who suffered, which they did not know.
Otac im reče: "Ja se za moju tugu i brigu žalim samo Allahu, i znam za aspekte Allahove blagosti, dobrote i Njegovog uslišavanja molitve onome ko je u nuždi, i Njegove nagrade onome koga je zadesila nedaća, koje vi ne znate."
Sang Ayah berkata kepada mereka, "Aku tidak pernah mengadukan kepedihan dan kesedihan hatiku selain kepada Allah saja dan aku mengetahui kasih sayang Allah, kebaikan-Nya, jawaban-Nya dan balasan-Nya bagi orang yang ditimpa musibah yang tidak kalian ketahui."
Le père leur dit alors: Je ne me plains de la tristesse et de l’affliction que j’endure qu’à Allah Seul et je connais de la mansuétude d’Allah, de Sa bienfaisance, de Son exaucement de celui qui est en détresse, et de Sa rétribution pour le malheur, ce que vous ne savez pas.
Jacob was heartbroken on losing his two very dear sons. But at the same time he pinned his hopes on the Grace of God. He was certain that Joseph’s dream predicted the future and that it would definitely come true. That is why he asked his sons to go and search for Joseph and also to try to have Benjamin released.
Njihov otac im reče: "O sinovi moji, idite i saznajte nove vijesti o Jusufu i njegovom bratu, i nemojte gubiti nadu u Allahovo otklanjanje nedaća od Njegovih robova, jer samo nevjernici tako gube nadu, imajući u vidu da oni ne znaju veličanstvenost Allahove moći i skrivene aspekte Njegovih blagodati prema njima."
Babası onlara dedi ki: Ey oğullarım! Gidin, Yusuf ve kardeşinin haberlerini araştırın. Yüce Allah'ın kulunun gamı kederini giderip onu rahatlatmasından ümidinizi kesmeyin. Şüphesiz ki kâfirler topluluğu ancak Allah'ın gam ve kederi giderip kulunu rahatlatmasından ümidini keser. Çünkü kâfirler Allah'ın kudretinin büyüklüğünden cahildirler ve kullarına olan fazlı ihsanı onlara gizli kalmıştır.
"Hai anak-anakku, pergilah kamu, maka carilah berita ten-tang Yusuf dan saudaranya, dan jangan kamu berputus asa dari rahmat Allah. Sesungguhnya tiada berputus asa dari rahmat Allah, melainkan kaum yang kafir." Maka ketika mereka masuk ke (tem-pat) Yusuf, mereka berkata, "Hai al-Aziz, kami dan keluarga kami telah ditimpa kesengsaraan, dan kami datang membawa barang-barang yang tak berharga, maka sempurnakanlah sukatan untuk kami, dan bersedekahlah kepada kami, sesungguhnya Allah mem-beri balasan kepada orang-orang yang bersedekah." Yusuf berkata, "Apakah kamu mengetahui (kejelekan) apa yang telah kamu laku-kan terhadap Yusuf dan saudaranya ketika kamu tidak mengetahui (akibat) perbuatanmu itu." Mereka berkata, "Apakah kamu ini be-nar-benar Yusuf.' Yusuf menjawab, 'Akulah Yusuf dan ini saudaraku. Sesungguhnya Allah telah melimpahkan karuniaNya kepada kami. Sesungguhnya barangsiapa yang bertakwa dan bersabar, maka se-sungguhnya Allah tidak menyia-nyiakan pahala orang-orang yang berbuat baik." Mereka berkata, "Demi Allah, sesungguhnya Allah telah melebihkan kamu atas kami, dan sesungguhnya kami adalah orang-orang yang bersalah (berdosa)." Dia (Yusuf) berkata, "Pada hari ini tak ada cercaan terhadap kamu, mudah-mudahan Allah mengampuni (kamu), dan Dia adalah Maha Penyayang di antara para penyayang." (Yusuf: 87-92).
(87) Maksudnya, Ya'qub berkata kepada anak-anaknya, ﴾ يَٰبَنِيَّ ٱذۡهَبُواْ فَتَحَسَّسُواْ مِن يُوسُفَ وَأَخِيهِ ﴿ "Hai anak-anakku, pergilah kamu, maka carilah berita tentang Yusuf dan saudaranya" maksudnya, bersemangat dan bersungguh-sungguhlah dalam mencari mereka berdua ﴾ وَلَا تَاْيۡـَٔسُواْ مِن رَّوۡحِ ٱللَّهِۖ ﴿ "dan jangan kamu berputus asa dari rahmat Allah", karena opti-misme akan mendorong seorang hamba kepada usaha dan keteku-nan serius untuk mencapai apa yang diharapkannya. Sedangkan putus asa, hanya akan mengakibatkan perasaan berat dan berma-las-malasan baginya. Pengharapan yang paling utama diinginkan seorang hamba ialah kemurahan dan curahan kebaikan Allah, rah-mat dan kasihNya. ﴾ إِنَّهُۥ لَا يَاْيۡـَٔسُ مِن رَّوۡحِ ٱللَّهِ إِلَّا ٱلۡقَوۡمُ ٱلۡكَٰفِرُونَ ﴿ "Sesungguhnya tiada berputus asa dari rahmat Allah, melainkan kaum yang kafir", karena kekafiran mereka, maka mereka menjauhi rahmatNya dari diri me-reka. Dan (memang) rahmat Allah jauh dari mereka. Maka jangan-lah kalian menyerupai orang-orang kafir. Ayat ini menunjukkan bahwa sesuai kadar keimanan seorang hamba (kepada Allah), maka level pengharapannya kepada rahmat Allah dan kasihNya berada (pada kadar itu).
(88) Mereka pun bertolak berangkat. Ketika mereka masuk untuk menjumpai Yusuf, ﴾ قَالُواْ ﴿ "mereka berkata", dengan mengiba kepadanya, ﴾ يَٰٓأَيُّهَا ٱلۡعَزِيزُ مَسَّنَا وَأَهۡلَنَا ٱلضُّرُّ وَجِئۡنَا بِبِضَٰعَةٖ مُّزۡجَىٰةٖ فَأَوۡفِ لَنَا ٱلۡكَيۡلَ وَتَصَدَّقۡ عَلَيۡنَآۖ ﴿ "Hai al-Aziz, kami dan keluarga kami telah ditimpa kesengsaraan, dan kami datang membawa barang-barang yang tak berharga, maka sempur-nakanlah sukatan untuk kami, dan bersedekahlah kepada kami", maksud-nya, kami dan keluarga telah terhimpit kesulitan ﴾ وَجِئۡنَا بِبِضَٰعَةٖ مُّزۡجَىٰةٖ ﴿ "dan kami datang membawa barang-barang yang tak berharga", yaitu pembayaran yang tidak disukai, karena jumlahnya yang sedikit lagi tidak sesuai ﴾ فَأَوۡفِ لَنَا ٱلۡكَيۡلَ ﴿ "maka sempurnakanlah sukatan kami", meskipun barternya tidak sepadan dan bersedekahlah kepada kami melebihi kadar yang semestinya ﴾ إِنَّ ٱللَّهَ يَجۡزِي ٱلۡمُتَصَدِّقِينَ ﴿ "sesungguhnya Allah memberi balasan kepada orang-orang yang bersedekah", dengan balasan di dunia dan akhirat.
(89) Ketika permasalahan menjadi genting dan mencapai puncaknya, Yusuf betul-betul merasa iba terhadap mereka, dan memperkenalkan dirinya kepada mereka sambil menegur mereka, ﴾ هَلۡ عَلِمۡتُم مَّا فَعَلۡتُم بِيُوسُفَ وَأَخِيهِ ﴿ "Apakah kamu mengetahui (kejelekan) apa yang telah kamu lakukan terhadap Yusuf dan saudaranya", adapun tindakan mereka kepada Yusuf, maka sudah jelas. Sedangkan tentang sauda-ranya, maka boleh jadi (karena) –wallahu a'lam- perkataan mereka,
﴾ إِن يَسۡرِقۡ فَقَدۡ سَرَقَ أَخٞ لَّهُۥ مِن قَبۡلُۚ ﴿
"Jika dia mencuri, maka sungguh telah pernah mencuri pula sauda-ranya sebelum ini."(Yusuf: 77).
Atau, faktor penyebab terpisahnya Bunyamin dari ayahnya dan sumber kejadian itu adalah mereka ﴾ إِذۡ أَنتُمۡ جَٰهِلُونَ ﴿ "ketika kamu tidak mengetahui (akibat) perbuatanmu itu", ini semacam bentuk to-leransi bagi mereka yang disebabkan oleh tindakan bodoh mereka, atau merupakan upaya menjelek-jelekkan mereka lantaran melaku-kan perbuatan orang-orang yang bodoh, meskipun perbuatan itu tidak pantas dan tidak layak bagi mereka.
(90) Mereka menyadari bahwa orang yang berbicara dengan mereka adalah Yusuf. Lantas mereka bertanya-tanya, ﴾ أَءِنَّكَ لَأَنتَ يُوسُفُۖ قَالَ أَنَا۠ يُوسُفُ وَهَٰذَآ أَخِيۖ قَدۡ مَنَّ ٱللَّهُ عَلَيۡنَآۖ ﴿ "Apakah kamu ini benar-benar Yusuf." Yusuf menjawab, "Akulah Yusuf dan ini saudaraku. Sesungguhnya Allah telah melimpahkan karuniaNya kepada kami", dengan keimanan, ketak-waan, memegang kekuasaan di dunia. Karunia itu disebabkan oleh kesabaran dan ketakwaan. ﴾ إِنَّهُۥ مَن يَتَّقِ وَيَصۡبِرۡ ﴿ "Sesungguhnya barang-siapa yang bertakwa dan bersabar", yakni menjaga diri dari perbuatan yang diharamkan oleh Allah dan bersabar terhadap hal-hal yang menyakitkan dan musibah-musibah serta bersabar atas perintah-perintah Allah dan dalam menaatinya ﴾ فَإِنَّ ٱللَّهَ لَا يُضِيعُ أَجۡرَ ٱلۡمُحۡسِنِينَ ﴿ "maka sesungguhnya Allah tidak menyia-nyiakan pahala orang-orang yang berbuat baik", ini termasuk sifat perbuatan ihsan, dan Allah tidak menyia-nyiakan pahala orang yang telah berbuat kebaikan.
(91) ﴾ قَالُواْ تَٱللَّهِ لَقَدۡ ءَاثَرَكَ ٱللَّهُ عَلَيۡنَا ﴿ "Mereka berkata, 'Demi Allah, sesungguhnya Allah telah melebihkan kamu atas kami'," maksudnya, Allah telah mengutamakanmu daripada kami dengan budi pekerti yang mulia serta perilaku yang baik, padahal kami telah melakukan perbuatan terburuk pada dirimu dan berapi-api untuk melancarkan gangguan kepadamu, dan menjauhkanmu dari ayah. Ternyata Allah تعالى melebihkanmu dan menempatkanmu pada kedudukan yang engkau inginkan [dan sesungguhnya kami adalah orang-orang yang bersalah (berdosa): ini adalah pengakuan yang mendalam dari me-reka atas perbuatan jahat yang berasal dari mereka terhadap Yusuf].
(92) Maka Yusuf عليه السلام menjawab mereka dengan kemuliaan dan kemurahan hatinya, ﴾ لَا تَثۡرِيبَ عَلَيۡكُمُ ٱلۡيَوۡمَۖ ﴿ "Pada hari ini tak ada cer-caaan terhadap kamu", maksudnya aku tidak memaki dan tidak pula mencela kalian ﴾ يَغۡفِرُ ٱللَّهُ لَكُمۡۖ وَهُوَ أَرۡحَمُ ٱلرَّٰحِمِينَ ﴿ "mudah-mudahan Allah mengampuni kamu, dan Dia Maha Penyayang di antara para penyayang", Yusuf memaafkan mereka dengan sepenuhnya tanpa disertai men-diskreditkan mereka dengan menyebutkan kejahatan yang pernah mereka perbuat. Ia memohon ampunan dan rahmat bagi mereka. Ini adalah puncak sifat kebaikan yang tidak akan muncul kecuali dari orang-orang istimewa dan orang-orang terpilih dari kalangan orang-orang pilihan.
Sang Ayah berkata kepada mereka, "Wahai anak-anakku! Pergilah kalian untuk mencari kabar tentang Yusuf dan saudaranya dan jangan pernah merasa putus asa terhadap pertolongan serta jalan keluar dari Allah untuk hamba-hamba-Nya. Orang yang merasa putus asa terhadap pertolongan Allah hanyalah orang-orang kafir karena mereka tidak mengetahui besarnya kekuasaan Allah dan rahasia anugerah-Nya kepada hamba-hamba-Nya."
Ya`qub orders His Children to inquire about Yusuf and His Brother
Allah states that Ya`qub, peace be upon him, ordered his children to go back and inquire about the news of Yusuf and his brother Binyamin, in a good manner, not as spies. He encouraged them, delivered to them the good news and ordered them not to despair of Allah's mercy. He ordered them to never give up hope in Allah, nor to ever discontinue trusting in Him for what they seek to accomplish. He said to them that only the disbelieving people despair of Allah's mercy.
Yusuf's Brothers stand before Him
Allah said next,
فَلَمَّا دَخَلُواْ عَلَيْهِ
(Then, when they entered unto him), when they went back to Egypt and entered upon Yusuf,
قَالُواْ يأَيُّهَا الْعَزِيزُ مَسَّنَا وَأَهْلَنَا الضُّرُّ
(they said: "O Aziz! A hard time has hit us and our family..."), because of severe droughts and the scarcity of food,
وَجِئْنَا بِبِضَاعَةٍ مُّزْجَاةٍ
(and we have brought but poor capital,) means, `we brought money for the food we want to buy, but it is not substantial,' according to Mujahid, Al-Hasan and several others. Allah said that they said next,
فَأَوْفِ لَنَا الْكَيْلَ
(so pay us full measure) meaning, `in return for the little money we brought, give us the full measure that you gave us before.' Ibn Mas`ud read this Ayah in a way that means, "So give the full load on our animals and be charitable with us." Ibn Jurayj commented, "So be charitable to us by returning our brother to us." And when Sufyan bin `Uyaynah was asked if the Sadaqah (charity) was prohibited for any Prophet before our Prophet , he said, "Have you not heard the Ayah,
فَأَوْفِ لَنَا الْكَيْلَ وَتَصَدَّقْ عَلَيْنَآ إِنَّ اللَّهَ يَجْزِى الْمُتَصَدِّقِينَ
(so pay us full measure and be charitable to us. Truly, Allah does reward the charitable.)" Ibn Jarir At-Tabari collected this statement.
Their father told them to go and find out news about Joseph and his brother, and not to despair of relief from Allah and His release of His servants. Without doubt, only disbelieving people despair of relief from Allah and His release of His servants, because they do not know the greatness of Allah’s power and His subtle favour upon His servants.
Su padre les dijo que fueran y averiguaran sobre José y su hermano, y que no se desesperaran por el socorro de Al-lah y la liberación de Sus siervos. Sin lugar a dudas, solo las personas incrédulas se desesperan del socorro de Al-lah, porque no conocen la grandeza del poder de Al-lah y Su sutil favor sobre Sus siervos.
Verse 87 begins with the order given by Sayyidna Ya` qub (علیہ السلام) : بَنِيَّ اذْهَبُوا فَتَحَسَّسُوا مِن يُوسُفَ وَأَخِيهِ (0 my sons, go and search for Yusuf and his brother ...).
It was after the passage of such a long time that Sayyidna Ya’ qub (علیہ السلام) asked his sons to ` go and search for Yusuf and his brother' - and not to lose hope in finding them. Before this, he had never given an order of this nature. All these things were subservient to the Divine destiny. Meeting them earlier than that was not so destined. Therefore, no such action was taken either. And now, the time to meet had arrived. Therefore, Allah Ta’ ala put in his heart the way-out appropriate to it.
And the direction in which the search was to be made was turned to-wards nowhere but Egypt itself - which was known and definite in the case of Benyamin. But, there was no obvious reason, given the outward conditions, to look for Sayyidna Yusuf (علیہ السلام) in Egypt. But, when Allah Ta’ ala intends to do something, He arranges to put together appropriate causes for its execution. Therefore, this time, he instructed his sons to go to Egypt once again for the purpose of this search. Some commentators have said that Sayyidna Ya` qub (علیہ السلام) ، by noticing that the ` Aziz of Misr had treated them unusually the first time when he had returned their capital by putting it within their baggage, had got the idea that this ` Aziz seems to be someone very noble and generous, perhaps he may be Yusuf (علیہ السلام) himself.
Points of Guidance
Patience in Pain is Obligatory on Every Muslim
Imam Al-Qurtubi has said: The event relating to Sayyidna Ya` qub (علیہ السلام) proves that it is Wajib on every Muslim when faced with distress or pain in the case of his person, children, family or property that he or she should seek redress from it by resorting to patience (sabr) at its best and by becoming resigned to and content with the decree of Allah Ta’ ala - and follow the example of Sayyidna Ya` qub (علیہ السلام) and other blessed prophets.
The Merit of Swallowing Anger and Pain
Imam Hasan Al-Basri (رح) has said: Out of what one swallows, two are the best in the sight of Allah Ta’ ala: (1) To do Sabr on pain or distress, and (2) to swallow anger.
Complaining of pain before everyone
In another Hadith from Sayyidna Abu Hurairah ؓ ، the Holy Prophet ﷺ has been reported to have said: مِن بَثَّ لَم یَصبِر ، that is, one who goes about narrating his distress before everyone has not observed Sabr.
The Reward for Sabr
Sayyidna Ibn ` Abbas ؓ has said: Allah Ta’ ala conferred upon Sayyidna Ya` qub (علیہ السلام) the reward of Shuhada (martyrs in the way of Allah) for this Sabr. And, in this Ummah too, whoever observes Sabr while in distress shall receive a similar reward.
The Reason why Sayyidna Ya` qub I was put to Trial
Imam Al-Qurtubi has given a reason for this severe trial and test of Sayyidna Ya` qub (علیہ السلام) as it appears in some narrations. It is said that one day Sayyidna Yaqub (علیہ السلام) was doing his Tahajjud prayers and Sayyidna Yusuf (علیہ السلام) was sleeping before him. All of a sudden a sound of snoring by Sayyidna Yusuf (علیہ السلام) caused his attention to be diverted to him. This happened twice, and thrice. Then, Allah Ta’ ala said to His angels: Look, this is My friend, and My favoured servant, see how he, in the middle of his address and approach to Me, turns his attention to someone other than Me. By My Honour and Power, I shall take these two eyes of his out, the eyes with which he has turned his attention to someone other than Me, and the one to whom he has turned his attention, I shall separate from him for a long time.
How About Looking at Someone During Salah?
Therefore, in a Hadith of Al-Bukhari narrated by Sayyidah ` A'ishah ؓ ، it appears that she asked the Holy Prophet ﷺ ` How is it to look elsewhere during Salah?' In reply, he said: ` Through it, the shaitan snatches the Salah of a servant of Allah away from him.' May Allah sublhanahu wa Ta’ ala keep us protected.
Leur père leur dit: Ô mes fils, partez et informez-vous au sujet de Joseph et de son frère et ne désespérez pas qu’Allah dissipe les malheurs de Ses serviteurs. En effet, seuls les mécréants désespèrent de cela car ils méconnaissent l’immense pouvoir d’Allah et Sa grâce imperceptible dont Il fait profiter Ses serviteurs.
87- “Oğullarım gidin de Yusuf’u ve kardeşini sorup soruşturun. Allah’ın rahmetinden de ümit kesmeyin. Çünkü kâfirler topluluğundan başkası Allah’ın rahmetinden ümit kesmez.”
88- Bunun üzerine (Mısır’a gidip Yusuf’un) huzuruna vardıklarında dediler ki: “Ey Aziz! Bizi de ailemizi de darlık sardı. Pek değerli olmayan bir bedel ile geldik. Bize (yine) tam ölçek(le erzak) ver ve bize tasaddukta bulun. Çünkü Allah, sadaka verenleri mükâfatlandırır.”
89- Dedi ki:“Siz, cahiller iken Yusuf’a ve kardeşine neler yaptığınızı hatırlıyor musunuz?”
90- “Yoksa sen! Evet, sen Yusuf’sun, değil mi?” dediler. O da:“Ben Yusuf’um, bu da kardeşimdir. Allah bize lütufta bulundu. Gerçek şu ki kim korkup sakınır ve sabrederse elbette Allah iyilik edenlerin mükâfatını zayi etmez” dedi.
91- “Allah’a yemin ederiz ki, gerçekten Allah seni bizden üstün kılmıştır. Doğrusu biz kesinlikle günahkar olduk” dediler.
92- Dedi ki:“Bugün size kınama yok! Allah size mağfiret buyursun. O, merhamet edenlerin en merhametlisidir.”
87. Yakub aleyhisselam oğullarına dedi ki:“Oğullarım gidin de Yusuf’u ve kardeşini sorup soruşturun.” Onları aramak hususunda bütün gayretinizi ortaya koyun. “Allah’ın rahmetinden de ümit kesmeyin.”Çünkü ümitli olmak, kulun umduğu şey doğrultusunda çalışıp gayret göstermesini gerektirir. Ümitsizlik ise tembelliği ve ağırdan almaya yol açar. Kulların öncelikle ummaları gereken şey ise Yüce Allah’ın lütfu, ihsanı, rahmeti ve bereketi olmalıdır.“Çünkü kâfirler topluluğundan başkası Allah’ın rahmetinden ümit kesmez.” Zira onlar küfürleri sebebi ile Allah’ın rahmetini uzak görürler. Esasen onun rahmeti de kâfirlerden uzaktır. O bakımdan siz de kâfirlere benzemeyin. Bu buyruk, kulun imanı oranında Yüce Allah’ın rahmet ve lütfunu ümit edeceğine delildir.
88. “Bunun üzerine” kalkıp gittiler. Yusuf’un “huzuruna vardıklarında” yalvarırcasına “dediler ki: Ey Aziz, bizi de ailemizi de darlık sardı.” Biz de aile halkımız da oldukça sıkıntı içerisinde bulunuyoruz. “Pek değerli olmayan” yani azlığı ve pek bir işe yaramadığı için beğenilmeyen, istenilmeyen “bir bedel ile geldik. Bize (yine) tam ölçek(le erzak) ver” Bu bedel maksada kafi gelmiyor ise de ölçeğin bize tam olsun “ve bize” gerekenden fazlasını vermek sureti ile “tasadduk bulun. Çünkü Allah, sadaka verenleri” dünya ve âhiret mükâfaatı ile “mükâfatlandırır.”
89. Durum bu dereceye varıp artık gelebileceği en ileri noktaya gelince Yusuf, onlara karşı oldukça yumuşadı ve kendisini onlara tanıtıp sitem ederek şöyle dedi:“Siz, cahiller iken Yusuf’a ve kardeşine neler yaptığınızı hatırlıyor musunuz?” Yusuf’a yaptıkları açıkça ortadadır. Kardeşine gelince -doğrusunu en iyi Allah bilir ama- bununla:“Eğer o çalmış ise gerçek şu ki daha önce onun kardeşi de çalmıştı”sözlerini yahut da kardeşini ve babasını ayırmaya sebep olan bu olayın asıl müsebbiblerinin kendileri olduğunu kastetmiş olabilir.“Siz cahiller iken” ifadesi de bir bakıma cahilliklerini onlara mazeret olarak göstermek anlamındadır. Yahut da böyle bir şeyi yapmamaları gerektiği ve bu iş onlara yakışmadığı halde cahillerin işini yaptıkları için onlara bir azardır.
90. Kendilerine hitap edenin Yusuf olduğunu anlayınca:“Yoksa sen! Evet sen Yusuf’sun, değil mi? dediler. O da: “Ben Yusuf’um, bu da kardeşimdir. Allah bize” iman, takva, dünyada güç ve iktidar vermek sureti ile “lütufta bulundu.” bu da sabır ve takva sayesindedir. Zira “gerçek şu ki kim korkup sakınır ve sabrederse” Allah’ın haram kıldıklarını işlemekten korunup sakınır, acılara ve musibetlere tahammül eder, emirleri yerine getirmeye sabırla devam ederse “elbette Allah iyilik edenlerin mükâfatını zayi etmez, dedi.” Çünkü bu şekilde davranmak, bir iyilik (ihsan)dır. Allah ise güzel ve iyi amellerde bulunanların mükâfatını boşa çıkarmaz.
91. “Allah’a yemin ederiz ki, gerçekten Allah seni bizden üstün kılmıştır.” Güzel ahlâk ve güzel özellikler dolayısı ile Allah, seni bizden daha üstün kılmıştır. Biz sana son derece kötülük ettik. Sana eziyet etmek, seni babandan ayırmak için elimizden ne geldiyse yaptık. Yüce Allah ise seni bize üstün kıldı ve dilediği imkânları sana bahşetti. “Doğrusu biz kesinlikle günahkar olduk, dediler.” Böylece onlar, Yusuf’a karşı işledikleri suçu tamamen itiraf etmiş oldular.
92. Yusuf aleyhisselam ise onlara alicenap bir üslupla “dedi ki: Bugün size kınama yok!” Yani sizi ayıplamayacağım ve kınamayacağım. “Allah size mağfiret buyursun. O, merhamet edenlerin en merhametlisidir.” Böylelikle Yusuf, onların geçmişteki günahlarını söz konusu etmeyerek ve onları ayıplamayarak onlara tam bir müsamaha gösterdi. Onlara mağfiret ve rahmet ile dua etti. Bu ise ancak has ve seçkin kullardan beklenebilecek bir davranış olup iyilğin en ileri derecesidir.
Nagsabi sa kanila ang ama nila: "O mga anak ko, umalis kayo saka umalam kayo ng mga ulat hinggil kay Jose at sa kapatid niya. Huwag kayong mawalan ng pag-asa sa pagpapaginhawa ni Allāh at pag-aaliw Niya sa mga lingkod Niya; tunay na walang nawawalan ng pag-asa sa pagpapaginhawa Niya at pag-aaliw Niya kundi ang mga taong tagatangging sumampalataya dahil sila ay hindi nakababatid sa pagkadakila ng kakayahan Niya at pagkakubli ng pagmamabuting-loob Niya sa mga lingkod Niya."
Người Cha nói với các con: Này các con của Cha, các con hãy đi hỏi thăm tin tức của Yusuf và em trai nó, và các con đừng tuyệt vọng từ sự khoan dung của Allah và sự nhân từ đối với bề tôi của Ngài, do chỉ có những kẻ vô đức tin mới tuyệt vọng về sự khoan dung và nhân từ của Ngài, vì họ không biết về quyền năng vĩ đại của Allah và Ngài bí mật nhân lên gấp đôi cho bề tôi của Ngài
Disse loro padre:” O figli miei, andate a indagare sulle notizie di Yūsuf e suo fratello e non disperate del sostegno di Allāh e della Sua capacità di alleviare il fardello dei Suoi sudditi. In verità, non dispera del sostegno di Allāh e della sua capacità di alleviare il fardello se non il popolo miscredente, poiché ignorano l'immensità della Potenza di Allāh e le Sue grazie che investono quietamente i Suoi sudditi.”
Rồi họ nghe lời Cha, họ đi tìm Yusuf và em trai Người, khi vào gặp Yusuf họ thưa: Chúng tôi gặp phải khó khăn và đói nghèo, chúng tôi đến chỉ với một ít tiền lẻ, xin Ngài hãy đong đủ như trước đó đã đong cho chúng tôi, và hãy bố thí thêm cho chúng tôi hoặc bỏ qua phần tiền cỏn con này của chúng tôi, quả thực Allah sẽ ban thưởng cho những người bố thí bằng phần thưởng tốt đẹp
Kaya sumunod sila sa utos ng ama nila at umalis sila para maghanap kay Jose at sa kapatid niya. Kaya noong nakapasok sila kay Jose ay nagsabi sila: "Dumapo sa amin ang kagipitan at ang karalitaan. Nagdala kami ng panindang hamak na kakarampot, ngunit magtakal ka po para sa amin ng pagtatakal na lubus-lubos gaya ng pagtatakal mo noon para sa amin bago pa nito. Magkawanggawa ka po sa amin sa pamamagitan ng pagdaragdag doon o pagpipikit-mata sa [kalidad ng] paninda naming hamak; tunay na si Allāh ay gumaganti sa mga tagapagkawanggawa ayon sa pinakamagandang ganti."
Obbedirono all'ordine del loro padre e partirono alla ricerca di Yūsuf e suo fratello. Quando giunsero al cospetto di Yūsuf, gli dissero: “Siamo stati afflitti da grande povertà e abbiamo portato della merce misera; concedici un buon carico come facevi con noi in precedenza, e concedici dell'elemosina oppure non dare peso al misero valore della nostra merce. In verità, Allāh ricompensa coloro che elargiscono l'elemosina con la migliore ricompensa”
Les fils obéirent à l’injonction de leur père et se mirent en quête de Joseph et de son frère germain. Lorsqu’ils furent introduits auprès de Joseph –qu’ils n’avaient toujours pas reconnu-, ils se plaignirent à lui en ces termes: Le malheur et la misère se sont abattus sur nous et nous te proposons une marchandise dérisoire et modeste. Donne-nous donc en échange une pleine mesure à l’image de ce que tu faisais auparavant et fais-nous l’aumône d’un surplus ou la faveur de ne pas tenir compte de la piètre qualité de notre marchandise. Sache qu’Allah accorde la meilleure des rétributions à ceux qui sont charitables.
Babalarının emrini yerine getirdiler. Yusuf ve kardeşini aramak için yola koyuldular. Yusuf'un yanına girdiklerinde ona şöyle dediler: Bize darlık ve sıkıntı isabet etti. Çok az değersiz bir sermaye ile geldik. Daha önceden bize ölçüp verdiğin gibi tam bir şekilde ölçüp ver. Değersiz olan bu sermayemizi görmezden gelip bize daha fazlasını tasadduk et. Şüphesiz ki yüce Allah, sadaka verenlerin karşılığını en güzel şekilde verir.
Así que hicieron lo que su padre les ordenó, y fueron en busca de José y su hermano. Cuando se presentaron ante José, mencionaron que habían experimentado dificultades y pobreza, y que habían traído bienes inferiores y de escaso valor. Le pidieron que les diera una medida justa, como él les había dado antes, y que fuera caritativo con ellos en concederles un poco más, o en pasar por alto su pobre mercancía, diciendo que Al‑lah recompensa a los que son caritativos con la mejor de las recompensas.
Commentary
Mentioned in the verses appearing above is the remaining part of the story of Sayyidna Yusuf (علیہ السلام) and his brothers. It tells us that Sayyidna Ya` qub (علیہ السلام) asked his sons to go and search Yusuf (علیہ السلام) and his brother. So they travelled to Egypt for a third time - because they knew that Benyamin was there and they had to try to get him released first. As for Sayyidna Yusuf (علیہ السلام) ، though his presence in Egypt was not known to them but, when the time comes for something to happen, human plans too start falling in place, unconsciously and without an intentional effort. This is confirmed by a Hadith which says: When Allah Ta’ ala intends to do something, He makes its causes get together automatically. Therefore, to search Yusuf (علیہ السلام) too, the very travel to Egypt was appropriate, though taken up unconsciously. Then, they needed food grains, after all. And yet another factor was that they hoped to see the ` Aziz of Misr on the pretext of their request for food grains, when they could put forward their plea for the release of Benyamin.
The first verse (88) begins with the words: فَلَمَّا دَخَلُوا عَلَيْهِ قَالُوا (And when they came to him, they said...). It means: When the brothers of Yusuf (علیہ السلام) reached Egypt as ordered by their father and met the ` Aziz of Misr, they talked to him in a flattering tone. Presenting their need and helplessness, they told the ` Aziz that they and their family were suffering because of the famine, so much so that they did not have even adequate funds to purchase food grains. Compelled by circumstance, they had brought a capital which was not good enough for that purpose. Thus, their request was that, given his generosity, he should accept whatever they had and give them the full measure of grains as is usually given against things of good value. Not being their right in any way, they pleaded that the grains should be given to them as if given in charity because ` Allah rewards the charitable.'
What was this ` capital of very little worth'? The Qur'an and Hadith have not clarified it. The sayings of the commentators differ. Some say that they were bad dirhams which were not acceptable in the open market. Others say that this comprised of household articles. This expression - ` capital of very little worth' - is a translation of the meaning of the word: مُّزْجَاةٍ ('muzjatin' ) which really means something which does not move on its own, but has to be moved by someone else forcefully.
When Sayyidna Yusuf (علیہ السلام) heard these submissive words from his brothers and saw their broken-down condition, he was naturally coming to a point where he would have no option but to disclose the truth as it was. And the drift of events was showing that the restriction placed by Allah Ta` ala on Sayyidna Yusuf (علیہ السلام) that he would not disclose the truth of the matter about himself was not going to be there anymore for the time had come close when it would be taken back. Based on a narration of Sayyidna Ibn ` Abbas ؓ ، it has been reported in Tafsir al-Qurtubi and Mazhari that Sayyidna Ya` qub (علیہ السلام) had, on this occasion, sent a letter in writing and had addressed it to the ` Aziz of Misr. The letter said:
"From Ya` qub Safi Allah Ibn Ishaq Dhabih Allah Ibn Ibrahim Khalil Allah to the ` Aziz of Misr. After offering praise to Allah: Our entire family is known for hardships and trials. My grandfather, Ibrahim Khalil Allah was tested through the fire of Nimrud. Then, my father, Ishaq was put to a hard test. Then, I was tested through a son of mine whom I held very dear - to the limit that I lost my eyesight when separated from him. After that, there was his younger brother, a source of comfort for me in my grief, whom you arrested on a charge of theft. And let me tell you that we are the progeny of prophets. Never have we committed a theft, nor has there ever been a thief among our children. And peace on you!"
When Sayyidna Yusuf (علیہ السلام) read this letter, he trembled and broke into tears and decided to let his secret out. To start with, he first asked his brothers if they remembered what they had done with Yusuf and his brother at a time when they were ignorant, unable to distinguish between good and bad, and quite neglectful of acting with foresight.
When his brothers heard his question, they were dumbfounded. What has the ` Aziz of Misr got to do with the story of Yusuf (علیہ السلام) ? Then, they recollected the dream seen by young Yusuf (علیہ السلام) the interpretation of which was that he would achieve some high rank and they would have to bow down before him. Could it be that this ` Aziz of Misr is none else but Yusuf (علیہ السلام) himself? Then, as they exerted and deliberated a little more, they recognized him by some signs. Still, to confirm it further, they asked him:
Kemudian mereka menjalankan perintah ayah mereka. Mereka pergi untuk mencari Yusuf dan saudaranya. Kemudian tatkala mereka bertemu dengan Yusuf, mereka berkata kepadanya, "Kami ditimpa kesulitan dan kemiskinan dan kami datang dengan barang-barang yang murah dan tidak berharga. Sebab itu, berilah kami takaran yang penuh seperti yang telah engkau berikan kepada kami sebelum ini, serta berilah kami sedekah untuk menambah takaran kami dengan tanpa menoleh pada nilai barang-barang kami yang murah itu. Sesungguhnya Allah akan memberikan balasan yang terbaik kepada orang-orang yang mau bersedekah."
Oni poslušaše svog oca i odoše tražiti Jusufa i njegovog brata. Kada uđoše kod Jusufa rekoše mu: "Zadesilo nas je teško stanje i veliko siromaštvo, i donijeli smo malo vrijedne stvari, pa nam izmjeri punu mjeru kao što si i ranije radio i udijeli nam preko toga, ili zanemari mahane naše robe. Allah najljepšom nagradom nagrađuje one koji udjeljuju."
So they did as their father instructed, and went in search of Joseph and his brother. When they came before Joseph, they said they had experienced hardship and poverty and had brought inferior, cheap goods. They asked him to give them a sufficient measure, as he had given them before, and to be charitable to them by giving them more than this, or overlooking their poor merchandise, saying that Allah rewards those who are charitable with the best of rewards.
Söylediklerini duyduğunda onlara merhamet duyarak kalbi yumuşadı. Kendisini onlara tanıtarak şöyle dedi: Siz yaptığınız şeyin akıbetinden cahil kimseler iken Yusuf ve kardeşine neler yaptığınızı biliyor musunuz?
Kada je čuo njihov govor, omekša mu srce iz milosti prema njima i otkri im ko je on, rekavši: "Vi znate šta ste učinili sa Jusufom i njegovim rođenim bratom kada ste bili lahkomisleni, pa vam nisu bile poznate posljedice takvog čina."
Yusuf reveals His True Identity to His Brothers and forgives Them
Allah says, when Yusuf's brothers told him about the afflictions and hardship, and shortages in food they suffered from in the aftermath of the drought that struck them, and he remembered his father's grief for losing his two children, he felt compassion, pity and mercy for his father and brothers. He felt this way, especially since he was enjoying kingship, authority and power, so he cried and revealed his true identity to them when he asked them,
هَلْ عَلِمْتُمْ مَّا فَعَلْتُم بِيُوسُفَ وَأَخِيهِ إِذْ أَنتُمْ جَـهِلُونَ
(Do you know what you did with Yusuf and his brother, when you were ignorant) meaning, `when you separated between Yusuf and his brother,'
إِذْ أَنتُمْ جَـهِلُونَ
(when you were ignorant) He said, `What made you do this is your ignorance of the tremendous sin you were about to commit.' It appears, and Allah knows best, that Yusuf revealed his identity to his brothers only then by Allah's command, just as he hid his identity from them in the first two meetings, by Allah's command. When the affliction became harder, Allah sent His relief from that affliction, just as He said He does,
فَإِنَّ مَعَ الْعُسْرِ يُسْراً - إِنَّ مَعَ الْعُسْرِ يُسْراً
(Verily, along with every hardship is relief. Verily, along with every hardship is relief.)94:5-6 This is when they said to Yusuf,
أَءِنَّكَ لاّنتَ يُوسُفُ
(Are you indeed Yusuf), in amazement, because they had been meeting him for more than two years while unaware of who he really was. Yet, he knew who they were and hid this news from them. Therefore, they asked in astonishment,
أَءِنَّكَ لاّنتَ يُوسُفُ قَالَ أَنَاْ يُوسُفُ وَهَـذَا أَخِى
(Are you indeed Yusuf He said: "I am Yusuf, and this is my brother...") Yusuf said next,
قَدْ مَنَّ اللَّهُ عَلَيْنَآ
`(Allah has indeed been gracious to us.) by gathering us together after being separated all this time,'
إِنَّهُ مَن يَتَّقِ وَيِصْبِرْ فَإِنَّ اللَّهَ لاَ يُضِيعُ أَجْرَ الْمُحْسِنِينَقَالُواْ تَاللَّهِ لَقَدْ آثَرَكَ اللَّهُ عَلَيْنَا
("Verily, he who has Taqwa, and is patient, then surely, Allah makes not the reward of the gooddoers to be lost." They said: "By Allah! Indeed Allah has preferred you above us.") They affirmed Yusuf's virtue above them, being blessed with beauty, conduct, richness, kingship, authority and, above all, prophethood. They admitted their error and acknowledged that they made a mistake against him,
قَالَ لاَ تَثْرَيبَ عَلَيْكُمُ الْيَوْمَ
(He said: "No reproach on you this day.") He said to them, `There will be no blame for you today or admonishment, and I will not remind you after today of your error against me.' He then multiplied his generosity by invoking Allah for them for mercy,
يَغْفِرُ اللَّهُ لَكُمْ وَهُوَ أَرْحَمُ الرَحِمِينَ
(may Allah forgive you, and He is the Most Merciful of those who show mercy!)
Setelah mendengar pernyataan mereka itu Yusuf langsung merasa iba dan kasihan kepada mereka. Lalu dia memperkenalkan dirinya kepada mereka dengan mengatakan, "Kalian sudah tahu apa yang kalian lakukan terhadap Yusuf dan saudaranya ketika kalian tidak mengetahui akibat dari perbuatan kalian terhadap mereka berdua."
Ces paroles suscitèrent de la compassion en Joseph qui décida de se faire connaître et leur dit: Etiez-vous conscients de ce que vous avez fait subir à Joseph et à son frère germain et des conséquences de votre injustice à leur encontre?
When he heard their words he felt compassion towards them, and let them know who he was, asking them if they knew what they did to Joseph and his full brother when they were ignorant of the consequences of what they did to them.
Cuando escuchó sus palabras, sintió compasión por ellos y les hizo saber quién era él. Les preguntó si recordaban lo que les hicieron a José y a su hermano llevados por la ignorancia de las consecuencias de lo que cometían.
Quando ascoltò le loro parole, si intenerì per pietà nei loro confronti e rivelò la sua identità, dicendo loro:” Vi rendete conto di cosa avete fatto con Yūsuf e il suo fratello di sangue senza comprendere le conseguenze delle vostre azioni?”
Kaya noong nakarinig siya sa pananalita nila ay nagsampatiya siya sa kanila dala ng awa sa kanila. Nagpakilala siya sa kanila ng sarili niya. Nagsabi siya: "Nakaalam nga kayo sa ginawa ninyo kay Jose at sa kapatid niya nang kayo ay mga mangmang sa kahihinatnan ng ginawa ninyo sa kanilang dalawa?"
Khi nghe lời nói đáng thương của họ làm Yusuf không cầm lòng đặng, buộc Người phải lộ diện trước họ: Các anh có biết những gì các anh đã làm với Yusuf và em trai Y khi các anh không biết hình phạt về những gì các anh đã làm với hai đứa nó?
Furono sorpresi, dicendo: “Tu sei Yūsuf?!” Yūsuf disse loro: “Sì io sono Yūsuf e costui che vedete accanto a me è mio fratello di sangue; Allāh ha avuto pietà di noi salvandoci dalle situazioni in cui eravamo, elevando il nostro rango. In verità, chi teme Allāh e obbedisce ai Suoi ordini e rispetta i Suoi divieti e sopporta le tentazioni sarà considerato un benefattore. Allāh non vanifica la ricompensa dei pii; al contrario la preserva”.
Nagulat sila at nagsabi sila: "Tunay na ikaw ba ay ikaw si Jose?" Nagsabi sa kanila si Jose: "Oo; ako si Jose at itong nakikita ninyo kasama ko ay ang kapatid kong buo. Nagmagandang-loob nga si Allāh sa amin sa pamamagitan ng pagpapalaya mula sa dating lagay namin at sa pamamagitan ng pag-aangat ng katayuan. Tunay na ang sinumang mangingilag magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya, at magtitiis sa pagsubok, tunay na ang gawa niya ay bahagi ng paggawa ng maganda at si Allāh ay hindi magwawala sa pabuya sa mga tagagawa ng maganda, bagkus nangangalaga Siya nito para sa kanila."
Họ ngạc nhiên, và nói: Ngài thực sự là Yusuf sao?! Yusuf trả lời: Phải, em là Yusuf đây, và người mà các anh đang thấy cùng em chính là em của em, quả thực Allah đã ban hồng ân cho em khi giải thoát em thoát khỏi mọi tai nạn bằng chính lòng thành tâm. Chắc chắn rằng ai kính sợ Allah bằng cách làm theo những gì Ngài bảo và tránh xa những gì Ngài cấm, rồi nhẫn nại trước thử thách; thì chắc chắn rằng việc làm của y là điều tốt và Allah không quên thưởng cho những người tốt, mà còn giữ nó cho họ
Surpris, les frères s’exclamèrent: Tu es certainement Joseph ! Oui, répondit-il. Je suis bien Joseph et celui que vous voyez avec moi est mon frère germain. Allah nous fit la faveur de nous libérer de ce que nous endurions et d’élever notre rang. Quiconque craint Allah en se conformant à Ses commandements et en s’abstenant de commettre ses interdits, en plus de se montrer patient dans l’épreuve, fait montre de bienfaisance. Or Allah ne rend pas vaine les œuvres des bienfaisants mais préserve la rétribution qu’ils méritent.
Mereka semua langsung terkejut dan bertanya, "Apakah engkau ini benar-benar Yusuf?!" Yusuf menjawab, "Ya. Aku adalah Yusuf dan yang kalian lihat bersamaku ini adalah saudara kandungku. Allah telah melimpahkan karunia-Nya kepada kami dengan membebaskan kami dari keadaan kami sebelumnya dan mengangkat derajat kami. Sesungguhnya siapa saja yang bertakwa kepada Allah dengan menjalankan perintah-perintah-Nya, menjauhi larangan-larangan-Nya, dan bersabar terhadap cobaan yang diterimanya maka perbuatannya itu merupakan amal kebaikan. Sungguh Allah tidak akan menyia-nyiakan pahala orang-orang yang berbuat kebaikan, melainkan akan menjaganya untuk mereka.”
Ellos se sorprendieron y le preguntaron si él era en realidad José. José les dijo que en verdad era él, y que la persona que lo acompañaba era su pequeño hermano. Al-lah los había agraciado con el reencuentro. Quien sea temeroso de Al-lah, que acate lo que Él instruye y se mantenga alejado de lo que ha prohibido, y además, sea paciente ante las dificultades, entonces Al-lah no permitirá que la recompensa de quienes hacen el bien se pierda.
‘God does not waste the reward of those who do good, who are righteous and steadfast.’ This is the moral lesson and substance of the whole story of Joseph. Almighty God wanted to set a clear example showing that one who adopts the God-fearing way in his worldly dealings and who avoids the ways of impatience will ultimately achieve success with His help. Joseph’s story was made a tangible example of this reality. In Egypt, the first seven years of prosperity and the succeeding seven years of scarcity had both occurred at the instance of God. Had it been the will of God, He would have made all the years prosperous years. Similarly, the incidents of Joseph’s being pushed into the well and his coming out of it and reaching Egypt both occurred under the watchful eye of God. Had God so desired, He would have arranged for Joseph to acquire a position of authority in Egypt without making him pass through the stage of being abandoned in a dry well. But, if these extraordinary incidents had not occurred, then in this world of ‘cause and affect’ how could he have established the example of the fact that He helps those who place their trust in Him and adhere to the path of righteousness and patience? There are two types of incidents: one which has an element of fame attaching to it and the other, which has no such element. Both incidents may be similar in nature, but one becomes famous while the other one remains unknown. God’s succour of this same nature may also be received by any number of righteous people. But the special feature of God’s succour in the case of Joseph was that it had a legendary quality about it, and that is why it came to be so widely known and appreciated.
They were amazed, and asked whether he was in fact Joseph. Joseph said to them that he was indeed Joseph, and that the person with him was his full brother. Allah had favoured them, saving them from their previous situation, raising them in rank. Whoever is Mindful, following what He instructs and staying away from what He has prohibited, and being patient with hardship, their actions are good, and Allah does not allow the reward of those who do good to be lost; rather, He keeps it in store for them.
أَإِنَّكَ لَأَنتَ يُوسُفُ (Are you really the Yusuf?). Then, Sayyidna Yusuf (علیہ السلام) said: ` Yes, I am Yusuf and this is my brother, Benyamin.' He supplemented his statement by adding the name of his brother so that they become certain about him. In addition to that, he also wanted them to become sure right then about the total success of their mission, that is, the two they had started to search for were there before them, both at the same time and place. Then, he said: قَدْ مَنَّ اللَّـهُ عَلَيْنَا ۖ إِنَّهُ مَن يَتَّقِ وَيَصْبِرْ فَإِنَّ اللَّـهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِين ، that is, ` Allah has been very kind to us [ that he first gave both of us two qualities, those of patience (Sabr) and the fear of Allah (Taqwa), qualities which are a key to success and a security shield against every hardship. Then He changed hardship into comfort, separation into union, and our paucity of wealth and recognition into its total abundance. ` Surely, whoever fears Allah [ and abstains from sins ] and observes patience [ while in distress ], then Allah does not waste the reward of the good-doers [ like these ].'
Şaşırarak, yoksa sen Yusuf musun? dediler. Yusuf onlara: "Evet ben Yusuf'um" dedi. Bu benim yanımda gördüğünüz ise öz kardeşimdir. Yüce Allah bize içinde bulunduğumuz durumdan kurtulma ve kadrimizi/değerimizi yükseltme lütfunda bulundu. Şüphesiz ki kim emirlerine itaat edip yasaklarından sakınır ve musibetlere sabrederse, yaptığı iş ihsan işlerindendir. Allah Teâlâ ihsan sahibi kullarının ecrini zayi etmez. Bilakis onlar için onu saklar.
Oni se iznenadiše i rekoše: "Ti si Jusuf!?" On im reče: "Da, ja sam Jusuf, a ovaj kojeg vidite sa mnom je moj rođeni brat. Allah nam je dao velike blagodati, izbavio nas i spasio i na dunjaluku nas uzdigao. Ko se Allaha boji čineći ono što je On naredio i kloneći se onoga što je zabranio, i strpi se na nedaćama - takav je dobročinitelj, a Allah neće dozvoliti da propadne nagrada dobročinitelja, već će je sačuvati."
Njegova braća mu rekoše ispričavajući se za ono što su mu uradili: "Tako nam Allaha, Allah te je uzdigao nad nama plemenitim osobinama, a mi smo bili nepravedni zbog onoga što smo ti od zla uradili."
Saudara-saudara Yusuf lalu meminta maaf atas apa yang telah mereka perbuat terhadapnya dengan mengatakan, "Demi Allah! Engkau telah dikaruniai Allah kelebihan atas kami dengan memberimu sifat-sifat kesempurnaan, sedangkan kami telah berbuat jahat dan semena-mena kepadamu."
Reconnaissant leurs fautes passées, les frères dirent: Par Allah, Allah t’a véritablement préféré à nous par les attributs de la perfection humaine qu’Il t’a octroyés et nous avons certes injustement et fautivement agi envers toi.
Now the brothers of Yusuf (علیہ السلام) had no choice left with them but to confess the wrongs they had done and admit the grace and excellence of Sayyidna Yusuf (علیہ السلام) . So, in one voice, they all said: تَاللَّـهِ لَقَدْ آثَرَكَ اللَّـهُ عَلَيْنَا وَإِن كُنَّا لَخَاطِئِينَ : ` By God, Allah has given to you preference over us [ which you deserved ], and we were surely in error [ in whatever we did - and so, forgive us in the name of Allah ].' To this in reply, Sayyidna Yusuf' (علیہ السلام) said what a prophet of his stature would say:
Los hermanos se disculparon con José por el comportamiento que habían tenido hacia él y le dijeron que, de hecho, Al-lah lo había preferido sobre ellos por los atributos de perfección que Él le había otorgado, y que habían actuado de forma ignorante.
Kardeşleri ona karşı yapmış olduklarından dolayı özür dileyerek şöyle dediler: "Vallahi yüce Allah sana vermiş olduğu olgunluk vasfı ile seni bize üstün kıldı. Ant olsun ki biz sana yaptıklarımızla zulmeden ve kötülük yapanlardan olduk."
The brothers apologised to Joseph for their behaviour towards him, and they said that Allah had indeed preferred him over them through the attributes of perfection He had given to him, and that they had committed evil and disobedience in what they had done to him.
Nagsabi sa kanya ang mga kapatid niya, na mga humihingi ng paumanhin dahil sa pinaggagawa nila sa kanya: "Sumpa man kay Allāh, talaga ngang nagtangi sa iyo si Allāh higit sa amin dahil sa ibinigay Niya sa iyo na mga katangian ng kalubusan. Talaga ngang kami noon kaugnay sa pinaggagawa namin sa iyo ay mga tagagawa ng masagwa, na mga tagalabag sa katarungan."
I suoi fratelli gli dissero, scusandosi di ciò che gli avevano fatto: “Testimoniamo dinanzi ad Allāh che Allāh ti ha favorito rispetto a noi per la perfezione delle tue caratteristiche, di cui ti ha fatto dono; mentre noi, per ciò che ti abbiamo fatto, siamo stati malvagi e ingiusti”
Họ xin tha thứ về những gì họ đã làm: Xin thề trước Allah, thật ra Ngài đã ưu ái em hơn các anh bằng việc ban cho em những phẩm chất hoàn hảo, và trước đây các anh là những kẻ xấu xa khi đã làm những điều tồi tệ với em
Kaya tinanggap ni Jose ang paghingi nila ng paumanhin at nagsabi siya: "Walang paninisi sa inyo sa araw na ito na humihiling ng pagpaparusa sa inyo, ni pambabatikos. Humihiling ako kay Allāh na magpatawad Siya sa inyo. Siya – kaluwalhatian sa Kanya – ay ang pinakamaawain sa mga naaawa."
Và Yusuf đã chấp nhận lời xin lỗi của họ, Ngươi nói: Hôm nay không còn gì phải bắt lỗi hay trừng phạt các anh nữa, em khẩn cầu Allah tha thứ cho các anh, vì Ngài là Đấng Khoan Dung nhất của những người tỏ lòng khoan dung
Yūsuf accettò le loro scuse e disse: “Oggi non vi è rimprovero né ammonimento, per voi, che meriti punizione. Imploro Allāh che vi perdoni; e Lui, gloria Sua, è il Più Misericordioso tra i misericordiosi”.
Jusuf prihvati njihovo izvinjenje i reče: "Danas vam neće biti korenja i kazne, molim Allaha da vam oprosti, a On, Uzvišeni, je najmilostiviji."
لَا تَثْرِيبَ عَلَيْكُمُ (No reproach upon you), that is, ` not to say much about taking a revenge of your injustices against me, on this day, I would not even blame you for it.' This much was the good news of forgiveness from his side which he let them hear. Then, he prayed for them before Allah Ta’ ala: يَغْفِرُ اللَّـهُ لَكُمْ ۖ وَهُوَ أَرْحَمُ الرَّاحِمِينَ (May Allah forgive you, and He is the most merciful of all the merciful).
After that, he said: اذْهَبُوا بِقَمِيصِي هَـٰذَا فَأَلْقُوهُ عَلَىٰ وَجْهِ أَبِي يَأْتِ بَصِيرًا وَأْتُونِي بِأَهْلِكُمْ أَجْمَعِينَ : ` Go with this shirt of mine and put it over the face of my father, and he will turn into a sighted man [ which will enable him to come here ]. And bring to me all your family [ so that all of us can get together, be happy, enjoy the blessings given by Allah and be grateful to Him ].'
Points of Guidance
We come to know of many injunctions, rulings, as well as guidelines, which are good to have in life:
1. First of all, the use of the expression: تَصَدَّقْ عَلَيْنَا (` tasaddaq ` alaina': be charitable to us) in verse 88 raises a question as to how would Sadaqah and Khairat (charity) become Halal (lawful) for the brothers of Sayyidna Yusuf (علیہ السلام) who are the progeny of prophets? Secondly, even if Sadaqah could be taken as Halal, how would the act of asking for it become Halal? Even if the brothers of Sayyidna Yusuf (علیہ السلام) were no prophets, he himself certainly was. Why did he not warn them against this error?
A clear enough answer to this is that the word Sadaqah used here does not mean the real Sadaqah. In fact, the request for a concession in the transaction has been given the name of Sadaqah and Khairat - because, they had just never asked for a free supply of grains. Instead, they had offered ` a capital of very little worth.' And the essence of their request was that this ` capital of very little worth' be accepted in the spirit of remission given in such hard circumstances. Moreover, it is also possible that the unlawfulness of Sadaqah and Khairat (charity) for the progeny of prophets may be exclusive to the Ummah of the Holy Prophet ﷺ - as held by Mujahid from among Tafsir authorities. (Bayan a1-Qur'an)
2. The last sentence of verse 88: إِنَّ اللَّـهَ يَجْزِي الْمُتَصَدِّقِينَ (Surely, Allah rewards the charitable) tells us that Allah Ta` ala gives good return to those who spend in Sadaqah and Khairat (charity). But, there are details to it, that is, there is a general return for Sadaqah and Khairat which is received by everyone, believer or disbeliever, right here in the present world. That return comes in the form of the removal of disasters and hardships. Then, there is the return which is particularly attached to the 'Akhirah (Hereafter), that is, the Jannah (Paradise). That is for the believers only. Since the addressee here is the ` Aziz of Misr - and the brothers of Yusuf (علیہ السلام) did not know at that time whether or not he was a believer - therefore, they opted for a sentence which was general, and which included the return of the present world, as well as that of the Hereafter. (Bayan al-Qur'an)
Besides, this being an address to the ` Aziz of Misr, the occasion obviously demanded that the address in this sentence should have been direct, as: ` Allah will give you the best of return.' But, as his being a believer was not known, therefore, the form of address used was general, and any special return for him was not mentioned. (Qurtubi)
3. The sentence: قَدْ مَنَّ اللَّـهُ عَلَيْنَا (Allah has been very kind to us) in verse 90 proves that, should one be in some distress or hardship, then, Allah Ta’ ala delivers one from these and showers him or her with his blessings, now, after that, such a person should not talk about his past hardships anymore. Instead, one should remember nothing but this blessing and favour of Allah Ta` ala which one now has. After having been delivered from distress, and after having been blessed by Divine rewards, to continue crying over past hardships is ingratitude. Such an ungrateful person has been called: کَنُود (kanud) in the Holy Qur'an: إِنَّ الْإِنسَانَ لِرَبِّهِ لَكَنُودٌ (Truly, man is to his Lord, ungrateful - 100:6). The word, kanud, refers to a person who does not remember favours received, but does remember hardships faced.
Therefore, Sayyidna Yusuf (علیہ السلام) made no mention at this time of the hardships he had to undergo for a long time due to the actions of his brothers. Instead of that, he mentioned the blessings of Allah only.
4. The last sentence: إِنَّهُ مَن يَتَّقِ وَيَصْبِرْ, (Surely, whoever fears Allah and observes patience, then Allah does not waste the reward of the good-doers) in verse 90 tells us that Taqwa, that is, abstention from sins, and Sabr, that is, patience and fortitude, are two qualities which deliver one from every disaster and distress. The Holy Qur'an has said at several places that a person's prosperity and success depend on these two qualities, for example: وَإِن تَصْبِرُوا وَتَتَّقُوا لَا يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا ، that is, ` if you keep patience and fear Allah, their cunning shall not harm you at all - 3:120.'
A surface view of the verse here may suggest that Sayyidna Yusuf (علیہ السلام) is claiming to be God-fearing and patient in the sense that it was because of his Taqwa and Sabr that he was blessed with deliverance from difficulties and rewarded with high ranks. But, no one can claim Taqwa for himself. It is prohibited by definite statements in the Holy Qur'an, for example: فَلَا تُزَكُّوا أَنفُسَكُمْ ۖ هُوَ أَعْلَمُ بِمَنِ اتَّقَىٰ (Therefore do not claim purity for yourself: He knows best who it is that guards against evil - 53:32). But, in reality, there is no claim here. Instead, this is a confession of the blessings and favours of Allah Ta’ ala, for He first gave him the Taufiq of Sabr and Taqwa and then, through it, came all blessings from Him.
The declaration: لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ (No reproach upon you today) in verse 92 has been made from the highest level of good morals whereby the oppressor was not only forgiven, but spared from reproach too.
Yusuf menerima permintaan maaf mereka dan berkata, "Hari ini tidak ada celaan terhadap kalian yang membuat kalian harus dihukum atau dikecam. Aku memohon kepada Allah agar berkenan mengampuni kalian karena Dia -Subḥānahu- adalah Maha Penyayang di antara para penyayang."
Joseph accepted their apology, saying that there would be no blame on them requiring a punishment, nor any criticism, from that day. He asked that Allah forgive them, and He, glory be to Him, is the most Merciful of the merciful.
Joseph accepta leurs excuses et leur dit: Nul reproche ne vous sera fait aujourd’hui. Vous n’encourrez donc aucune punition ni aucune réprimande. Je demande à Allah de vous pardonner car Il est le Plus Miséricordieux des miséricordieux.
Onlar Yusuf'tan özür dilemeden önce Yusuf dedi ki: Bugün sizin için ceza olarak azarlama ve kınama yoktur. Yüce Allah'tan sizi bağışlamasını dilerim. Şüphesiz ki O, Subhânehu ve Teâlâ merhametlilerin en merhametlisidir.
José aceptó sus disculpas y les manifestó que, aunque merecieran un castigo, no iban a ser castigados, ni serían recriminados por ello en adelante. José oró porque Al-lah los perdonara, porque Al-lah es el más misericordioso de los misericordiosos.
Cuando le informaron lo que había sucedido con la vista de su padre, José les dio su camisa y les instruyó que la pusieran sobre el rostro de su padre, y así la vista le sería devuelta. También les dijo que trajeran a toda su familia ante él.
"Pergilah kamu dengan membawa baju gamisku ini, lalu letak-kanlah ia ke wajah ayahku, nanti dia akan dapat melihat kembali; dan bawalah keluargamu semuanya kepadaku." Tatkala kafilah itu telah keluar (dari negeri Mesir) maka berkatalah ayah mereka, "Sesungguhnya aku mencium bau Yusuf, sekiranya kamu tidak menuduhku lemah akal (tentu kamu membenarkan aku)." Keluar-ganya berkata, "Demi Allah, sesungguhnya kamu masih dalam ke-keliruanmu yang dahulu." Tatkala telah tiba pembawa kabar gem-bira itu, maka diletakkannya baju gamis itu ke wajah Ya'qub, lalu kembalilah dia dapat melihat. Ya'qub berkata, "Tidakkah aku ka-takan kepadamu, bahwa aku mengetahui dari Allah sesuatu yang kamu tidak mengetahuinya." Mereka berkata, "Wahai ayah kami, mohonkanlah ampun bagi kami terhadap dosa-dosa kami, sesung-guhnya kami adalah orang-orang yang bersalah (berdosa)." Ya'qub berkata, "Aku akan memohonkan ampun bagimu kepada Rabbku. Sesungguhnya Dia-lah Yang Maha Pengampun lagi Maha Penya-yang." (Yusuf: 93-98).
(93) Yusuf berkata kepada para saudaranya, ﴾ ٱذۡهَبُواْ بِقَمِيصِي هَٰذَا فَأَلۡقُوهُ عَلَىٰ وَجۡهِ أَبِي يَأۡتِ بَصِيرٗا ﴿ "Pergilah kamu dengan membawa baju gamisku ini, lalu letakkanlah ia ke wajah ayahku, nanti dia akan dapat melihat kembali", karena setiap penyakit dapat disembuhkan dengan penangkalnya. Baju ini –karena di dalamnya terdapat aroma (tubuh) Yusuf yang mana dia telah memasukkan kesedihan dan kerinduan pada hati ayahnya yang mana hanya Allah-lah yang Maha Mengetahui- maka Yusuf ingin agar ayahnya mencium aromanya, hingga semangat kembali dan jiwanya pun tergugah serta penglihatannya menjadi normal. Bagi Allah ada sejumlah hikmah dan rahasia ilahi dalam kejadian ini yang tidak dapat dideteksi oleh manusia. Sementara Yusuf sanggup mengetahuinya dari kejadian tersebut.﴾ وَأۡتُونِي بِأَهۡلِكُمۡ أَجۡمَعِينَ ﴿ "Dan bawalah keluargamu semuanya kepadaku", anak-anak kalian, keluarga kalian serta orang-orang yang ikut dengan kalian, agar terwujud pertemuan yang menyeluruh serta lenyap dari kalian kesulitan hidup dan kesempitan rizki.
(94) ﴾ وَلَمَّا فَصَلَتِ ٱلۡعِيرُ ﴿ "Tatkala kafilah itu telah keluar", dari negeri Mesir mengarah ke negeri Palestina, Ya'qub telah mencium aroma baju Yusuf. Beliau berkata, ﴾ إِنِّي لَأَجِدُ رِيحَ يُوسُفَۖ لَوۡلَآ أَن تُفَنِّدُونِ ﴿ "Sesungguh-nya aku mencium bau Yusuf, sekiranya kamu tidak menuduhku lemah akal (tentu kamu membenarkan aku)", maksudnya mengolok-olok diriku dan kalian mengklaim bahwa ucapan ini muncul dari diriku tanpa kesadaran. Karena beliau melihat mereka begitu terheran-heran de-ngan kondisinya hingga menyebabkan munculnya perkataan itu.
(95) Maka terjadilah apa yang beliau perkirakan pada me-reka, lalu keluarganya berkata, ﴾ تَٱللَّهِ إِنَّكَ لَفِي ضَلَٰلِكَ ٱلۡقَدِيمِ ﴿ "Demi Allah, sesungguhnya kamu masih dalam kekeliruanmu yang dahulu", maksud-nya engkau masih saja bingung di laut yang bergelombang, tidak sadar apa yang engkau ucapkan.
(96) ﴾ فَلَمَّآ أَن جَآءَ ٱلۡبَشِيرُ ﴿ "Tatkala telah tiba pembawa kabar gembira itu", dekat dengan waktu berkumpulnya Yusuf, saudara-saudara dan ayah mereka ﴾ أَلۡقَىٰهُ ﴿ "maka ia meletakkannya", baju gamis itu ﴾ عَلَىٰ وَجۡهِهِۦ فَٱرۡتَدَّ بَصِيرٗاۖ ﴿ "ke wajah Ya'qub, lalu kembalilah dia dapat melihat", maksudnya beliau kembali ke keadaan semula, dapat melihat dengan matanya, setelah dua bola mata beliau memutih karena kesedihan (yang mendalam). Beliau berkata kepada orang-orang yang hadir, dari kalangan anak-anak dan keluarganya yang tadi menuduh be-liau lemah akal, mereka pun tercengang oleh kejadian tersebut dan beliau menang atas mereka sambil mengulang-ulang penyebutan nikmat Allah pada beliau, ﴾ أَلَمۡ أَقُل لَّكُمۡ إِنِّيٓ أَعۡلَمُ مِنَ ٱللَّهِ مَا لَا تَعۡلَمُونَ ﴿ "Tidakkah aku katakan kepadamu, bahwa aku mengetahui dari Allah sesuatu yang kamu tidak mengetahuinya." Sebelumnya aku benar-benar berharap bisa berjumpa dengan Yusuf, menunggu-nunggu(nya) agar kegun-dahan, kegelisahan, dan kesedihanku hilang.
(97) Mereka mengakui kesalahan mereka dan sadar dengan itu. ﴾ قَالُواْ يَٰٓأَبَانَا ٱسۡتَغۡفِرۡ لَنَا ذُنُوبَنَآ إِنَّا كُنَّا خَٰطِـِٔينَ ﴿ "Mereka berkata, 'Wahai ayah kami, mohonkanlah ampun bagi kami terhadap dosa-dosa kami, sesungguhnya kami adalah orang-orang yang bersalah (berdosa)'," atas perlakuan kami kepadamu.
(98) Maka ﴾ قَالَ ﴿ "Ya'qub berkata" untuk menyambut permin-taan mereka lagi bersegera meresponnya,﴾ سَوۡفَ أَسۡتَغۡفِرُ لَكُمۡ رَبِّيٓۖ إِنَّهُۥ هُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ ﴿ "Aku akan memohonkan ampun bagimu kepada Rabbku. Sesungguhnya Dia-lah Yang Maha Pengampun lagi Maha Penyayang", harapanku kepadaNya, adalah agar Dia mengampuni kalian dan mencurahkan rahmat kepada kalian serta menaungi kalian dengan rahmatNya. Ada yang mengatakan, bahwa beliau menunda per-mohonan ampunan bagi mereka sampai waktu sahur yang utama, supaya lebih sempurna untuk memohonkan ampunan dan lebih dekat untuk dikabulkan.
When the truth came out into the open, Joseph’s brothers acknowledged Joseph’s greatness and freely admitted their guilt. In the same way, Joseph also showed such broadmindedness as a true God-worshipper is expected to show on such occasions. He did not condemn his brothers. He completely forgot and forgave the bitter experiences of the past and once again entered into fraternal relations with his brothers. In this incident there is an example of a combination of divine and human help. And through this incident, circumstances were created which favoured the Children of Israel leaving Palestine and reaching Egypt where they attained a position of honour and prosperity. It was during the time of Joseph that the family of Jacob shifted to Egypt and for the next five hundred years they lived there with dignity and honour. According to the Bible, the number of members of Jacob’s family who went to Egypt was sixty seven.
93- “Şu gömleğimi götürün de babamın yüzüne sürün, hemen görmeye başlayacaktır. Ayrıca bütün ailenizi de alıp bana getirin.”
94- Kafile ayrılınca babaları dedi ki:“Bana bunak demeyecekseniz, inanın ki Yusuf’un kokusunu alıyorum.”
95- Dediler ki:“Allah’a yemin ederiz ki, sen hâlâ eski şaşkınlığındasın.”
96- Müjdeci gelince gömleğini yüzüne sürdü ve Yakub tekrar görmeye başladı. Dedi ki:“Ben size; Allah tarafından (gelen vahiyle) sizin bilmediğiniz şeyleri bilirim, dememiş miydim?”
97- Dediler ki:“Ey babamız, günahlarımızın bağışlanmasını dile. Biz gerçekten günahkar olduk” dediler.
98- “Sizin için Rabbimden mağfiret dileyeceğim. O, çok bağışlayıcıdır, pek merhametlidir, dedi.
93. Daha sonra Yusuf aleyhisselam kardeşlerine şöyle dedi:“Şu gömleğimi götürün de babamın yüzüne sürün, hemen görmeye başlayacaktır.” Çünkü her bir hastalık onun zıddı ile tedavi edilir. Babasının kalbine ancak Yüce Allah’ın bildiği derecedeki üzüntü ve özlemi bırakmaya sebep olan bu gömlekte Yusuf’un kokusu bulunduğundan, babasının bu gömleği koklamasını ve böylelikle tekrar canlanmasını, kendisine gelmesini ve tekrar gözlerinin eskisi gibi görmesini istemişti. Şüphesiz bunda Yüce Allah’ın, kulların bilemeyeceği kadar çok hikmet ve sırları vardır. Yusuf aleyhisselam ise bu hususa muttali olmuştu. “Bütün ailenizi de alıp bana getirin.” Çocuklarınızı, aşiretinizi, size uyanların hepsini getirin. Böylelikle tam bir kavuşma gerçekleşsin, sizin de geçim darlığınız ve rızık sıkıntılarınız ortadan kalksın.
94. “Kafile” Mısır topraklarından “ayrılınca” ve Filistin topraklarına doğru yola koyulunca Yakub gömleğin kokusunu alarak “dedi ki: Bana bunak demeyecekseniz” benimle alay etmeyecek ve benim bu sözlerimin şuursuzca söylendiğini söylemeyecekseniz “inanın ki Yusuf’un kokusunu alıyorum.” Çünkü Yakub çevresindekilerin bu sözü söylemesini gerektirecek derecede hayret ettiklerini tespit etmişti. Nitekim onlar hakkındaki kanaati gibi de oldu ve onlar şöyle dediler:
95. “Allah’a yemin ederiz ki, sen hâlâ eski şaşkınlığındasın, dediler.” Hâlâ sen uçsuz bucaksız bir denizdeymiş gibi şaşkın haldesin. Ne söylediğini bilmiyorsun.
96. “Müjdeci” artık Yusuf’un kardeşlerinin ve babalarının bir araya gelmelerinin yakınlaştığını bildirmek üzere gelince “gömleğini yüzüne sürdü ve Yakub tekrar görmeye başladı.” Kederden gözlerine ak düşmüşken bu sefer önceki hali gibi görmeye başladı. Etrafında hazır bulunan çocuklarına ve onun bunadığını söyleyenlere ve hayret edenlere karşı zafer kazanmış ve Yüce Allah’ın üzerindeki nimetini de dile getiren bir üslupla dedi ki:“Ben size; Allah tarafından (gelen vahiyle) sizin bilmediğiniz şeyleri bilirim, dememiş miydim?” Çünkü ben Yusuf’a kavuşacağımı umuyor; keder, üzüntü ve ıstırabımın son bulacağını gözleyip duruyordum.
97. Günahlarını itiraf ettiler ve:“Ey babamız, günahlarımızın bağışlanmasını dile. Biz gerçekten” sana karşı bu yaptıklarımız dolayısı ile “günahkar olduk, dediler.”
98. O da onların bu isteklerine cevap vermek ve isteklerini çabucak kabul ettiğini bildirmek üzere:“Sizin için Rabbimden mağfiret dileyeceğim. O, çok bağışlayıcıdır, pek merhametlidir, dedi.” O’nun sizi mağfiret edeceğini, size merhamet buyurup sizi rahmeti ile kuşatacağını ümit ederim. Denildiğine göre Yakub aleyhisselam onlara mağfiret dilemeyi faziletli olan seher vaktine ertelemişti ki mağfiret dilemesi, daha mükemmel ve kabul edilme ihtimali daha yüksek olsun.
Joseph gave them his shirt when they informed him of what had happened to his father’s eyesight, telling them to take his shirt and to lay it over the face of his father, and that it would return his sight to him. He also told them to bring their whole family to him.
Tatkala mereka memberitahu Yusuf tentang kondisi penglihatan ayahnya, dia memberikan bajunya kepada mereka dan berkata, "Bawalah bajuku ini dan usapkanlah di wajah ayahku, niscaya penglihatannya akan pulih kembali. Lalu bawalah seluruh keluarga kalian kepadaku."
Commentary
The previous verses about the story of Sayyidna Yusuf (علیہ السلام) have told us about the time when, by the will of Allah, it was appropriate for him to disclose his secret to his brothers. This he did. His brothers sought his forgiveness. He, not only that he forgave them, did not even choose to admonish them for what they had done to him in the past. In fact, he prayed to Allah Ta` la for them. Meeting his father was now his next concern. Given the conditions, he found it better that his father comes to him with the family. But, having come to know that his father had lost his eyesight as a result of his separation from him, that became his first concern. So, he said to his brothers: اذْهَبُوا بِقَمِيصِي هَـٰذَا فَأَلْقُوهُ عَلَىٰ وَجْهِ أَبِي يَأْتِ بَصِيرًا (Go with this shirt of mine and put it over the face of my father, and he will turn into a sighted man - 93). It is obvious that putting someone's shirt on the face of a person cannot become the physical cause of an eyesight to return. In fact, this was a miracle of Sayyidna Yusuf (علیہ السلام) for he, by the will of Allah, knew that once his shirt was put over the face of his father, Allah Ta` ala will give him his eyesight back.
Tafsir authorities, Dahhak and Mujahid have said that this was the inherent quality of that shirt because it was not like ordinary clothes. Instead, it was brought from Paradise for Sayyidna Ibrahim (علیہ السلام) at the time when he was thrown into the fire naked by Nimrud. Then, this apparel of Paradise remained preserved with Sayyidna Ibrahim (علیہ السلام) . After his death, it passed on to Sayyidna Ishaq (علیہ السلام) . After his death, it came to Sayyidna Ya` qub (علیہ السلام) In view of its status as a sacred legacy, he put it inside a tube, sealed it and made Sayyidna Yusuf (علیہ السلام) wear it round his neck as a Ta` widh (spiritual charm) so that he remains safe against the evil eye. When the brothers of Yusuf (علیہ السلام) removed the shirt of Sayyidna Yusuf (علیہ السلام) to deceive their father and he was thrown into the well without it, Sayyidna Jibra'il al-Amin came, and opening the tube hanging round his neck, took this shirt out from it, and made Sayyidna Yusuf (علیہ السلام) wear it. Since that time, it remained preserved with him. When needed again, it was Jibra'il al-Amin again who advised Sayyidna Yusuf (علیہ السلام) that this shirt was an apparel of Paradise. It had a unique property. If put over the face of a blind person, he becomes sighted. He asked him to send it to his father and he would become a sighted man.
The view of Hadrat Mujaddid Alf Thani (رح) is that the beauty, rather the very existence of Sayyidna Yusuf (علیہ السلام) ، was itself a thing of the Paradise. Therefore, every shirt that touched his body could have this property. (Mazhari)
Said in the last sentence of verse 93 was: وَأْتُونِي بِأَهْلِكُمْ أَجْمَعِينَ that is, ` all of you, my brothers, bring your entire family to me.' Though, the real purpose was to have his respected father come to him but, here he did not specifically mention his father, instead, talked about bringing the family - perhaps, because he considered that asking his father to be brought to him was contrary to etiquette. However, he was already certain that the sight of his father would return and there would remain no reason which could stop him from coming to him, rather, he would himself want to honour him with his visit. According to a narration reported by Al-Qurtubi, Yahuda (Judah) from among the brothers of Sayyidna Yusuf (علیہ السلام) offered to carry this shirt personally - because, it was he who had carried young Yusuf’ s shirt smeared with fake blood and which brought many shocks for his father, and now, it should be him again who should carry the shirt in his own hands, so that amends could be made for past injustices.
On im dade svoju košulju nakon što su mu rekli šta je bilo sa vidom njegovog oca, i reče: "Odnesite ovu moju košulju, bacite je na očevo lice i ponovo će progledati. I dovedite mi sve članove vaše porodice."
Onlara gömleğini vererek, haber götürdüklerinde babasının gözlerinin tekrardan açılmasını istedi. Yusuf şöyle dedi: Bu gömleğimi götürün ve babamın yüzüne sürün tekrardan görmeye başlasın. Bütün ailenizi de benim yanıma getirin.
Après qu’ils l’eussent informé que son père avait perdu la vue, il leur tendit sa tunique et dit: Emmenez ma tunique que voici et posez-la sur le visage de mon père. Il recouvrera aussitôt la vue. Veillez aussi à revenir accompagnés de toutes vos familles.
Ya`qub finds the Scent of Yusuf in his Shirt!
Yusuf said, `Take this shirt of mine,
فَأَلْقُوهُ عَلَى وَجْهِ أَبِى يَأْتِ بَصِيرًا
(and cast it over the face of my father, his vision will return),' because Ya`qub had lost his sight from excessive crying,
وَأْتُونِى بِأَهْلِكُمْ أَجْمَعِينَ
(and bring to me all your family.) all the children of Ya`qub.
وَلَمَّا فَصَلَتِ الْعِيرُ
(And when the caravan departed) from Egypt,
قَالَ أَبُوهُمْ
(their father said...), Ya`qub, peace be upon him, said to the children who remained with him,
إِنِّى لأَجِدُ رِيحَ يُوسُفَ لَوْلاَ أَن تُفَنِّدُونِ
`(I do indeed feel the smell of Yusuf, if only you think me not senile.), except that you might think me senile because of old age.' `Abdur-Razzaq narrated that Ibn `Abbas said, "When the caravan departed from Egypt, a wind started blowing and brought the scent of Yusuf's shirt to Ya`qub. He said,
إِنِّى لأَجِدُ رِيحَ يُوسُفَ لَوْلاَ أَن تُفَنِّدُونِ
(I do indeed feel the smell of Yusuf , if only you think me not senile.) He found his scent from a distance of eight days away!" Similar was also reported through Sufyan Ath-Thawri and Shu`bah and others reported it from Abu Sinan. Ya`qub said to them,
لَوْلاَ أَن تُفَنِّدُونِ
(if only you think me not senile.) Ibn `Abbas, Mujahid, `Ata, Qatadah and Sa'id bin Jubayr commented, "If only you think me not a fool!" Mujahid and Al-Hasan said that it means, "If only you think me not old." Their answer to him was,
إِنَّكَ لَفِى ضَلَـلِكَ الْقَدِيمِ
(Certainly, you are in your old Dalal.) meaning, `in your old error,' according to Ibn `Abbas. Qatadah commented, "They meant that, `because of your love for Yusuf you will never forget him.' So they uttered a harsh word to their father that they should never have uttered to him, nor to a Prophet of Allah." Similar was said by As-Suddi and others.
E diede loro la sua camicia, quando lo informarono delle condizioni di suo padre; disse: “Andate con questa mia camicia e gettatela sul viso di mio padre e recupererà la vista. Portate lui e tutta la vostra famiglia da me”
Kaya ibinigay ni Jose sa kanila ang kamisa niya noong naipaalam nila sa kanya ang kinahantungan ng paningin ng ama niya at nagsabi siya: "Umalis kayo kalakip ng kamisa kong ito saka ihagis ninyo sa mukha ng ama ko, manunumbalik para sa kanya ang paningin niya. Dalhin ninyo sa akin ang mga mag-anak ninyo sa kabuuan nila."
Sau khi nghe được các anh kể về nổi khổ mà Cha của họ phải trải qua thì Người đưa họ chiếc áo của mình và bảo: Các anh hãy mang chiếc áo này đi, rồi ném vào mặt Cha, như vậy cha sẽ thấy lại và rồi các anh hãy đưa tất cả gia đình về đây với em
Và khi đoàn thương buôn lên đường rời Ai Cập, và cách xa nơi đó Y'aqub (cầu xin sự bình an đến Người) nói với các con và những người ở đó: Quả thật ta ngửi thấy mùi của Yusuf, các con đừng nghĩ Cha không biết gì và đừng nói Cha mất trí nhớ: Đây là ông già lẫm cẫm, ông đang nói mà không biết mình nói gì
Quando la carovana partì dall'Egitto e lasciò il centro abitato, Ya'ǭùb, pace a lui, disse ai suoi figli e a coloro che lo accompagnavano nella sua terra: “Avverto l'odore di Yūsuf, se solo non fosse per il fatto che mi consideriate ignorante e diciate che io sia mentalmente infermo e che dica cose che non so”
Noong nakalabas ang karaban paalis ng Ehipto at humiwalay ito sa kabihasnan mula roon ay nagsabi si Jacob – sumakanya ang pagbati ng kapayapaan – sa mga anak niya at sinumang nasa piling niya sa lupain niya: "Tunay na ako ay talagang nakaamoy ng amoy ni Jose, kung sakaling hindi kayo nagtuturing ng pagkamangmang sa akin at nag-uugnay sa akin sa pagkahukluban sa pamamagitan ng pagsabi ninyo: Ito ay matandang hukluban, na nagsasabi ng hindi niya nalalaman."
And when the caravan left, departing from Egypt and leaving the inhabited area, Jacob, peace be upon him, said to his people and those with him where he lived, that he could smell the scent of Joseph, although they might say he was foolish and an old senile man who doesn’t know what he says.
Kafile Mısır'dan yola çıkıp şehirden ayrılınca, Yakup -aleyhisselam- çocuklarına ve etrafındakilere dedi ki: "Beni cahillikle suçlamayacak ve bu adam ne dediğini bilmeyen bir bunak demeyecekseniz inanın ki, ben Yusuf'un kokusunu alıyorum."
Verse 94 opens with the words: وَلَمَّا فَصَلَتِ الْعِيرُ ` And when the caravan set out' (and had reached barely outside the limits of the city), then, Sayyidna Yaqub said (to those around him): ` I sense the scent of Yusuf if you do not take me to be senile.' According to a narration of Sayyidna Ibn ` Abbas ؓ there was a travel distance of eight days from the city of Egypt to Canaan, and according to Sayyidna Hasan (رح) the distance was eighty farsakh, that is, nearly two hundred and fifty miles. Unique is the power of Allah Ta` ala who, from such a distance, carried all the way to Sayyidna Ya` qub (علیہ السلام) ، the scent of his son Yusuf (علیہ السلام) through the shirt of his son Yusuf. And something of wonder it certainly is that this scent, when Sayyidna Yusuf (علیہ السلام) was sitting confined into a well of his own homeland, caused no reaction into the smell buds of his father! Right from here, we learn that no miracle is in the control of a prophet. In fact, a miracle is not even the personal act and action of the prophet. This is directly the act of Allah. When Allah Ta` ala wills, He makes a miracle manifest itself. And when the Divine will is not there, the nearest of the near recedes into the farthest.
Quand la caravane se mit en route et qu’elle s’éloigna des zones habitées d’Egypte, Jacob dit à ses fils restés auprès de lui et aux gens de son pays: Je perçois certainement l’odeur de Joseph, même si vous m’accusez d’être sénile et de parler sans savoir ce que je dis.
Cuando la caravana partió y salieron de Egipto y de la zona habitada, Jacob u les dijo a su gente y a los que estaban con él que podía sentir la presencia de José, aunque dijeran que desvariaba y que era un anciano senil que no sabía lo que decía.
Kada karavana ode iz Egipta i udalji se od naseljenog mjesta, Jakub, 'alejhisselam, reče sinovima i drugima koji su bili kod njega: "Osjećam miris Jusufov! I nemojte reći da sam malouman ili da sam senilan postao, tvrdeći da pričam nešto što ne znam."
Ketika rombongan saudara-saudara Yusuf keluar dari negeri Mesir dan meninggalkan pemukiman penduduknya, Yakub berkata kepada anak-anaknya dan orang-orang yang ada di sekitarnya di kampung halamannya, "Sesungguhnya aku benar-benar mencium aroma Yusuf, sekiranya kalian tidak menganggapku bodoh dan pikun dengan ucapan kalian, 'Orang tua ini sudah pikun. Dia mengatakan sesuatu tanpa sadar'."
In verse 95, it was said: قَالُوا تَاللَّـهِ إِنَّكَ لَفِي ضَلَالِكَ الْقَدِيمِ (They said, 'By God, you are still in your old fallacy!' ). It means that those around Sayyidna Ya` qub (علیہ السلام) commented on what he had said by wondering that he still seemed to be engrossed into his old fallacy, that is: 'Yusuf is alive and we shall meet again.'
The people with him swore by Allah that he was still lost in his previous imaginings concerning Joseph’s importance to him and the possibility of seeing him again.
Ceux de ses fils qui étaient présents lui répondirent: Par Allah, tu ne cesses de t’accrocher à tes illusions passées, à ton attachement à Joseph et à ton espoir de le revoir de nouveau.
Neko od njegovih sinova reče: "Tako nam Allaha, ti si i dalje u tvojoj prijašnjoj obmanjenosti oko Jusufa i mogućnosti njegovog ponovnog viđenja."
Etrafında bulunan çocukları dediler ki: "Vallahi sen hala Yusuf'un senin yanındaki makamı ve onu yeniden görme hususunda eski kuruntuların içindesin."
Las personas que estaban junto con él juraron por Al-lah que él aún se encontraba perdido en sus ideas sobre la preferencia que tenía por José y la posibilidad de volver a verlo.
Salah seorang anaknya yang ada di sisinya berkata, "Demi Allah! Sesungguhnya engkau masih berada dalam ilusimu yang dulu tentang kedudukan Yusuf di sisimu dan kemungkinan untuk bertemu kembali dengannya."
Những người con đang ở cùng Người đáp: Xin thề với Allah, chắc chắn cha vẫn còn bị ám ảnh bởi hình ảnh của Yusuf trước đây và khát khao gặp lại Nó
Dissero i suoi figli presenti:” Giuro su Allāh che in verità sei ancora in preda alle tue vecchie immaginazioni riguardo la presenza di Yūsuf e la possibilità di rivederlo”
Nagsabi ang mga nasa piling niya kabilang sa mga anak niya: "Sumpa man kay Allāh, tunay na ikaw ay hindi natitigil sa naunang pagkahibang mo sa pumapatungkol sa kalagayan ni Jose sa ganang iyo at sa posibilidad ng pagkakita sa kanya sa muli."
Quando giunse l'annunciatore con una notizia che rese Ya'ǭùb gioioso, gettò la camicia di Yūsuf sul viso di Ya'ǭùb ed eccolo tornare vedente. Ya'ǭùb disse ai suoi figli: “Non vi avevo detto che, in verità, io conosco la Pietà di Allāh e la Sua benevolenza che voi non conoscete?”
Kaya noong nakarating ang tagapag-ulat ng magpapatuwa kay Jacob, ipinukol nito ang kamisa ni Jose sa mukha niya kaya siya ay naging nakakikita. Sa sandaling iyon ay nagsabi siya sa mga anak niya: "Hindi ba nagsabi ako sa inyo na tunay na ako ay nakaaalam mula sa kabaitan ni Allāh at paggawa Niya ng maganda ng hindi ninyo nalalaman mismo?"
Khi người đưa tin đến báo tin vui cho Y'aqub thì y ném chiếc áo của Yusuf vào mặt ông thì ông nhìn thấy trở lại, lúc đó ông nói với các con: Chẳng phải Cha đã nói với các con rồi sao, quả thực Cha biết sự tử tế của Allah và sự tốt đẹp của Ngài mà các con không biết hay sao?
So when the person bearing news came with what would delight Jacob, he lay Joseph’s shirt over his face, and he became able to see again. Then he asked his sons if he had not said to them that he knew about the kindness and grace of Allah in a way that they did not know.
Lorsque celui qui était chargé d’apporter la nouvelle qui allait réjouir Jacob arriva auprès de lui, il posa la tunique de Joseph sur ses yeux et il retrouva aussitôt la vue. C’est alors qu’il dit à ses fils: Ne vous ai-je pas dit que je suis plus que vous au fait de la mansuétude et de la bienfaisance d’Allah?
Entonces, cuando el portador de buenas noticias llegó con las albricias para Jacob, le cubrió el rostro con la camisa de José, y este recobró la vista. Luego les preguntó a sus hijos si no les había dicho anteriormente que él sabía acerca de la bondad y la gracia de Al-lah, cosas que ellos no conocían.
Yakup'u sevindirecek müjdeci gelip Yusuf'un gömleğini yüzüne bırakınca, görmeye başladı. Çocuklarına dedi ki: "Ben size Allah'ın lütuf ve ihsanı ile sizin bilmediğinizi bilirim demedim mi?"
Yahudha brings Yusuf's Shirt and Good News
Ibn `Abbas and Ad-Dahhak said;
الْبَشِيرُ
(good news) means information. Mujahid and As-Suddi said that the bearer of good news was Yahudha, son of Ya`qub. As-Suddi added, "He brought it (Yusuf's shirt) because it was he who brought Yusuf's shirt stained with the false blood. So he liked to erase that error with this good act, by bringing Yusuf's shirt and placing it on his father's face. His father's sight was restored to him." Ya`qub said to his children,
أَلَمْ أَقُلْ لَّكُمْ إِنِّى أَعْلَمُ مِنَ اللَّهِ مَا لاَ تَعْلَمُونَ
(Did I not say to you, `I know from Allah that which you know not'), that I know that Allah will return Yusuf to me and that,
إِنِّى لأَجِدُ رِيحَ يُوسُفَ لَوْلاَ أَن تُفَنِّدُونِ
(I do indeed feel the smell of Yusuf, if only you think me not senile.)
Yusuf's Brothers feel Sorry and Regretful
This is when Yusuf's brothers said to their father, with humble- ness,
قَالُواْ يأَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَآ إِنَّا كُنَّا خَـطِئِينَ - قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّى إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ
("O our father! Ask forgiveness (from Allah) for our sins, indeed we have been sinners." He said: "I will ask my Lord for forgiveness for you, verily, He! Only He is the Oft-Forgiving, the Most Merciful.") and He forgives those who repent to Him. `Abdullah bin Mas`ud, Ibrahim At-Taymi, `Amr bin Qays, Ibn Jurayj and several others said that Prophet Ya`qub delayed fulfilling their request until the latter part of the night.
Kemudian tatkala si pembawa berita gembira datang kepada Yakub dia langsung meletakkan baju Yusuf ke wajahnya, dan seketika itu juga dia dapat melihat kembali. Ketika itulah Yakub berkata kepada anak-anaknya, "Bukankah sudah kukatakan kepada kalian bahwa aku mengetahui kasih sayang dan kebaikan Allah yang tidak kalian ketahui?"
Said in verse 96 is: فَلَمَّا أَن جَاءَ الْبَشِير that is, ` when this man with the good news reached Canaan' and put the shirt of Sayyidna Yusuf (علیہ السلام) over the face of his father, his eyesight returned and he became a sighted man. The man who came with the good news was Yahuda, the same brother of Sayyidna Yusuf (علیہ السلام) who had brought his shirt from Egypt.
The last sentence of the verse is: قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّي أَعْلَمُ مِنَ اللَّـهِ مَا لَا تَعْلَمُونَ (He [ Ya` qub ] said, 'Did I not tell you that I know from Allah what you do not know?' - 96) - that Yusuf is alive and we shall meet again.
Kada glasonoša s radosnom viješću dođe Jakubu, baci Jusufovu košulju na Jakubovo lice, i njemu se vrati vid. Tada on reče svojim sinovima: "Zar vam nisam rekao da ja znam aspekte Allahove blagosti i dobrote koje vi ne znate?"
Njegovi sinovi rekoše ispričavajući se zbog onoga što su učinili Jusufu i njegovom bratu: "O oče naš, traži od Allaha da nam oprosti prethodne grijehe, doista smo bili grešnici i ružno smo postupili sa Jusufom i njegovim bratom."
The sons apologised to their father Jacob (peace be upon him) for what they had done to Joseph and his brother, and they asked their father to ask Allah to forgive the sins they had committed in the past, saying that they had been sinners and wrongdoers in what they did to Joseph and his full brother.
Les fils s’excusèrent auprès de leur père pour ce qu’ils ont fait endurer à Joseph et à son frère germain. Ils dirent: Ô notre père, demande à Allah qu’Il nous pardonne nos péchés passés car nous avons vraiment été pécheurs et fautifs avec Joseph et son frère germain.
Yusuf ve kardeşine yaptıklarından dolayı çocukları, babaları Yakup -aleyhisselam-'dan özür dileyerek: "Ey Babamız! Geçmişte işlediğimiz günahlardan dolayı yüce Allah'tan bağışlanmamızı dile. Şüphesiz ki bizler Yusuf ve kardeşine yaptıklarımızdan dolayı kötü ve günahkâr kimseleriz." dediler.
Anak-anak Yakub meminta maaf kepadanya atas apa yang telah mereka lakukan terhadap Yusuf dan saudaranya seraya berkata, "Wahai Ayah kami! Mohonkanlah ampun kepada Allah untuk dosa-dosa kami di masa lalu. Sesungguhnya kami telah berdosa dan bersalah dalam memperlakukan Yusuf dan saudara kandungnya."
Los hijos se disculparon con su padre Jacob u por lo que les habían hecho a José y a su hermano, y le dijeron a su padre que Le pidiera a Al-lah que perdonara los pecados que habían cometido en el pasado, manifestando su arrepentimiento por haber cometido pecados e injusticias.
Những đứa con xin lỗi Cha về những hành động của họ với Yusuf và em trai Người, họ nói: Thưa Cha! Cha hãy cầu xin Allah tha thứ tội lỗi trước đây của tụi con, quả thật tụi con là những kẻ có tội xấu xa về những việc làm của tụi con đối với Yusuf và em trai Nó
I suoi figli dissero, scusandosi con il loro padre Ya'ǭùb, pace a lui, per ciò che fecero a Yūsuf e a suo fratello: “O padre nostro, implora per noi il perdono presso Allāh per i nostri peccati precedenti; in verità, eravamo colpevoli e malfattori per ciò che abbiamo fatto a Yūsuf e al suo fratello di sangue”
Now, when the truth of the matter became clear, the brothers of Yusuf asked for the forgiveness of their father in a spiritually endearing style by saying: قَالُوا يَا أَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا إِنَّا كُنَّا خَاطِئِينَ : 'Our father, pray to Allah to forgive us our sins. Surely, we have been wrong - 97.' Thus, it is obvious that a person who prays to Allah Ta` ala for the forgiveness of their sins would do that himself too.
Nagsabi ang mga anak niya sa ama nilang si Jacob – sumakanya ang pagbati ng kapayapaan – na mga humihingi ng paumanhin sa ginawa nila kay Jose at sa kapatid nito: "O ama namin, humiling ka po mula kay Allāh ng kapatawaran para sa mga pagkakasala naming nauna; tunay na kami dati ay mga nagkakasala, na mga gumawa ng masagwa sa ginawa namin kay Jose at sa kapatid niyang buo."
Người Cha nói với các con: Cha sẽ cầu xin Thượng Đế của Cha tha thứ cho các con, quả thật Ngài là Đấng Hằng Thứ tội lỗi cho những người xám hối từ bề tôi của Ngài, Ngài là Đấng Khoan Dung với họ
Disse loro padre: “Implorerò per voi il perdono del mio Dio, in verità Egli è Perdonatore nei confronti dei peccati dei Suoi sudditi pentiti, Misericordioso con loro”
Nagsabi sa kanila ang ama nila: "Hihiling ako para sa inyo ng kapatawaran mula sa Panginoon ko; tunay na Siya ay ang Mapagpatawad sa mga pagkakasala ng mga nagbabalik-loob kabilang sa mga lingkod Niya, ang Maawain sa kanila."
Their father said to them that he would ask for forgiveness for them from his Lord. Truly, He is Forgiving of the sins of those of His servants who repent to Him, and is Compassionate with them.
Sang Ayah berkata kepada mereka, "Aku akan memohonkan ampun kepada Tuhanku untuk dosa-dosa kalian. Sesungguhnya Dia Maha Pengampun lagi Maha Penyayang terhadap hamba-hamba-Nya yang bertobat."
After the separation from his father, Joseph lived in the neighbouring country of Egypt for more than 20 years, but Jacob remained unaware of it. But during his last days, when Joseph’s garment was being brought back from Egypt, Jacob started smelling the garment’s fragrance before it reached him. This shows that a prophet’s knowledge is not his own personal affair but a gift from God. Had it been a question of his personal knowledge, Jacob would have come to know much earlier that his son was in Egypt, but this did not happen. He came to know about Joseph’s whereabouts only when God made him aware of them. The conversation between Jacob’s family members as recorded in this chapter at various places gives an indication that, in the eyes of his family members, Jacob did not inspire the awe befitting a prophet. Those who adore their ancestors, holding them holy, are not ready to admit the greatness of the living guide. The reason for this is that a halo of exaggerated stories and anecdotes of magical charms is woven round the venerated leaders of the past; an artificial image of the holy person is thus impressed on the minds of the people. As the living guide does not measure up to this artificial image, he does not appear to be a great man to his contemporaries.
Le père leur répondit: Je demanderai à Allah de vous pardonner. Il pardonne les péchés de Ses serviteurs repentis et est miséricordieux avec eux.
Babaları onlara dedi ki: "Rabbimden bağışlanmanızı dileyeceğim. Şüphesiz ki O, kullarından tövbe edenlerin günahlarını bağışlayan ve onlara karşı çok merhametlidir."
The reply given by Sayyidna Ya` qub (علیہ السلام) was: قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي shall pray to my Lord to forgive you ... - 98).
Here, Sayyidna Ya` qub (علیہ السلام) has, instead of praying for them instantly, made a promise that he would pray for them soon. Commentators have generally given a reason for this. According to them, his purpose was to pray for them particularly, in peace and with concentration, towards the later part of the night - because the prayer made at that hour is answered specially. This is as it appears in a Hadith in the Sahib of Al-Bukhari and Muslim that, in the last third part of every night, Allah Ta` ala descends in all His Glory close to the firmament near the Earth, and proclaims: Is there someone who would pray to Me, and I would answer? Is there someone who would seek forgiveness from Me, and I would forgive?
Su padre les dijo que le pediría perdón a su Señor por ellos. En verdad, Al-lah perdona los pecados de aquellos siervos que se arrepienten ante Él, y es Compasivo con ellos.
Njihov otac im reče: "Tražiću od mog Gospodara da vam oprosti, a On, doista, prašta grijehe robova pokajnika i milostiv je prema njima."
Yusuf welcomes His Parents - His Dream comes True
Allah states that Ya`qub went to Yusuf in Egypt. Yusuf had asked his brothers to bring all of their family, and they all departed their area and left Kana`an to Egypt. When Yusuf received news of their approach to Egypt, he went out to receive them. The king ordered the princes and notable people to go out in the receiving party with Yusuf to meet Allah's Prophet Ya`qub, peace be upon him. It is said that the king also went out with them to meet Ya`qub. Yusuf said to his family, after they entered unto him and he took them to himself,
وَقَالَ ادْخُلُواْ مِصْرَ إِن شَآءَ اللَّهُ ءَامِنِينَ
(and said: "Enter Egypt, if Allah wills, in security.") He said to them, `enter Egypt', meaning, `reside in Egypt', and added, `if Allah wills, in security', in reference to the hardship and famine that they suffered. Allah said next,
ءَاوَى إِلَيْهِ أَبَوَيْهِ
(and he took his parents to himself) As-Suddi and `Abdur-Rahman bin Zayd bin Aslam said that his parents were his father and maternal aunt, as his mother had died long ago. Muhammad bin Ishaq and Ibn Jarir At-Tabari said, "His father and mother were both alive." Ibn Jarir added, "There is no evidence that his mother had died before then. Rather, the apparent words of the Qur'an testify that she was alive." This opinion has the apparent and suitable meaning that this story testifies to. Allah said next,
وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ
(And he raised his parents to Al-'Arsh) he raised them to his bedstead where he sat, according to Ibn `Abbas, Mujahid and several others. Allah said,
وَخَرُّواْ لَهُ سُجَّدَا
(and they fell down before him prostrate.) Yusuf's parents and brothers prostrated before him, and they were eleven men,
وَقَالَ يأَبَتِ هَـذَا تَأْوِيلُ رُؤْيَـى مِن قَبْلُ
(And he said: "O my father! This is the Ta'wil (interpretation) of my dream aforetime..."), in reference to the dream that he narrated to his father before,
إِنِّى رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا
(I saw (in a dream) eleven stars...) In the laws of these and previous Prophets, it was allowed for the people to prostrate before the men of authority, when they met them. This practice was allowed in the law of Adam until the law of `Isa, peace be upon them, but was later prohibited in our law. Islam made prostration exclusively for Allah Alone, the Exalted and Most Honored. The implication of this statement was collected from Qatadah and other scholars. When Mu`adh bin Jabal visited the Sham area, he found them prostrating before their priests. When he returned (to Al-Madinah), he prostrated before the Messenger of Allah ﷺ, who asked him,
«مَا هَذَا يَا مُعَاذُ؟»
(What is this, O, Mu`adh) Mu`adh said, "I saw that they prostrate before their priests. However, you, O Messenger of Allah, deserve more to be prostrated before." The Messenger ﷺ said,
«لَوْ كُنْتُ آمِرًا أَحَدًا أَنْ يَسْجُدَ لِأَحَدٍ، لَأَمَرْتُ الْمَرْأَةَ أَنْ تَسْجُدَ لِزَوْجِهَا لِعِظَمِ حَقِّهِ عَلَيْهَا»
(If I were to order anyone to prostrate before anyone else (among the creation), I would have ordered the wife to prostrate before her husband because of the enormity of his right on her.) Therefore, this practice was allowed in previous laws, as we stated. This is why they (Ya`qub and his wife and eleven sons) prostrated before Yusuf, who said at that time,
يأَبَتِ هَـذَا تَأْوِيلُ رُؤْيَـى مِن قَبْلُ قَدْ جَعَلَهَا رَبِّى حَقًّا
(O my father! This is the Ta'wil of my dream aforetime! My Lord has made it come true!) using the word, `Ta'wil', to describe what became of the matter, later on. Allah said in another Ayah,
هَلْ يَنظُرُونَ إِلاَّ تَأْوِيلَهُ يَوْمَ يَأْتِى تَأْوِيلُهُ
(Await they just for its Ta'wil On the Day the event is finally fulfilled...), meaning, on the Day of Judgement what they were promised of good or evil will surely come to them. Yusuf said,
قَدْ جَعَلَهَا رَبِّى حَقًّا
(My Lord has made it come true!) mentioning that Allah blessed him by making his dream come true,
وَقَدْ أَحْسَنَ بَى إِذْ أَخْرَجَنِى مِنَ السِّجْنِ وَجَآءَ بِكُمْ مِّنَ الْبَدْوِ
(He was indeed good to me, when He took me out of the prison, and brought you (all here) out of the bedouin life,) out of the desert, for they lived a bedouin life and raised cattle, according to Ibn Jurayj and others. He also said that they used to live in the Arava, Ghur area of Palestine, in Greater Syria. Yusuf said next,
مِن بَعْدِ أَن نَّزغَ الشَّيْطَـنُ بَيْنِى وَبَيْنَ إِخْوَتِى إِنَّ رَبِّى لَطِيفٌ لِّمَا يَشَآءُ
(after Shaytan had sown enmity between me and my brothers. Certainly, my Lord is the Most Courteous and Kind unto whom He wills.) for when Allah wills something, He brings forth its reasons and elements of existence, then wills it into existence and makes it easy to attain,
إِنَّهُ هُوَ الْعَلِيمُ
(Truly, He! Only He is the All-Knowing.) what benefits His servants,
الْحَكِيمُ
(the All-Wise.) in His statements, actions, decrees, preordain- ment and what He chooses and wills.
Puis Jacob et sa tribu quittèrent leur terre à destination de l’Egypte où se trouvait Joseph. Dès qu’ils entrèrent auprès de lui, il serra son père et sa mère dans ses bras puis dit à ses frères et à leurs familles: Par la volonté d’Allah, entrez en Egypte en sécurité, sans craindre que l’on vous fasse du mal.
Yakup ve ailesi yaşadıkları topraklardan çıkıp Mısır'a Yusuf'un yanına geldiler. Yusuf'un yanına girdiklerinde; Yusuf ana ve babasını kucakladı. Kardeşleri ve ailelerine şöyle dedi: "Allah'ın dilemesi ile güven içinde Mısır'a girin burada size eziyet edilmez."
Jacob y su familia dejaron sus tierras para viajar donde José en Egipto. Cuando se presentaron ante él, este abrazó a su padre y a su madre, y les dijo a sus hermanos y a su familia que entraran a Egipto a salvo y que, si Al-lah así lo deseaba, podrían vivir seguros allí.
Kemudian berangkatlah Yakub dan keluarganya meninggalkan kampung halaman mereka untuk menemui Yusuf di negeri Mesir. Setelah mereka bertemu dengannya, Yusuf langsung memeluk ayah dan ibunya lalu dia berkata kepada saudara-saudaranya beserta segenap keluarga mereka, "Masuklah ke negeri Mesir dengan aman sentosa sesuai kehendak Allah. Di dalamnya tidak akan ada bahaya yang mengancam kalian."
About what has been said in the next verse: فَلَمَّا دَخَلُوا عَلَيْهِ (Later, when they came to Yusuf ... - 88), it appears in some narrations that Sayyidna Yusuf (علیہ السلام) had sent with his brothers this time a large supply of clothes and other articles of need all loaded on some two hundred camels, so that the whole family could make good preparations in anticipation of their visit to Egypt. Thus, all set for the trip, when Sayyidna Ya` qub (علیہ السلام) and his entire family set out for Egypt, their number, according to one narration, was seventy two and, according to the other, it was comprised of ninety three men and women.
On the other side, when came the time for their arrival in Egypt, Sayyidna Yusuf (علیہ السلام) and the people of Egypt came out of the city to receive them. With them came four thousand soldiers to present a guard of honour. When these guests reached Egypt and entered the home of Sayyidna Yusuf (علیہ السلام) he lodged his parents with him.
Here, the text refers to ` parents.' - though, the mother of Sayyidna Yusuf (علیہ السلام) had died during his childhood, but after her death, Sayyidna Ya` qub (علیہ السلام) had married Layya, the sister of his late wife. She was, in her capacity as the maternal aunt of Sayyidna Yusuf (علیہ السلام) ، almost like his own mother, and also as the married wife of his father, was deserv-ing of being called as nothing but his mother.
. This interpretation is according to the riwayah where it has been said that the mother of Sayyidna Yusuf (علیہ السلام) had died at the time of Benyamin's birth. It is on this basis that the present text of the respected author, may the mercy of Allah be upon him, appears to be contradictory to the relevant text on page 38 of Volume V where the name of Sayyidna Yusuf s mother (علیہا السلام) has been given as Rabil. But, in reality, there is no authentic riway.ah in this connection. Isra'ili riwayat do exist, but they too are contradictory. The author of Ruh al-Ma` ni has himself said that the Jewish chroniclers do not subscribe to the view that the mother of Sayyidna Yusuf (علیہا السلام) had died at the time of Benyamin's birth. If this riwayah is given credence, no doubt remains. Then, in this situation, by the words: وَرَفَعَ أَبَوَيْهِ (And he raised his parents up on the throne - 100), the reference would be to the real mother of Sayyidna Yusuf ill . Ibn Jarir and Ibn Kathir have opted for this as the weightier view. So, commenting on this, Ibn Kathir has said: قال ابن جریر ولم یقم دلیل علی موت امہ (ای ام یوسف علیہ السلام) وظایر القرآن یدل علی حیا تھا - Muhammad Taqi Usmani.
At the end of verse 99, the statement: وَقَالَ ادْخُلُوا مِصْرَ إِن شَاءَ اللَّـهُ آمِنِينَ (he said, 'Enter Egypt, God willing, in peace' ) means that Sayyidna Yusuf (علیہ السلام) asked all his family members to enter Egypt by the will of Allah and without any fear or restriction, the sense being that they were free from usual restrictions placed on travellers who enter another country.
"Maka tatkala mereka masuk ke (tempat) Yusuf, Yusuf me-rangkul ibu bapaknya, dan dia berkata, 'Masuklah kamu sekalian ke negeri Mesir, insya Allah dalam keadaan aman.' Dan dia me-naikkan kedua ibu bapaknya ke atas singgasana. Dan mereka (se-muanya) merebahkan diri seraya sujud kepada Yusuf. Dan Yusuf berkata, 'Wahai ayahku, inilah ta'bir mimpiku yang dahulu itu; sesungguhnya Rabbku telah menjadikannya suatu kenyataan. Dan sesungguhnya Rabbku telah berbuat baik kepadaku, ketika Dia membebaskanku dari rumah penjara dan ketika (Dia) membawamu dari dusun padang pasir, setelah setan merusakkan (hubungan) antaraku dan saudara-saudaraku. Sesungguhnya Rabbku Maha-lembut terhadap apa yang Dia kehendaki. Sesungguhnya Dia-lah Yang Maha Mengetahui lagi Mahabijaksana'." (Yusuf: 99-100).
(99) ﴾ فَلَمَّا ﴿ "Maka tatkala", Ya'qub, anak-anak beliau dan ke-luarga mereka telah berangkat meninggalkan negeri mereka menuju ke tempat Yusuf di Mesir dan pemukimannya, dan ketika mereka telah sampai ﴾ دَخَلُواْ عَلَىٰ يُوسُفَ ءَاوَىٰٓ إِلَيۡهِ أَبَوَيۡهِ ﴿ "mereka masuk ke (tempat) Yusuf. Yusuf merangkul ibu bapaknya", mendekatkan mereka berdua kepada dirinya dan mengistimewakan mereka dengan mendekatkannya, serta memperlihatkan kebaktian, kebaikan, penghormatan, dan pengagungan yang besar kepada kedua orang tuanya ﴾ وَقَالَ ﴿ "dan dia berkata", kepada seluruh anggota keluarganya, ﴾ ٱدۡخُلُواْ مِصۡرَ إِن شَآءَ ٱللَّهُ ءَامِنِينَ ﴿ "Masuklah kamu sekalian ke negeri Mesir, insya Allah dalam keadaan aman", dari segala yang dibenci dan menakutkan. Mereka masuk dalam suasana yang menyenangkan. Kelelahan dan kesusah-an penghidupan mereka pun pupus, dan terwujudlah kebahagiaan dan keceriaan.
(100) ﴾ وَرَفَعَ أَبَوَيۡهِ عَلَى ٱلۡعَرۡشِ ﴿ "Dan dia menaikkan kedua ibu bapak-nya ke atas singgasana", di atas tahta raja dan tempat duduk al-Aziz ﴾ وَخَرُّواْ لَهُۥ سُجَّدٗاۖ ﴿ "dan mereka (semuanya) merebahkan diri seraya sujud ke-pada Yusuf", maksudnya ayah dan ibunya, serta para saudaranya bersujud kepada Yusuf dalam rangka mengagungkan, menghor-mati, dan memuliakan Yusuf. ﴾ وَقَالَ ﴿ "Dan berkatalah Yusuf", ketika menyaksikan pemandangan ini dan melihat sujud mereka kepada dirinya, ﴾ يَٰٓأَبَتِ هَٰذَا تَأۡوِيلُ رُءۡيَٰيَ مِن قَبۡلُ ﴿ "Wahai ayahku, inilah ta'bir mimpiku yang dahulu itu", saat bermimpi melihat sebelas bintang beserta matahari dan bulan bersujud kepadanya. Inilah kejadian nyata dari mimpinya yang kembali kepada dirinya sendiri dan sampai ke-padanya. ﴾ قَدۡ جَعَلَهَا رَبِّي حَقّٗاۖ ﴿ "Sesungguhnya Rabbku telah menjadikannya suatu kenyataan", Allah tidak menjadikannya hanya mimpi-mimpi kosong semata, ﴾ وَقَدۡ أَحۡسَنَ بِيٓ ﴿ "dan sesungguhnya Rabbku telah berbuat baik kepadaku", dengan kebaikan yang sangat besar ﴾ إِذۡ أَخۡرَجَنِي مِنَ ٱلسِّجۡنِ وَجَآءَ بِكُم مِّنَ ٱلۡبَدۡوِ ﴿ "ketika Dia membebaskanku dari rumah penjara dan ketika Dia membawamu dari dusun padang pasir", ini termasuk cerminan sikap lembut dan keelokan gayanya عليه السلام dalam berbicara, di mana dia hanya menyebutkan kisah saat di penjara, tanpa menyinggung kondisi saat berada di dasar sumur, karena ketulusan maafnya bagi para saudaranya, dia tidak menyinggung kesalahan itu. Dan keda-tangan kalian dari dusun termasuk karena kebaikan Allah kepada diriku. Dia tidak berkata, "Dia membawa kalian dari kondisi kela-paran dan kesulitan", juga tidak mengatakan, "Dia telah berbuat baik kepada kalian semua", akan tetapi mengatakan, "Dia telah mencurahkan kebaikan kepadaku", akan tetapi Yusuf menjadikan kebaikan Allah kembali kepadanya. Mahaberkah Allah, Dzat yang telah mengistimewakan (dengan curahan rahmatNya) kepada orang yang Dia kehendaki dari kalangan para hambaNya dan memberi rahmat kepada mereka dari sisiNya, sesungguhnya Dia Dzat Yang Maha Memberi, ﴾ مِنۢ بَعۡدِ أَن نَّزَغَ ٱلشَّيۡطَٰنُ بَيۡنِي وَبَيۡنَ إِخۡوَتِيٓۚ ﴿ "setelah setan meru-sakkan (hubungan) antaraku dan saudara-saudaraku", dia pun tidak mengatakan, "Setelah setan merusak saudara-saudaraku," akan tetapi menganggap seakan-akan keteledoran dan dosa berasal dari kedua pihak. Maka segala puji bagi Allah yang telah menghinakan setan dan mengusirnya, dan mengumpulkan kita setelah perpe-cahan yang mencerai-beraikan.
﴾ إِنَّ رَبِّي لَطِيفٞ لِّمَا يَشَآءُۚ ﴿ "Sesungguhnya Rabbku Mahalembut terhadap apa yang Dia kehendaki", Dia menyalurkan kebajikan dan kebaikan-Nya kepada seorang hamba tanpa dia (hamba itu) sadari dan me-nempatkannya pada kedudukan yang tinggi yang bebas dari segala urusan yang dibencinya. ﴾ إِنَّهُۥ هُوَ ٱلۡعَلِيمُ ﴿ "Sesungguhnya Dia-lah Yang Maha Mengetahui", segenap perkara yang zahir dan batin, rahasia-rahasia para hambaNya serta bisikan hati mereka. ﴾ ٱلۡحَكِيمُ ﴿ "Lagi Mahabijaksana", dalam meletakkan urusan-urusan pada tempat se-mestinya dan mengerahkan perkara-perkara pada waktunya yang telah ditentukan.
Jacob and his family left their land to travel to Joseph in Egypt. When they came before him he embraced his father and mother, and told his brothers and their family to enter Egypt safely, Allah willing, not experiencing any harm there.
99- Onlar Yusuf’un huzuruna vardıklarında o, babasını ve annesini bağrına bastı ve:“Allah’ın iradesi ile hepiniz güven içinde Mısır’a girin” dedi.
100- Babasını ve annesini tahtın üzerine çıkartıp oturttu. Hepsi de onun için secde ettiler. O zaman dedi ki:“Babacığım! İşte bu, önceleri gördüğüm rüyanın yorumudur. Rabbim onu doğru çıkardı. O, bana iyilikte bulundu. Çünkü beni zindandan çıkardı ve şeytan, kardeşlerimle aramı bozmuşken sizi çölden getirdi. Şüphesiz Rabbim, dilediğini lütfeder. Gerçekten O, her şeyi bilendir, hikmet sahibidir.”
99. Yakub, çocukları ve onların aileleri hep birlikte hazırlanıp kendi beldelerinden yola çıkarak Mısır’a Yusuf’un yanına doğru yola koyuldular. Onun yanına ulaşıp da “Yusuf’un huzuruna vardıklarında o, babasını ve annesini bağrına bastı.” Onları kucakladı, onları kendisine yaklaştırdı. Açık bir şekilde onlara iyi davrandı ve en güzel şekilde davrandı. Onları çok ileri derecede tazim etti. Bütün yakınlarına da:“Allah’ın iradesi ile hepiniz güven içinde Mısır’a girin, dedi.” Her türlü hoşlanılmayan ve korkulacak şeylerden yana güvenlik içinde girin. Onlar da bu sevindirici halde girdiler. Artık hayatın zorluğundan ve geçim darlığından kurtulmuş, sevince gark olmuşlardı.
100. “Babasını ve annesini tahtın üzerine” hükümdarlık tahtına ve Aziz’in makamına “çıkartıp oturttu. Hepsi de onun için secde ettiler.” Babası, annesi ve kardeşleri onu tazim, saygı ve ikram olmak üzere secdeye kapandılar. Bu durumu ve onların kendisine secde ettiklerini gören Yusuf “dedi ki: Babacığım, işte bu önceleri gördüğüm rüyanın yorumudur.” Daha önce on bir yıldız ile güneşin ve ayın bana secde ettiklerini görmüştüm. İşte bu rüyanın yorumu ve gerçekleşip ulaştığı nokta budur. “Rabbim onu doğru çıkardı.”Bunu gerçekle ilgisi olmayan karmakarışık rüyalardan biri kılmadı.“O, bana” tam anlamı ile “iyilikte bulundu. Çünkü beni zindandan çıkardı ve şeytan, kardeşlerimle aramı bozmuş iken sizi çölden getirdi.” Bu, Yusuf’un inceliğinin ve güzel hitabının bir göstergesidir. Çünkü o, zindandaki halini söz konusu etmekle birlikte kardeşlerini tam anlamı ile affetmiş olduğundan kuyudaki durumunu ağzına bile almamış ve bu günahı söz konusu dahi etmemiştir. Yine “Sizin çölden gelişiniz, Allah’ın bana bir lütuf ve ihsanıdır.” demiş, bunu bu şekilde ifade etmekle birlikte “O, açlıktan ve yorgunluktan sonra sizi buraya getirdi” demediği gibi “Size iyilikte bulundu” da dememiş, aksine “bana iyilikte bulundu” demiş ve bu iyiliğin kendisine yapılmış olduğunu ifade etmiştir. Rahmeti ile kullarından dilediğine lütuf ve ihsanda bulunan, onlara kendi nezdinden rahmet bağışlayan Allah’ın şanı ne yücedir! Gerçekten O, büyük bağış sahibidir. Diğer taraftan Yusuf:“Şeytan kardeşlerimle aramı bozmuş iken” demiş “şeytan kardeşlerimi saptırmışken” dememiştir. Aksine o günah ve cahilliğin her iki kesimden de sadır olduğunu hissettirecek ilk ifadeyi kullanmış, ve “Şeytanı rezil ve rüsvay ederek uzaklaştıran ve bu zorlu ayrılıktan sonra bizi bir araya getiren Allah’a hamd olsun.”demiştir.“Şüphesiz Rabbim, dilediğini lütfeder.” O, lütuf ve ihsanını kuluna fark edemeyeceği bir şekilde ulaştırır. Yine kulunu hoşuna gitmeyecek yollarla oldukça üstün mevkilere kavuşturur. “O, her şeyi” bütün işlerin açık kısımlarını da gizliliklerini de, kulların gizlediklerini de kalplerindekini de “bilendir”; her şeyi yerli yerine koyması ve işleri onlar için takdir etmiş olduğu vakitlerine götürüp ulaştıran “hikmet sahibidir.”
Jakub, 'alejhisselam, i njegova porodica napustiše svoju zemlju i otputovaše za Egipat kod Jusufa. Kada uđoše kod njega on prigrli svoje roditelje i reče svojoj braći i njihovim porodicama: "Uđite u Egipat bezbjedni Allahovom voljom. Ovdje vas niko neće uznemiravati."
Rồi Y'aqub và gia đình ông rời mảnh đất của họ để tìm gặp Yusuf ở Ai Cập, khi họ vào trình diện Người thì Người ôm chầm lấy cha và mẹ mình, và Y nói với những người anh và gia đình mình: Mọi người hãy vào Ai Cập an toàn theo ý muốn của Allah không gặp bất cứ trở ngại nào
E Ya'ǭùb e la sua famiglia uscirono dalla loro terra diretti verso Yūsuf in Egitto. Quando giunsero da lui, Yūsuf abbracciò suo padre e sua madre e disse ai suoi fratelli e alle loro famiglie: “Entrate in Egitto in pace con il permesso di Allāh, non vi sarà fatto alcun male”
Lumabas si Jacob at ang mag-anak nito mula sa lupain nito habang mga nagsasadya kay Jose sa Ehipto. Kaya noong nakapasok sila kay Jose, pinatuloy niya sa kanya ang ama niya at ang ina niya at nagsabi siya sa mga kapatid niya at mag-anak nila: "Magsipasok kayo sa Ehipto ayon sa kalooban ni Allāh, na mga natitiwasay; walang tatama sa inyo rito na pananakit."
Fece sedere suoi genitori sullo scranno sul quale lui sedeva; e suoi genitori e i suoi undici fratelli lo salutarono, prostrandosi, e questa era una prostrazione di rispetto e non di adorazione, realizzando il decreto di Allāh così come avvenne nel sogno (di Yūsuf). Yūsuf, pace a lui, raccontò a suo padre già prima. “Questo saluto da parte loro, prostrandovi a me, è l'avverarsi del sogno che ebbi in passato e di cui ti avevo raccontato; il mio Dio lo ha reso realtà, facendolo avverare. Il mio Dio è stato benevolo con me, facendomi uscire dalla prigione e portandovi qui dalla terra dei nomadi dopo che Satana tramò contro di me e i miei fratelli. In verità, il mio Dio è Tenero nel decretare ciò che vuole, Sapiente sulle condizioni dei Suoi sudditi, Saggio nella Sua Amministrazione”.
Nagpaupo si Yusuf sa mga magulang niya sa supa na inuupuan niya at bumati sa kanya ang mga magulang niya at ang mga kapatid niyang labing-isa sa pamamagitan ng pagpapatirapa. Ito ay isang pagpapatirapa ng pagpaparangal, hindi ng isang pagsamba, bilang pagsasakatotohanan sa utos ni Allāh gaya ng sa mga panaginip. Dahil dito, nagsabi si Yusuf – sumakanya ang pagbati ng kapayapaan – sa ama niya: "Ang pagbating ito sa pamamagitan ng pagpapatirapa sa akin mula sa inyo ay ang pagpapakahulugan sa panaginip kong nakita ko bago pa niyan at isinalaysay ko sa iyo. Ginawa ngang totoo ito ng Panginoon ko dahil sa pagkaganap nito. Gumawa nga ng maganda sa akin ang Panginoon ko nang nagpalabas Siya sa akin mula sa pagkabilanggo at nang naghatid Siya sa inyo mula sa ilang nang matapos na nanggulo ang demonyo sa pagitan ko at ng mga kapatid ko. Tunay na ang Panginoon ko ay Mabait sa pangangasiwa Niya sa anumang niloloob Niya. Tunay na Siya ay ang Maalam sa mga kalagayan ng mga lingkod Niya, ang Marunong sa pangangasiwa Niya."
Và Yusuf đưa cha mẹ mình lên ngồi trên ghế mà Người hay ngồi, rồi cha mẹ và mười một người anh em của Người chào Người bằng sự quỳ lạy. Sự quỳ lạy thể hiện sự tôn vinh chứ không phải là một hành động thờ phượng, để thực hiện mệnh lệnh của Allah như trong giấc mộng. Vì vậy, Yusuf nói với Cha mình: Việc mọi người chào con bằng sự lễ lạy này chính là ý nghĩa của giấc mơ mà con đã thấy trước đây và đã kể cho Cha, quả thật, Thượng Đế của con đã biến nó thành sự thật, và quả thật Thượng Đế của con đã tốt với con khi Ngài đưa con ra khỏi nhà giam, và giờ đây Ngài đưa mọi người từ thôn quê đến đây sau khi Shaytan đã gây hiềm khích giữa con với các anh. Thượng Đế của con là Đấng Tinh Thông trong việc chi phối những gì Ngài muốn, Ngài thực sự là Đấng Hằng Biết tình trạng của đám bầy tôi của Ngài, Đấng Sáng Suốt trong việc sắp xếp.
Sentó a sus padres en el trono donde él se sentaba, y sus padres y sus once hermanos lo honraron y se prosternaron ante él, lo que estaba permitido en sus leyes sagradas. José u le dijo a su padre que este homenaje en el que se postraban ante él era la explicación del sueño que había tenido cuando niño, el cual le había contado a su padre. Su Señor lo había hecho realidad. José dijo que su Señor había sido amable con él al sacarlo de la cárcel y al traer a su familia del desierto, después de que el demonio había arruinado la relación entre él y sus hermanos; y que Su Señor fue sutil en la planificación de lo que Él deseaba que aconteciera, pues Él conoce las situaciones de Sus siervos y es Sabio en Su planificación.
Verse 100 opens with the words: وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ (And he raised his parents up on the throne), that is, Sayyidna Yusuf (علیہ السلام) had his parents sit with him on the royal throne.
After that it was said: وَخَرُّوا لَهُ سُجَّدًا (and they all fell before him in prostration), that is, the parents, and all brothers did sajdah before Sayyidna Yusuf I. Sayyidna ` Abdullah ibn ` Abbas ؓ has said that this prostration of gratitude was for Allah Ta` ala, and not for Sayyidna Yusuf (علیہ السلام) . Others have said that a Sajdah or Sujud (prostration) as part of ` Ibadah (worship) when done for anyone other than Allah has always been forbidden in the Shari'ah of every prophet. But, the Sajdah of Ta` zim (veneration) was permissible in the religious codes of past prophets - which has been prohibited in the Shari’ ah of Islam on the basis that it is a source of Shirk. This is confirmed by Hadith reports from Al-Bukhari and Muslim that Sajdah (prostration) for anyone other than Allah is not Halal.
And when both his father and mother, and eleven of his brothers, prostrated before him simultaneously, he remembered the dream he had seen in his childhood, and he said: وَقَالَ يَا أَبَتِ هَـٰذَا تَأْوِيلُ رُؤْيَايَ مِن قَبْلُ قَدْ جَعَلَهَا رَبِّي حَقًّا : ` My father, here is the fulfillment of my early dream,' that 'the sun and the moon and eleven stars are prostrating to me,' and I am grateful that ` my Lord has made it come true.'
Rules and Points of Guidance
1. When his sons requested Sayyidna Ya` qub (علیہ السلام) to pray to Allah for their forgiveness, he said, ` I shall (soon) pray to my Lord to forgive you.' He did not make that du'a instantly. He delayed it.
One of the reasons given by commentators for this delay is that he first wanted to check with Sayyidna Yusuf (علیہ السلام) whether or not he has forgiven them - because, unless the victim of injustice forgives, there is no forgiveness from Allah either. So, this being the state of affairs, the making of a prayer for forgiveness was not appropriate.
Pointed to here is a matter of sound principle - that no violation of the rights of the servants of Allah (Huquq al-ibad) gets to be forgiven unless the holder of the right receives his right back, or forgives it - only verbal repentance for it is not enough.
2. According to a narration of Sufyan al-Thawri (رح) when Yahuda brought in the shirt of Sayyidna Yusuf (علیہ السلام) and put it over the face of his father, he asked: How is Yusuf? Yahuda told him that he was the king of Egypt. Sayyidna Yaqub (علیہ السلام) said: I am not asking if he is a prince or a pauper. I am asking how is he in his faith and deed. Then he told him about the qualities of his character and how God-fearing and chaste in conduct he was. This is how the noble prophets love and relate to their children. They are more concerned about the state of their spiritual life than they are with the state of their physical comfort. This is the model every Muslim should follow.
3. According to Hadrat Hasan (رح) ، when the carrier of the good news arrived with the shirt of his separated son, Sayyidna Ya` qub (علیہ السلام) wished to give him something in reward. But, life was hard, therefore, he apologized that there was no bread baked in the house for seven days and he could not give a material reward. However, he prayed that Allah Ta` ala makes the agony of death easy on him. Al-Qurtubi has said that this prayer was the best reward for him.
4. This event also tells us that the giving of a reward to someone who brings a good news is a practice of the blessed prophets. An event relating to Sayyidna Ka'b ibn Malik ؓ from among the noble Sahabah is well known. He had not participated in the battle of Taber for which he was reproached and punished - though his repentance was later ac-cepted. When the man with the good news of this acceptance came to him, he gave the dress he was wearing to him.
In addition to that, it also proves that inviting friends over meals on occasions of happiness is Sunnah. Sayyidna ` Umar ؓ when he completed his reading of Surah al-Baqarah, shared his happiness with others by inviting them to eat with him for which he slaughtered a camel.
5. The sons of Sayyidna Ya` qub (علیہ السلام) once the truth had come out in the open, asked for the forgiveness of their father and brother. This tells us that a person who has caused pain to someone, by word or action, or remains responsible for returning any right owed to him, then, it is obligatory on that person that he must pay back that right immediately, or have it forgiven by him.
Based on a narration of Sayyidna Abu Hurairah ؓ there is a report in the Sahib of Al-Bukhari that the Holy Prophet ﷺ said: A person who has someone's financial right due against him, or may have caused pain to him, by word or action, then, he must pay it back today, or get it off his shoulders by seeking forgiveness - before comes the day of Qiyamah where no one would have any property or wealth from which rights could be paid back. Therefore, his good deeds will be given to the victim of injustice and he will be left empty-handed. And if, he has no good deeds in his account, the sins of the other person will be put on his shoulders. May Allah protect us all from this.
Patience and Gratitude:
The Dignified Station of Sayyidna Yusuf (علیہ السلام)
To pick up the thread of the story, we see that Sayyidna Yusuf (علیہ السلام) starts telling his parents things which happened to him. This is a point where it would be useful to stop for a while and think. Had someone in our day been subjected to go through all those hardships which were faced by Sayyidna Yusuf (علیہ السلام) and had he been enabled to meet his parents after such a long trial of separation and disappointment, just imagine where would he begin his tale of woes, how would he cry and make others do the same, and how many days and nights would he spend in recounting the hardships faced by him? But, the two parties, the teller and the listener, are both no less than two messengers and prophets of Allah. Worth observing is their conduct in this matter. Here is the very dear separated son of Sayyidna Ya` qub (علیہ السلام) ، when he meets his father after having gone through the long period of so many hardships, see what he says:
وَقَدْ أَحْسَنَ بِي إِذْ أَخْرَجَنِي مِنَ السِّجْنِ وَجَاءَ بِكُم مِّنَ الْبَدْوِ مِن بَعْدِ أَن نَّزَغَ الشَّيْطَانُ بَيْنِي وَبَيْنَ إِخْوَتِي
He favoured me when He released me from the prison and brought you from the countryside after the Satan had caused a rift between me and my brothers - 100.
The hardships faced by Sayyidna Yusuf (علیہ السلام) can be divided over three stages respectively: (1) The injustices of his brothers; (2) the separation from his parents; (3) the pain of the prison. What this great prophet of Allah has done is that, in his statement, he has changed the order of events as they had happened. He started from the prison. Then, he said nothing about how he had entered the prison and how he had suffered there. Rather, talked about how he was released from the prison and mentioned that too with words of gratitude for Allah Ta` ala. As a corollary of his release from the prison and his gratitude to Allah for it, he also told them that he has been in the prison for a certain time.
Worth noticing here is that Sayyidna Yusuf (علیہ السلام) has mentioned his release from the prison. But, he has not said anything about the prison of the well in which his brothers had thrown him. He did not mention it even functionally, as in ` He released me from the prison - 100.' The reason is that he had already forgiven the mistake made by his brothers, and had said: لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ (No reproach upon you today - 92). There-fore, he did not consider it proper to mention the incident of the well in any form whatsoever, so that his brothers may not be put to shame. (Qurtubi)
After that, he was supposed to dwell on the long and trying separation from his parents, and talk about how they had affected him. But, he set all these things aside. He took up the last part of it and mentioned his meeting with the parents and said so by thanking Allah for it: ` and brought you from the countryside (al-badw) ' to this city of Egypt. There is a hint here to the blessing of Allah that He brought Sayyidna Ya` qub (علیہ السلام) from his home in the countryside, where conveniences of living are scarce, to a city with royal honours.
The first stage of the trials of Sayyidna Yusuf (علیہ السلام) has not been mentioned yet. This concerns the injustices inflicted by his brothers on him. It is interesting that he sweeps the whole thing away as a handiwork of Satan and makes things come easy even by suggesting that his brothers were not of the kind who would do something like that. It was Satan who deceived them and caused this rift between them.
This is the elegance of prophets. Not only that they would be patient against pain and hardship, but that they would invariably find the occasion to be grateful to Allah under all conditions. Therefore, with prophets, there is no state of being in which they are not grateful to Allah Ta’ ala. This is contrary to what ordinary human beings would do. In their state of being, they would have thousands of blessings of Allah Ta’ ala being showered over them, yet they would not talk about them to anyone. And when they have some hardship overtake them at some time, they would go about crying over it all their lives. The Qur'an has complained about this human mind-set when it says:إِنَّ الْإِنسَانَ لِرَبِّهِ لَكَنُودٌ (that is, human beings are, to their Rabb, very ungrateful -100:6).
After having reduced the tale of his trials in three words, Sayyidna Yusuf (علیہ السلام) said:إِنَّ رَبِّي لَطِيفٌ لِّمَا يَشَاءُ ۚ إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ (Surely, my Lord does what He wills, in a subtle way. Surely, He is the All-Knowing, the All-Wise - 12:100).
On svoje roditelje postavi na mjesto gdje je sjedio, a oni i njegovih jedanaest braće mu se pokloniše, pozdravljajući ga. To je bilo poklanjanje iz počasti, a ne sedžda kao vid obožavanja. Time se ispunila Allahova odredba koju je Jusuf,a.s., vidio u snu, i zato Jusuf,a.s., reče svom ocu: "Ovaj vaš pozdrav poklanjanjem je ostvarenje onoga što sam vidio u snu ranije i što sam ti ispričao. Allah je to učinio istinom, i On mi je dobročinstvo ukazao kada me je izbavio iz tamnice i kada je vas doveo iz pustinje nakon što je šejtan pokvario odnos između mene i moje braće. Moj Gospodar je dobrostiv i blag u određivanju onoga što On hoće, i doista On zna stanja Svojih robova i mudar je u upravljanju svime."
Yusuf kemudian mempersilakan kedua orang tuanya untuk duduk di tempat duduknya. Lalu kedua orang tuanya dan saudara-saudaranya yang berjumlah sebelas orang memberikan penghormatan kepada Yusuf dengan melakukan sujud. Itu merupakan sujud penghormatan (yang diperbolehkan dalam syariat mereka), bukan sujud ibadah, sebagai pembuktian perintah Allah dalam mimpinya. Sebab itu, Yusuf berkata kepada ayahnya, "Penghormatan dari kalian untukku ini adalah takwil dari mimpi yang dahulu kulihat di dalam tidurku dan kuceritakan kepadamu. Sekarang Tuhanku telah membuat mimpi itu menjadi kenyataan. Tuhanku telah berbuat baik kepadaku ketika Dia mengeluarkanku dari penjara dan juga ketika Dia mendatangkan kalian dari gurun pasir setelah hubungan baik antara aku dan saudara-saudaraku dirusak oleh setan. Sesungguhnya Tuhanku sangat lembut dalam mengatur apa yang dikehendaki-Nya. Sesungguhnya Dia Maha Mengetahui keadaan hamba-hamba-Nya, lagi Mahabijaksana dalam mengatur urusan mereka."
Yusuf kendi oturduğu tahtın üzerine babasını ve annesini oturttu. Babası, annesi ve on bir kardeşi ona secde ederek onu selamladılar. Bu secde rüyada olduğu gibi Allah'ın emrini gerçekleştirmek için yapılan saygı secdesi idi, ibadet secdesi değildi. Bundan dolayı Yusuf -aleyhisselam- babasına şöyle dedi: Bu sizin beni secde ile selamlamanızdır. Bu, daha önceden gördüğüm ve sana anlattığım rüyamın açıklamasıdır. Rabbim bu rüyayı hakikate dönüştürdü. Şeytan benimle kardeşlerimin arasını bozduktan sonra Rabbim beni zindandan çıkararak ve sizi de çölden getirerek bana ihsanda bulundu. Şüphesiz Rabbim dilediği şeyi idare etmesinde lütuf sahibidir. Şüphesiz O, kullarının durumlarını hakkıyla bilendir. İşlerini idare etmede hikmet sahibidir.
Here the ‘couch’ does not mean a royal throne but the seat where Joseph used to sit and discharge the duties of his post; here prostration (sajdah) does not mean lying face down in the usual sense but bowing down and kneeling (ruku‘). This form of obeisance to a great man was prevalent in ancient times.
He sat his parents on the throne where he sat, and his parents and eleven brothers honoured him by prostrating to him, which was allowed in their sacred laws. Joseph (peace be upon him) said to his father that this honouring of him by their prostrating to him was the explanation of the dream which he had had before, and which he had told his father. His Lord had made it a reality through this happening. Joseph said his Lord had been kind to him by bringing him out of prison, and bringing them all to him from the desert after Satan had ruined things between him and his brothers; and that His Lord was subtle in planning what He wills to occur, Knowing the situations of His servants, Wise in His planning.
Ensuite, il fit asseoir ses parents sur la banquette qui lui servait de trône et ses parents ainsi que ses onze frères le saluèrent en se prosternant devant lui. Cette prosternation n’était pas un acte d’adoration mais plutôt une expression de respect, correspondant à la réalisation voulue par Allah de l’un des rêves de Joseph. C’est pourquoi Joseph dit à son père: Cette salutation par la prosternation est l’interprétation du rêve que j’ai eu jadis et que je t’ai raconté. Mon Seigneur l’a réalisée et Il a été bienfaisant envers moi en me libérant de prison et en vous faisant venir du désert après que Satan ait envenimé ma relation avec mes frères. Allah est plein de mansuétude dans ce qu’Il décide. Il connaît le mieux les situations de Ses serviteurs, et est sage dans Sa gestion
Yusuf begs Allah to die as A Muslim
This is the invocation of Yusuf, the truthful one, to his Lord the Exalted and Most Honored. He invoked Allah after His favor was complete on him by being reunited with his parents and brothers, after He had bestowed on him prophethood and kingship. He begged his Lord the Exalted and Ever High, that as He has perfected His bounty on him in this life, to continue it until the Hereafter. He begged Him that, when he dies, he dies as a Muslim, as Ad-Dahhak said, and to join him with the ranks of the righteous, with his brethren the Prophets and Messengers, may Allah's peace and blessings be on them all. It is possible that Yusuf, peace be upon him, said this supplication while dying. In the Two Sahihs it is recorded that `A'ishah, may Allah be pleased with her, said that while dying, the Messenger of Allah ﷺ was raising his finger and said - thrice,
«اللَّهُمَّ فِي الرَّفِيقِ الْأَعْلَى»
ثَلَاثًا (O Allah to Ar-Rafiq Al-A`la the uppermost, highest company in heaven.) It is also possible that long before he died, Yusuf begged Allah to die as a Muslim and be joined with the ranks of the righteous.
Kemudian Yusuf berdoa kepada Tuhannya seraya berkata, "Ya Tuhanku! Engkau telah memberiku jabatan di negeri Mesir dan mengajarkan kepadaku ilmu takwil mimpi. Wahai Sang Pencipta langit dan bumi tanpa ada contoh sebelumnya! Engkaulah pelindungku dalam semua urusanku di dunia dan pelindungku dalam semua urusanku di akhirat. Cabutlah nyawaku di saat ajalku berakhir sebagai orang Islam (yang berserah diri) dan gabungkanlah diriku bersama para nabi yang saleh, baik leluhurku maupun bukan leluhurku, di dalam surga Firdaus, surga yang tertinggi."
Then Joseph called upon his Lord, saying that He had given him power in Egypt and had taught him the interpretation of dreams; and that He is the Creator of the heavens and the earth, originating them when there was nothing like them, the Protector of all his affairs in the life of this world and the Protector of all of them in the Afterlife. Joseph asked Him to take his soul at the end of his life whilst being in a state of submission to God, and to join him with the righteous prophets from his fathers and others in the highest level of Paradise.
Commentary
The address of Sayyidna Yusuf (علیہ السلام) in the previous verses was to his respected father. Now, after having achieved an important objective by meeting his parents and brothers, he was at peace to devote himself directly to praising Allah Ta` ala and to supplicating before Him. at he said appears immediately above. The ` salihin' or ` the righteous' or morally the most perfect servants of Allah can be the prophets themselves for they are Divinely protected (ma` sum) against all sins. (Mazhari)
Worth noticing in this du a' is the prayer for a good end to life. It presents before us a profile of the typical servants of Allah who have the honour of being accepted in the sight of their Creator. Their attitude is that they may be enjoying the highest possible ranks in this world and in the Hereafter, and they may have all sorts of power and office beneath their feet, yet, they would never wax proud over these. In fact, they keep fearing lest such things around them may be taken away or cut down. So, they keep praying that the physical and spiritual blessings given to them by Allah Ta` ala continue to be with them, even keep increasing, right through the hour of death.
At this stage, the unusual story of Sayyidna Yusuf علیہ السلام ، and the subsequent chain of instructions and lessons, as mentioned in the Qur'an, has reached its completion. at happened after that has not been re-ported in the Holy Qur’ an, or in any Marts' Hadith (with its chain of re-porting authorities ascending to the Holy Prophet himself). Most com-mentators have reported that with reference to historical or Isra'ili narrations.
Based on a narration by Hadrat Hasan (رح) ، it has been reported in Tafsir Ibn Kathir that Sayyidna Yusuf (علیہ السلام) was seven years old when his brothers had thrown him into a well. Then, he remained separated from his father for eighty years, remained alive for twenty three years after having met his parents, and died at the age of one hundred and twenty years.
As in the narrations of the People of the Book, reports Muhammad ibn Ishaq, the period of separation between Sayyidna Yaqub and Sayyidna Yusuf (علیہ السلام) was forty years. Then, Sayyidna Ya` qub after his arrival in Egypt, lived in the company of Sayyidna Yusuf (علیہ السلام) for seventeen years. After that, he died.
As in the annals of historians, reports the author of Tafsir al-Qurtubi, Sayyidna Yaqub (علیہ السلام) died after having lived for twenty four years in Egypt. Before his death, he ordered Sayyidna Yusuf (علیہ السلام) that his body should be sent to his home country and that he be buried by the side of his father, Sayyidna Ishaq (علیہ السلام) .
Sayyidna Said ibn Jubayr has said that the body of Sayyidna Ya` qub (علیہ السلام) was placed in a coffin made of wood from saul tree and taken to Baytul-Maqdis. For this reason, it became common custom among Jews that they would take their dead from faraway places to Baytul-Maqdis for a burial there. The age of Sayyidna Ya` qub (علیہ السلام) was one hundred and forty seven years when he died.
When Sayyidna Ya` qub (علیہ السلام) entered Egypt with his family, says Sayyidna ` Abdullah ibn Masud ؓ ، they were a total of ninety three men and women - and when this progeny of Sayyidna Ya` qub (علیہ السلام) ، that is, the Bani Isra'il, left Egypt with Sayyidna Musa (علیہ السلام) their number was six hundred and seventy thousand1. (Qurtubi Ibn Kathir)
1. As pointed out earlier, this is based on Israelite narrations. Ibn Khaldun, the well-known Muslim historian, has criticized this narration in his Muqaddimah and has urged that the number of Bani Isra it was not that big - (Muhammad Taqi Usmani)
It has been mentioned earlier that, after the death of the former ` Aziz of Misr, the king of Egypt had arranged the marriage of Zulaikha with Sayyidna Yusuf (علیہ السلام) .
It appears in the Torah and in the historical accounts of the People of the Book that they had two sons, Ifra'im and Mansha, and a girl, Rahma bint Yusuf. Rahma was married to Sayyidna Ayyub (علیہ السلام) .Of the progeny of Ifra'im, there was Yusha' ibn Nun (علیہ السلام) who was a companion of Sayyidna Musa (علیہ السلام) . (Mazhari)
Sayyidna Yusuf (علیہ السلام) died at the age of one hundred and twenty years and he was buried by the bank of the river Nile.
Based on a narration by Sayyidna ` Urwah ibn Zubayr (رح) ، Ibn Ishaq has reported: When Sayyidna Musa (علیہ السلام) was commanded to leave Egypt with the Bani' Isra'il, it was revealed to him that he should not leave the body of Sayyidna Yusuf (علیہ السلام) in Egypt and he was ordered to take it with him to Syria and bury him close to his ancestors. In obedi-ence to this order, Sayyidna Musa (علیہ السلام) made investigations and succeeded in locating his burial place. He found his body in a marble coffin which he took with him to Canaan in Palestine. There he buried him beside Sayyidna Ishaq and Sayyidna Ya` qub (علیہما السلام) . (Mazhari)
After Sayyidna Yusuf (علیہ السلام) ، the Amalkites took over Egypt as the new Pharaohs. As for the Ban' Isra'il, they lived under them but kept adhering to the Faith of Sayyidna Yusuf (علیہ السلام) . However, they were taken as foreigners and subjected to all sorts of painful discriminations. Finally, Allah Ta` ala delivered them from this punishment through Sayyidna Musa علیہ السلام (Tafsir Mazhari)
Rules and Points of Guidance
1. From the previous verses (99-100), we learn that paying due respect to parents is obligatory (wajib) - as it stands proved from what Sayyidna Yusuf (علیہ السلام) did.
2. We also learn from here that a prostration of reverence was permissible in the religious code of Sayyidna Yusuf (علیہ السلام) which is why his parents and brothers prostrated to him. But, in the Shari’ ah of the Holy Prophet ﷺ ، this Sajdah or Sujud has been declared as a particular mark of ` Ibadah (worship) and it cannot be done before anyone other than Allah. If done, it is حَرَام Haram. The Holy Qur’ an has said: لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ (prostrate not to the Sun and the Moon ... - 41:37). And in Hadith, it is said that Sayyidna Mu` adh ؓ ، when he went to Syria, saw local Christians prostrating to their parents. After his return from there, he started making a prostration before the Holy Prophet ﷺ . He (ﷺ) asked him not to do that. He said: If I were to take prostration before anyone as permissible, I would have told a wife to prostrate before her husband. Similarly, when Sayyidna Salman al-Farisi ؓ wished to prostrate to him, he said:
لَا تَسجُد لِی یَا سَلمانُ وَاسجُد لِلحَیِّ الَّذِی لَا یَمُوتُ
Do not prostrate to me, 0 Salman, instead, prostrate to the Ever Living who would never die. (Ibn Kathir)
This tells us that a prostration done as a token of respect for the Holy Prophet ﷺ is not permissible. With that being the truth, how can it become permissible if done before a saint, or an elder or pir?
3. From: هَـٰذَا تَأْوِيلُ رُؤْيَايَ مِن قَبْلُ (here is the fulfillment of my early dream - 100), we learn that the fulfillment of the interpretation of a dream could sometimes take a long time to materialize - as it was in the present case when it manifested itself after forty, or eighty, years. (Ibn Jarir Ibn Kathir)
4. The words:' وَقَدْ أَحْسَنَ بِي (He favoured me - 100) said by Sayyidna Yusuf (علیہ السلام) prove that if a person after having been suffering from a disease or disaster, finds him or her delivered from it, then, following the traditional way of prophets, he or she must show gratitude to Allah for this deliverance, and forget about any remembrance of that disease or disaster.
5. From the statement: إِنَّ رَبِّي لَطِيفٌ لِّمَا يَشَاءُ (Surely, my Lord does what He wills, in a subtle way - 100), we learn that, when Allah Ta` ala intends to do something, He has His subtle ways of arranging things and causes secretly in a manner that no one can get the slightest inkling about it.
6. The words of prayer: تَوَفَّنِي مُسْلِمًا (Make me die a Muslim - 101) refer to the prayer of Sayyidna Yusuf (علیہ السلام) in which he has wished to die while adhering to his Belief and Faith ('Iman and Islam). This tells us that to make a dua' for death under particular conditions is not prohibited. And as for the prohibition of wishing for death in sound and authentic Aha-dith, the purpose there is to tell people that it is not correct to go about asking for death just because of depression from worldly hardships or simple lack of patience. The Holy Prophet ﷺ has said: Let no one ask for death because of some hardship. If one has to say something like that, let him say: ` Ya Allah, keep me alive as long as life is better for me, and give me death when death is better for me.'
The one who rejects the truth looks at everything from the point of view of the human being, while a believer looks at everything in relation to God. Joseph received a high administrative post and he ascribed it to God’s generosity. He had the ability to interpret dreams but said that God had taught him all he knew. His own near and dear ones caused him trouble; even then he looked at this from the point of view that these were subtle devices of God by means of which He planned his intellectual and spiritual development. His sense of the majesty of God had obliterated all feelings of personal superiority. Even on reaching the zenith of worldly glory, he uttered these words, ‘O, God! Your being is all-powerful. It is You who fulfill all my needs. Kindly help me in the world as well as in the Hereafter. Include me among those people who have had the inspiration to submit to Your will in the world and in the Hereafter and are worthy of Your eternal reward.’
Après cela, Joseph invoqua son Seigneur en ces termes: Ô Seigneur, Tu m’as mis sur le trône de l’Egypte et Tu m’as enseigné comment interpréter les rêves. Ô Créateur des Cieux et de la Terre sans modèle préalable, Tu te charges de toutes mes affaires dans le bas monde comme dans l’au-delà. Fais-moi donc mourir musulman lorsque mon heure viendra et fais-moi rejoindre mes ancêtres, les prophètes vertueux et les autres prophètes qui sont dans le plus haut lieu du Paradis.
Entonces José clamó a su Señor, diciendo que le había dado poder en Egipto y le había enseñado la interpretación de los sueños, y que Él era el Creador de los cielos y la Tierra, los había creado cuando no había nada como ellos; el Protector de todos sus asuntos en la vida de este mundo y el Protector de todos ellos en la otra vida. José Le pidió que tomara su alma al final de su vida en estado de sometimiento a Al-lah, y que lo uniera a los profetas justos y otros en el nivel más alto del Paraíso.
101- “Ey Rabbim, sen bana hükümranlık verdin ve bana rüya yorumunu öğrettin. Ey gökleri ve yeri yaratan! Sen dünyada da âhirette de benim dost ve yardımcımsın. Benim canımı müslüman olarak al ve beni salihlere kat.”
101. Yüce Allah Yusuf’a yeryüzünde verdiği imkânları ve hükümdarlığı kemal noktasına ulaştırıp annesi, babası ve kardeşleri ile gözünü aydın ettikten, ona oldukça büyük bir ilmi lütfettikten sonra o, Yüce Allah’ın nimetini ikrar ederek, bu nimete şükrederek ve İslâm üzere sebat için dua ederek dedi ki:“Ey Rabbim, sen bana hükümranlık verdin.”Çünkü Yusuf, hazine işlerinin başında idi. Onların idaresinden sorumluydu ve hükümdarın pek büyük bir veziri idi.“Ve bana rüya yorumunu.” Hem indirmiş olduğun kitapların yorumunu hem rüya yorumunu hem de başka çeşitli bilgileri “öğrettin. Ey gökleri ve yeri yaratan! Sen dünyada da âhirette de benim dost ve yardımcımsın. Benim canımı müslüman olarak al” Yani müslümanlığımı sürekli kıl ve müslüman olarak canımı alıncaya kadar İslâm üzere bana sebat ver. Bu, Yusuf’un erken ölmek için yaptığı bir dua değildir. “ve beni” üstün peygamberler ve seçkin kulların oluşturduğu “salihlere kat!”
Jusuf se zatim obrati Gospodaru svome i reče: "Gospodaru moj, Ti si mi dao vlast Egipta i naučio si me da tumačim snove; Stvoritelju nebesa i Zemlje, Ti Koji si sve ni iz čega stvorio, Ti određuješ moju sudbinu i na dunjaluku i na Ahiretu, pa Te molim da, kada dođe čas moje smrti, umrem kao musliman, i da me pridružiš dobrim vjerovjesnicima, od mojih predaka i drugih mimo njih, u najuzvišenijem dijelu Dženneta."
Sonra Yusuf Rabbine dua etti ve şöyle dedi: "Rabbim, bana Mısır'ın mülkünü verdin, rüyanın tabirini öğrettin. Ey gökleri ve yeri bir benzeri olmadan yoktan var edip yaratan! Sen, dünya ve ahiret hayatında bütün işlerimi üstlenensin. Ömrüm bittiğinde benim canımı Müslüman olarak al. Beni cennetin en üst mertebesi olan Firdevs'te salih peygamberler olan atalarım ve diğerlerine ilhak et."
Pagkatapos dumalangin si Jose sa Panginoon niya saka nagsabi: "O Panginoon ko, nagbigay Ka nga sa akin ng paghahari sa Ehipto at nagturo Ka sa akin ng pagpapahayag ng mga panaginip. O Tagalikha ng mga langit at lupa at Tagapagpasimula ng mga ito nang walang naunang pagkakatulad, Ikaw ay ang tumatangkilik sa lahat ng mga nauukol sa akin sa buhay na pangmundo at ang tumatangkilik sa lahat ng mga ito sa Kabilang-buhay. Kunin Mo ako sa sandali ng pagwawakas ng taning ko bilang Muslim at isama Mo ako sa mga propetang maayos kabilang sa mga ninuno ko at iba pa sa kanila sa Kataas-taasang Firdaws ng Paraiso."
"Ya Rabbku, sesungguhnya Engkau telah menganugerahkan kepadaku sebagian kerajaan dan telah mengajarkan kepadaku sebagian ta'bir mimpi. (Ya Rabb) Pencipta langit dan bumi. Eng-kaulah Pelindungku di dunia dan akhirat, wafatkanlah aku dalam keadaan Islam dan gabungkanlah aku dengan orang-orang yang shalih." (Yusuf: 101).
(101) Tatkala Allah menyempurnakan karuniaNya bagi Yusuf berupa pengendalian kekuasaan di bumi, dan sebagian kera-jaan serta menentramkan pandangan matanya dengan berkumpul bersama kedua orang tuanya dan para saudaranya dan setelah per-olehan ilmu agung yang Allah berikan kepadanya, maka dia ber-kata untuk mengakui nikmat Allah sebagai bentuk kesyukuran dan ajakan agar tetap istiqamah di atas Islam, ﴾ رَبِّ قَدۡ ءَاتَيۡتَنِي مِنَ ٱلۡمُلۡكِ ﴿ "Ya Rabbku, Sesungguhnya Engkau telah menganugerahkan kepadaku seba-gian kerajaan", lantaran dia memegang kendali dan pengaturan per-bendaharaan bumi (Mesir), serta menjadi menteri besar bagi raja ﴾ وَعَلَّمۡتَنِي مِن تَأۡوِيلِ ٱلۡأَحَادِيثِۚ ﴿ "dan Engkau telah mengajarkan kepadaku sebagian ta'bir mimpi", berupa penakwilan makna kisah-kisah yang ada di kitab-kitab yang diturunkan (oleh Allah) dan penakwilan mimpi dan ilmu lainnya. ﴾ فَاطِرَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ أَنتَ وَلِيِّۦ فِي ٱلدُّنۡيَا وَٱلۡأٓخِرَةِۖ تَوَفَّنِي مُسۡلِمٗا ﴿ "(Ya Rabb) Pencipta langit dan bumi. Engkaulah Pelindungku di dunia dan akhirat, wafatkanlah aku dalam keadaan Islam", maksudnya lestarikan akidah Islam pada diriku dan teguhkanlah hatiku di atasnya hingga Engkau mewafatkanku dalam keadaan berpegang teguh padanya. Permohonan ini bukanlah doa permintaan agar kematian dipercepat untuknya ﴾ وَأَلۡحِقۡنِي بِٱلصَّٰلِحِينَ ﴿ "dan gabungkanlah aku dengan orang-orang yang shalih", dari kalangan para nabi yang berbakti kepadaMu dan orang-orang yang terbaik lagi terpilih.
Dopodiché, Yūsuf implorò il suo Dio dicendo: “O Dio mio, mi hai concesso autorità in Egitto e mi hai insegnato l'interpretazione dei sogni. O Creatore dei Cieli e della Terra e loro Ideatore senza alcun precedente, Tu sei il mio Tutore in tutte le mie questioni, in questa vita terrena, e tu ne sei l'Amministratore nell'Aldilà. Quando terminerà la mia vita, fa' che io Ti sia sottomesso e annoverami tra i profeti giusti miei antenati e altri, nel Luogo più Alto del Paradiso”
Sau đó Yusuf cầu xin Thượng Đế của Người: Lạy Thượng Đế của bề tôi, quả thật Ngài đã cho bề tôi quyền hành ở Ai Cập, và dạy bề tôi biết giải mộng. Lạy Đấng tạo ra các tầng trời và đất vốn chưa từng tồn tại trước đó, Ngài là Đấng Bảo Hộ tất cả mọi việc trong cuộc sống trần gian, và Đấng Bảo Hộ tất cả mọi việc vào Ngày Sau, xin Ngài hãy rút linh hồn của bề tôi lúc bề tôi là một người Muslim, và cho bề tôi gia nhập vào nhóm những vị sứ giả ngoan đạo từ cha ông của bề tôi và những vị ngoan đạo khác trên tầng Firdaw ở Thiên Đàng.
Questo è ciò che ti è stato menzionato sulla storia di Yūsuf e dei suoi fratelli, che ti ispiriamo – o Messaggero – e di cui eri ignaro, perché non eri presente con i fratelli di Yūsuf quando decisero di gettarlo nel fondo del pozzo e tramarono le astuzie che tramarono; piuttosto, Noi te lo abbiamo rivelato.
Ang nabanggit na iyon mula sa kasaysayan ni Jose at ng mga kapatid niya ay ikinakasi Namin sa iyo, O Sugo. Hindi ka nagkaroon ng kaalaman doon yayamang hindi ka noon naroon sa piling ng mga kapatid ni Jose nang nagpasya sila ng pagtapon sa kanya sa kailaliman ng balon at nagpakana sila ng ipinakana nilang panlalalang, subalit Kami ay nagkasi sa iyo niyon.
Đó là câu chuyện về Yusuf và những người anh em của Người đã mặc khải cho Ngươi - Hỡi Thiên Sứ - Ngươi đã không biết điều đó khi mà Ngươi không có mặt nơi những người anh của Yusuf khi họ quyết định ném Người xuống giếng, và họ đã thực hiện kế hoạch đó, nhưng Ta đã mặc khải điều đó cho Ngươi
Cette histoire relatant des épisodes de la vie de Joseph et de ses frères, Nous te l’avons révélée ô Messager car tu n’en avais aucune connaissance. En effet, tu n’étais pas présent lorsque les frères de Joseph se résolurent à l’abandonner au fond d’un puits et qu’ils ourdirent le stratagème que l’on connaît. Nous avons plutôt porté tout cela à ta connaissance par le biais de la Révélation.
Allah revealed all that has been mentioned from the story of Joseph and his brothers to the Messenger (peace be upon him). He had no knowledge of it beforehand, since he was not there with the brothers of Joseph when they agreed to throw him into the bottom of a well, and when they planned their trick; but Allah revealed this all to the Messenger (peace be upon him).
"Demikian itu (adalah) di antara berita-berita yang ghaib yang Kami wahyukan kepadamu (Muhammad); padahal kamu tidak berada pada sisi mereka, ketika mereka memutuskan rencananya (untuk memasukkan Yusuf ke dalam sumur) dan mereka sedang mengatur tipu daya." (Yusuf: 102).
(102) Tatkala Allah menceritakan kisah ini kepada Muham-mad, Allah berfirman kepada beliau, ﴾ ذَٰلِكَ ﴿ "Demikian itu", yaitu (para nabi) yang Kami beritahukan kepadamu ﴾ مِنۡ أَنۢبَآءِ ٱلۡغَيۡبِ ﴿ "(adalah) di antara berita-berita yang ghaib", yang bila tidak Kami wahyukan kepadamu, tentulah kisah agung tersebut tidak akan sampai kepa-damu. Sesungguhnya engkau tidak hadir ﴾ لَدَيۡهِمۡ إِذۡ أَجۡمَعُوٓاْ أَمۡرَهُمۡ ﴿ "di sisi mereka ketika mereka memutuskan rencananya (untuk memasukkan Yusuf ke dalam sumur)", yakni para saudara Yusuf ﴾ وَهُمۡ يَمۡكُرُونَ ﴿ "dan mereka sedang mengatur tipu daya", kepadanya, ketika mereka telah saling bertekad untuk memisahkannya dari sang ayah dalam kondisi yang tidak ada yang mengetahuinya kecuali Allah تعالى saja, dan tidak mungkin ada orang yang sanggup mengetahuinya kecuali dengan pemberitahuan dari Allah kepadanya. Sebagaimana halnya Allah menceritakan kisah Musa dan peristiwa yang terjadi pada beliau. Dia menyebutkan sebuah keadaan yang tidak ada cara bagi manu-sia untuk mengetahuinya melainkan dengan melalui wahyu. Allah berfirman,
﴾ وَمَا كُنتَ بِجَانِبِ ٱلۡغَرۡبِيِّ إِذۡ قَضَيۡنَآ إِلَىٰ مُوسَى ٱلۡأَمۡرَ وَمَا كُنتَ مِنَ ٱلشَّٰهِدِينَ 44 ﴿
"Dan tidaklah kamu (Muhammad) berada di sisi yang sebelah barat ketika Kami menyampaikan perintah kepada Musa dan tiada pula kamu termasuk orang-orang yang menyaksikan." (Al-Qashash: 44),
ini merupakan petunjuk yang sangat tajam bahwa risalah yang di-bawa oleh Rasulullah adalah benar adanya.
Spomenuto kazivanje o Jusufu i njegovoj braći Mi ti objavljujemo, o poslaniče, a prije toga nisi o tome ništa znao, jer nisi bio prisutan kada su Jusufova braća odlučila da ga bace u bunar, i kada su spletkarili protiv njega.
-Ey Resul- Yusuf ve kardeşlerinin kıssasını sana vahyediyoruz. Senin bu kıssa hakkında hiç bir ilmin yoktu. Yusuf'un kardeşleri onu kuyunun dibine atmak için karar aldıklarında ve bunun için hileler kurduklarında sen orda değildin. Ancak biz bunları sana vahyettik.
Kisah Yusuf dan saudara-saudaranya yang telah Kami wahyukan kepadamu -wahai Rasul- tidaklah engkau ketahui sebelumnya karena engkau tidak menyaksikan saudara-saudara Yusuf ketika mereka memutuskan untuk membuangnya ke dalam sumur dan membuat tipu muslihat yang jahat. Tetapi, Kamilah yang mewahyukan kisah itu kepadamu.
Al-lah reveló todo lo que se ha mencionado de la historia de José y sus hermanos al profeta Mujámmad r. No lo sabía con anterioridad, ya que no estaba junto con los hermanos de José cuando acordaron arrojarlo al fondo del pozo, ni cuando planearon tal artimaña, sino que fue Al-lah Quien se lo reveló.
Commentary
After a full description of the story of Sayyidna Yusuf (علیہ السلام) ، first to come in the verses cited above is an address to the Holy Prophet ﷺ : ذَٰلِكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ (That is a part of the reports of the unseen We reveal to you), and that ` you were not there with the brothers of Yusuf (علیہ السلام) when they had decided to throw Sayyidna Yusuf (علیہ السلام) into the well and were making plans for it.
The purpose of choosing to say this is that the very act of the Holy Prophet ﷺ in describing this story of Sayyidna Yusuf (علیہ السلام) correctly and in full details is a clear proof of his being a prophet and recipient of revelation. The reason is that this story dates back to thousands of years before his time. Neither was he present there on the scene to have described it as an eye witness, nor was he ever taught by anyone to have consulted books of history, or heard it from a teacher and described it. Therefore, there is no way he could have known it in the manner he did except that it be Divine revelation itself.
At this place, the Holy Quran has considered it sufficient to say that ` you were not there1. It has not deemed it necessary to mention that this information did not come to him through another person or book because the whole Arabia knew that the Holy Prophet ﷺ was an Ummiyy - that is, he did not learn to read and write from anyone. And also known to everyone was that he had lived his whole life in Makkah al-Mu` azzamah. He did make one of his trips to Syria with his uncle Abu Talib, a trip in which he came back home while still enroute. The second trip he made was for business. He finished his work there and returned in a few days. In this trip too, there was no chance of his meeting some scholar or going to an educational institution. Therefore, at this place, it was not considered necessary to mention it. And at another occasion in the Holy Quran this too was further clarified by saying: مَا كُنتَ تَعْلَمُهَا أَنتَ وَلَا قَوْمُكَ مِن قَبْلِ هَـٰذَا ، that is, ` you did not know them (events) before this (the revelation of the Quran), neither you nor your people -11:49"
Imam Al-Baghawi has said that the Jews and the Quraysh had joined hands to test the veracity of the Holy Prophet ﷺ . For this purpose, they had asked the Holy Prophet ﷺ to tell them everything about Sayyidna Yusuf (علیہ السلام) as it had happened to him, if he was true in his claim of prophethood. When he told them what he had learnt through Divine revelation, they still remained sticking to their disbelief and denial. This shocked the Holy Prophet ﷺ . Thereupon, said in the next verse was: And most of the people are not going to believe - even though, the proofs of his being a prophet were clear, and even if he himself longed for it, or tried his best. The sense of the statement is: ` Your duty is to spread the call and seek the betterment of people. That you succeed in it is not in your control nor is this your responsibility nor should you grieve over it.
Rules and Guidance
The Difference between the News of the Unseen and the Knowledge of the Unseen
1. The statement: ذَٰلِكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ (That is a part of the reports of the unseen We reveal to you - 102) has appeared in the same words in verse 44 of Surah Al-` Imran in the context of the story of Sayyidah Mar-yam, that is: ذَٰلِكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ (That is a part of the reports of the unseen We reveal to you - 3:44). Then, with a slight change, the same state-ment appears in verse 49 of Surah Hud where it is related to the story of Sayyidna Nuh (علیہ السلام) : تِلْكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ (These are reports from the unseen [ events ] which We reveal to you - 11:49).
From these verses we learn that Allah Ta` ala communicates to his prophets many a news of the unseen through Wahy (revelation). He has particularly blessed our Rasul ", known as the Head of all the messengers, with a special portion of the news from the unseen, which is more than that which has been given to all past prophets. This is the reason why the Holy Prophet has informed the Muslim Ummah of many events due to happen right through the day of Qiyamah, either briefly, or in details. All Al-Hadith given in the Kitab al-Fitan of Hadith books are full of them.
Since common people take the Knowledge of the Unseen (i1m al-Ghayb) only in the sense that a person somehow gets to become aware of the news of the unseen, and this quality is found at its best in the Holy Prophet ﷺ ، therefore, they think that the Holy Prophet ﷺ was ` Alim al-Ghayb (knower of the Unseen). But, the Holy Qur’ an has declared in very clear words that: لَّا يَعْلَمُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّـهُ (No one in the heavens, or on the Earth, knows the unseen except Allah - 27:65) which proves that no one, other than Allah Ta` ala, can be called the ` Alim al-Ghayb or the Knower of the Unseen. The ` Jim of al-Ghayb (the knowledge of the unseen) is the unique attribute of Allah Ta` ala. Taking an apostle, messenger, prophet or angel as a sharer in this attribute amounts to equating him with Allah, and is what the Christians do, who declare a Messenger to be the son of God, and a partner in Godhead. The verses of the Holy Qur’ an quoted here make the truth of the matter very clear. It stands settled that the ilm of al-Ghayb (the knowledge of the unseen) is an exclusive attribute of Allah Ta` ala and the only ` Alim al-Ghayb (the Knower of the Unseen) is Allah jalla thanauh Himself. However, there are many news of the unseen which Allah Ta` ala does give to his messengers through the medium of Wahy (revelation). This, in the terminology of the Holy Quran, is not known as the ilm of al-Ghayb (the knowledge of the unseen). Since common people do not understand this fine difference, they tend to take the news of the unseen as the knowledge of the unseen. This is why when one adheres to the terminology of the Qur’ an and asserts that no one, other than Allah, can claim to know what is unseen, they would prefer to differ, rather than accept truth as it is.
This Story is a Revelation from Allah
Allah narrated to Muhammad ﷺ, the story of Yusuf and his brothers and how Allah raised him over them, giving him the better end, triumph, the sovereignty and wisdom (i.e., prophethood), even though they tried to harm and kill him. Allah said, `This and similar stories are part of the unseen incidents of the past, O Muhammad,
نُوحِيهِ إِلَيْكَ
(which We reveal to you.) and inform you of, O Muhammad, because it carries a lesson, for you to draw from and a reminder to those who defy you.' Allah said next,
وَمَا كُنتَ لَدَيْهِمْ
`(You were not (present) with them), you did not witness their conference nor saw them,
إِذْ أَجْمَعُواْ أَمْرَهُمْ
(when they arranged their plan together,) to throw Yusuf into the well,
وَهُمْ يَمْكُرُونَ
(and (while) they were plotting) against him. We taught you all this through Our Revelation which We sent down to you.' Allah said in other Ayat,
وَمَا كُنتَ لَدَيْهِمْ إِذْ يُلْقُون أَقْلَـمَهُمْ
(You were not with them, when they cast lots with their pens..) and,
وَمَا كُنتَ بِجَانِبِ الْغَرْبِىِّ إِذْ قَضَيْنَآ إِلَى مُوسَى الاٌّمْرَ
(And you were not on the western side, when We made clear to Musa the commandment...) 28:44 until,
وَمَا كُنْتَ بِجَانِبِ الطُّورِ إِذْ نَادَيْنَا
(And you were not at the side of the Tur when We did call.)28:46 Allah also said,
وَمَا كُنتَ ثَاوِياً فِى أَهْلِ مَدْيَنَ تَتْلُو عَلَيْهِمْ ءَايَـتِنَا
(And you were not a dweller among the people of Madyan, reciting Our verses to them.) 28:45 Allah states that Muhammad is His Messenger and that He has taught him the news of what occurred in the past, which carry lessons for people to draw from, so that they acquire their safety in their religious affairs as well as their worldly affairs. Yet, most people did not and will not believe, so Allah said,
وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ
(And most of mankind will not believe even if you desire it eagerly.) Allah said in similar Ayat,
وَإِن تُطِعْ أَكْثَرَ مَن فِى الاٌّرْضِ يُضِلُّوكَ عَن سَبِيلِ اللَّهِ
(And if you obey most of those on the earth, they will mislead you far away from Allah's path) 6:116, and,
إِنَّ فِي ذَلِكَ لأَيَةً وَمَا كَانَ أَكْثَرُهُمْ مُّؤْمِنِينَ
(Verily, in this is an Ayah, yet most of them are not believers.) 26:8 Allah said next,
وَمَا تَسْأَلُهُمْ عَلَيْهِ مِنْ أَجْرٍ
(And no reward you ask of them for it;) Allah says, `You, O Muhammad, do not ask them in return for this advice and your call to all that is good and righteous, for any price or compensation for delivering it. Rather, you do so seeking Allah's Face and to deliver good and sincere advice to His creatures,
إِنْ هُوَ إِلاَّ ذِكْرٌ لِّلْعَـلَمِينَ
(it (the Qur'an) is no less than a Reminder unto the `Alamin (men and Jinn)) with which they remember, receive guidance and save themselves in this life and the Hereafter.'
102- İşte bu, sana vahyettiğimiz gayb haberlerindendir. Yoksa onlar, tuzak kurup işlerini kararlaştırdıkları zaman sen onların yanlarında değildin.
102. Yüce Allah, bu kıssayı Muhammed sallallahu aleyhi ve sellem’e anlattıktan sonra ona şöyle hitap etmektedir:“İşte bu” sana bildirdiğimiz haber “sana vahy ettiğimiz gayb haberlerindendir.” Eğer bizim sana vahyimiz olmasaydı bu, oldukça üstün haber sana ulaşmazdı. “Yoksa onlar” Yusuf’un kardeşleri ona “tuzak kurup işlerini kararlaştırdıkları zaman sen onların yanlarında değildin.” Orada hazır bulunmuyordun. Onlar, Yusuf’u babasından ayırmak üzere karar verdiklerinde buna Yüce Allah’tan başka hiç kimse muttali değildi. Allah, buna dair bilgiyi öğretmedikçe hiçbir kimsenin bunu bilmesine imkân yoktur. Nitekim Yüce Allah Musa’nın kıssasını ve onun başından geçenleri de anlattıktan sonra O’nun vahyi olmaksızın insanların bilmeleri imkân dahilinde olmayan bu durumu söz konusu ederek şöyle buyurmaktadır:“Biz Musa’ya o buyruğu vahyettiğimizde sen batı tarafında değildin. Sen (orada) bulunanlardan da değildin.”(el-Kasas, 28/44) İşte bu, Allah Rasûlünün getirdiklerinin doğru ve gerçek olduğunun en açık delilidir.
"Dan sebagian besar manusia tidak akan beriman walaupun kamu sangat menginginkannya. Dan kamu sekali-kali tidak me-minta upah kepada mereka (terhadap seruanmu ini), itu tidak lain hanyalah pengajaran bagi semesta alam. Dan banyak sekali tanda-tanda (kekuasaan Allah) di langit dan bumi yang mereka lalui, sedang mereka berpaling darinya. Dan sebagian besar dari mereka tidak beriman kepada Allah, melainkan dalam keadaan memperse-kutukan Allah (dengan sembahan-sembahan lain). Apakah mereka merasa aman dari kedatangan siksa Allah yang meliputi mereka, atau kedatangan Kiamat kepada mereka secara mendadak, sedang mereka tidak menyadarinya?" (Yusuf: 103-107).
(103) Allah تعالى berfirman kepada NabiNya, Muhammad ﴾ وَمَآ أَكۡثَرُ ٱلنَّاسِ وَلَوۡ حَرَصۡتَ ﴿ "Dan sebagian besar manusia walaupun kamu sangat menginginkannya", yaitu menginginkan keimanan mereka, mereka ﴾ بِمُؤۡمِنِينَ ﴿ "tidak akan beriman", karena daya tangkap dan orientasi-orientasi mereka sungguh telah mengalami kerusakan. Hasrat besar para pemberi nasihat kepada mereka tidaklah berguna, walaupun sama sekali tidak ada penghalang dan pengganjal. Para pemberi nasihat itu telah mengajari dan menyeru mereka kepada hal-hal yang mengandung kebaikan bagi mereka dan menolak kejelekan dari mereka, tanpa meminta upah maupun timbal-balik. Walaupun para da'i tersebut telah menunjukkan bukti-bukti dan tanda-tanda kebenaran kepada mereka yang menunjukkan kebe-naran mereka, namun segala sesuatu yang sudah mereka tunjuk-kan, tetap tidak bermanfaat.
(104) Karena itu, Allah berfirman ﴾ وَمَا تَسۡـَٔلُهُمۡ عَلَيۡهِ مِنۡ أَجۡرٍۚ إِنۡ هُوَ إِلَّا ذِكۡرٞ لِّلۡعَٰلَمِينَ ﴿ "Dan kamu sekali-kali tidak meminta upah kepada mereka (terhadap seruanmu ini), itu tidak lain hanyalah pengajaran bagi semesta alam." Dengan itu, mereka akan mengingat-ingat apa saja yang berguna bagi mereka agar (hendaknya) mereka melaksanakannya dan apa saja yang berbahaya hendaklah mereka meninggalkannya.
(105) ﴾ وَكَأَيِّن ﴿ "Dan banyak sekali", berapa b a n y a k ﴾ مِّنۡ ءَايَةٖ فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ يَمُرُّونَ عَلَيۡهَا ﴿ "tanda-tanda (kekuasaan Allah) di langit dan bumi yang mereka lalui", yang menandakan keesaan Allah (tauhidullah) ﴾ وَهُمۡ عَنۡهَا مُعۡرِضُونَ ﴿ "sedang mereka berpaling darinya."
(106) Kendatipun demikian, jika dijumpai ada sebagian ke-imanan dari mereka ﴾ وَمَا يُؤۡمِنُ أَكۡثَرُهُم بِٱللَّهِ إِلَّا وَهُم مُّشۡرِكُونَ ﴿ "dan sebagian besar dari mereka tidak beriman kepada Allah, melainkan dalam keadaan mem-persekutukan Allah (dengan sembahan-sembahan lain)", mereka itu, meski mengakui rububiyah Allah تعالى dan bahwa Dia-lah al-Khaliq (Pencipta), ar-Raziq (Pemberi rizki), Pengatur seluruh urusan, maka mereka tetap menyekutukan Allah dalam uluhiyah dan tauhidNya.
(107) Mereka itu yang sudah sampai pada kondisi demikian, tidaklah tersisa bagi mereka melainkan azab yang akan menimpa mereka dan hukuman akan mendatangi mereka secara tiba-tiba ke-tika mereka merasa aman (dari ancaman itu semua sebelumnya). Untuk itu, Allah berfirman, ﴾ أَفَأَمِنُوٓاْ ﴿ "Apakah mereka merasa aman", yaitu orang-orang yang melakukan perbuatan di atas, yang berpa-ling dari ayat-ayat Allah ﴾ أَن تَأۡتِيَهُمۡ غَٰشِيَةٞ مِّنۡ عَذَابِ ٱللَّهِ ﴿ "dari kedatangan siksa Allah yang meliputi mereka", yaitu siksa yang menyelimuti mereka, merata menimpa mereka semua dan menghabisi mereka sampai tuntas. ﴾ أَوۡ تَأۡتِيَهُمُ ٱلسَّاعَةُ بَغۡتَةٗ ﴿ "atau (merasa aman dari) kedatangan kiamat kepada mereka secara mendadak", tiba-tiba ﴾ وَهُمۡ لَا يَشۡعُرُونَ ﴿ "sedang mereka tidak menyadarinya?" Karena mereka itu memang pantas untuk di-perlakukan demikian. Hendaknya mereka bertaubat kepada Allah dan meninggalkan segala perkara yang menjadi penyebab datang-nya hukuman.
103- Sen ne kadar arzulasan da insanların çoğu iman etmezler.
104- Halbuki sen, bu (Kur'ân’a) karşılık onlardan hiçbir ücret de istemiyorsun. O, ancak âlemlere bir öğüttür.
105- Göklerde ve yerde nice âyetler vardır ki onlar, bunların yanından yüz çevirerek geçer giderler.
106- Onların çoğu Allah'a ancak şirk koşarak iman ederler.
107- Onlar, Allah’ın kuşatıcı bir azabının kendilerine gelip çatmasından veya onlar farkında olmadan kıyametin ansızın başlarına kopuvermesinden kendilerini güvende mi gördüler?
103. Yüce Allah peygamberi Muhammed sallallahu aleyhi ve sellem’e hitaben şöyle buyurmaktadır:“Sen” insanların iman etmelerini için “ne kadar arzulasan da insanların çoğu iman etmezler.” Çünkü onların elde etmek istedikleri şeyler de maksatları da bozuktur. Onlara karşı gerçekten samimi olup iyiliklerini isteyenlerin bu konudaki gayretlerinin onlara faydası olmaz. İsterse bunlar, onları kendilerinin hayrına olan şeylere çağırsınlar, onlara öğretsinler, onlardan kötülükleri uzaklaştırmak istesinler, herhangi bir ücret ve karşılık beklemeksizin bütün bunları yapsınlar ve doğruluklarına delil olacak bunca âyet, belge ve delili ortaya koysunlar ve böylelikle iman etmelerine engel olan her şey ortadan kalkmış olsun; fark etmez, yine de durum değişmez. Bundan dolayı Yüce Allah şöyle buyurmakdadır:
104. “Halbuki sen bu (Kur'ân’a) karşılık onlardan hiçbir ücret de istemiyorsun. O, ancak alemlere bir öğüttür.” Ondan kendilerine faydalı olacak öğütler alırlar. Ki bu, faydalı şeyleri yapsınlar ve zararlarına olacak şeyleri de terk etsinler diyedir.
105-106. “Göklerde ve yerde” Yüce Allah’ın birliğine delil teşkil eden “nice âyetler vardır ki, onlar bunların yanından yüz çevirerek” hiç düşünmeden, tefekkür etmeden “geçer giderler.” Bununla birlikte kısmen imana sahip olsalar da “onların çoğu Allah'a ancak şirk koşarak iman ederler.” Bunlar Yüce Allah’ın Rab, yaratan, rızık veren, bütün işleri çekip çeviren olduğunu itiraf etseler dahi Allah’ın ulûhiyetinde ve rubûbiyetinde O’na şirk koşarlar. İşte bu duruma gelenler için artık geriye ilâhi azabın gelip çatmasından ve onlar kendilerini emniyet içinde hissettikleri bir sırada azabın ansızın onları bulmasından başka bir seçenek kalmaz. O bakımdan Yüce Allah şöyle buyurmaktadır:
107. “Onlar” bu işleri yapan ve Allah’ın âyetlerinden yüz çeviren bu kimseler “Allah’ın kuşatıcı bir azabının” onların hepsini kuşatacak ve onları kökten imha edecek bir azabın “kendilerine gelip çatmasından veya onlar farkında olmadan kıyametin ansızın başlarına kopuvermesinden kendilerini güvende mi gördüler?” Halbuki onların yaptıkları, başlarına bunların gelmesini gerektirmektedir. O halde Allah’a tevbe etsinler ve cezalandırılmalarına sebep olacak şeyleri terk etsinler.
Ô Messager, si tu fournissais tous les efforts possibles, tu ne saurais faire de tous les gens des croyants. Ne t’accable donc pas d’affliction à cause de cela.
Most people will not have faith, even if the Messenger should make every effort for them to believe; so he should not lose himself in grief over them.
La mayoría de las personas no creerá, aunque el Mensajero hiciera todo lo posible, por lo que no debería sentirse frustrado por ellos.
E la maggior parte della gente non crederà – o Messaggero – anche se fai tutto ciò che ti è possibile per renderli credenti; non affliggerti a causa loro.
Sungguh kebanyakan manusia tidak akan beriman walaupun engkau -wahai Rasul- berupaya keras agar mereka mau beriman. Oleh karena itu, janganlah engkau terlalu sedih dengan sikap mereka.
-Ey Resul!- Onların iman etmeleri için sen ne kadar çalışıp çabalasan da insanların çoğu iman etmezler. Üzülüp kendini helak etme!
Većina ljudi neće biti vjernici ma koliko se ti Poslaniče trudio da povjeruju, pa ne izgaraj od žalosti za njima.
Và đa số nhân loại không tin dù Ngươi - hỡi Thiên Sứ - đã cố gắng tìm mọi cách chỉ để họ tin, cho nên Ngươi chớ có đau khổ vì họ
Ang higit na marami sa mga tao ay hindi mga mananampalataya, kahit pa man nagkaloob ka, O Sugo, ng buong pagsisikap upang sumampalataya sila. Kaya huwag masawi ang sarili mo para sa kanila dahil sa mga panghihinayang.
Và nếu họ khôn ngoan là họ đã tin tưởng Ngươi rồi, vì Ngươi không đòi hỏi gì từ họ - hỡi Thiên Sứ - về việc phổ biến Qu'ran và không yêu cầu họ thưởng gì cho Ngươi cả, vì Qu'ran chỉ là thông điệp để nhắc nhở cho tất cả nhân loại
Se avessero ragionato, ti avrebbero creduto, perché tu non hai chiesto loro, o Messaggero, per il Corano e per ciò che hai loro comunicato, alcuna ricompensa. Il Corano non è altro che un monito rivolto a tutta la gente.
Kung sakaling nakapag-unawa sila ay talaga sanang sumampalataya sila sa iyo dahil ikaw ay hindi humiling mula sa kanila ng gantimpala, O Sugo, dahil sa Qur'ān ni dahil sa nag-aanyaya ka sa kanila sapagkat walang iba ang Qur'ān kundi isang pagpapaalaala para sa lahat ng mga tao.
After that it was said: وَمَا تَسْأَلُهُمْ عَلَيْهِ مِنْ أَجْرٍ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِين ، that is, ` your mission is to tell them the truth and call 'them to the straight path. For this you do not ask them to give you something in return - which could have caused them to find it difficult to listen to him or follow him. In fact, what you are telling them is for their own good. It is only an advice to heed to and a lesson to learn from. And it is for everyone. The text here also carries a hint to the effect: When the purpose behind your effort is no worldly gain, in fact it is nothing but the reward of the Hereafter and the betterment of your people, then, that purpose of yours already stands achieved. Why would you then grieve over it?
S’ils étaient doués d’une raison saine, ils auraient certainement cru en toi car tu ne leur demandes pas, ô Messager, qu’ils te rétribuent pour ton appel à croire au Coran et pour ta prédication. Le Coran n’est en effet qu’un rappel adressé à tous les gens.
Seandainya mereka mengerti pasti mereka beriman kepadamu karena engkau -wahai Rasul- tidak meminta imbalan apa pun dari mereka dalam menyampaikan Al-Qur`ān dan dakwahmu kepada mereka, sebab Al-Qur`ān itu semata-mata adalah peringatan bagi seluruh umat manusia.
Eğer akıl etseydiler sana iman ederlerdi. Çünkü sen -Ey Resul!- Kur'an'dan ve davet ettiğin şeyden dolayı onlardan bir karşılık talep etmedin. Kur'an bütün insanlara öğütten başka bir şey değildir.
Da su pameti imali povjerovali bi u tebe, Poslaniče, jer ti od njih ne tražiš nikakvu nadoknadu za Kur'an i za ono čemu ih pozivaš. Kur'an je samo opomena čovječanstvu.
If they used their reason they would believe the Messenger (peace be upon him), because he did not ask any reward for the Qur’ān or for what he called them to. The Qur’ān is only a reminder for all people.
The story of Joseph is in itself a proof of the Quran being the revelation of God and not the discourse of a human being. This incident occurred about two and half thousand years prior to the advent of the Prophet Muhammad. He had neither witnessed this train of events himself, nor was it recorded in history books so that he could have read about it, nor could he have heard it from others. It was found only on the pages of the Torah, and before the age of the printing press, the Torah was a book which was known only to a few Jewish scholars at Jewish centres and not to anybody else. Moreover, the events pertaining to Joseph’s life have been described in the Quran in such a way that, in spite of their tallying basically with the descriptions in the Torah, they differ in respect of details. This difference is in itself a proof of the Quran being the revelation of God, because throughout the Quran its description appears to be very rational and natural. The descriptions given in the Quran are clearly consistent with Jacob’s and Joseph’s prophetic character, while the descriptions given in the Torah are not. Similarly, many very important aspects, for instance, Joseph’s speech in the prison ( 5: 37-40 ), which is mentioned in the Quran, find no place in the Bible or in the Talmud: even certain historical errors that are found in the Bible are not repeated in the Quran. For example, the Bible says that the king of Egypt in Joseph’s period was Pharaoh. In actual fact, the dynasty which assumed the title of Pharaoh became the rulers of Egypt only five hundred years after Joseph. During the period of Joseph, Egypt was ruled by an Arab dynasty, the Hyksos, known as the shepherd kings. (See Bible, chapter ‘Genesis’). The refusal to accept the Truth here is due to an apparent lack of reason. But as soon as a convincing argument is presented to an individual, he should immediately accept it. Most often the real reason for denial of the Truth is stubbornness. People do not accept the Truth because they do not want to do so. Acceptance of the Truth generally involves humbling oneself and this is a very difficult task for a human being. This is one reason why arrogant people never change their ways, in spite of valid arguments or reasoning being used to convince them. They will tolerate the downgrading of the truth, but they are not ready to humble themselves; they forget that those who keep a low profile in this world will be glorified in the Hereafter, whereas one who does not do so will be forever reduced to insignificance in the next world.
Si utilizaran la razón, creerían en el mensajero Mujámmad r, porque no pidió ninguna remuneración por el Corán ni por el conocimiento que les enseñó. El Corán es un recordatorio dirigido a toda la humanidad.
Göklerde ve yerde yayılmış halde Allah -Subhânehu ve Teâlâ-'nın birliğine delalet eden çokça ayetler vardır. İnsanlar onların üzerinden geçer onları düşünüp ibret almadan yüz çevirirler. Onlara bakmadan geçip giderler.
Los signos que demuestran que hay un solo Al-lah son muchos y están regados por los cielos y la Tierra. Los incrédulos pasan frente a ellos, y se alejan sin reflexionar en ellos ni considerarlos, porque no les prestan atención.
Banyak sekali tanda-tanda keesaan Allah -Subḥānahu- yang tersebar di langit dan bumi yang mereka temukan dan saksikan, tetapi mereka malah enggan merenungi dan memikirkannya, bahkan mereka tidak menghiraukannya.
The signs showing that there is only one Allah, glory be to Him, are many, spread out through the heavens and the earth. The disbelievers pass by them, turning away from thinking about them and considering them, not paying attention to them.
Puno je znakova koji ukazuju na Njegovu jednoću, razasutih svuda po nebesima i na Zemlji. Nevjernici pored njih prolaze ali o njima ne razmišljaju i ne uzimaju pouku, već se od njih okreću, ne osvrćući se.
Les signes qui indiquent l’Unicité d’Allah sont nombreux et disséminés dans les Cieux et sur la Terre. Les gens les voient mais n’y prêtent pas attention, refusent de les méditer et d’en tirer des enseignements.
People neglect to ponder the Signs before Them
Allah states that most people do not think about His signs and proofs of His Oneness that He created in the heavens and earth. Allah created brilliant stars and rotating heavenly objects and planets, all made subservient. There are many plots of fertile land next to each other on earth, and gardens, solid mountains, lively oceans, with their waves smashing against each other, and spacious deserts. There are many live creatures and others that have died; and animals, plants and fruits that are similar in shape, but different in taste, scent, color and attributes. All praise is due to Allah the One and Only, Who created all types of creations, Who Alone will remain and last forever. It is He Who is unique in His Names and Attributes. Allah said next,
وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلاَّ وَهُمْ مُّشْرِكُونَ
(And most of them believe not in Allah except that they attribute partners unto Him.) Ibn `Abbas commented, "They have a part of faith, for when they are asked, `Who created the heavens Who created the earth Who created the mountains' They say, `Allah did.' Yet, they associate others with Him in worship." Similar is said by Mujahid, `Ata, `Ikrimah, Ash-Sha`bi, Qatadah, Ad-Dahhak and `Abdur-Rahman bin Zayd bin Aslam. In the Sahih, it is recorded that during the Hajj season, the idolators used to say in their Talbiyah: "Here we rush to Your service. You have no partners with You, except a partner with You whom You own but he owns not!" Allah said in another Ayah,
إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ
(Verily, joining others in worship with Allah is a great Zulm (wrong) indeed.) 31:13 This indeed is the greatest type of Shirk, associating others with Allah in worship. It is recorded in the Two Sahihs that `Abdullah bin Mas`ud said, "I said, `O Allah's Messenger! What is the greatest sin' He said,
«أَنْ تَجْعَلَ للهِ نِدًّا وَهُوَ خَلَقَك»
(That you call a rival to Allah while He alone created you.)" Al-Hasan Al-Basri commented on Allah's statement,
وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلاَّ وَهُمْ مُّشْرِكُونَ
(And most of them believe not in Allah except that they attribute partners unto Him.) "This is the hypocrite; if he performs good deeds, he does so to show off with the people, and he is an idolator while doing this." Al-Hasan was referring to Allah's statement,
إِنَّ الْمُنَـفِقِينَ يُخَـدِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُواْ إِلَى الصَّلَوةِ قَامُواْ كُسَالَى يُرَآءُونَ النَّاسَ وَلاَ يَذْكُرُونَ اللَّهَ إِلاَّ قَلِيلاً
(Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them. And when they stand up for As-Salah, they stand with laziness and to be seen of men, and they do not remember Allah but little.) 4:142 There is another type of hidden Shirk that most people are unaware of. Hammad bin Salamah narrated that `Asim bin Abi An-Najud said that `Urwah said, "Hudhayfah visited an ill man and saw a rope tied around his arm, so he ripped it off while reciting,
وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلاَّ وَهُمْ مُّشْرِكُونَ
(And most of them believe not in Allah except that they attribute partners unto Him.) In a Hadith, from Ibn `Umar collected by At-Tirmidhi who said it was Hasan, the Prophet said,
«مَنْ حَلَفَ بِغَيْرِ اللهِ فَقَدْ أَشْرَك»
(He who swears by other than Allah, commits Shirk.) Imam Ahmad, Abu Dawud and other scholars of Hadith narrated that `Abdullah bin Mas`ud said that the Messenger of Allah ﷺ said,
«إِنَّ الرُّقَى وَالتَّمَائِمَ وَالتِّوَلَةَ شِرْك»
(Verily, Ar-Ruqa, At-Tama'im and At-Tiwalah are all acts of Shirk.) In another narration collected by Ahmad and Abu Dawud, the Prophet said,
«الطِّيَرَةُ شِرْكٌ وَمَا مِنَّا إِلَّا، وَلَكِنَّ اللهَ يُذْهِبُهُ بِالتَّوَكُّل»
(Verily, At-Tiyarah omen is Shirk; everyone might feel a glimpse of it, but Allah dissipates it with Tawakkul.)" Allah said next,
أَفَأَمِنُواْ أَن تَأْتِيَهُمْ غَاشِيَةٌ مِّنْ عَذَابِ اللَّهِ
(Do they then feel secure from the coming against them of the covering veil of the torment of Allah) Allah asks, `Do these idolators who associate others with Allah in the worship, feel secure from the coming of an encompassing torment from where they perceive not' Allah said in other `Ayat,
أَفَأَمِنَ الَّذِينَ مَكَرُواْ السَّيِّئَاتِ أَن يَخْسِفَ اللَّهُ بِهِمُ الاٌّرْضَ أَوْ يَأْتِيَهُمُ الْعَذَابُ مِنْ حَيْثُ لاَ يَشْعُرُونَ - أَوْ يَأْخُذَهُمْ فِى تَقَلُّبِهِمْ فَمَا هُم بِمُعْجِزِينَ - أَوْ يَأْخُذَهُمْ عَلَى تَخَوُّفٍ فَإِنَّ رَبَّكُمْ لَرَؤُوفٌ رَّحِيمٌ
(Do then those who devise evil plots feel secure that Allah will not sink them into the earth, or that the torment will not seize them from directions they perceive not Or that He may catch them in the midst of their going to and from, so that there be no escape for them (from Allah's punishment) Or that He may catch them with gradual wasting (of their wealth and health) Truly, Your Lord is indeed full of kindness, Most Merciful.) 16:45-47 and,
أَفَأَمِنَ أَهْلُ الْقُرَى أَن يَأْتِيَهُم بَأْسُنَا بَيَـتاً وَهُمْ نَآئِمُونَ - أَوَ أَمِنَ أَهْلُ الْقُرَى أَن يَأْتِيَهُمْ بَأْسُنَا ضُحًى وَهُمْ يَلْعَبُونَ
أَفَأَمِنُواْ مَكْرَ اللَّهِ فَلاَ يَأْمَنُ مَكْرَ اللَّهِ إِلاَّ الْقَوْمُ الْخَـسِرُونَ
(Did the people of the towns then feel secure against the coming of Our punishment by night while they were asleep Or, did the people of the towns then feel secure against the coming of Our punishment in the forenoon while they were playing Did they then feel secure against the plan of Allah None feels secure from the plan of Allah except the people who are the losers.) 7:97-99)
Sono molteplici i Segni che mostrano la Sua Unicità, gloria Sua, nei Cieli e in Terra! Si imbattono in essi, non vi riflettono, vi sono avversi e non danno loro alcuna importanza.
Và có biết bao là dấu hiệu là bằng chứng cho việc chỉ tồn tai mỗi một Thượng Đế Tối Cao, trãi rộng khắp nơi trên các tầng trời và đất, con người đã lướt qua các dấu hiệu đó vậy mà họ vẫn không suy ngẫm và xem xét nó, rồi họ quay mặt xa lánh nó
Then, in verse 105, the attitude of the disbelievers is portrayed by saying:
وَكَأَيِّن مِّنْ آيَةٍ فِي السَّمَاوَاتِ وَالْأَرْضِ يَمُرُّونَ عَلَيْهَا وَهُمْ عَنْهَا مُعْرِضُونَ
How many a sign there is in the heavens and the Earth which they pass by and they are heedless to it.
The sense is that these people are not of the kind who would simply not listen to a well-wisher out of their obstinacy. They are worse. They would not even learn from the very open signs of the perfect power of Allah Ta` ala visible to them all the time, yet keep passing by them with-out paying any attention and without wondering whose signs they were. These signs of Divine wisdom and power are widely spread out and many in number. Out of these are many signs which remind people of punishments which descended upon past peoples, and they themselves see their overturned habitations, but they would still refuse to learn their lesson.
This was a description of people who simply did not believe in the existence of Allah Ta` ala, the great Creator, and in His wisdom and power. Mentioned next are those who do believe in Allah as the Creator,
Marami ang mga tandang nagpapatunay sa kaisahan Niya – kaluwalhatian sa Kanya – na nakakalat sa mga langit at sa lupa, na dumaraan sila sa mga iyon samantalang sila sa pagmumuni-muni sa mga iyon ay mga tagaayaw, na hindi pumapansin sa mga iyon.
but also associate other things as partners in His Divinity. It was said:
وَمَا يُؤْمِنُ أَكْثَرُهُم بِاللَّـهِ إِلَّا وَهُم مُّشْرِكُونَ
And most of them do not believe in Allah without associating partners with Him - 106.
It means that those of them who profess a belief in Allah would do so by lacing it with Shirk. They would suggest others as partners in the attributes of knowledge and power which are exclusive for Allah Ta` ala - which is rank injustice, and ignorance.
Ibn Kathir has said that included under the sense of this verse are Muslims who, despite having 'Iman, are involved with different kinds of Shirk. According to the Musnad of Ahmad, the Holy Prophet ﷺ said: The most dangerous of things I apprehend for you is the small Shirk. When the Sahabah asked as to what could that be, he said: Hypocrisy is the small Shirk. Similarly, swearing by someone or something other than Allah has been called Shirk in another Hadith. (Ibn Kathir from Tirmidhi) Vows and offerings (Mannat and Niyaz) in the name of anyone other than Allah is also included under it, on which there is a consensus of Muslim jurists.
After that, in verse 107, questioned and deplored is their heedlessness and ignorance as to how could these people, despite their denial and rebellion, become so carefree of the possibility that there may come on them some punishment from Allah which overtakes them from all sides, or that the fateful Hour of the Day of Doom itself descends upon them all of a sudden while they are not ready for it?
E la maggior parte della gente non crederà che, in verità, Allāh è il Creatore, il Sostentatore, Colui che fa vivere e morire, adorando assieme a Lui un'altra divinità, affermando falsamente che abbia un figlio, gloria Sua.
Và đa số nhân loại không tin rằng Allah là Đấng Tạo Hóa, Đấng Ban Bổng Lộc, Đấng Ban Sự Sống, Đấng Ban Cái Chết mà họ lại thờ phượng Ngài cùng với thần linh khác như các bức tượng và những hình hài vô tri vô giác, và họ vu khống rằng Allah có con
Hindi sumasampalataya ang higit na marami sa mga tao kay Allāh na Siya ay ang Tagalikha, ang Palatustos, ang Tagapagbigay-buhay, ang Tagapagbigay-kamatayan malibang habang sila ay sumasamba kasama sa Kanya ng iba pa sa Kanya gaya ng mga anito at mga diyus-diyusan, at nag-aangkin na mayroon Siyang anak – kaluwalhatian sa Kanya.
Most people do not admit Allah as the Creator and Provider, Who brings to life and causes death, without also worshipping images and idols next to Him, or claiming that He has a son, glory be to Him!
La plupart des gens ne croient en Allah, qu’Il est le Créateur, le Pourvoyeur, Celui qui donne la vie et Celui qui donne la mort, qu’en adorant en même temps que Lui des divinités et des idoles et en Lui attribuant une progéniture, exalté soit-Il.
La mayoría de las personas no reconocen a Al-lah como Creador y Proveedor, que otorga la vida y causa la muerte, sino que adoran también imágenes e ídolos junto a Él, o afirman que Él tiene un hijo, ¡glorificado sea de cuanto Le atribuyen!
Kebanyakan manusia tidak beriman bahwa Allah adalah Tuhan Yang Maha Pencipta, Maha Pemberi rezeki, Maha Menghidupkan dan Maha Mematikan, melainkan mereka menyembah tuhan-tuhan lain bersama-Nya, seperti berhala-berhala atau patung-patung, dan menganggap bahwa Allah mempunyai anak. Mahasuci Allah dari apa yang mereka tuduhkan.
İnsanların çoğu yüce Allah'ın yaratıcı, rızık veren, yaşatan, öldüren olduğuna iman ederler. Ancak O'nunla birlikte putlara ve ilah edindikleri diğer varlıklara ibadet ederler. Allah -Subhânehu ve Teâlâ-'nın oğlu olduğunu iddia ederler.
Većina ljudi koji vjeruje u Allaha kao Stvoritelja, Opskrbitelja, Koji oživljava i umrtvljuje, obožava pored Njega kipove i idole, a neki Mu pripisuju dijete. Uzvišen je Allah iznad onoga što Mu pripisuju.
Ces polythéistes se croient-ils à l’abri d’une punition dans ce bas monde qui les submergera et qu’ils seront incapables de repousser ou de l’Heure qui surviendra par surprise sans qu'ils ne s'y attendent et y soient préparés. C’est parce qu’ils croient être à l’abri de tout cela, qu’ils n’ont pas la foi.
Do the idolaters feel safe from a punishment in this world enveloping and overwhelming them, so that they cannot repel it; or from the Hour coming to them suddenly, when they are unaware so that they might prepare for it? Is it because of this that they do not believe?
Zar su ovi višebošci sigurni da im neće iznenada doći kazna na dunjaluku koja će ih sve obuhvatiti tako da se neće moći spasiti, ili da neće doći iznenada, pa se neće moći za nju pripremiti i zbog toga nisu vjernici bili?
Bu müşrikler dünyada onları yerin dibine batıracak ve def edemeyecekleri azaptan ya da aniden kıyametin kopmasından emin mi oldular.? Onlar kıyametin gelmesini hissetmiyorlar ki onun için hazırlık yapsınlar. Bunun için mi iman etmiyorlar?
¿Acaso los idólatras se sienten a salvo de ser alcanzados por un castigo en este mundo, uno tal que no puedan repeler? ¿O se sienten a salvo de que los alcance el fin del mundo repentinamente, cuando menos lo esperan?
Apakah orang-orang musyrik itu merasa aman dari datangnya hukuman di dunia yang akan mengepung dan mengurung mereka tanpa bisa mereka hindari, atau datangnya hari Kiamat secara tiba-tiba sedangkan mereka tidak merasakan kedatangannya sehingga mereka tidak bersiap-siap untuk menghadapinya? Apakah karena hal itu kemudian mereka tidak beriman?!
Credono forse di essere al sicuro, questi idolatri, e che non saranno colpiti da una punizione, in vita, che li circondi da ogni parte, senza poterla respingere, o che giunga loro all'improvviso, senza rendersi conto della sua venuta così da starne in guardia?! Per tale motivo, essi non credono.
Làm sao những kẻ thờ đa thần lại có cảm thấy an toàn khi mà hình phạt trên trần gian túm lấy và bao phủ bọn họ, họ không tài nào thoát ra được, hoặc Ngày Tận Thế bất ngờ ập xuống, và họ không nhận ra sự xuất hiện của nó để mà chuẩn bị cho Ngày đó, thế là họ đã không tin tưởng?!
Kaya natiwasay ba ang mga tagapagtambal na ito na pumunta sa kanila ang isang kaparusahan sa Mundo na maglulubog sa kanila at lulukob sa kanila, na hindi nila nakakakayang itulak iyon, o na pumunta sa kanila ang Huling Sandali nang biglaan samantalang sila ay hindi nakadarama sa pagpunta nito para makapaghanda sila para rito, kaya dahil doon hindi sila sumampalataya?
Hãy nói hỡi Thiên Sứ, với những ai mà Ngươi kêu gọi họ: Đây là con đường mà Ta kêu gọi thiên hạ đến với nó dựa trên bằng chứng rõ ràng. Ta kêu gọi đến với nó; và những ai theo Ta, được hướng dẫn bởi sự hướng dẫn của Ta, bám sát đường lối của Ta cũng kêu gọi đến với nó. Allah Hiển Vinh, những thứ được gán ghép cho Ngài không phù hợp với sự tối cao và uy nghi của Ngài hoặc phủ nhận sự hoàn hảo của Ngài. Ta không phải là một kẻ thờ đa thần cùng với Allah mà Ta chính là một người tôn thờ một mình Ngài.
Sabihin mo, O Sugo, sa sinumang inaanyayahan mo: "Ito ay daan ko na nag-aanyaya ako sa mga tao tungo rito. Ayon sa katwirang maliwanag, nag-aanyaya tungo roon ako at nag-aanyaya tungo roon ang sinumang sumunod sa akin, napatnubayan sa patnubay ko, at nagsabuhay sa kalakaran ko. Kaluwalhatian kay Allāh higit sa anumang iniugnay sa Kanya kabilang sa anumang hindi nababagay sa kapitaganan sa Kanya o sumasalungat sa kalubusan Niya. Hindi ako kabilang sa mga tagapagtambal kay Allāh, bagkus ako ay kabilang sa mga naniniwala sa kaisahan Niya – kaluwalhatian sa Kanya."
Di', o Messaggero, a coloro a cui predichi: “Questo è il mio sentiero a cui invito la gente con chiare prove e a cui invito chi io desidero e che segue le mie orme e applica la mia Legge. Io non sono tra coloro che associano altri ad Allāh; al contrario, io adoro Lui solo, gloria Sua.
Katakanlah -wahai Rasul- kepada orang yang engkau dakwahi, "Inilah jalanku yang kudakwahkan kepada umat manusia. Aku sendiri mendakwahkannya berdasarkan hujah yang jelas. Begitu juga orang yang mengikuti jejakku, mengikuti petunjukku, dan mengikuti Sunnah-ku mendakwahkannya berdasarkan hujah yang jelas. Mahasuci Allah dari segala tuduhan yang tidak layak dengan kemuliaan-Nya atau yang menafikan kesempurnaan-Nya, dan aku bukanlah golongan orang-orang yang menyekutukan Allah, tetapi aku adalah golongan orang-orang yang mengesakan-Nya."
The Messenger's ﷺ Way
Allah orders His Messenger to say to mankind and the Jinns that this is his way, meaning, his method, path and Sunnah, concentrating on calling to the testimony that there is no deity worthy of worship except Allah alone without partners. The Messenger ﷺ calls to this testimonial with sure knowledge, certainty and firm evidence. He calls to this way, and those who followed him call to what Allah's Messenger ﷺ called to with sure knowledge, certainty and evidence, whether logical or religious evidence,
وَسُبْحَانَ اللَّهِ
(And Glorified and Exalted be Allah.) This part of the Ayah means, I glorify, honor, revere and praise Allah from having a partner, equal, rival, parent, son, wife, minister or advisor. All praise and honor be to Allah, glorified He is from all that they attribute to Him,
تُسَبِّحُ لَهُ السَّمَـوَتُ السَّبْعُ وَالاٌّرْضُ وَمَن فِيهِنَّ وَإِن مِّن شَىْءٍ إِلاَّ يُسَبِّحُ بِحَمْدَهِ وَلَـكِن لاَّ تَفْقَهُونَ تَسْبِيحَهُمْ إِنَّهُ كَانَ حَلِيمًا غَفُورًا
(The seven heavens and the earth and all that is therein, glorify Him, and there is not a thing but glorifies His praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft-Forgiving.) 17:44)
"Katakanlah, 'Inilah jalanku (agamaku). Aku dan orang-orang yang mengikutiku mengajak (kamu) kepada Allah dengan hujjah yang nyata. Mahasuci Allah, dan aku tiada termasuk orang-orang yang musyrik.' Kami tidak mengutus sebelum kamu, melain-kan orang laki-laki yang Kami berikan wahyu kepada mereka di antara penduduk negeri. Maka tidakkah mereka bepergian di muka bumi lalu melihat bagaimana kesudahan orang-orang sebelum mereka (yang mendustakan rasul) dan sesungguhnya kampung akhirat adalah lebih baik bagi orang-orang yang bertakwa. Maka tidakkah kamu memikirkannya?" (Yusuf: 108-109).
(108) Allah berfirman kepada NabiNya Muhammad, ﴾ قُلۡ ﴿ "Katakanlah", kepada manusia ﴾ هَٰذِهِۦ سَبِيلِيٓ ﴿ "Inilah jalanku (agamaku)", yaitu jalanku yang aku mengajak (orang) ke sana. Ia adalah lintasan yang mengantarkan menuju kepada Allah dan menuju tempat ke-muliaanNya, yang mengandung adanya pengetahuan tentang ke-benaran dan pengamalannya serta lebih mendahulukan kebenaran itu (daripada segala sesuatu), memurnikan agama hanya untuk Allah semata, tiada sekutu bagiNya.
﴾ أَدۡعُوٓاْ إِلَى ٱللَّهِۚ ﴿ "Aku mengajak (kamu) kepada Allah", maksudnya aku menganjurkan umat manusia dan para hamba untuk berjalan menuju Rabb mereka, dan aku meng-himbau mereka untuk me-nyambutnya dan memperingatkan mereka dari perkara-perkara yang menjauhkan mereka dariNya. Ditambah lagi, bahwa aku ﴾ عَلَىٰ بَصِيرَةٍ ﴿ "(mengajak) dengan hujjah yang nyata", yang berasal dari aga-maku. Maksudnya, aku bertumpu pada ilmu dan keyakinan tanpa ada unsur syak, kebimbangan dan keraguan. Begitu pula, ﴾ وَمَنِ ٱتَّبَعَنِيۖ ﴿ "orang-orang yang mengikutiku", mereka mengajak kepada Allah se-bagaimana aku mengajak berdasarkan hujjah yang nyata tentang urusan (yang mereka dakwahkan). ﴾ وَسُبۡحَٰنَ ٱللَّهِ ﴿ "Mahasuci Allah", dari hal-hal yang dinisbatkan kepada Allah dari sesuatu yang tidak pantas dengan keagungannya atau menafikan kesempurnaanNya. ﴾ وَمَآ أَنَا۠ مِنَ ٱلۡمُشۡرِكِينَ ﴿ "Dan aku tiada termasuk orang-orang yang musyrik", pada semua urusanku. Bahkan aku hanya menyembah Allah dengan memurnikan agama bagiNya.
(109) Selanjutnya Allah berfirman, ﴾ وَمَآ أَرۡسَلۡنَا مِن قَبۡلِكَ إِلَّا رِجَالٗا ﴿ "Kami tidak mengutus sebelum kamu, melainkan orang laki-laki", mak-sudnya Kami tidak mengutus dari golongan malaikat dan tidak pula selain mereka dari golongan makhluk-makhluk lainnya. Mengapa kaummu menganggap aneh risalah (yang engkau bawa) dan meng-klaim bahwa dirimu tidak memiliki keutamaan apa pun atas me-reka. Engkau memiliki teladan yang baik dari para rasul yang diutus sebelummu, ﴾ نُّوحِيٓ إِلَيۡهِم مِّنۡ أَهۡلِ ٱلۡقُرَىٰٓۗ ﴿ "yang Kami berikan wahyu kepada me-reka di antara penduduk negeri", maksudnya bukan dari perdusunan. Justru dari penduduk negeri yang mana mereka itu akal-akalnya lebih sempurna dan pikirannya pun lebih akurat, supaya urusan mereka menjadi jelas dan kepentingan mereka menjadi terang.
﴾ أَفَلَمۡ يَسِيرُواْ فِي ٱلۡأَرۡضِ ﴿ "Maka tidakkah mereka bepergian di muka bumi", jika mereka tidak mempercayai perkataanmu, ﴾ فَيَنظُرُواْ كَيۡفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبۡلِهِمۡۗ ﴿ "lalu melihat bagaimana kesudahan orang-orang sebelum mereka (yang mendustakan rasul)", bagaimana Allah membinasakan mereka atas pendustaan yang mereka lakukan. Maka berhati-hati-lah, (jangan sampai) kalian berkubang pada kebiasaan yang mereka kerjakan, akibatnya kalian akan ditimpa azab yang telah menimpa mereka ﴾ وَلَدَارُ ٱلۡأٓخِرَةِ ﴿ "dan sesungguhnya kampung akhirat", surga de-ngan seisinya berupa kenikmatan yang lestari ﴾ خَيۡرٞ لِّلَّذِينَ ٱتَّقَوۡاْۚ ﴿ "adalah lebih baik bagi orang-orang yang bertakwa", kepada Allah dengan me-naati perintah-perintahNya dan menjauhi larangan-laranganNya. Karena kenikmatan dunia menyusahkan, menyulitkan, dan pasti akan berhenti. Sedangkan kenikmatan akhirat adalah sempurna, paripurna tidak lenyap selamanya. Bahkan abadi dengan selalu mengalami pertambahan dan kontinyu, dan pemberian yang tiada pernah terputus. ﴾ أَفَلَا تَعۡقِلُونَ ﴿ "Maka tidakkah kamu memikirkannya?" Tidakkah kalian mempunyai akal sehat yang mau mengedepankan sesuatu yang lebih baik daripada yang kenikmatan yang lebih rendah?
108- De ki:“İşte bu, benim yolumdur. Ben basiret üzere Allah’a davet ederim. Ben de bana uyanlar da. Allah’ı tenzih ederim. Ben müşriklerden de değilim.”
109- Senden önce (peygamber olarak) gönderdiklerimiz de şehir halkından kendilerine vahyettiğimiz birtakım erkeklerden başkası değildi. Hiç yeryüzünde dolaşıp da kendilerinden öncekilerin nasıl bir âkıbete uğradığına bakmadılar mı? Âhiret yurdu takva sahipleri için elbette daha hayırlıdır. Siz hâlâ akıllanmayacak mısınız?
108. Yüce Allah peygamberi Muhammed’e sallallahu aleyhi ve sellem hitaben şöyle buyurmaktadır: İnsanlara “de ki: İşte bu, benim yolumdur.” Benim kendisine davet ettiğim yol işte budur. Bu, Allah’a, O’nun lütuf ve ihsan yurduna ulaştıran, hakkı bilip gereğince amel etmeyi, onu başkalarına tercih etmeyi, dini yalnızca Allah’a, O’na hiçbir kimseyi ortak koşmaksızın, halis kılmayı içeren bir yoldur. “Ben basiret üzere Allah’a davet ederim.” İnsanları, Rablerine ulaşmaya teşvik ediyorum. Onları bundan uzaklaştıracak şeylerden de sakındırıyorum. Bununla birlikte ben, dinimden yana bir basiret üzereyim. Yani bu konuda herhangi bir şüphe ve tereddüt olmaksızın kesin bir bilgiye sahibim. “Ben de” böyleyim “bana uyanlar da.” Ben basiret üzere davet ettiğim gibi onlar da basiret üzere Allah’ın yoluna davet ederler. “Allah’ı” O’nun celâline yakışmadığı yahut da kemaline aykırı düştüğü halde O’na nispet edilen her şeyden “tenzih ederim. Ben” hiçbir amelimde şirk koşan “müşriklerden değilim.” Aksine dini yalnızca O’na halis kılarak ibadet ederim. Daha sonra Yüce Allah şöyle buyurmaktadır:
109. “Senden önce (peygamber olarak) gönderdiklerimiz de şehir halkından kendilerine vahyettiğimiz birtakım erkeklerden başkası değildi.” Yani biz senden önce peygamber olarak melekleri göndermediğimiz gibi insan dışında değişik varlıkları da göndermedik. O halde senin kavmin ne diye senin peygamberliğini garip karşılıyor ve senin kendilerinden üstün bir tarafının olmadığı iddiasında bulunuyor? Hiç şüphesiz bu konuda senden önceki peygamberler senin için güzel bir örnektir. Bunlar “şehir halkından” idiler, çölde yaşayanlardan değildiler. Aksine onlar, akılları daha olgun, görüşleri daha sağlıklı şehir ahalisindendiler. Bu da onların durumları açık seçik bir şekilde ortaya çıksın ve halleri belirgin bir şekilde anlaşılsın diyedir.
Bunlar, madem senin sözlerini doğrulamıyorlar o zaman “hiç yeryüzünde dolaşıp da kendilerinden öncekilerin nasıl bir âkıbete uğradığına” yalanlamaları sebebi ile Allah’ın onları nasıl helak ettiğine “bakmadılar mı?”O halde siz de onların yaptıklarını yapmaktan sakının. Yoksa onlara isabet eden size de isabet edecektir.“Âhiret yurdu” yani cennet ve içindeki ebedî nimetler, Allah’ın emirlerini yerine getirmek, yasaklarından kaçınmak sureti ile takvalı hareket eden “takva sahipleri için elbette daha hayırlıdır.” Çünkü dünya nimetleri insanın hevesini kursağında bırakır, eksiktir ve tükenir. Âhiret nimeti ise tam ve kâmildir. Ebediyyen son bulmaz. Aksine kesintisiz bir artış içerisindedir, süreklidir. O “ardı arkası kesilmeyen bir bağıştır.”(Hûd, 11/108)“Siz hâlâ akıllanmayacak mısınız?” Hayırlı ve üstün olanı, daha aşağı ve değersiz olana tercih etmenizi sağlayacak akıllarınız yok mu?
O Poslaniče, reci onima koje pozivaš: "Ovo je moj put kojem pozivam ljude, sa jasnim dokazom. Pozivam ih ja, a pozivaju ih i moji sljedbenici, oni koji slijede moju uputu i moj sunnet. Slavljen neka je Allah i daleko od onoga što mu pripisuju, a što Mu ne priliči ili je u koliziji s Njegovim savršenstvom. Ja Allahu ne činim širk, nego sam jedan od onih koji samo Njega obožavaju.
After the Truth, has been made plain, those who do not accept it, say that the requisite sound arguments in its favour were not forthcoming and had such reasoning been put forward, they would have accepted it. In other words, according to them, the reason for their denial lay outside them and not within them. That is to say, that they had failed to accept the truth, not because of any lack of receptivity on their part, but because of a lack of arguments in support of the truth. But just the opposite is true. The Truth is so clear that when it appears, all the signs of the earth and the heavens corroborate it. It becomes the most established and proven fact in the universe. But, in order to find the Truth, an observant eye and a receptive mind are vital and these are the very virtues which are non-existent in those who deny the truth. When a man shows arrogance with regard to the Truth, the reason for it is mostly polytheism (shirk). The position taken by most people is that while accepting God, they also love some living or dead beings in whom they have placed their trust and to whom they give a position of greatness. In this way, everyone has appointed for himself some ‘great ones’ other than God. They lead their lives relying on these ‘great ones’, though before God all of them are small. Ultimately, the only things which will save one, will be one’s personal deeds and not the exaltedness of the ‘great ones’. A prophet’s mission is to exhort his hearers to turn to the one and only God. He sets out on this mission because of his realization of the truth. In other words, the prophetic call is that which links a man with the one and only God. The veracity of this call is so abundantly evident to him that it bespeaks a deep realization of godhood and acts as an inspiration to him. Man takes his temporary satisfaction to be permanent in nature, though nobody has any guarantee of how long he will live. Nobody knows when death will come and prove all his claims false; and when the upheaval of Doomsday will upset his well-made world. Man thinks that a sure and certain fate is in store for him, though in fact at every moment of his life, he is standing on the shore of an uncertain future.
In verse 108, the Holy Prophet has been asked to state his position before these people:
قُلْ هَـٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّـهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي ۖ وَسُبْحَانَ اللَّـهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ
"Say, (you believe it or not) 'This is my way. I call (people) to Allah with full cognition - myself and my followers. And pure is Allah. And I am not among the associators - 108."
It means that the da'wah of the Holy Prophet ﷺ is not based on some summary view of things, instead, it is the outcome of insight, reason and wisdom. In this act of ` full cognition,' the Holy Prophet ﷺ has included his followers as well. According to Sayyidna ` Abdullah ibn ` Abbas ؓ it refers to the noble Sahabah, may Allah be pleased with them all. They are the soldiers of Allah subhanahu wa Ta’ ala. Sayyidna ` Abdullah ibn Masud ؓ said: The Sahabah of the Holy Prophet ﷺ are the best people of this whole Ummah. Their hearts are pure and their knowledge is deep. They are far removed from formality. Allah Ta’ ala has chosen them to accompany and serve their Rasul. You should learn their morals, habits and ways because they are the ones who are on the straight path.
It is also possible to take the expression: مَنِ اتَّبَعَنِي (and my followers) in the general sense whereby it would mean every person who is doing the duty of conveying the da'wah of the Rasul of Allah to his Ummah right through the last day of the Qiyamah. According to Kalbi and Ibn Zayd, this verse also makes it necessary for one who claims to follow the Holy Prophet ﷺ that he should spread his da'wah among people and make the teaching of the Qur’ an available to all. (Mazhari)
The last sentence of verse 108 is: سُبْحَانَ اللَّـهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ (And pure is Allah [ that is, free from Shirk ]. And I am not among the Mushriks [ that is, not of those who practice Shirk ]). Since, a little earlier, mention was made that there are people who, when they profess belief in Allah, would mix it up with Shirk, whether open or padded or concealed. Therefore, he has declared that he has absolutely nothing to do with Shirk. The gist of what has been said here is: My da'wah does not aim at inviting people to become my servants. In fact, I myself am, also a servant of Allah - and it is this kind of servitude, servitude to none but Him, that I invite people to. However, since I am the dai (the original maker of this call), it is obligatory that faith be put in me.
To this, the disbelievers of Makkah used to object. They took the plea that a Rasul or messenger of Allah should not be a human being. He should, rather, be an angel. A reply to this doubt has been given in the next verse
Ô Messager, dis à ceux que tu prêches: Ceci est la voie à laquelle j’invite les gens et je détiens un argument clair dont je me sers moi ainsi que ceux qui me suivent, adhèrent à ma guidée et se conforment à ma tradition. En outre, je n’associe rien à Allah mais proclame plutôt Son Unicité.
Al-lah le dice al profeta Mujámmad r que les anuncie a aquellos a quienes invita a la verdad, que este es Su sendero al que invita, con conocimiento, al igual que aquellos que lo siguen, guiados por su guía, siguiendo su Sunna; y además, que explique que él no es de aquellos que asocian copartícipes a Al-lah, sino que Lo adora solo a Él, ¡glorificado sea!
Allah tells the Messenger (peace be upon him) to say to those he calls to the truth that this is his way which he calls people to, with insight, as do those who follow him, guided by his guidance and following the Sunnah; and that he is not of those who associate partners with Allah, but worships Allah alone, glory be to Him!
-Ey Rasûl!- Davet ettiğin kimselere de ki: Bu benim insanları apaçık delil ile davet ettiğim yolumdur. Bana tabi olanlar, benim yolumu izleyenler ve sünnetim üzerine hareket edenler de bu yola davet ederler. Allah -Subhânehû ve Teâlâ-, kendisine nispet ettikleri kemalini nefyeden celaline yakışmayan hususlardan münezzehtir. Allah'a şirk koşanlardan değilim. Bilakis ben, Allah -Subhânehû ve Teâlâ-'yı tevhid eden birleyenlerdenim.
where it was said: وَمَا أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا نُّوحِي إِلَيْهِم مِّنْ أَهْلِ الْقُرَىٰ : It means that their thinking that it is an angel who should be the messenger and prophet of Allah and that a human being cannot occupy this station is baseless and ineffectual. Quite contrary to this, the case is just the reverse - that is, for human beings, a prophet of Allah has always been a human being. Nevertheless, he is distinct from human beings in general in that the Wahy and message of Allah Ta’ ala comes to him directly. It is never the outcome of an individual effort or act by anyone. It is always Allah Ta` ala Himself who would choose from among his ser-vants the one who, in His knowledge and judgment, is the fittest for this mission. And this selection is based on particular attributes of personal excellence which are not found among human beings at large.
Onwards from here, there is an admonition to those who contravene the instructions given by the maker of the call on behalf of Allah (da` i), and invite the wrath and punishment of Allah upon them. It was said:
أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِن قَبْلِهِمْ ۗ وَلَدَارُ الْآخِرَةِ خَيْرٌ لِّلَّذِينَ اتَّقَوْا ۗ أَفَلَا تَعْقِلُونَ
Have they not travelled in the land where they would have seen how was the fate of those before them? And surely the abode of the Hereafter is better for those who fear Allah. Would you, then, still not understand? - 109
And continue to prefer the short-lived comfort of the present world over the everlasting and perfect blessings and comforts of the 'Akhirah.
Messengers are from Men
2. From the word: رِجَالِاً (rijalan : men) in verse 109:
وَمَا أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا نُّوحِي إِلَيْهِم مِّنْ أَهْلِ الْقُرَىٰ
And We did not send before you [ messengers ] other than men from the people of the towns - 109,
We learn that messengers are always men. A woman cannot become a nabiyy (prophet) and rasul (messenger).
Imam Ibn Kathir (رح) has reported the consensus of ` Ulama' that Allah Ta` ala has not made any woman a nabiyy or rasul. Some ` Ulama' have identified some women as being a nabiyy or prophet, for example, Sayyidah Sarah, the wife of Sayyidna Ibrahim (علیہ السلام) ، the mother of Sayyidna Musa (علیہ السلام) and Sayyidah Maryam, the mother of Sayyidna ` Isa (علیہ السلام) . The reason is that there are particular words in the Holy Qur’ an about these three respected women which give the impression that angels talked to them as Divinely commanded, gave them good news, or they themselves came to know something through the medium of Divine revelation. But the majority of ` Ulama, though they do accept that the words of such verses prove that these respected women had a high spiritual rank in the sight of Allah Ta` ala, but, according to them, these words are not sufficient as proofs of their being prophets and messengers.
Messengers are from Towns
3. The expression: أَهْلِ الْقُرَىٰ (men from the people of the towns) appearing in the verse quoted immediately above tells us that Allah Ta` la sends his messengers generally from among those who live in cities and towns. Messengers are not from among those who reside in the country-side and forest lands - because the dwellers of these habitations are generally rustic, hard and less perfect in comprehension and understanding. (Ibn Kathir, Qurtubi others)
All of the Prophets are Humans and Men
Allah states that He only sent Prophets and Messengers from among men and not from among women, as this Ayah clearly states. Allah did not reveal religious and legislative laws to any woman from among the daughters of Adam. This is the belief of Ahlus-Sunnah wal-Jama`ah. Shaykh Abu Al-Hasan, `Ali bin Isma`il Al-Ash`ari mentioned that it is the view of Ahlus-Sunnah wal-Jama`ah, that there were no female Prophets, but there were truthful believers from among women. Allah mentions the most honorable of the truthful female believers, Maryam, the daughter of `Imran, when He said,
مَّا الْمَسِيحُ ابْنُ مَرْيَمَ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ وَأُمُّهُ صِدِّيقَةٌ كَانَا يَأْكُلاَنِ الطَّعَامَ
(The Messiah 'Isa, son of Maryam (Mary), was no more than a Messenger; many were the Messengers that passed away before him. His mother was a Siddiqah truthful believer. They both used to eat food.) 5:75 Therefore, the best description Allah gave her is Siddiqah. Had she been a Prophet, Allah would have mentioned this fact when He was praising her qualities and honor. Therefore, Mary was a truthful believer according to the words of the Qur'an.
All Prophets were Humans not Angels
Ad-Dahhak reported that Ibn `Abbas commented on Allah's statement,
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلاَّ رِجَالاً
(And We sent not before you (as Messengers) any but men) "They were not from among the residents of the heaven (angels), as you claimed." This statement of Ibn `Abbas is supported by Allah's statements,
وَمَآ أَرْسَلْنَا قَبْلَكَ مِنَ الْمُرْسَلِينَ إِلاَّ إِنَّهُمْ لَيَأْكُلُونَ الطَّعَامَ وَيَمْشُونَ فِى الاٌّسْوَاقِ
(And We never sent before you any of the Messengers, but verily, they ate food and walked in the markets), 25:20
وَمَا جَعَلْنَاهمْ جَسَداً لاَّ يَأْكُلُونَ الطَّعَامَ وَمَا كَانُواْ خَـلِدِينَ - ثُمَّ صَدَقْنَاهُمُ الْوَعْدَ فَأَنجَيْنَاهُمْ وَمَن نَّشَآءُ وَأَهْلَكْنَا الْمُسْرفِينَ
(And We did not create them with bodies that ate not food, nor were they immortals. Then We fulfilled to them the promise. So We saved them and those whom We willed, but We destroyed extravagants), 21:8-9 and,
قُلْ مَا كُنتُ بِدْعاً مِّنَ الرُّسُلِ
(Say: "I am not a new thing among the Messengers.") 46:9 Allah said next,
مِّنْ أَهْلِ الْقُرَى
(from among the people of townships), meaning, from among the people of cities, not that they were sent among the bedouins who are some of the harshest and roughest of all people.
Drawing Lessons from the Incidents of the Past
Allah said next,
أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ
(Have they not traveled in the land), meaning, `Have not these people who rejected you, O Muhammad, traveled in the land,'
فَيَنظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الَّذِينَ مِن قَبْلِهِمْ
(and seen what was the end of those who were before them) that is, the earlier nations that rejected the Messengers, and how Allah destroyed them. A similar end is awaiting all disbelievers. Allah said in another Ayah,
أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَآ
(Have they not traveled through the land, and have they hearts wherewith to understand) 22:46 When they hear this statement, they should realize that Allah destroyed the disbelievers and saved the believers, and this is His way with His creation. This is why Allah said,
وَلَدَارُ الاٌّخِرَةِ خَيْرٌ لِّلَّذِينَ اتَّقَواْ
(And verily, the home of the Hereafter is the best for those who have Taqwa.) Allah says, `Just as We saved the faithful in this life, We also wrote safety for them in the Hereafter, which is far better for them than the life of the present world.' Allah said in another Ayah,
إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُواْ فِى الْحَيَوةِ الدُّنْيَا وَيَوْمَ يَقُومُ الاٌّشْهَـدُ - يَوْمَ لاَ يَنفَعُ الظَّـلِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ الْلَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ
(Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth (i.e. Day of Resurrection). The Day when their excuses will be of no profit to the wrongdoers. Theirs will be the curse, and theirs will be the evil abode (in Hellfire).) 40:51-52)
Antes del profeta Mujámmad r, Al-lah no envió ángeles como profetas, sino que solo envió hombres, a quienes concedió revelación como lo hizo al Mensajero, y ellos eran de la ciudad, no del desierto. Sus pueblos los rechazaron y Al-lah los destruyó. ¿Acaso los que niegan al Mensajero no viajan por la Tierra y reflexionan sobre el fin de aquellos que rechazaron la verdad antes que ellos, y así aprenden de su ejemplo? La dicha de la morada de la otra vida es mejor para aquellos que son temerosos en este mundo. ¿No se dan cuenta de que eso es mejor y por eso se comportan con temor de Al-lah, cumpliendo lo que Él instruye y alejándose de lo que Él ha prohibido?
-Ey Resul!- Senden önce insanlardan sadece erkek olan peygamberler gönderdik, melek göndermedik. Sana vahyettiğimiz gibi onlara da vahyettik. Onlar çöl halkı olan bedeviler değil şehir halkıydı. Kavimleri onları yalanladı, biz de onları helak ettik. Seni yalanlayanlar yeryüzünde dolaşıp, kendilerinden önce yalanlayanların sonu nasıl oldu düşünüp ibret almazlar mı? Ahiret yurdundaki nimetler dünyada Allah'tan korkan takva sahipleri için daha hayırlıdır. Emirlerini yerine getirip -bunun en büyüğü iman etmektir- yasaklarından sakınarak -bunun en büyüğü Allah'a şirk koşmaktır- Allah'tan korkmanın sizin için daha hayırlı olduğunu akıl etmeyecek misiniz?
Tidaklah Kami mengutus para rasul sebelum engkau -wahai Rasul- melainkan laki-laki dari bangsa manusia bukan malaikat. Kami memberikan wahyu kepada mereka sebagaimana Kami memberikan wahyu kepadamu. Mereka berasal dari penduduk kota bukan penghuni belantara. Tetapi, mereka didustakan oleh umat-umat mereka sehingga Kami binasakan mereka. Tidakkah orang-orang yang mendustakanmu itu berkelana di muka bumi kemudian berpikir tentang bagaimana nasib orang-orang kafir sebelum mereka, lalu mereka jadikan sebagai pelajaran?! Segala kenikmatan yang ada di akhirat tentu lebih baik bagi orang-orang yang bertakwa kepada Allah di dunia. Apakah kalian tidak mengerti bahwa kenikmatan akhirat itu lebih baik sehingga kalian mau bertakwa kepada Allah dengan cara menjalankan perintah-perintah-Nya, terutama perintah untuk beriman kepada-Nya, dan menjauhi larangan-larangan-Nya, terutama larangan menyekutukan-Nya?
O Poslaniče, Mi smo prije tebe slali samo ljude kao poslanike, a nismo slali meleke, i Mi smo tim poslanicima objavljivali kao što i tebi objavljujemo. Ti poslanici su bili iz gradova, a ne iz pustinja, pa ipak su ih njihovi narodi u laž utjerivali, nakon čega smo ih uništavali. Zašto tvoji poricatelji ne putuju po Zemlji pa da razmišljaju o tome kako su skončali prijašnji poricatelji i da pouku uzmu? Uživanje na Ahiretu je bolje za one koji se Allaha boje na ovom svijetu, zar se nećete pameti dozvati, pa da se Allahove kazne pričuvate činjenjem onoga što je On naredio - a najveća naredba je vjerovanje - i kloneći se onoga što je zabranio - a najveća zabrana je višeboštvo.
Allah only sent men, not angels, before the Messenger (peace be upon him), whom He gave revelation as He does to the Messenger, and they were from the people of the towns and not the desert. Their peoples denied them and Allah destroyed them. Do those who deny the Messenger not travel through the earth and think about what the end was of those who denied the truth before them, learning from their example? The bliss in the home of the Afterlife is better for those who are Mindful in this world. Do they not realise that is better, and so become mindful of Allah by following what He instructs (with faith being the most important instruction) and staying away from what He has prohibited (with not associating others with Allah being the most important prohibition)?
Ô Messager, Nous n’avons envoyé avant toi que des hommes et non des anges, à qui Nous révélions des préceptes tout comme Nous t’en révélons. Ces hommes étaient issus de sociétés sédentaires, c’est-à-dire que ce n’étaient pas des nomades. C’est parce que leurs peuples les ont démentis que Nous les avons anéantis. Ceux qui te démentent ne se sont-ils pas déplacés sur la Terre afin de méditer quel avait été le sort des dénégateurs qui les ont précédés afin d’en tirer des enseignements? Les délices de l’au-delà sont ce qu’il y a de meilleur pour ceux qui ont craint Allah dans le bas monde. Ne comprenez-vous donc pas cela? Allez-vous craindre Allah en vous conformant à Ses commandements, dont le plus éminent est d’avoir la foi, et délaisser Ses interdits, dont le plus grave est d’associer des divinités à Allah?
Hindi Kami nagpadala bago mo pa, O Sugo, kundi ng mga lalaki kabilang sa mga tao, hindi mga anghel. Nagkakasi Kami sa kanila kung paanong nagkakasi Kami sa iyo, kabilang sa mga naninirahan sa mga lungsod, hindi kabilang sa mga naninirahan sa mga ilang. Ngunit nagpasinungaling sa kanila ang mga kalipunan nila kaya nagpahamak Kami sa mga iyon. Kaya hindi ba naglakbay ang mga tagapagpasinungaling na ito sa iyo sa lupa para magmuni-muni sila kung papaano ang naging wakas ng mga tagapagpasinungaling kabilang sa nauna pa sa kanila para magsaalang-alang sila sa mga iyon? Ang anumang nasa tahanan sa Kabilang-buhay ay higit na mabuti para sa mga nangilag magkasala kay Allāh sa Mundo. Kaya hindi ba kayo nakapag-uunawa na iyon ay higit na mabuti para mangilag kayong magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya, na ang pinakamabigat sa mga ito ay ang pananampalataya, at ng pag-iwas sa mga sinasaway Niya, na ang pinakamalaki sa mga ito ay ang pagtatambal kay Allāh?
Và Ta đã gửi những Sứ Giả trước Ngươi - hỡi Thiên Sứ - cũng là những người phàm không phải Thiên Thần, TA mặc khải cho Họ giống như Ta đã mặc khải cho Ngươi, Họ thuộc nhóm người thành thị không phải người thôn quê, rồi cộng đồng của Họ cho rằng Họ lừa dối nên Ta đã hủy diệt chúng. Phải chăng những kẻ cho rằng Ngươi nói dối đã không đi khắp nơi trên thế giới để xem xét kết cuộc của những kẻ nói dối trước đó để mà suy ngậm về họ?! Và ngôi nhà vào Ngày Sau là những đặc ân tốt nhất dành cho những người kính sợ Allah trên trần gian. Sao các ngươi không hiểu điều tốt đẹp đó mà kính sợ Allah như những gì Ngài yêu cầu - mệnh lệnh lớn nhất đó là đức tin Iman - và tránh xa những gì Ngài cấm, trong đó tội lớn nhất là tội Shirk tức tổ hợp với Allah
E non inviammo prima di te, o Messaggero, altro che uomini, non angeli. Li ispirammo così come ti ispiriamo; gente della città e non della terra dei nomadi; e i loro popoli li smentirono e così li distruggemmo. Non vagano in terra costoro che ti rinnegano, osservando quale fu la fine dei rinnegatori che li precedettero, così che se ne avvedano?! La beatitudine dell'Ultima Dimora è migliore per coloro che temono Allāh in questa vita. Non ragionate e non capite che ciò è cosa migliore, così che temiate Allāh obbedendo ai Suoi ordini?! E tra le più grandi forme di obbedienza vi è la fede e il rispetto dei Suoi divieti, mentre il più grande divieto è associare altri ad Allāh.
Ang mga sugong ito na isinusugo Namin ay nagpalugit Kami sa mga kaaway nila at hindi Kami nagmamadali sa mga iyon ng kaparusahan bilang pagpapain sa mga iyon. Hanggang sa nang naantala ang pagpapahamak sa mga iyon, nawalan ng pag-asa ang mga sugo sa kapahamakan ng mga iyon, at nakatiyak ang mga tagatangging sumampalataya na ang mga sugo nila ay nagsinungaling sa kanila sa ipinangako ng mga ito sa kanila na parusa para sa mga tagapagpasinungaling at pagliligtas sa mga mananampalataya, dumating naman ang pag-aadya Namin para sa mga sugo Namin. Nailigtas ang mga sugo at ang mga mananampalataya mula sa kapahamakan na magaganap sa mga tagapagpasinungaling. Hindi napipigil ang pagpaparusa Namin sa mga taong salarin kapag magbababa Kami nito sa kanila.
Concediamo tregua ai nemici dei messaggeri che Noi inviamo, e non affrettiamo la loro punizione al fine di metterli alla prova finché la loro distruzione non venga rinviata e i messaggeri si rassegnino della loro distruzione; mentre i miscredenti pensarono che i loro messaggeri avessero mentito sulla punizione dei rinnegatori di cui li informarono, e della salvezza dei credenti. Giunse il Nostro sostegno ai Nostri messaggeri, e i messaggeri e i credenti si salvarono dalla distruzione che colpì i rinnegatori. La Nostra punizione non potrà essere respinta dal popolo criminale quando li colpirà.
TA trì hoãn không vội vàng gấp gáp trừng trị đám kẻ thù của những Sứ Giả mà TA đã gởi xuống trước đây, để TA lôi cuốn họ đi xa hơn. Mãi đến khi sự hủy diệt họ cũng được tạm hoãn khiến cho các Sứ giả của Ngài mất hết hi vọng về sự hủy diệt kẻ thù, và những kẻ không tin tưởng nghĩ rằng các Sứ giả đã lừa dối họ trong những gì họ được hứa là sẽ bị trừng phạt về những họ đã phủ nhận và việc giải thoát những người tin tưởng thì lúc đó sự cứu giúp của TA sẽ đến với Sứ giả của TA, Rồi TA giải cứu các Sứ giả của TA cùng với những người có đức tin thoát khỏi sự hủy hoại của những kẻ phủ nhận sự thật, nhưng sự trừng phạt của TA sẽ không tránh khỏi đối với những kẻ làm tội lỗi một khi đã giáng xuống cho họ
"Sehingga apabila para rasul tidak mempunyai harapan lagi (tentang keimanan mereka) dan telah meyakini bahwa mereka te-lah didustakan, maka datanglah kepada para rasul itu pertolongan Kami, lalu diselamatkanlah orang-orang yang Kami kehendaki. Dan tidak dapat ditolak siksa Kami dari orang-orang yang berdosa. Sesungguhnya pada kisah-kisah mereka itu terdapat pengajaran bagi orang-orang yang mempunyai akal. Ia (al-Qur`an itu) bukan-lah cerita yang dibuat-buat, akan tetapi membenarkan (kitab-kitab) yang sebelumnya dan menjelaskan segala sesuatu, dan sebagai petunjuk dan rahmat bagi kaum yang beriman." (Yusuf: 110-111).
(110) Allah تعالى memberitahukan bahwa Dia mengutus para rasul yang mulia. Namum kaum yang jahat lagi pencela mendus-takan mereka. Allah masih menyediakan tempo bagi mereka agar kembali menuju kebenaran. Allah senantiasa menangguhkan mereka sampai pada level kekerasan sikap mereka yang dahsyat terhadap para rasul. Sampai-sampai para rasul meski memiliki keyakinan yang sempurna dan kekuatan kepercayaan mereka kepada janji Allah dan ancamanNya, boleh jadi terlintas pada hati mereka ke-putusasaan dan kelemahan dalam ilmu dan kepercayaan. Apabila kondisi mereka sudah mencapai tingkat ini ﴾ جَآءَهُمۡ نَصۡرُنَا فَنُجِّيَ مَن نَّشَآءُۖ ﴿ "datanglah kepada para rasul itu pertolongan Kami, lalu diselamatkanlah orang-orang yang Kami kehendaki." Mereka itu adalah para rasul dan penganut mereka ﴾ وَلَا يُرَدُّ بَأۡسُنَا عَنِ ٱلۡقَوۡمِ ٱلۡمُجۡرِمِينَ ﴿ "Dan tidak dapat ditolak siksa Kami dari orang-orang yang berdosa", maksudnya siksaan Kami tidak bisa ditampik dari orang-orang yang berbuat dosa dan nekat (berbuat buruk) terhadap Allah. Tiada kekuatan dan penolong bagi mereka.
(111) ﴾ لَقَدۡ كَانَ فِي قَصَصِهِمۡ ﴿ "Sesungguhnya pada kisah-kisah mere-ka itu", yaitu kisah-kisah para nabi dan rasul bersama kaum mereka ﴾ عِبۡرَةٞ لِّأُوْلِي ٱلۡأَلۡبَٰبِۗ ﴿ "terdapat pengajaran bagi orang-orang yang mempu-nyai akal", maksudnya orang-orang yang baik dan orang-orang yang jahat akan memetik pelajaran darinya, dan bahwa siapa saja yang melakukan perbuatan seperti yang mereka kerjakan, maka dia pasti akan menuai kemuliaan atau penghinaan. Mereka juga dapat meng-ambil pelajaran berkaitan dengan sifat-sifat milik Allah yang sem-purna dan hikmah yang agung. Dan bahwasanya Dia-lah Allah yang tidak sepantasnya peribadahan dilakukan melainkan untuk-Nya semata, tidak ada sekutu bagiNya.
Firman A l l a h ﴾ مَا كَانَ حَدِيثٗا يُفۡتَرَىٰ ﴿ "ia (al-Qur`an itu) bukanlah cerita yang dibuat-buat", maksudnya, al-Qur`an (yang Allah menceritakan berita-berita ghaib melaluinya kepada kalian) bukanlah termasuk cerita-cerita rekaan yang dibuat-buat. ﴾ وَلَٰكِن ﴿ "akan tetapi", ia ﴾ تَصۡدِيقَ ٱلَّذِي بَيۡنَ يَدَيۡهِ ﴿ "membenarkan (kitab-kitab) yang sebelumnya", yaitu kitab-kitab terdahulu (yang diturunkan oleh Allah), al-Qur`an menyelarasi dan mempersaksikan kebenaran kitab-kitab tersebut ﴾ وَتَفۡصِيلَ كُلِّ شَيۡءٖ ﴿ "dan menjelaskan segala sesuatu", yang dibutuhkan oleh para hamba, berupa ushuluddin (pokok-pokok agama) dan cabang-cabangnya yang berupa dalil-dalil dan petunjuk-petunjuk.
﴾ وَهُدٗى وَرَحۡمَةٗ لِّقَوۡمٖ يُؤۡمِنُونَ ﴿ "Dan sebagai petunjuk dan rahmat bagi kaum yang beriman", karena mereka melalui sebab perolehan ilmu tentang al-haq dan sikap pengutamaannya, menjadikan mereka meraih hidayah. Dan lantaran perolehan pahala yang disegerakan (di dunia ini) dan balasan nantinya (di akhirat), maka mereka pun memper-oleh rahmat (Allah).
PASAL(Pelajaran-pelajaran dari surat Yusuf)(Pembahasan ini) berkaitan dengan penjabaran beberapa pe-lajaran dan faidah yang terkandung oleh kisah yang agung ini, yang mana Allah menyebut di permulaannya,
﴾ نَحۡنُ نَقُصُّ عَلَيۡكَ أَحۡسَنَ ٱلۡقَصَصِ ﴿
"Kami menceritakan kepadamu kisah yang paling baik." (Yusuf: 3).
Dan Dia berfirman,
﴾ لَّقَدۡ كَانَ فِي يُوسُفَ وَإِخۡوَتِهِۦٓ ءَايَٰتٞ لِّلسَّآئِلِينَ 7 ﴿
"Sesungguhnya ada beberapa tanda-tanda kekuasaan Allah pada (kisah) Yusuf dan saudara-saudaranya bagi orang-orang yang bertanya." (Yusuf: 7).
Dan di penutupnya Dia berfirman,
﴾ لَقَدۡ كَانَ فِي قَصَصِهِمۡ عِبۡرَةٞ لِّأُوْلِي ٱلۡأَلۡبَٰبِۗ ﴿
"Sesungguhnya pada kisah-kisah mereka terdapat pelajaran bagi orang-orang yang mempunyai akal." (Yusuf: 111), selain faidah yang telah berlalu di sela-sela penjelasan surat.
Di antaranya,
b Sesungguhnya, kisah ini merupakan kisah terbaik dan paling jelas serta paling nyata, lantaran memuat fase-fase kehidupan, dari satu keadaan menuju keadaan lainnya, dari satu cobaan kepada cobaan lainnya, dari ujian ke pemberian, dari kehinaan menuju ke-muliaan, dari status sebagai budak menjadi penguasa, dari kondisi perselisihan dan cerai-berai menuju kondisi kesatuan dan keutuhan, dari kesedihan menuju kebahagiaan, dari keadaan yang makmur menuju kondisi paceklik, dari kondisi paceklik menuju kondisi ke-makmuran (lagi), dari kesempitan menuju kelapangan, dari peng-ingkaran yang berakhir dengan pengakuan. Mahaberkah Allah Dzat yang mengisahkannya dengan sebaik-baiknya, mendeskripsikan-nya dan menjelaskannya.
b Dalam kisah ini, terdapat dasar legalitas pena'biran mimpi. Sesungguhnya ilmu penakwilan mimpi termasuk pengetahuan yang penting yang dianugerahkan Allah kepada hambaNya yang dikehendakiNya. Sesungguhnya kebanyakan pena'biran mimpi bertumpu pada munasabah (relevansi dengan realita) dan musyaba-hah (keserupaan) dalam nama dan sifat.
Sesungguhnya mimpi Yusuf yang berupa melihat matahari dan bulan serta sebelas bintang yang sujud kepadanya, tinjauan relevansi dalam mimpi itu adalah, bahwa semua yang bersinar ter-sebut merupakan perhiasan langit, (sumber) keindahan dan keman-faatan. Begitu pula, para nabi dan ulama merupakan perhiasan dan pesona bagi bumi. Dalam kegelapan, mereka menjadi petunjuk se-bagaimana benda-benda yang bersinar bermanfaat menjadi petunjuk arah. Dan (selain itu) karena intinya yaitu ayah dan ibunya. Semen-tara para saudaranya adalah keturunannya. Di antara aspek kore-lasinya adalah inti lebih terang pancaran cahayanya dan lebih besar bentuknya dibandingkan keturunannya. Oleh karena itu, matahari mewakili ibunya, bulan mewakili ayahnya, sedangkan bintang-bin-tang merepresentasikan saudara-saudaranya.
Aspek korelasi lainnya, kata asy-Syamsu (matahari) berbentuk mu`annats (perempuan), karena itu mewakili ibunya. Sedangkan qamar (bulan) dan kaukab (bintang) berbentuk mudzakkar (laki-laki), untuk mewakili ayah dan para saudara Yusuf.
Sisi relevansi lainnya, orang yang bersujud mengagungkan dan menghormati orang yang disujudi. Orang yang dihormati de-ngan sujud, merupakan sosok yang diagungkan dan dimuliakan. Oleh karenanya, ini menunjukkan bahwa Yusuf akan menjadi anak yang diagungkan dan dimuliakan oleh kedua orang tuanya dan saudara-saudaranya. Maka di antara kelazimannya adalah bahwa dia akan menjadi seorang yang terpilih dan terdepan dalam ilmu, keutamaan-keutamaan yang mengantarnya ke arah sana. Karena-nya, ayah beliau berkata,
﴾ وَكَذَٰلِكَ يَجۡتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِن تَأۡوِيلِ ٱلۡأَحَادِيثِ ﴿
"Dan demikianlah Rabbmu memilih kamu (untuk menjadi nabi) dan mengajarimu sebagian dari ta'bir mimpi-mimpi." (Yusuf: 6).
Di antara hubungan kesesuaiannya (al-Munasabah) pada mimpi fatayain (dua pemuda): Mimpi pertama yang disaksikan, yaitu orang yang melihat dirinya memeras anggur untuk dijadikan khamar bahwa orang yang membuat khamar, biasanya menjadi pelayan bagi orang lain. Memeras (buah biasanya) untuk orang lain. Kare-nanya, Yusuf mena'birkannya dengan pekerjaan yang akan pemuda alami nantinya, yaitu memberi minuman tuannya. Keterangan ini mengandung makna ia akan bebas dari penjara.
Dan beliau menakwilkan mimpi orang yang melihat dirinya memanggul roti di atas kepalanya (yang sebagian dipatuk oleh seekor burung), dengan penjelasan bahwa kulit kepala dan daging serta otak dari pembawa roti itu akan tampak terlihat oleh burung-burung di sebuah tempat sehingga memungkinkan bagi burung-burung itu untuk mematuk kepalanya. Beliau melihat melalui kondisinya, ia akan terbunuh dan disalib setelah kematiannya. Se-lanjutnya dia akan tampak oleh burung-burung itu, sehingga akan mematuki kepalanya. Itu tidak terjadi kecuali dengan cara menya-libnya setelah terbunuh.
Beliau menakwilkan mimpi sang raja, (yang melihat) sapi-sa-pi betina dan bulir-bulir tanaman dengan tahun-tahun yang subur dan masa-masa yang kering kerontang. Sisi relevansinya, bahwa kondisi rakyat dan kemaslahatan mereka berhubungan dengan raja (penguasa). Dengan keshalihannya, keadaan akan menjadi baik, dan (sebaliknya) kondisi akan memburuk dengan keburukan perilaku-nya. Begitu pula, musim-musim menjadi faktor penyebab kebaikan kondisi rakyat dan stabilitas persoalan mata pencaharian mereka atau sebaliknya. Tentang sapi, hewan ini menjadi alat untuk mem-bajak tanah dan menimba air. Apabila kondisi satu tahun subur, maka akan gemuk-gemuk. Apabila sedang mengalami kekeringan, maka akan kurus-kurus. Demikian pula, bulir-bulir tanaman akan tumbuh banyak dan menghijau saat musim subur. Dan dalam kon-disi kekeringan, jumlahnya akan sedikit dan mengering. Dan itu merupakan hasil bumi yang paling bagus.
b Adanya bukti-bukti pembenaran tentang kenabian Muham-mad, di mana beliau dapat menceritakan kisah yang panjang ini kepada kaumnya, padahal beliau tidak membaca kitab-kitab umat terdahulu, juga tidak belajar bersama seseorang pun. Kaumnya (Qu-raisy) menyaksikan keberadaan beliau pagi dan petang dalam ke-adaan buta huruf, tidak bisa menulis dan tidak bisa membaca. Se-mentara kisah yang beliau sampaikan persis dengan kronologi yang terdapat di kitab-kitab terdahulu. Beliau tidak bersama mereka, saat mereka membulatkan keputusan untuk memperdayai Yusuf.
b Seyogyanya seorang hamba menjauhi faktor-faktor penye-bab yang mendatangkan keburukan dan menyembunyikan perkara yang dikhawatirkan memunculkan bahaya. Ini berdasarkan pernya-taan Ya'qub kepada Yusuf,
﴾ يَٰبُنَيَّ لَا تَقۡصُصۡ رُءۡيَاكَ عَلَىٰٓ إِخۡوَتِكَ فَيَكِيدُواْ لَكَ كَيۡدًاۖ ﴿
"Hai anakku, janganlah kamu ceritakan mimpimu ini kepada sau-dara-saudaramu, maka mereka membuat makar (untuk membinasakanmu)." (Yusuf: 5).
b Sesungguhnya diperbolehkan menyebut seseorang dengan sesuatu yang dia benci dalam rangka pemberian nasihat untuk orang lain, berdasarkan Firman Allah,
﴾ فَيَكِيدُواْ لَكَ كَيۡدًاۖ ﴿
"Maka mereka membuat makar (untuk membinasakanmu)." (Yu-suf: 5).
b Sesungguhnya kenikmatan Allah bagi hambaNya merupa-kan kenikmatan juga bagi orang-orang yang terkait dengannya, yaitu keluarganya, kaum kerabatnya dan kawan-kawannya. Ka-dang kala, kenikmatan itu mencakup mereka semua, mereka men-dapatkan apa yang diraih oleh seseorang melalui perantaraannya. Seperti yang dikatakan Ya'qub saat menakwilkan mimpi Yusuf,
﴾ وَكَذَٰلِكَ يَجۡتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِن تَأۡوِيلِ ٱلۡأَحَادِيثِ وَيُتِمُّ نِعۡمَتَهُۥ عَلَيۡكَ وَعَلَىٰٓ ءَالِ يَعۡقُوبَ ﴿
"Dan demikianlah Rabbmu memilihmu (untuk menjadi nabi) dan mengajarimu sebagian dari ta'bir mimpi-mimpi dan menyempurnakan nikmatNya kepadamu dan kepada keluarga Ya'qub." (Yusuf: 6).
Tatkala anugerah itu telah terwujud bagi Yusuf, maka keluarga Ya'qub merengkuh kemuliaan dan kekuasaan di bumi, kebahagiaan dan qhibthah terhadap sesuatu yang didapatkan disebabkan Yusuf.
b Sesungguhnya perwujudan keadilan dituntut dalam setiap masalah, tidak hanya dalam level interaksi antara penguasa dengan rakyat dan hubungan lain di tingkat bawahnya, bahkan sampai pada etika pergaulan antara seorang ayah dengan anak-anaknya dalam aspek kecintaan, ekstra perhatian dan lainnya. Keteledoran dalam masalah ini akan mengakibatkan urusan menjadi cacat dan keadaan berubah menjadi rusak. Oleh karenanya, ketika Ya'qub lebih mencintai Yusuf dan mengistimewakannya daripada saudara-saudaranya, maka terjadilah pada diri mereka, ayah mereka dan saudara mereka sesuatu yang telah berlalu.
b Keharusan mewaspadai efek buruk dosa-dosa, dan bahwa-sanya dosa satu saja akan menyeret munculnya dosa-dosa lainnya yang bermacam-macam, yang mana pelakunya tidak merasa sem-purna melainkan dengan berbagai tindak kejahatan.
b Saudara-saudara Yusuf, tatkala hendak memisahkannya dari sang ayah, mereka mengupayakan berbagai rekayasa untuk itu dan menyampaikan pernyataan dusta berulang kali, dan memalsukan baju dan darah yang dilumurinya di hadapan sang ayah, serta datang di malam hari dengan isak tangisan. Tidak mustahil, bahwa sudah banyak usaha yang direncanakan di waktu tersebut. Bahkan mungkin saja, hal itu berlangsung hingga saat mereka berkumpul bersama dengan Yusuf. Semakin banyak rencana, maka semakin banyak pula kedustaan dalam berbicara dan pemalsuan kabar. Ini-lah implikasi bahaya dosa dan efek-efek (buruknya) yang mengiri-nginya, yang telah berlalu dan akan muncul nantinya.
b Parameter untuk menilai kondisi seseorang bertumpu pada kesempurnaan di penghujung hayatnya, bukan pada permulaan kehidupannya yang masih ada kekurangannya. Sesungguhnya, anak-anak Ya'qub عليه السلام, melewati peristiwa yang telah terjadi di awalnya, yang termasuk menjadi penyebab penting kekurangan dan celaan pada mereka. Selanjutnya, perjalanan hidup mereka berakhir dengan taubat nashuha dan pemberian maaf penuh dari Yusuf dan ayah mereka (atas kesalahan-kesalahan mereka), panja-tan doa ampunan dan curahan rahmat bagi mereka. Bila seseorang sudah memberikan (maaf) atas haknya (tidak menuntutnya), maka Allah adalah sebaik-baik pemberi rahmat. Oleh karenanya, atas dasar pendapat yang paling shahih, mereka (juga) berstatus nabi, berdasarkan Firman Allah تعالى,
﴾ وَأَوۡحَيۡنَآ إِلَىٰٓ إِبۡرَٰهِيمَ وَإِسۡمَٰعِيلَ وَإِسۡحَٰقَ وَيَعۡقُوبَ وَٱلۡأَسۡبَاطِ ﴿
"Dan Kami memberikan wahyu (pula) kepada Ibrahim, Isma'il, Ishaq, Ya`qub dan anak-cucunya." (An-Nisa`: 163)
Mereka adalah anak-anak Ya'qub yang berjumlah dua belas orang dan keturunannya. Di antara indikasi yang menunjukkan ke arah sana, bahwa dalam mimpi Yusuf, ia menyaksikan mereka menjelma bintang-bintang yang gemerlapan. Bintang-bintang itu mempunyai cahaya dan bisa dijadikan petunjuk (jalan), yang me-rupakan ciri khas para nabi. Apabila mereka bukan para nabi, maka mereka (paling tidak) adalah para ulama yang menunjukkan jalan kepada kebenaran.
b Penjelasan tentang karunia yang Allah curahkan kepada Yusuf عليه السلام, yang berbentuk ilmu, perilaku bijak, dan budi pekerti yang luhur, serta komitmen untuk berdakwah kepada Allah, mu-dah memaafkan para saudaranya yang berbuat salah kepadanya sebelum mereka meminta maaf. Beliau menyempurnakan sikap ini dengan tidak mencaci dan mencela mereka atas perbuatan yang pernah dilakukan, juga tentang bakti beliau yang besar terhadap kedua orang tuanya, mencurahkan kebaikan kepada saudara-sau-daranya, bahkan kepada seluruh manusia.
b Bahwa sebagian kejelekan itu lebih ringan daripada kejelek-an yang lain. Menerjang kejelekan yang kandungan bahayanya lebih ringan lebih baik ketimbang melakukan yang lebih berat baha-yanya. Karena, para saudara Yusuf tatkala bersepakat bulat untuk membunuh Yusuf atau membuangnya di suatu tempat, salah se-orang dari mereka mengusulkan,
﴾ لَا تَقۡتُلُواْ يُوسُفَ وَأَلۡقُوهُ فِي غَيَٰبَتِ ٱلۡجُبِّ ﴿
"Janganlah kamu bunuh Yusuf, tetapi masukkanlah dia ke dasar sumur." (Yusuf: 10).
Usulannya lebih baik dan lebih ringan (bahayanya) daripada gagasan mereka. Karena itu, menjadi ringanlah dosa besar yang ditanggung para saudaranya.
b Segala sesuatu yang telah berpindah tangan dan berubah menjadi bagian dari harta kekayaan, tanpa diketahui bahwa cara perolehannya tidak dibenarkan oleh syariat, maka tidak ada dosa bagi orang yang memperjualbelikan, mempekerjakan, memanfaat-kan atau memakainya secara langsung. Sesungguhnya Yusuf dijual oleh para saudaranya dengan cara yang haram, yang tidak boleh dilakukan. Sesudah itu, kafilah (yang membelinya) membawanya menuju Mesir dan menjualnya di sana. Maka, dia pun tinggal ber-sama tuannya sebagai seorang anak yang terpasung (budak sahaya). Namun Allah menyebut beliau sebagai sayyid (tuan). Bersama me-reka, beliau layaknya budak kecil yang terhormat.
b Peringatan (bahaya) berduaan dengan kaum wanita yang dikhawatirkan timbul fitnah dari mereka, demikian juga peringatan akan bahaya getaran cinta yang ditakutkan memantik bahaya. Se-sungguhnya istri al-Aziz telah mengalami peristiwa tersebut lan-taran bersendirian bersama Yusuf, dan rasa cintanya kepada Yusuf yang sangat mendalam, yang menyebabkan Yusuf tidak berkutik untuk meninggalkannya sampai akhirnya wanita itu membujuknya dengan model seperti itu, berdusta atas namanya, hingga dipenja-rakan dalam waktu yang panjang.
b Hasrat yang muncul pada Yusuf terhadap wanita tersebut yang kemudian dia singkirkan karena Allah, menjadi salah satu tangga yang mengangkatnya kepada Allah menuju kedudukan yang dekat denganNya. Sebab dorongan hasrat merupakan bagian dari bisikan jiwa yang mengajak kepada kejelekan. Hal tersebut sudah menjadi perkara yang lumrah bagi kebanyakan orang. Saat beliau membandingkannya dengan mahabbatullah (rasa cinta kepada Allah) dan rasa takut kepadaNya, ternyata kecintaan dan ketakutan-nya kepada Allah mampu menumbangkan godaan jiwa dan hawa nafsu. Maka beliau termasuk kalangan orang-orang,
﴾ خَافَ مَقَامَ رَبِّهِۦ وَنَهَى ٱلنَّفۡسَ عَنِ ٱلۡهَوَىٰ 40 ﴿
"yang takut kepada kebesaran Rabbnya dan menahan diri dari ke-inginan hawa nafsunya," (An-Nazi'at: 40),
dan masuk kategori tujuh golongan yang akan Allah naungi di ba-wah naungan ArasyNya, pada hari yang tiada naungan melainkan naunganNya. Salah satu dari mereka, yakni seorang lelaki yang di-ajak oleh seorang wanita cantik lagi berkedudukan (untuk berbuat zina), tapi dia menjawab, "Saya takut kepada Allah."[8]
Bentuk keinginan yang dicela dari seorang hamba, yaitu ke-inginan yang terus menguntitnya dan berubah menjadi tekad bulat. Terkadang diiringi dengan tindakan nyata.
b Insan yang sudah dimasuki keimanan pada hatinya, di mana dia seorang yang ikhlas karena Allah pada semua tindak-tanduk-nya, maka Allah akan menyingkirkan berbagai macam kejelekan, perbuatan keji dan maksiat (dari dirinya) dengan kekuatan iman-nya dan kemurnian ikhlasnya, sebagai balasan baik bagi keimanan dan keikhlasannya. Hal ini berdasarkan Firman Allah,
﴾ وَهَمَّ بِهَا لَوۡلَآ أَن رَّءَا بُرۡهَٰنَ رَبِّهِۦۚ كَذَٰلِكَ لِنَصۡرِفَ عَنۡهُ ٱلسُّوٓءَ وَٱلۡفَحۡشَآءَۚ إِنَّهُۥ مِنۡ عِبَادِنَا ٱلۡمُخۡلَصِينَ 24 ﴿
"Dan Yusuf pun bermaksud (melakukan pula) dengan wanita itu andaikata dia tidak melihat tanda (dari) Rabbnya. Demikianlah agar Kami memalingkan darinya kemungkaran dan kekejian. Sesungguhnya Yusuf itu termasuk hamba-hamba Kami yang terpilih," (Yusuf: 24),
ayat ini bermakna ikhlash dengan mendasarkan pada bacaan qira`ah imam yang membacanya dengan mengkasrahkan huruf lam (minal mukhlishin). Sedangkan bila bertumpu pada bacaan imam yang membacanya dengan fathah (mukhlash: yang dipilih, yang dikhusus-kan), maka itu berasal dari keikhlasan yang Allah limpahkan kepa-danya. Karunia ini memuat potensi keikhlasan pada dirinya. Tatkala dia mengikhlaskan amalannya hanya untuk Allah semata, maka Allah menjadikannya ikhlas dan membebaskannya dari segala ke-jelekan dan kekejian.
b Sepatutnya seorang hamba jika menyaksikan suatu tempat yang mengandung fitnah dan faktor-faktor penggoda untuk berbuat maksiat agar bergegas pergi dan lari (darinya) sekuat mungkin, su-paya dia dapat terbebaskan dari maksiat itu. Sebab Yusuf عليه السلام tatkala wanita yang berada di dalam rumah menggodanya, maka beliau lari untuk mencari pintu keluar, agar selamat dari kejelekannya.
b Bahwa qarinah (konteks) dipraktikkan ketika ada kemiripan. Jika suami istri bertikai memperebutkan tentang perkakas rumah, maka barang yang pantas dimiliki seorang lelaki, menjadi miliknya. Dan barang yang sepantasnya dimiliki seorang wanita, menjadi haknya. Ketetapan ini dilakukan bila tidak ada bukti. Begitu pula, bila seorang tukang kayu berselisih dengan tukang besi mengenai hak kepemilikan suatu alat kerja tanpa ada bukti, maka pengecekan berdasarkan kemiripan dan bekas pengaruhnya adalah termasuk dalam pembahasan ini.
Sesungguhnya saksi (ahli yang membela) Yusuf, dia bersaksi berdasarkan konteks yang menyertai dan mengambil keputusan atas dasar itu melalui robeknya baju Yusuf. Ia mengambil petunjuk robeknya baju Yusuf di bagian belakang atas kejujuran Yusuf dan kedustaan wanita itu. Di antara petunjuk yang memperkuat kaidah ini, bahwa Yusuf mengambil petunjuk dengan keberadaan piala raja di karung saudaranya (Bunyamin) untuk menetapkan perbuatan pencurian pada dirinya tanpa menyertakan bukti persaksian atau pengakuan. Atas dasar ini, bila barang curian ditemukan di tangan pencuri, khususnya orang itu terkenal suka mencuri, maka dihu-kumi sebagai pelaku pencurian. Keputusan berdasarkan ini lebih tuntas dibandingkan persaksian.
Begitu pula, jika ada seorang lelaki yang muntah-muntah me-ngeluarkan arak, atau wanita hamil tanpa suami atau tuan, maka dengan dasar semacam ini, hukuman pidana dilangsungkan selama tidak ada faktor yang menghalangi pelaksanaannya. Oleh karena-nya, Allah menyebut hukum itu sebagai syahid (saksi). Allah ber-firman,
﴾ وَشَهِدَ شَاهِدٞ مِّنۡ أَهۡلِهَآ ﴿
"Dan seorang saksi dari keluarga wanita itu memberi kesaksian." (Yusuf: 26).
b (Pembuktian) kekuatan pesona keelokan Yusuf secara lahir dan batin. Ketampanan fisiknya mengakibatkan peristiwa itu terjadi pada wanita itu di dalam rumahnya, dan (peristiwa) pada para wanita yang telah Zulaikha kumpulkan usai mereka mencelanya atas kejadian itu, sampai mereka mengiris-iris tangan mereka sen-diri. Mereka berkata,
﴾ مَا هَٰذَا بَشَرًا إِنۡ هَٰذَآ إِلَّا مَلَكٞ كَرِيمٞ 31 ﴿
"Ini bukanlah manusia. Sesungguhnya ini tidak lain hanyalah ma-laikat yang mulia." (Yusuf: 31).
Keindahan batin beliau, yaitu sifat iffah (penjagaan kehormatan diri) yang besar dari godaan maksiat, kendatipun terdapat banyak faktor yang dapat menyeretnya terjerumus kepada maksiat itu dan persaksian istri al-Aziz dan para wanita mengenai kesuciannya setelah itu. Karena itu, istri al-Aziz berkata,
﴾ وَلَقَدۡ رَٰوَدتُّهُۥ عَن نَّفۡسِهِۦ فَٱسۡتَعۡصَمَۖ ﴿
"Sesungguhnya aku telah menggodanya untuk menundukkan di-rinya (kepadaku) akan tetapi dia menolak" (Yusuf: 32). Setelah itu, dia mengatakan,
﴾ ٱلۡـَٰٔنَ حَصۡحَصَ ٱلۡحَقُّ أَنَا۠ رَٰوَدتُّهُۥ عَن نَّفۡسِهِۦ وَإِنَّهُۥ لَمِنَ ٱلصَّٰدِقِينَ 51 ﴿
"Sekarang jelaslah kebenaran itu. Akulah yang menggodanya untuk menundukkan dirinya (kepadaku), dan sesungguhnya dia termasuk orang-orang yang benar." (Yusuf: 51).
Sedangkan para wanita itu menyatakan,
﴾ حَٰشَ لِلَّهِ مَا عَلِمۡنَا عَلَيۡهِ مِن سُوٓءٖۚ ﴿
"Mahasempurna Allah, kami tiada mengetahui suatu keburukan pun padanya." (Yusuf: 51).
b Bahwa Yusuf عليه السلام lebih memilih menghuni penjara daripada berbuat maksiat. Memang demikianlah seharusnya seorang hamba, bila dihadapkan pada dua pilihan ujian: berbuat maksiat atau hu-kuman duniawi, maka hendaklah dia memilih sanksi duniawi ke-timbang menerjang dosa yang akan mendatangkan hukuman berat di dunia dan akhirat. Karena itulah, termasuk dari tanda keimanan dari seorang hamba adalah benci kembali kepada kekufuran setelah dia diselamatkan Allah darinya sebagaimana dia benci dicampak-kan ke dalam api.
b Seharusnya seorang hamba selalu mencari perlindungan kepada Allah dan bernaung di bawah naunganNya saat pemicu-pemicu maksiat dan berlepas diri dari (kepercayaan) pada daya dan kekuatan pribadinya (tanpa campur tangan Allah). Hal ini berda-sarkan perkataan Yusuf,
﴾ وَإِلَّا تَصۡرِفۡ عَنِّي كَيۡدَهُنَّ أَصۡبُ إِلَيۡهِنَّ وَأَكُن مِّنَ ٱلۡجَٰهِلِينَ 33 ﴿
"Dan jika tidak Engkau hindarkan dariku tipu daya mereka, tentu aku akan cenderung untuk (memenuhi keinginan mereka) dan tentulah aku termasuk orang-orang yang bodoh." (Yusuf: 33).
b Sesungguhnya ilmu dan akal akan mengajak pemiliknya ke-pada kebaikan dan menahannya dari kejelekan. Dan (sebaliknya) kebodohan akan menyeret orang untuk mengikuti bisikan hawa nafsunya, walaupun merupakan maksiat yang berbahaya bagi pe-lakunya.
b Bahwasanya, sebagaimana seorang hamba berkewajiban menghambakan diri kepada Allah di masa-masa senang, maka dia pun berkewajiban mengabdikan dirinya kepada Allah di masa-masa sulit. Yusuf tetap saja memanjatkan doa kepada Allah. Tatkala beliau masuk penjara, beliau tetap konsisten melakukannya. Beliau pun mendakwahi dua remaja (yang bersamanya di dalam penjara) ke-pada tauhid dan melarang mereka berdua dari praktik syirik. Ter-masuk cerminan kecerdasan beliau adalah ketika beliau menyaksi-kan adanya respon positif mereka terhadap dakwah, dalam wujud persangkaan baik mereka terhadap beliau, dan keduanya berkata kepada beliau,
﴾ إِنَّا نَرَىٰكَ مِنَ ٱلۡمُحۡسِنِينَ 36 ﴿
"Sesungguhnya kami memandangmu termasuk orang-orang yang pandai (mena'birkan mimpi)." (Yusuf: 36).
Keduanya mendatangi beliau untuk tujuan pena'biran mimpi yang mereka alami lalu sangat antusias menyimaknya, beliau me-mandang indikasi ini sebagai kesempatan yang harus dimanfaat-kan. Selanjutnya beliau menyeru mereka kepada Allah تعالى sebelum mena'birkan mimpi mereka. Supaya lebih sukses untuk merealisa-sikan tujuan dan lebih mendekatkan kepada tercapainya sasaran yang diinginkan.
Pertama-tama, beliau menjelaskan bahwa aspek yang meng-antarkannya sampai pada level yang mereka saksikan pada beliau, berupa kesempurnaan jiwa dan ilmu ialah keimanan, dan tauhid beliau serta antipati beliau terhadap ajaran agama orang yang tidak beriman kepada Allah dan Hari Akhir. Pernyataan ini (sejatinya) merupakan dakwah kepada mereka melalui tindakan konkret. Be-rikutnya beliau mendakwahi mereka dengan bahasa verbal. Beliau menjelaskan keburukan syirik disertai bukti-bukti penguatnya, dan (memaparkan) hakikat tauhid dan bukti-bukti penguatnya.
b Sesungguhnya Yusuf memulai dengan perkara yang penting lalu kepada yang paling penting. Seorang mufti bila ditanya oleh seseorang, yang mempunyai kebutuhan yang lebih mendesak dari-pada muatan pertanyaannya, maka hendaklah dia mengajari hal-hal yang diperlukan orang tersebut sebelum menjawab pertanyaan-nya. Ini menjadi tanda ketulusan hati pendidik, dan kecerdikannya, serta kecakapannya dalam mengarahkan dan mendidik. Sesungguh-nya Yusuf ketika ditanya tentang mimpi oleh dua pemuda, maka beliau mengawali dengan dakwah seruan kepada Allah semata, tiada sekutu bagiNya kepada mereka.
b Orang yang terjerumus dalam perkara yang tidak baik dan kesulitan, tidak masalah baginya untuk meminta pertolongan ke-pada orang yang mempunyai kemampuan membebaskannya (dari masalah itu) atau memberitahukan keadaannya. Ini bukan bagian menyampaikan keluhan kepada manusia. Akan tetapi, termasuk perkara-perkara lumrah, sudah menjadi kebiasaan saling tolong menolong antar sesama manusia satu dengan yang lainnya. Oleh karena itu, Yusuf berkata kepada orang yang diketahuinya akan selamat di antara dua pemuda itu,
﴾ ٱذۡكُرۡنِي عِندَ رَبِّكَ ﴿
"Terangkan keadaanku kepada tuanmu." (Yusuf: 42).
b Seyogyanya dan lebih ditekankan lagi pada seorang guru adalah aspek realisasi ikhlas yang sempurna dalam proses penga-jaran. Jangan sampai ia menjadikannya sebagai sarana untuk meng-harapkan timbal-balik dari seseorang, baik berkaitan dengan harta, jabatan dan jasa. Dan janganlah ia menolak untuk mengajar atau menasihati, bila penanya tidak mengerjakan beban yang dipikulkan padanya oleh sang pendidik. Sesungguhnya Yusuf عليه السلام telah menga-takan dan berpesan kepada salah seorang pemuda (yang bersama-nya di penjara) untuk menerangkan kondisinya kepada tuannya. Akan tetapi, ia tidak ingat dan lupa. Ketika muncul kebutuhan me-reka untuk bertanya kepada Yusuf, mereka pun mengutus pemuda itu, dia datang dengan bertanya, meminta fatwa tentang mimpi raja. Yusuf tidak mencercanya, tidak menjelek-jelekkannya lantaran meninggalkan pesannya (kepada tuannya). Justru beliau langsung menjawabnya dengan komplet dari seluruh sisi.
b Seyogyanya orang yang ditanya menuntun penanya akan perkara yang berguna baginya, yang bertalian dengan inti pertanya-annya dan mengarahkannya kepada jalan yang akan bermanfaat baginya dalam agama maupun dunianya. Sesungguhnya tindakan ini termasuk sebagian dari kesempurnaan ketulusan hatinya, kecer-dikan dan kecakapan dalam pengarahan. Sesungguhnya Yusuf عليه السلام tidak hanya sebatas menakwilkan mimpi raja. Bahkan dia –bersama dengan itu- menunjukkan kebijakan yang mesti mereka kerjakan pada tahun-tahun yang subur, dengan memperbanyak penanaman dan pemungutan hasil.
b Seseorang tidak (layak) dicela dalam usaha menepis tuduhan dari dirinya dan mencari kebebasan diri darinya. Bahkan upaya itu terpuji. Seperti penolakan Yusuf untuk keluar dari penjara sehingga jelaslah bersihnya reputasi namanya bagi mereka dari keterlibatan dengan para wanita yang memotong-motong tangan mereka.
b Penjelasan keutamaan ilmu, (yaitu) ilmu hukum-hukum dan syariat, dan ilmu penakwilan mimpi, serta ilmu manajemen dan pendidikan. (Penguasaan) ilmu-ilmu itu lebih utama bagi seseorang ketimbang penampilan lahiriah, meskipun ketampanannya menya-mai ketampanan Yusuf. Sesungguhnya Yusuf malah mengalami ujian dan dijebloskan penjara karena ketampanannya. Sementara itu, karena ilmunya, dia memperoleh kemuliaan, ketinggian derajat dan memegang kekuasaan di bumi. Sesungguhnya setiap kebaikan di dunia dan akhirat adalah atas pengaruh ilmu dan faktor-faktor pendukungnya.
b Sesungguhnya ilmu penakwilan mimpi termasuk ilmu syar'i, pemiliknya memperoleh pahala atas (ketekunannya) dalam mem-pelajari dan mengajarkannya, dan bahwa penakwilan mimpi terma-suk ke dalam ranah pemberian fatwa. Hal ini berdasarkan perkataan Yusuf kepada pemuda itu,
﴾ قُضِيَ ٱلۡأَمۡرُ ٱلَّذِي فِيهِ تَسۡتَفۡتِيَانِ 41 ﴿
"Telah terjawab perkara yang kamu tanyakan (kepadaku)." (Yusuf: 41).
Dan raja berkata,
﴾ أَفۡتُونِي فِي رُءۡيَٰيَ ﴿
"Terangkanlah kepadaku tentang takwil mimpiku itu." (Yusuf: 43). Dan pemuda itu berkata kepada Yusuf,
﴾ أَفۡتِنَا فِي سَبۡعِ بَقَرَٰتٖ ﴿
"Terangkanlah kepada kami tentang tujuh ekor sapi…." (Yusuf: 46).
Maka tidak boleh lancang mena'birkan mimpi tanpa dasar ilmu.
b Sesungguhnya tidak masalah seseorang memberitahukan tentang (kecakapan) dirinya yang berbentuk sifat-sifat yang sem-purna, berupa ilmu dan amal jika menyebabkan kemaslahatan. Se-lama hamba tersebut tidak berniat untuk riya (pamer) dan selamat dari kedustaan, berdasarkan perkataaan Yusuf,
﴾ ٱجۡعَلۡنِي عَلَىٰ خَزَآئِنِ ٱلۡأَرۡضِۖ إِنِّي حَفِيظٌ عَلِيمٞ 55 ﴿
"Jadikanlah aku bendaharawan negara (Mesir), sesungguhnya aku adalah orang yang pandai menjaga dan berpengetahuan." (Yusuf: 55).
Begitu pula, (memegang) jabatan tidak tercela, jika pemegang-nya melaksanakan sesuai dengan kemampuannya yang berkaitan dengan hak-hak Allah dan hak-hak sesama manusia, dan bahwa tidak masalah memintanya bila dia adalah orang yang paling besar kecakapannya daripada orang lain. Sisi celaannya muncul, bila tidak ada kecakapan pada dirinya atau masih ada orang lain yang sebanding dengannya atau bahkan lebih tinggi (keahliannya) dari-padanya, atau dia tidak berniat untuk menegakkan perintah Allah. Dengan sebab-sebab ini, meminta jabatan dan menawarkan diri padanya adalah dilarang (dalam agama).
b Sesungguhnya Allah Mahaluas kemurahan dan kemuliaan-Nya, bermurah hati kepada hambaNya dengan (mengucurkan) kebaikan dunia dan akhirat, dan bahwa kebaikan akhirat itu mem-punyai dua faktor (yang mendatangkannya): keimanan dan ketak-waan, dan bahwa ia lebih baik dibandingkan balasan duniawi dan kerajaannya, dan bahwa seorang hamba seharusnya mendakwahi dirinya, dan menjadikannya merindukan balasan dari Allah. Jangan membiarkan dirinya dirundung kesedihan ketika menyaksikan hamba dunia bergelimang dengan nikmat dunia dan kelezatannya, sementara dia tidak mampu melakukannya. Akan tetapi, hendak-lah dia menghibur hatinya dengan pahala Allah di akhirat dan ke-utamaannya yang agung, berdasarkan Firman Allah,
﴾ وَلَأَجۡرُ ٱلۡأٓخِرَةِ خَيۡرٞ لِّلَّذِينَ ءَامَنُواْ وَكَانُواْ يَتَّقُونَ 57 ﴿
"Dan pahala akhirat lebih baik bagi orang-orang yang beriman sedang mereka dalam keadaan bertakwa." (Yusuf: 57).
b Sesungguhnya pungutan pajak kekayaan jika dimaksudkan untuk memberikan kelonggaran (ekonomi) bagi manusia tanpa me-nimbulkan bahaya yang dapat mengenai mereka, tidaklah masalah. Yusuf memerintahkan mereka untuk mengambil pajak kekayaan dan makanan-makanan di musim-musim subur sebagai persiapan menghadapi tahun-tahun paceklik. Kebijakan ini tidak bertentangan dengan tawakal kepada Allah. Bahkan seorang hamba harus berta-wakal kepada Allah dan menempuh sebab-sebab yang mendatang-kan manfaat dalam agama dan duniawinya.
b Kecakapan Yusuf dalam pengelolaan. Beliau memegang kendali perbendaharaan negara sehingga kekayaan menjadi melim-pah bagi mereka. Akibatnya, orang-orang dari berbagai tempat ber-bondong-bondong ke Mesir untuk mencari bahan makanan. Karena mereka tahu adanya suplai berlimpah padanya. Bahkan kecakapan beliau, sampai tingkat bahwa beliau tidaklah menimbangkan bagi seseorang kecuali sesuai kadar kebutuhannya atau kurang darinya. Setiap yang datang tidak menerima lebih dari timbangan unta dan beban yang bisa diangkatnya.
b Disyariatkannya menyambut tamu, dan penyambutan itu termasuk kebiasaan para rasul dan cara menghormati tamu. Hal ini berdasarkan perkataan Yusuf kepada para saudaranya,
﴾ أَلَا تَرَوۡنَ أَنِّيٓ أُوفِي ٱلۡكَيۡلَ وَأَنَا۠ خَيۡرُ ٱلۡمُنزِلِينَ 59 ﴿
"Tidakkah kamu melihat bahwa aku menyempurnakan sukatan, dan aku adalah sebaik-baik penerima tamu?" (Yusuf: 59).
b Sesungguhnya berprasangka buruk karena keberadaan qa-rinah yang mendukungnya, bukanlah tindakan yang terlarang maupun diharamkan. Karena Ya'qub berkata kepada anak-anaknya setelah enggan melepaskan Yusuf bersama mereka, sampai akhir-nya mereka berusaha membujuknya dengan usaha yang sangat gi-gih. Setelah itu, beliau berkata kepada mereka setelah mereka tidak membawanya kembali (pulang) dan berdusta bahwa serigala telah memangsanya,
﴾ بَلۡ سَوَّلَتۡ لَكُمۡ أَنفُسُكُمۡ أَمۡرٗاۖ ﴿
"Hanya dirimu sendirilah yang memandang baik perbuatan (yang buruk) itu." (Yusuf: 83).
Beliau berkata kepada mereka mengenai saudaranya yang lain,
﴾ هَلۡ ءَامَنُكُمۡ عَلَيۡهِ إِلَّا كَمَآ أَمِنتُكُمۡ عَلَىٰٓ أَخِيهِ مِن قَبۡلُ ﴿
"Bagaimana (mungkin) aku akan mempercayakannya (Bunyamin) kepadamu melainkan sebagaimana aku telah mempercayakan saudaranya (Yusuf) kepada kamu dahulu." (Yusuf: 64).
Berikutnya, ketika Yusuf menahannya (Bunyamin) lalu sau-dara-saudaranya menghampiri ayah mereka, maka Ya'qub berkata,
﴾ بَلۡ سَوَّلَتۡ لَكُمۡ أَنفُسُكُمۡ أَمۡرٗاۖ ﴿
"Hanya dirimu sendirilah yang memandang baik perbuatan (yang buruk) itu." (Yusuf: 83).
Pada kejadian yang terakhir –walaupun mereka tidak mela-kukan keteledoran–, sungguh telah terjadi peristiwa yang mengaki-batkan ayah mereka mengatakan perkataan yang sudah terlontar-kan, tanpa menyebabkan dosa ataupun kesalahan.
b Menggunakan faktor penyebab yang dapat menangkal pe-ngaruh buruk al-'ain (penyakit pandangan mata yang hasad) atau kejelekan lainnya atau yang dapat menyelesaikan masalah itu sete-lah terjadi bukanlah perbuatan yang terlarang, bahkan hukumnya jaiz (boleh). Meskipun sesuatu itu tidaklah terjadi melainkan karena ketetapan dan takdir Allah. Hanya saja, usaha-usaha tersebut juga masuk dalam ketetapan dan takdir Allah, ini berdasarkan perintah Ya'qub di mana beliau berkata,
﴾ يَٰبَنِيَّ لَا تَدۡخُلُواْ مِنۢ بَابٖ وَٰحِدٖ وَٱدۡخُلُواْ مِنۡ أَبۡوَٰبٖ مُّتَفَرِّقَةٖۖ ﴿
"Hai anak-anakku, janganlah kamu (bersama-sama) masuk dari satu pintu gerbang, dan masuklah dari pintu-pintu gerbang yang berlainan." (Yusuf: 67).
b Bolehnya memanfaatkan tipu daya yang dapat mengantar-kan pada peraihan hak-hak dan bahwa mengetahui cara-cara raha-sia yang dapat merealisasikan tujuan-tujuan adalah termasuk aspek yang membuat seorang hamba dipuji. Yang terlarang ialah, me-munculkan rekayasa untuk menggugurkan kewajiban atau berbuat haram.
b Seyogyanya seseorang yang ingin mengalihkan perhatian orang lain pada sebuah masalah yang tidak ingin diketahui (oleh orang lain), agar menggunakan ucapan atau perbuatan kiasan (al-ma'aridh) yang menjaganya dari k
Orang-orang yang memusuhi para rasul yang Kami utus itu Kami tangguhkan hukumannya dan tidak Kami segerakan sebagai bentuk istidraj untuk mereka. Sampai ketika mereka tidak kunjung binasa dan para rasul merasa putus asa dalam menanti kebinasaan mereka, sementara orang-orang kafir menyangka bahwa rasul-rasul mereka telah mendustai mereka tentang ancaman hukuman bagi orang-orang yang ingkar maupun janji untuk menyelamatkan orang-orang yang beriman, tiba-tiba pertolongan Kami datang kepada rasul-rasul Kami. Kami lalu menyelamatkan para rasul dan orang-orang beriman dari azab yang menimpa orang-orang yang ingkar dan tidak ada seorang pun yang mampu menangkal azab Kami ketika Kami menurunkannya kepada orang-orang yang jahat tersebut.
Allah gave time to the enemies of these messengers He sent, not being quick to punish, but luring them gradually until when their destruction was overdue, and the messengers despaired of it and the disbelievers thought that their messengers had lied to them in their promises of a punishment for those who deny the truth and the rescue of those who have faith; then Allah’s help came to His messengers, saving the messengers and believers from the destruction which the disbelievers suffered, and Allah’s punishment cannot be turned away from the sinners when He sends it down.
(Kavimlerine) gönderdiğimiz peygamberlerin düşmanlarına mühlet verdik. Onlara istidrâc olması için ( azaplarını arttırmak için kendisine isyan edenlere Allah'ın nimetlerini arttırmasıdır) cezalarını vermekte acele etmiyoruz. Onların helak olması geciktiğinde peygamberler onların helak olmasından ümitlerini kestiler. Kâfirler kendilerine gönderilen resullerin yalancılar için vadettikleri azabın ve Müminlerin kurtulmasının yalan olduğunu zannettiklerinde resullerimize yardımımız geldi. Yalancılar için meydana gelecek helaktan resulleri ve Müminleri kurtardık. Günahkâr topluluğa azabımızı indirdiğimizde bunu onlardan kimse geri çeviremez.
Al-lah les concedió tiempo a los enemigos de estos Mensajeros del pasado, no se apresuró para castigarlos, sino que los atrajo de forma gradual hasta que el tiempo de su destrucción hubo llegado. Los mensajeros se desesperaron y los incrédulos, por su parte, pensaron que sus mensajeros les habían mentido en sus promesas acerca del castigo para aquellos que negaban la verdad y la salvación para los que creían. Entonces llegó la ayuda de Al-lah para Sus mensajeros, los salvó a ellos y a los creyentes de la destrucción que sufrieron los incrédulos. Cuando Al-lah envía Su castigo los pecadores no lo pueden evitar.
110- Nihâyet o peygamberler ümitlerini kesip de (kâfirler) onların yalan söylediklerinin ortaya çıktığını sandıkları bir sırada onlara yardımımız gelmiş ve dilediğimiz kimseler kurtuluşa erdirilmişti. Kâfirler topluluğundan azabımız geri çevrilmez.
111- Andolsun ki onların kıssalarında olgun akıl sahipleri için bir ibret vardır. O (Kur'ân) uydurulan bir söz değildir. Aksine kendisinden önce olan (kitapları) doğrulayan, (insanlara gerekli) her şeyi açıklayan, iman eden bir topluluk için de hidâyet ve rahmet (olan bir kitaptır).
110. Yüce Allah, şerefli peygamberler gönderdiğini, günahkâr ve aşağılık kavimlerinin de onları yalanladıklarını bize haber vermektedir. Yüce Allah, hakka dönsünler diye onlara mühlet verir. Allah onlara verdiği mühletini o kadar sürdürür ki nihayet peygamberlere olan baskıları en ileri dereceye ulaşır. Peygamberler kesin inançlarının kemaline, Allah’ın vaadine ve tehditlerine olan nihai tasdiklerine rağmen kalplerinden bir tür ümitsizlik hali geçer ve ilim ve tasdikleri zayıflar gibi olur. İşte iş bu noktaya gelince “onlara yardımımız gelmiş ve dilediğimiz kimseler kurtuluşa erdirilmişti.” Kurtuluşa erdirilenler ise peygamberler ve onlara tâbi olanlardır. “Kâfirler topluluğundan azabımız geri çevrilmez.” Yani bizim azabımız, Allah’a karşı günah işleyen ve küstahlık edenlerden geri çevrilmez. Azap geldiği zaman artık onların ne gücü ne de yardımcıları olur.
111. “Andolsun ki onların” yani peygamberlerin, kavimleri ile olan “kıssalarında olgun akıl sahipleri için bir ibret vardır.”Hayır ehli de şer ehli de bunlardan ibret alırlar. Onların yaptıklarını yapanlar, onlar gibi ya lütfa nail olur veya alçaltılırlar. Yine onlardan Allah’ın kemal sıfatlarını ve büyük hikmetini ibretle kavrarlar. Yüce Allah’tan başkasına ibadet etmemek ve O’na hiçbir kimseyi ortak koşmamak gerektiğini de anlarlar.“O (Kur'ân) uydurulan bir söz değildir.” Yüce Allah’ın, muhtevası arasında sizlere anlatmış olduğu gayba dair haberlerin bulunduğu bu Kur’an-ı Kerim, uydurulmuş sözlerden değildir. “Aksine kendisinden önce olan (kitapları)” kendisinden önce indirilmiş kitapları “doğrulayan” onlara uygun ve doğruluklarına tanıklık eden, kulların gerek duyacakları dinin itikadî hükümlerini, fer’î hükümlerini ve pek çok delilleri “açıklayan, iman eden bir topluluk için de hidâyet ve rahmet (olan bir kitaptır).” Onlar hakka dair bilgiyi ve onun tercih edilmesi gerektiğini kabul ettiklerinden dolayı hidâyete ererler. Nail oldukları dünyevi ve uhrevi sevap dolayısı ile de ilahî rahmete mazhar olurlar.
Allah's Prophets are aided by Victory in Times of Distress and Need
Allah states that He sends His aid and support to His Messengers, peace be upon them, when distress and hardship surround them and they eagerly await Allah's aid. Allah said in another Ayah,
وَزُلْزِلُواْ حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ ءَامَنُواْ مَعَهُ مَتَى نَصْرُ اللَّهِ
(..and were so shaken that even the Messenger and those who believed along with him said, "When (will come) the help of Allah") 2:214 As for saying of Allah,
كَذَّبُواْ
(they were denied) There are two recitations for it. One of them is with a Shadda (meaning: they were betrayed by their people). And this is the way `A'ishah, may Allah be pleased with her, recited it. Al-Bukhari said that `Urwah bin Az-Zubayr narrated that he asked `Aishah about the meaning of the following verse,
حَتَّى إِذَا اسْتَيْـَسَ الرُّسُلُ
(`Until when the Messengers give up hope...), Respite will be granted, is it denied or betrayed `A'0ishah replied, "betrayed." `Urwah said, "I said, `They were sure that their people betrayed them, so why use the word `thought" She said, `Yes, they were sure that they betrayed them.' I said,
وَظَنُّواْ أَنَّهُمْ قَدْ كُذِبُواْ
(and they thought that they were denied (by Allah)) `A'0ishah said, `Allah forbid! The Messengers ﷺ did not suspect their Lord of such a thing.' I asked, `So what does this Ayah mean' She said, `This Verse is concerned with the Messengers' ﷺ followers who had faith in their Lord and believed in their Messengers. The period of trials for those followers was long and Allah's help was delayed until the Messengers gave up hope for the conversion of the disbelievers amongst their nation and suspected that even their followers were shaken in their belief, Allah's help then came to them."' Ibn Jurayj narrated that Ibn Abi Mulaikah said that Ibn `Abbas read this Ayah this way,
وَظَنُّواْ أَنَّهُمْ قَدْ كُذِبُواْ
(and they thought they were denied.) `Abdullah bin Abi Mulaikah said, "Then Ibn `Abbas said to me that they were humans. He then recited this Ayah,
حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ ءَامَنُواْ مَعَهُ مَتَى نَصْرُ اللَّهِ أَلاَ إِنَّ نَصْرَ اللَّهِ قَرِيبٌ
(..even the Messenger and those who believed along with him said, "When (will come) the help of Allah" Yes! Certainly, the help of Allah is near!)2:214" Ibn Jurayj also narrated that Ibn Abi Mulaykah said that `Urwah narrated to him that `Aishah did not agree to this and rejected it. She said, "Nothing that Allah has promised Muhammad ﷺ, but Muhammad knew for certainty that it shall come, until he died. However, the Messengers were tried with trials until they thought that those believers, who were with them, did not fully support them." Ibn Abi Mulaykah said that `Urwah narrated that `Aishah recited this Ayah this way, (وَظَنُّوا أَنَّهُمْ قَد كُذِّبُوا) "and they thought that they were betrayed." Therefore, there is another way of reciting this word, and there is a difference of opinion about its meaning. We narrated the meaning that Ibn `Abbas gave. Ibn Mas`ud said, as Sufyan Ath-Thawri narrated from him, that he read the Ayah this way,
حَتَّى إِذَا اسْتَيْـَسَ الرُّسُلُ وَظَنُّواْ أَنَّهُمْ قَدْ كُذِبُواْ
(until, when the Messengers gave up hope and thought that they were denied.) `Abdullah commented that this is the recitation that you dislike. Ibn `Abbas also commented on the Ayah,
حَتَّى إِذَا اسْتَيْـَسَ الرُّسُلُ وَظَنُّواْ أَنَّهُمْ قَدْ كُذِبُواْ
(until, when the Messengers gave up hope and thought that they were denied) "When the Messengers gave up hope that their people would accept their messages, and their people thought that their Messengers had not said the truth to them, Allah's victory came then,
فَنُجِّىَ مَن نَّشَآءُ
(and whomsoever We willed were rescued.) Ibn Jarir At-Tabari narrated that Ibrahim bin Abi Hamzah Hurrah Al-Jazari said, "A young man from Quraysh asked Sa'id bin Jubayr `O, Abu `Abdullah! How do you read this word, for when I pass by it, I wish I had not read this Surah,
حَتَّى إِذَا اسْتَيْـَسَ الرُّسُلُ وَظَنُّواْ أَنَّهُمْ قَدْ كُذِبُواْ
(until, when the Messengers gave up hope and thought that they were denied...) He said, `Yes, it means, when the Messengers gave up hope that their people will believe in them and those to whom the Messengers were sent thought that the Messengers were not truthful."' Ad-Dahhak bin Muzahim commented, "I have not seen someone who is called to knowledge and is lazy accepting the invitation, until today! If you traveled to Yemen just to get this explanation, it will still be worth it." Ibn Jarir At-Tabari narrated that Muslim bin Yasar asked Sa`id bin Jubayr about the same Ayah and he gave the same response. Muslim stood up and embraced Sa'id bin Jubayr, saying, "May Allah relieve a distress from you as you relieved a distress from me!" This was reported from Sa'id bin Jubayr through various chains of narration. This is also the Tafsir that Mujahid bin Jabr and several other Salaf scholars gave for this Ayah. However, some scholars said that the Ayah,
وَظَنُّواْ أَنَّهُمْ قَدْ كُذِبُواْ
(and thought that they were denied), is in reference to the believers who followed the Messengers, while some said it is in reference to the disbelievers among the Messengers' nation. In the latter case, the meaning becomes: `and the disbelievers thought that the Messengers were not given a true promise of victory. ' Ibn Jarir At-Tabari narrated that Tamim bin Hadhlam said, "I heard `Abdullah bin Mas`ud comment on this Ayah,
حَتَّى إِذَا اسْتَيْـَسَ الرُّسُلُ
(until, when the Messengers gave up hope) that their people will believe in them, and their people thought when the respite was long, that the Messengers were not given a true promise."
Commentary
Mentioned in the previous verses was the sending of prophets who invited people to take the straight path, and also answered there were some doubts about them. Then, people were admonished that they do not take into consideration the sad end they would face as a result of their antagonism towards prophets of Allah. Only if they were to pay some attention and look around and read signs from ruined cities and the history of lost places they pass by, they would find out how harsh has been the sad end of those who had opposed the blessed prophets, and that too, right here in this world. The habitation of the people of Sayyidna Lut (علیہ السلام) was overturned upside down. The people of ` Ad and Thamud were destroyed through various punishments. And the punishment of the Hereafter, that is far more severe.
Then, towards the end, they were instructed that the pain and pleasure of the present life is, after all, very short-lived. One’ s real concern should be about the life to come, the 'Akhirah, the Hereafter, where one shall stay forever, and where the pain, or pleasure, too shall be eternal. So, it was made clear that a good end of life in the 'Akhirah depends on Taqwa, the fear of Allah and the abstention from sins, and which, in a nutshell, means that one should strictly adhere to all commandments of the Shari` ah.
Since the purpose in the previous verses was to warn people of the time by telling them to take their lesson from what had happened to past prophets and their communities, therefore, in the next verse (110), one of their doubts was removed. The doubt they had was about the warnings of Divine punishment given by the Holy Prophet ﷺ . They were hearing about it from him for a long time, but they did not see any punishment coming upon them. This made them all the more daring. If there was some punishment to come, it would have come by now, they thought. Therefore, it was said that Allah Ta` ala, in His mercy and wisdom, would often keep giving respite to erring and sinning people - and this respite, at times, could also become fairly long. That is why contumacious people become more daring and aggressive which causes a certain anxiety to prophets. So, it was said:
حَتَّىٰ إِذَا اسْتَيْأَسَ الرُّسُلُ وَظَنُّوا أَنَّهُمْ قَدْ كُذِبُوا جَاءَهُمْ نَصْرُنَا فَنُجِّيَ مَن نَّشَاءُ ۖ وَلَا يُرَدُّ بَأْسُنَا عَنِ الْقَوْمِ الْمُجْرِمِينَ
(Punishment was often delayed) until when the messengers were in despair and thought that they were wrong in their estimation, Our help came to them, then saved were those whom We willed. And Our punishment is not averted from the guilty - 110).
To explain it in detail, it can be said, that: ` The disbelieving and disobedient people of past communities were given long respites, until when, because of the punishment not coming upon them, the messengers were in despair over the possibility that the punishment of Allah will not come upon such people and truth will not manifest itself in the manner and at the time they had hoped it to be, and thought that, while determining the time of the Divine promise, they were wrong in their estimation - that Allah Ta` ala had not told them of a definite time, and the time was fixed by them as based on particular signs. It was in this state of despair that Our help came to them, that is, the punishment on disbelievers came as promised, then saved from the punishment were those 'whom We willed (that is, believers in prophets were saved and disbelievers were destroyed) because Our punishment is not averted from the guilty,' instead, it does come upon them, therefore, the disbelievers of Makkah should not be in any doubt about a delay in the punishment due. [ Bayan al-Qur'an: Gist of Tafsir by Maulana Ashraf ` Ali Thanavi ]
The word: (kudhibu : were wrong) in verse 110 has been read as in the well-known reading (Qira'at) of the Qur'an - and the Tafsir (exegesis or explanation) which we have chosen to follow is the one which is most sound and free from doubts. The essential sense of the word: کُذِبُوا (kudhibu) is to find one 's estimation or thinking as being wrong, which is a kind of Ijtihadi mistake (as based on personal opinion), and some such Ijtihadi mistake can issue forth from the blessed prophets. However, there is a difference between prophets (علیہم السلام) and other mujtahids, that is, when some Ijtihadi mistake issues forth from the prophets (علیہم السلام) Allah Ta` ala would not let them stay by that mistake, rather, He would make them become aware of it and enable them to see reality clearly. Other mujtahids do not occupy this station. The event of the Peace Pact of Hudaibiyah associated with the Holy Prophet ﷺ is sufficient as proof on this subject - because it has been stated in the Holy Qur'an that this event is based on the dream which was seen by the Holy Prophet ﷺ . He had seen that he was doing the Tawaf of the Baytullah with his Sahabah - and the dream of the blessed prophets is also an imperative form of revelation - therefore, the happening of this event became certain. But, in the dream itself, no particular time or duration was identified for it. The Holy Prophet ﷺ ، according to his estimation, thought that it would happen the same year. So, he announced it before his Sahabah and taking a good number of them with him left for Makkah al-Mu` azzamah for their ` Umra. But, the Quraysh confronted them enroute and they could not avail of their intended Tawaf and ` Umra. In fact, the full manifestation (of the dream) came to unfold itself two years later, in the Hijrah year 8, in the form of the Conquest of Makkah. And from this event, it became apparent that the dream he had seen was true and certain. But, the time for it which, by signs or estimation, the Holy Prophet had taken as the time, was not what it actually was - but that mistake was compensated right then.
Similarly, the expression: قَد کُذِبُو (qad kudhibu : were wrong) in the verse under reference also carries the same sense, that is, the punishment which was to come upon the disbelievers was delayed while the prophets had estimated a time for it in their minds. When this punishment did not come at that time, they thought that they had made a mis-take in determining the time for it. This Tafsir has been reported from Sayyidna ` Abdullah ibn ` Abbas. ` Allama Al-Tibi has said that this report is Sahih (sound) because it has been mentioned in the Sahih of Al-Bukhari. (Mazhari)
In some readings (Qira'aat) of the Qur'an, this word has appeared with a doubled sound on the letter: ذَال (dhal), that is: قَد کُذِّبُوا (qad kudhdhibu) as well. This word has been derived from the verbal noun: تَکذِیب (takdhib:falsification). Given this reading, the sense would be: The prophets had determined an estimated time when the punishment would come, but when the punishment did not come at that time, they had apprehensions about their believers themselves, lest they should not falsifying them on the basis that their statement did not turn out to be true. These were the circumstances under which Allah Ta’ ala made His promise prove true, punishment fell on the deniers, believers were saved from it, and thus, overcome they did.
History shows that even those who believed in prophethood also rejected it, when a person in their own community was made a prophet and stood right in front of them. The reason for this was that the prophet of the past had by then become a historically accepted prophet, while the contemporary prophet’s merits were as yet unproven. The acceptance of a historical prophet has never proved difficult, while the reverse is true of any prophet who is still a figure of controversy. The deserted settlements of the communities of the ‘Ad, Thamud, Midian and Lot lay in ruins around the land of the Quraysh, who could not fail to see them in their travels. These ruins were a silent reminder of the punishment which God had meted out to these communities: they were destroyed only because they failed to recognize a prophet during the controversial stage of prophethood. But, in spite of this, the Quraysh did not learn a lesson from them. The reason for this was that it is man’s weakness to do wrong and then, on the basis of some weak arguments, excise his name from the list of wrongdoers. Verse 110 of this chapter is clarified by verse 214 of the second chapter, in which it is stated, ‘Do you think that you will enter Paradise without having suffered like those who passed away before you? Affliction and hardship befell them and so shaken were they, that the Messenger and the believers with him would exclaim, “When will God’s help come? Surely the help of God is near.’” God always helps one who spreads the word of God. But this help brings in its wake punishment for the rejectors of truth. That is why help comes only when the missionary struggle (dawah) has reached its final stage. There are times when this delay makes the preachers feel frustrated and they despair of God’s succour. ‘And surely, the abode of the Hereafter is better for those who fear God’. This shows that God’s succour for His envoy is symbolic of His choicest blessings upon them in the Hereafter. God always helps those who call upon others to accept the Truth: in this world God makes their call supreme. They are thus successful in fulfilling their mission, in spite of all kinds of conspiracies and the opposition of their enemies. This honour and glory will be theirs in the Hereafter, but in a far more perfect and absolute form.
Aux ennemis des messagers que Nous envoyons, Nous accordons un répit et Nous ne Nous empressons pas de les punir afin de les mener graduellement vers leur perte. Puis lorsqu’il tarde à Nos messagers qu’ils soient anéantis et que les mécréants croient que leurs messagers ont mensongèrement promis que les dénégateurs seraient punis et les croyants sauvés, Notre secours parvient à Nos messagers. Eux ainsi que les croyants sont alors sauvés de l’anéantissement que subissent les dénégateurs et lorsque Notre châtiment s’abat sur les criminels, rien ne saurait le repousser.
Mi odlažemo kaznu neprijateljima Naših poslanika kao vid obmane sve dok ne pomisle poslanici da ti nevjernici neće biti uništeni, i dok ne pomisle nevjernici da su ih poslanici lagali prijeteći im kaznom koja čeka one koji poslanike utjeruju u laž - Naša pomoć poslanicima bi stigla i spasili bismo ih zajedno sa vjernicima od uništenja koje će zadesiti poricatelje. Niko ne može prestupnike spasiti Naše kazne kada dođe njeno vrijeme.
En las historias de los mensajeros y sus pueblos, como en la historia de José y sus hermanos, hay enseñanzas que aprender para los que usan su mente. El Corán, que contiene estas historias, no tiene palabras creadas e inventadas sobre Al-lah, sino una confirmación de las escrituras divinas reveladas por Al-lah y una explicación detallada de todo lo que necesita ser explicado sobre las leyes sagradas. Además, es una guía para alcanzar todo lo que es bueno, y una misericordia para aquellos que creen en él.
Dans les récits des messagers et de leurs peuples ainsi que dans le récit de Joseph et de ses frères, se trouve une leçon utile pour ceux qui sont doués de raisons. Le Coran qui contient ces récits n’est pas un tissu de mensonges inventés sur Allah, mais il confirme les précédents livres révélés par Allah, expose avec détail tous les jugements et les lois qui nécessitent d’être détaillés et oriente vers tout ce qui est bien. C’est une miséricorde pour des gens qui y croient et tirent profit de ce qu’il contient.
In the opening statement of the last verse of the Surah, it was said:
لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ لِّأُولِي الْأَلْبَابِ
Surely, in the narratives of these, there is lesson for the people of understanding - 111.
This statement may be pointing to the stories of all prophets (علیہم السلام) in the Qur'an and also to the particular story of Sayyidna Yusuf (علیہ السلام) which has been narrated in this Surah - because, through this later event, it has become absolutely clear that the obedient servants of Allah are supported and helped in so many ways when they are taken out from a deep well and made to sit on a high throne and are rescued from the threat of disgrace all the way to the zenith of the finest in grace and honour, not to mention the practitioners of ill-will and deception who ultimately end up in sheer shame.
Said next is:
مَا كَانَ حَدِيثًا يُفْتَرَىٰ وَلَـٰكِن تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ
It is not an invented story, rather, a confirmation of what has been before it ...,
that is, of the books revealed before it - because, this story of Sayyidna Yusuf (Joseph) (علیہ السلام) has been mentioned in the Torah and the Injil as well. And Hadrat Wahb ibn Munabbih says: There is no Scripture which does not have the story of Sayyidna Yusuf (علیہ السلام) in it. (Mazhari)
And in the last sentence of the verse, it is said: وَتَفْصِيلَ كُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ , that is, this Qur’ an is ` an elaboration of everything' (which means that the Qur’ an has details of everything which human beings need in religion - in fields like ` Ibadat (worship of Allah), dealings, morals, social living, government, politics and many others, including injunctions and instructions about all individual and collective concerns of human life - they are all there).
Then, it was said that this Qur'an is ` guidance and mercy for a people who believe.' The restriction of those who have 'Iman or Faith has been placed here because its benefit can be enjoyed by only those who believe. It goes without saying that, though the Qur'an is nothing but mercy and guidance for disbelievers as well, but it is due to their own misconduct and disobedience that this mercy and guidance has become heavy and unwholesome for them.
Shaykh Abu al-Mansur has said: The purpose behind the whole Surah Yusuf and the story of Sayyidna Yusuf (علیہ السلام) narrated therein is to comfort the Holy Prophet ﷺ `. All this is to tell him that his sufferings at the hands of his people have been the lot of past prophets too. But, in the end, Allah Ta` ala enabled his prophets to overcome - and in his case too, this is what was going to happen.
U kazivanjima o poslanicima i njihovim narodima - od kojih je i kazivanje o Jusufu i njegovoj braći - pouka je za one koji su zdravim razumom obdareni. Kur'an koji sadrži ta kazivanja nije lažno pripisan Allahu, već je došao kao potvrda prijašnjih nebeskih knjiga, sa detaljnim pojašnjenjem onih propisa koji trebaju biti detaljno pojašnjeni i on je vodilja ka svemu što je dobro, i milost onima koji vjeruju u njega, jer oni su ti kojima Kur'an istinski koristi.
Sesungguhnya kisah-kisah tentang para rasul dan umat-umat mereka, serta kisah Yusuf dan saudara-saudaranya benar-benar mengandung pelajaran berharga bagi orang-orang yang berakal sehat. Tidak sepatutnya Al-Qur`ān yang memuat kisah-kisah itu disebut sebagai ucapan yang dibuat-buat atas nama Allah. Akan tetapi, Al-Qur`ān adalah kitab suci yang membenarkan kitab-kitab samawi yang diturunkan dari sisi Allah, menjelaskan hal-hal yang perlu dijelaskan secara rinci, seperti masalah hukum dan ketentuan syariat, membimbing kepada setiap kebaikan, dan menjadi rahmat bagi orang-orang yang beriman kepadanya; karena merekalah yang akan memanfaatkan apa yang terkandung di dalamnya.
The stories of previous prophets and their communities are the stories of all mankind, as far as moral lessons are concerned. If a man exercises his wisdom he will be able to derive lessons for the present period from past incidents. He will amend his way of life on seeing the fate of others. The Quran is not a book concocted by a man. It is a Book revealed by God. It is exactly in accordance with the predictions that were made in the previous scriptures. It contains all the necessary guidance required by man. If man follows this guidance, he shall certainly be blessed by God both in this world and in the Hereafter.
In the stories of the messengers and their peoples, as in the story of Joseph and his brothers, are lessons to be learnt by those of sound mind. The Qur’ān, which contains such narrations, is not words which are made up and fabricated about Allah, but a confirmation of the divine scriptures revealed from Allah and a detailed explanation of everything that needs explaining through sacred laws; and guidance to all that is good, and a mercy for those who have faith in it, because it is they who benefit from what is in it.
Peygamberlerin ümmetlerinin, Yusuf ve kardeşlerinin kıssalarında aklı selim sahipleri için öğütler vardır. Kur'an, Allah adına yalan ve uydurma sözü içermez. Ancak Allah katından indirilen semavi kitapları tasdik eden, hüküm ve kuralların açıklanmasında ihtiyaç duyulan her şeyi tafsilatlı bir şekilde açıklayandır. Her hayır için yol gösterici ve kendisine iman eden topluluk için bir rahmettir. İşte bu kimseler onda bulunandan istifade ederler.
Quả thật trong những câu chuyện về các vị Sứ Giả và cộng đồng của Họ, và trong câu chuyện về Yusuf và những người anh em của Y là những bài học cho những người thông hiểu. Tất cả những gì bao gồm trong Qur'an không phải là lời bịa đặt của Allah, mà nó là sự xác thật cho những Kinh Sách được Allah mặc khải xuống, và giải thích chi tiết về những gì cần giải thích về các quy định và giáo luật, và dẫn lối cho những điều tốt, và hồng ân cho nhóm người có đức tin, rồi họ là những người được hưởng lợi
Tra i racconti dei messaggeri vi sono storie di altri popoli; e nella storia di Yūsuf e dei suoi fratelli vi è un monito rivolto a coloro che hanno una mente sana. Questo Corano che include tutto ciò, non è composto da parole inventate e menzogne nei riguardi di Allāh, ma è una conferma dei Libri Divini rivelati da Allāh e un chiarimento di tutte le disposizioni e leggi utili che necessitano chiarimento e un esempio di ciò che è bene e Misericordia verso il popolo che vi crede; sono costoro a trarne vantaggio.
Talaga ngang sa mga kasaysayan ng mga sugo, mga kasaysayan ng mga kalipunan nila, at sa kasaysayan ni Jose at ng mga kapatid niya ay may naging pangaral na napangangaralan sa pamamagitan nito ang mga may isip na malusog. Ang Qur'ān na naglalaman niyon ay hindi naging isang pananalitang nilikha-likhang ipinagsinungaling laban kay Allāh. Bagkus ito ay naging isang pagpapatotoo para sa mga kasulatang makalangit na ibinaba mula sa ganang kay Allāh, isang pagdedetalye para sa bawat nangangailangan ng pagdedetalye na mga patakaran at mga batas, isang paggagabay para sa bawat mabuti, at isang awa para sa mga taong sumasampalataya rito sapagkat sila ay nakikinabang sa anumang narito.
A Lesson for Men Who have Understanding
Allah states here that the stories of the Messengers and their nations and how we saved the believers and destroyed the disbelievers are,
عِبْرَةٌ لاوْلِى الأَلْبَـبِ
(a lesson for men of understanding), who have sound minds,
مَا كَانَ حَدِيثًا يُفْتَرَى
(It is not a forged statement.) Allah says here that this Qur'an could not have been forged; it truly came from Allah,
وَلَـكِن تَصْدِيقَ الَّذِى بَيْنَ يَدَيْهِ
(but a confirmation of that which was before it) in reference to the previously revealed Divine Books, by which this Qur'an testifies to the true parts that remain in them and denies and refutes the forged parts that were added, changed and falsified by people. The Qur'an accepts or abrogates whatever Allah wills of these Books,
وَتَفْصِيلَ كُلِّ شَىْءٍ
(and a detailed explanation of everything) Meaning the allowed, the prohibited, the preferred and the disliked matters. The Qur'an deals with the acts of worship, the obligatory and recommended matters, forbids the unlawful and discourages from the disliked. The Qur'an contains major facts regarding the existence and about matters of the future in general terms or in detail. The Qur'an tells us about the Lord, the Exalted and Most Honored, and about His Names and Attributes and teaches us that Allah is glorified from being similar in any way to the creation. Hence, the Qur'an is,
هُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ
(a guide and a mercy for the people who believe.) with which their hearts are directed from misguidance to guidance and from deviation to conformance, and with which they seek the mercy of the Lord of all creation in this life and on the Day of Return. We ask Allah the Most Great to make us among this group in the life of the present world and in the Hereafter, on the Day when those who are successful will have faces that radiate with light, while those whose faces are dark will end up with the losing deal. This is the end of the Tafsir of Surah Yusuf; and all the thanks and praises are due to Allah, and all our trust and reliance are on Him Alone.
