In the Shade of the Qur'an by Sayyid Qutb

This sūrah is a Makkan revelation, and it follows Sūrah 11, Hūd, in the chronological order of revelation. This means that it belonged to the critical period we mentioned in the Prologues to Sūrahs 10 and 11, Jonah and Hūd, respectively.

This is the intervening period between what is known as the year of sorrow, when the Prophet lost his uncle Abū Ţālib and his wife Khadījah, both of whom gave him unfailing support, and the time when the new Muslims of Madinah, the Anşār, gave the Prophet their first and second pledges of loyalty and support at `Aqabah. These pledges brought in new support and heralded a far reaching change in the fortunes of the Islamic message and the Muslim community, beginning with the migration of the Prophet and his Companions to Madinah.

The whole sūrah was revealed in Makkah, contrary to what is mentioned in some copies of the Qur’ān, stating that verses 1-3 and 7 were Madinan revelations. The first three verses read as follows: “Alif. Lām. Rā. These are the verses of the Book that clearly shows [the truth]. We have revealed it as a discourse in Arabic so that you may understand.

In revealing this Qur’ān We relate to you the best of narratives. Before it you were among those who are unaware [of revelation].” These verses serve as a logical prelude to what immediately follows, namely Joseph’s story: “Joseph said to his father: ‘Father, I saw in a dream eleven stars, as well as the sun and the moon; I saw them prostrate themselves before me.’“ (Verse 4) Then the events of the story begin to unfold, right up to its conclusion.

Hence, the reference to Qur’ānic narratives in the opening verse is a perfect prelude to the story.

Moreover, the message of the first three verses belongs fully to the Makkan Qur’ān, emphasizing that it is a revelation from on high, in Arabic, refuting the idolaters’ accusation that a non-Arab taught it to the Prophet. They state that prior to receiving this revelation, the Prophet was totally unaware of its message and the subjects it addressed.

Furthermore, this introduction to the sūrah fits perfectly with the comments the sūrah provides on the story towards the end: “That is an account which We have now revealed to you, speaking of things that have been beyond your perception. You were not present when they i.e. Joseph’s brothers] resolved upon their plans and completed their schemes.” (Verse 102) We see how the prelude to the story dovetails with its concluding comments, indicating that the entire sūrah, prelude, narrative and comments, were all revealed at the same time.

As for verse 7, it is an integral part of the progressing narrative. For it to have been added later, in Madinah, is inconsistent with the whole. For one thing, verse 8

includes a pronoun that refers to Joseph’s brothers mentioned in verse 7, which means that verse 8 could not be properly understood unless its were preceded by verse 7. The two verses together read: “Surely in Joseph and his brothers there are signs for those who inquire. (Verse 7) “They said [to one another]: ‘Truly, Joseph and his brother are dearer to our father than we, even though we are many. Surely our father is in manifest error.’” (Verse 8) All this clearly indicates that the two verses were revealed together as part of the unfolding narrative.

The sūrah is a single, complete unit with a clear Makkan character reflected in its subject matter, message and ambience. It reflects the nature of the critical period in which it was revealed. The Prophet was enduring a time when he felt lonely and alienated from his social surroundings, and his followers felt the strains of isolation.

With the revelation of this sūrah, God tells His noble Messenger, Muĥammad, the story of a noble brother, one Joseph ibn Jacob ibn Isaac ibn Abraham, (peace be upon them all). Joseph too had to endure a series of tests and trials: first, his brothers schemed to get rid of him, then he was thrown into the well where he found himself in fear of his life. This was followed by his becoming a slave sold like an inanimate object, having no say in the matter and losing all the care and love of his parents. He then faced temptation and seduction, followed by the wicked scheming of his master’s wife and her fellow women. He then had to endure long imprisonment after having lived comfortably in a palace. A change of fortunes then sees him in a position of power where he had full control of people’s basic food requirements and their lives. He subsequently faces a trial of a totally different nature when he meets his brothers whose plot against him started this whole scenario. Throughout, however, Joseph remained a steadfast believer, using these trials to propagate the divine message. He emerged triumphant at the end, reunited with his parents and family, witnessing the realization of his early dream in perfect relief: “Joseph said to his father: ‘Father, I saw in a dream eleven stars, as well as the sun and the moon; I saw them prostrate themselves before me.” (Verse 4)

At this point, all Joseph’s thoughts and concerns are focused on turning to God, his Lord, with pure devotion and dedication, giving little importance to worldly considerations: “When they all presented themselves before Joseph, he drew his parents to himself saying: ‘Enter Egypt in peace, if it so pleases God.’ And he raised his parents to the highest place of honour, and they fell down on their knees, prostrating themselves before him.

He said: ‘Father, this is the real meaning of my dream of long ago. My Lord has made it come true. He has been gracious to me, releasing me from prison, and bringing you all from the desert after Satan had sown discord between me and my brothers. My Lord is gracious in whatever way He wishes. He is All-Knowing, truly Wise.’ ‘My Lord, You have given me power and imparted to me some understanding of the real meaning of statements. Originator of the heavens and the earth! You are my guardian in this world and in the life to come. Let me die as one who has surrendered himself to You, and admit me among the righteous.” (Verses 99-101) This was his ultimate request at the moment when he was in a position of power and affluence, reunited with his family. All he wanted was that God should let him die in a state of complete self-surrender to Him and to admit him among the righteous. To him, this was the crowning jewel after a long series of trials, endurance and then triumph.

It is no wonder that this sūrah, and the account and comments it gives, was revealed to the Prophet during that particularly difficult time in Makkah, giving him and his followers solace, comfort and reassurance. Indeed the way I think about the sūrah gives me the feeling that it carries a subtle hint that the Muslims will be made to leave Makkah to settle somewhere else, where they will enjoy power and achieve victory. It is true that the migration appeared to be enforced by the long persecution endured by the Muslim community. But so was the case with Joseph who was taken away from his parents to endure a long series of trials and tribulations: “Thus We established Joseph in the land, and We imparted to him some understanding of the real meaning of statements. God always prevails in whatever be His purpose; though most people may not know it.” (Verse 21) This is stated in relation to the moment when Joseph first arrived in Egypt as a young lad being sold as a slave to the Chief Minister.

These thoughts that press on my mind now give me a special appreciation of the ending of the sūrah with its final comments on the story. I can only refer to what I feel, though putting such feelings into words is difficult. So the best I can do is to refer to the final verses themselves: “Even before your time, We only sent [as messengers] men to whom We gave Our revelations, choosing them from among their people. Have they not travelled the land and seen what was the end of those [unbelievers] who lived before them?

Better indeed is the life to come for those who remain God-fearing. Will you not, then, use your reason? When at length [Our] messengers lost all hope and thought that they were denied, Our help came to them, saving those whom We willed [to be saved]. Never can Our [mighty] punishment be averted from people who are guilty. Indeed their stories give a lesson to those who are endowed with understanding. This [revelation] could not possibly be an invented discourse. It is a confirmation of earlier revelations, an explanation of all things, as well as guidance and mercy for people who believe.” (Verses 109-111)

These verses suggest that the laws God has set in operation in human life take a certain course when God’s messengers lose all hope, as did Joseph in his long series of trials. The course indicates a departure against one’s will that then leads to the desired release. Such hints and inspiration are felt by believers who go through a similar period of trial and hardship as they begin to look forward to a forthcoming release, even though it seems distant.

The sūrah is unique in that it relates Joseph’s story in full. Other stories related elsewhere in the Qur’ān are always split into episodes, given in different sūrahs so that each episode serves the purpose and theme of the sūrah in which it is narrated.

When a historical account is given fully in one sūrah, as in the case of the stories of Prophets Hūd, Şāliĥ, Lot and Shu`ayb, these stories are sketched in summarized form. Joseph’s story, by contrast, is told in full, with complete details, in one sūrah, which is unique in the Qur’ān.

This unique approach suits this particular story. The story starts with relating Joseph’s dream and ends with its realization. To give a partial account here, comprising one or a few episodes, and completing it in another sūrah would have been unsuitable. Besides, this approach fulfils all artistic aspects while, at the same time, serves the purpose for which the story is included in the Qur’ān.

As narrated in this sūrah, Joseph’s story provides the perfect example of the Islamic method of story-telling while enhancing its psychological and educational effects that aim to reinforce faith and strengthen trust in its line of action. Although the Qur’ān maintains the same theme and method of presentation, Joseph’s story stands out as a perfect example of its artistic features.

Joseph, the main protagonist, is shown interacting with all aspects of life across a wide variety of situations. His trials, greatly varied in nature and effect, are all fully portrayed with natural human reactions in each case. Joseph, a perfect model of God’s humble servant, emerges from all these trials pure, untarnished, fully dedicated, addressing to God a heartfelt prayer that expresses his devotion.

Other characters in the story are presented with varying degrees of exposure, space and focus. The story in this way reveals profound insight into the human psyche, presenting a variety of situations, feelings, reactions and interactions. One such case is that of Jacob, a loving father full of sorrow and a reassured prophet who has been granted special knowledge. Another is that of Joseph’s brothers motivated by envy, jealousy and personal grudges into devising a wicked scheme, which weighs heavily on them and leaves them weak and confused. One of them, however, emerges with a different personality that asserts itself in the various stages of the story. A third case is that of the Chief Minister’s wife: driven by sexual desire, unashamedly explicit in her expression, and reflecting the situation in the palaces of Egypt during a period of jāhiliyyah. She is clearly delineated so as to give us an insight into her personal character and how she is influenced by her environment.

We also have an example of aristocratic women in Egypt at the time. Their gossip about the Chief Minister’s wife and her slave boy, (note, see my comments in later chapters about this term of reference), their attempts to seduce Joseph, and the threat he receives from his mistress in front of them all give us a clear picture of the Egyptian social environment. We also see a sample of the plots that are continually hatched in the upper echelons of society. This is clearly shown in Joseph’s imprisonment. Furthermore, the Chief Minister reflects the attitude of his ruling class in dealing with crimes of honour. The King appears briefly, then moves into the background as does the Chief Minister. All these characters present a multitude of human feelings, attitudes and behaviour that accurately reflect human nature as a whole.

Artistic presentation in the story remains remarkably faithful, realistic and accurate. It does not ignore a single human reality, without creating the sort of squalor of carnal motives and wickedness certain Western circles call ‘realism’.

Different types of human weakness, including the inability to resist a strong sexual urge, are portrayed showing a perfectly accurate picture of human nature without overlooking a single aspect of it. Nevertheless, the story maintains the highest standard of propriety with clear realism.

Take the case of Joseph’s brothers: petty grudges grow in their hearts, reaching great proportions so as to make them lose sight of the enormity of their ghastly crime. They then come up with a ‘moral justification’ to quieten their consciences.

This justification reflects the reality of their religious environment, since they are the children of the Prophet Ya`qūb ibn Isĥāq ibn Ibrāhīm (peace be upon them all). Their environment leaves its clear impressions on their way of thinking, feelings and traditions. They know that they need some sort of justification so as to reduce the ghastliness of their crime:

Surely in Joseph and his brothers there are signs for those who inquire. They said [to one another]: ‘Truly, Joseph and his brother are dearer to our father than we, even though we are many. Surely our father is in manifest error. Kill Joseph, or cast him away in some faraway land, so that you have your father’s attention turned to you alone. After that you will [repent and] be righteous people.’ One of them said: Do not kill Joseph, but rather — if you must do something — cast him into the dark depth of this well. Some caravan may pick him up.’ [Thereupon] they sad [to their father]:

‘Father, why do you not trust us with Joseph, when we are indeed his well-wishers?

Send him with us tomorrow, that he may enjoy himself and play. We will certainly take good care of him. ‘ He answered: ‘It certainly grieves me that you should take him with you; and I dread that the wolf may eat him when you are heedless of him.’ They said: If the wolf were to eat him when we are so many, then we should surely be lost.’ And when they went away with him, they resolved to cast him into the depth of the well. We revealed [this] to him: ‘You will tell them of this their deed at a time when they shall not know you.’ At nightfall they came to their father weeping, and said:

‘Father, we went off racing and left Joseph behind with our belongings, and the wolf devoured him. But you will not believe us even though we are saying the truth.’ And they produced his shirt stained with false blood. He said: No, but your minds have tempted you to evil. Sweet patience! It is to God alone that I turn for support in this misfortune that you have described.’ (Verses 7-18)

We subsequently see them reflecting the same characteristics on every occasion, just as we see one of them always adopting a different stance. Later on, to comply with Joseph’s demand, they take his brother to him, not knowing Joseph’s true identity but aware only that he is the Chief Minister of Egypt. They only want to buy their supply of grain from him during that period of drought. God, however, allows Joseph to retain his brother under the pretext of finding the King’s measure in his luggage. The other brothers had no idea how this had come about, but their old grudges against Joseph immediately surface: “They said: ‘If he has stolen — well, a brother of his had stolen previously.’ Joseph kept his secret to himself revealed nothing to them, saying [within himself]: ‘You are in a far worse position, and God knows best what you are speaking of” (Verse 77)

Their old grudges manifest themselves again when they tell their father, now an old and sorrowful man, about the second calamity. They realize how this second event will renew all his grief for Joseph. Again, their old grudges against their lost brother are seen at full strength. They pay little heed to their father’s old age and his sense of bereavement: “He then turned away from them and said: ‘Oh, woe is me for Joseph!’ His eyes became white with grief and he was burdened with silent sorrow. They said:

‘By God, you will continue to remember Joseph until you wither away or until you are dead.’” (Verses 84-85)

The same may be said about their remarks when Joseph sent his shirt to his father after having identified himself to them. When they saw their father detecting Joseph’s aura, they were upset as this indicated the profound relationship that still existed between father and absent son. They were quick to remonstrate with their father and reproach him: “As the caravan set out, their father said [to the people around him]: I feel the breath of Joseph, though you will not believe me.’ They replied: By God! You are still lost in your old illusions.’” (Verses 94-95)

The Chief Minister’s wife is another character that reflects consistency in all situations. We see her first in the grip of desire, heeding nothing as she tries to satisfy her uncontrolled lust. She is restrained neither by feminine shyness, self respect, social position nor by a potential family scandal. She is quick to employ all her female guile and craftiness in order to show herself free of blame and at the same time protect her loved one, at whom she deliberately levelled a false accusation. Her aim here is that he should be given a mild sentence that spares his life. Again her guile helps her to answer other women’s accusations, utilizing their similar weakness against sexual desire. When her own lack of control is exposed, she owns up to her determination to get what she wants, declaring this to the other women who share with her the same lust that sees nothing wrong in satisfying carnal desires.

Although the story paints this type of woman realistically and faithfully, showing the moment of uncontrolled desire at its most urgent, the Qur’ānic account, which provides the best example of Islamic artistry, maintains a very clean line throughout.

Even in the description of a woman exposing her physical and mental nakedness, the Qur’ān steers away from the squalor of explicit eroticism which characterizes what is called realism in literary works of contemporary societies that pay little regard to religious values.

The man from Egypt who bought him said to his wife: Be kind to him. He may well be of use to us, or we may adopt him as our son.’ Thus We established Joseph in the land, and We imparted to him some understanding of the real meaning of statements. God always prevails in whatever be His purpose; though most people may not know it. And when he attained his full manhood, We bestowed on him wisdom and knowledge. Thus do We reward those who do good. She in whose house he was living tried to seduce him. She bolted the doors and said, ‘Come.’ He said: ‘God protect me. Goodly has my master made my stay here. Those who do wrong come to no good.’ She truly desired him, and he desired her. [He would have succumbed] had he not seen a clear sign from his Lord. Thus We averted from him evil and indecency. He was truly one of Our faithful servants. And they both rushed to the door. She tore his shirt from behind.

And at the door they met her husband. She said: ‘What ought to be the punishment of someone who had evil designs on your wife other than that he should be thrown in prison or some grievous punishment. ‘[Joseph] said: It was she who sought to seduce me.’ One of her own household testified: If his shirt has been torn from the front, then she is speaking the truth and he is lying. But if it has been torn from behind, then she is lying, and he is speaking the truth.’ When [her husband] saw that Joseph’s shirt was torn from behind, he said to her: ‘This is indeed [an instance] of the guile of you, women. Your guile is awesome indeed.’ Joseph, let this pass! And you, woman, ask forgiveness for your sin. You have been seriously at fault.’ In the city, women were saying: ‘The Chief Minister’s wife is trying to seduce her slave boy, as she is passionately in love with him. We see that she is clearly going astray.’ When she heard of their malicious talk, she sent for them, and prepared for them a sumptuous repast, and handed each one of them a knife and said [to Joseph]: ‘Come out and present yourself to them.’ When they saw him, they were amazed at him, and they cut their hands, exclaiming: ‘God preserve us! This is no “mortal man! This is none other than a noble angel.’ Said she: ‘This is he on whose account you have been blaming me! Indeed I have tried to seduce him, but he guarded his chastity. Now, however, if he does not do what I bid him, he shall certainly be thrown in prison, and shall indeed be humiliated. ‘ [Joseph] said: My Lord, I would sooner be put in prison than comply with what they are inviting me to do. Unless You turn away their guile from me, I may yield to them and lapse into folly.’ His Lord answered his prayer and warded off their guile from him. It is He alone who hears all and knows all. (Verses 21-34)

We meet her again after Joseph had been a prisoner for years as a result of her and the other women’s scheming. It was only when the King experienced his dream that Joseph’s former fellow prisoner remembered that Joseph was the only one who could unravel a true interpretation of dreams. When the King ordered that he should be brought to him, Joseph refused until the King had investigated his case to determine his innocence. The King thus called the Chief Minister’s wife and the other women.

As she responds, we see her again as a woman in love, even though time, aging and events have left their mark on her. But we also realize that faith, which she had observed with Joseph, found its way into her heart. “The King said: ‘Bring this man before me.’ But when the [King’s] envoy came to him, Joseph said: ‘Go back to your lord and ask him about the women who cut their hands. My Lord has full knowledge of their guile.’ The King asked [the women]: ‘What was the matter with you when you tried to seduce Joseph?’ The women said: ‘God save us! We did not perceive the least evil on his part.’ The Chief Minister’s wife said: Now has the truth come to light. It was I who tried to seduce him.

He has indeed told the truth. From this he will know that I did not betray him behind his back, and that God does not bless with His guidance the schemes of those who betray their trust.

And yet, I am not trying to claim to be free of sin. Indeed man’s soul does incite him to evil, except for those upon whom God has bestowed His mercy. My Lord is Much-Forgiving, Merciful.’” (Verses 50-53)

Joseph, a goodly type of man, is painted faithfully. The Qur’ān does not alter the slightest feature of his character. Having been brought up in a prophet’s home as very religious, he is shown as a young man facing the trial of temptation. Indeed, his real character combines his natural human tendencies with his religious upbringing.

When the woman tempted him openly, he almost responded to her, but the other influence saved him from falling into her trap. He felt his own weakness as he faced the women’s guile coupled with the pull of his environment and the social milieu.

But he remained steadfast. There is no distortion of his character. He is faithfully painted.

Then we have the very special character of the Chief Minister, who has to balance the dignity of his position with the weakness of pride. With him, social pretences and covering up what is unbecoming are essential characteristics: “When [her husband] saw that Joseph’s shirt was torn from behind, he said to her: ‘This is indeed [an instance] of the guile of you, women. Your guile is awesome indeed!’ Joseph, let this pass! And you, woman, ask forgiveness for your sin. You have been seriously at fault.’“ (Verses 28-29)

We also see the women in that society: their gossip about the Chief Minister’s wife and her slave boy whom she tries to seduce; their disapproval of her conduct based on jealousy rather than the error involved; their infatuation with Joseph; their feminine cognition of the reason behind the conduct of the woman at the centre of their gossip; her awareness of this recognition prompting her to complete confession feeling completely safe to do so; their collective attempt to seduce Joseph despite their immediate recognition of his purity: “When they saw him, they were amazed at him, and they cut their hands, exclaiming: ‘God preserve us! This is no mortal man! This is none other than a noble angel.’“ (Verse 31) We understand all this from Joseph’s prayer: “He said: My Lord, I would sooner be put in prison than comply with what they are inviting me to do. Unless You turn away their guile from me, I may yield to them and lapse into folly.’” (Verse 33) It was no longer his mistress that was after him, but the whole array of upper class women.

The whole social environment is clearly seen in the way Joseph’s fate is determined even though his innocence is fully established. In this way, the decision was taken to suppress the social scandal, even though a wholly innocent person was made a scapegoat: “Yet for all the evidence they had seen, they felt it right to put him in jail for a time.” (Verse 35)

If we follow Joseph across the whole story, we find his character shining throughout, reflecting its essential characteristics in every environment he finds himself in. He is a God-fearing young man brought up in a prophet’s home where he acquired his faith. At no point do we see him losing sight of any of these elements. In the dark hours when he is unjustly thrown into prison, he continues to advocate his faith gently but firmly, aware of his environment and knowing how to approach people in such an environment. He realizes that he must always reflect the superiority of his faith by his conduct which maintains high moral standards and values:

Two young men went to prison with him. One of them said: I saw myself [in a dream] pressing wine.’ The other said: And I saw myself [in a dream] carrying bread on my head, and birds were eating of it.’ ‘Tell us the meaning of these dreams, for we can see that you are a man of virtue.’ [Joseph] answered: ‘Your food which is provided for you will not have come to you before I have informed you of the real meaning of [your dreams]. That is part of the knowledge which my Lord has imparted to me. I have left the faith of people who do not believe in God, and who deny the truth of the life to come. I follow the faith of my forefathers, Abraham, Isaac and Jacob. It is not for us to associate any partners with God. This is part of God’s grace which He has bestowed on us and on all mankind, but most people do not give thanks. My two prison companions! Which is better: [to believe] in diverse lords, or to believe in God, the One who holds sway over all that exists? Those you worship instead of Him are nothing but names you and your fathers have invented, and for which God has given no sanction from on high. All judgement rests with God alone. He has ordained that you should worship none but Him. This is the true faith, but most people do not know it.

My two prison companions! One of you will give his lord wine to drink. The other will be crucified, and the birds will eat from his head. The matter on which you have sought to be enlightened has thus been decided.’ (Verses 36-41)

Nevertheless, he is a man with normal human weaknesses. He is eager that the King be informed of his case, hoping that the King would uncover the plot that ended with him being unjustly imprisoned. But God wanted to teach him to place his hopes in Him alone. “And [Joseph] said to the one whom he believed would be released:

‘Remember me in the presence of your lord.’ But Satan caused him to forget to mention Joseph to his lord, and so he remained in prison for several years.” (Verse 42)

We see the same personality again after the lapse of several years. During which time Joseph has gone through the divine educative process and has placed his full trust in God, reassured about his future and fate. The King has his dream and his nobles and religious leaders cannot find a suitable interpretation for it. At this point, the released former prisoner remembers Joseph and obtains his interpretation of the King’s dream. The King orders that Joseph be brought to him. But Joseph is reassured, confident of his position. He refuses to leave prison until his case is properly investigated and he is acquitted:

And the King said: I saw [in a dream] seven fat cows being devoured by seven emaciated ones, and seven green ears of wheat next to seven others dry and withered.

Tell me the meaning of my vision, my nobles, if you are able to interpret dreams.’ They replied: ‘This is but a medley of dreams, and we have no deep knowledge of the real meaning of dreams.’ At that point, the man who had been released from prison suddenly remembered [Joseph] after all that time and said: I will tell you the real meaning of this dream, so give me leave to go.’ ‘Joseph, man of truth, tell us of the seven fat cows being devoured by seven emaciated ones, and seven green ears of wheat next to seven others dry and withered, so that I may return to the people [of the court], and that they would come to know.’ He replied: ‘You shall sow for seven consecutive years, but let the grain you harvest remain in its ear, except for the little which you may eat. Then after that there will come seven hard years which will devour all that you have laid up for them, except a little of what you have kept in store. Then after that there will come a year of abundant rain, in which the people will be able to press [oil and wine]. The King said: ‘Bring this man before me.’ But when the [King’s] envoy came to him, Joseph said: ‘Go back to your lord and ask him about the women who cut their hands. My Lord has full knowledge of their guile.’ The King asked [the women]: ‘What was the matter with you when you tried to seduce Joseph?’ The women said: ‘God save us! We did not perceive the least evil on his part.’ The Chief Minister’s wife said: Now has the truth come to light. It was I who tried to seduce him. He has indeed told the truth. ‘From this he will know that I did not betray him behind his back, and that God does not bless with His guidance the schemes of those who betray their trust. And yet, I am not trying to claim to be free of sin. Indeed man’s soul does incite him to evil, except for those upon whom God has bestowed His mercy. My Lord is Much-Forgiving, Merciful. And the King said: ‘Bring him before me. I will choose him for my own.’ And when he had spoken to him, the King said:

‘You shall henceforth be in a position of high standing with us, invested with all trust.’ Joseph replied: ‘Give me charge of the store-houses of the land. I am able to look after them with wisdom.’ (Verses 43-55)

Here we see that Joseph has matured. He is fully aware of what goes on around him. He is calm, confident, reassured. From this point onward, he is the central character in the story, while the King, the Chief Minister, the women and the whole set up move out of stage. The sūrah prepares us for this change with a couple of verses: “Thus did We establish Joseph in the land, free to do what he willed. We bestow Our mercy on whom We will, and We never fail to give their reward to those who do good. But as for those who believe in God and keep away from evil, the reward of the life to come is much better indeed.” (Verses 56-57) From this point onward, Joseph faces new types of trial, unlike those he had hitherto faced. In all these, he loses nothing of his calmness or reassurance.

First we see Joseph encountering his brothers for the first time after their crime against him. Now however he is far superior to them and in a stronger position. Yet his actions reflect his self control: “Joseph’s brothers arrived and presented themselves before him. He immediately knew them, but they did not recognize him. And when he had given them their provisions, he said: ‘Bring me that brother of yours from your father’s side.

Do you not see that I give just measure and that I am the best of hosts? But if you do not bring him, you shall never again receive from me a single measure [of provisions], nor shall you come near me.’ They said: ‘We shall endeavour to persuade his father to let him come. We will make sure to do so.’ Joseph said to his servants: Place their merchandise in their camel packs, so that they may discover it when they return to their people. Perchance they will come back.’“ (Verses 58-62)

We meet Joseph again carrying out a plan sanctioned by God to detain his brother.

With this we see a mature and wise person, one who is full of confidence and self control:

And when they presented themselves before Joseph, he drew his brother to himself and said: ‘I am your brother. Do not grieve over their past deeds.’ And when he had given them their provisions, he placed the [King’s] drinking-cup in his brother’s camel pack.

Then an announcer called out: ‘You people of the caravan! You are surely thieves.’ Turning back towards them, they said: ‘What is it that you have lost?’ ‘We have lost the King’s goblet, “they answered. ‘Whoever brings it shall have a camel-load [of grain as a reward]. I pledge my word for it. ‘They said: ‘By God, you know that we have not come to commit any evil deed in this land, and that we are no thieves.’ [The Egyptians] said: ‘But what shall be the punishment for this deed, if you are proved to be lying?’ They replied: He in whose camel- pack it is found shall be enslaved in punishment for it. Thus do we punish the wrongdoers.’ Thereupon, [Joseph] began to search their bags before the bag of his brother, and then took out the drinking- cup from his brother’s bag. Thus did We contrive for Joseph. He had no right under the King’s law to detain his brother, had God not so willed. We do exalt [in knowledge] whom We will, but above everyone who is endowed with knowledge there is One who knows all. [Joseph’s brothers] said: If he has stolen — well, a brother of his had stolen previously.’ Joseph kept his secret to himself and revealed nothing to them, saying [within himself]: ‘You are in a far worse position, and God knows best what you are speaking of’ They said: ‘Chief Minister, this boy has a father who is very old. Take one of us instead of him. We see that you are indeed a generous man.’ He answered: ‘God forbid that we should take any other than the man with whom we found our property; for then we would be wrongdoers.’ (Verses 69-79)

Once more we see Joseph when the trial had taken its toll on Jacob and God has willed that the trials that engulfed him and his household should now come to an end. Joseph is now longing to be reunited with his parents, and he feels sympathetic towards his brothers who appear before him suffering hardship. He gently remonstrates with them as he identifies himself to them, and follows this with total forgiveness stated at the most opportune moment. All circumstances lead to such forgiveness which is the only attitude to be expected from Joseph, the God-fearing, mature, kind and reassured person.

When they presented themselves before [Joseph] again, they said: ‘Exalted one! Hardship has befallen us and our people, and so we have brought but little merchandise. Give us our full measure [of grains], and be charitable to us. Indeed God rewards those who are charitable. ‘He said: Do you know what you did to Joseph and his brother, when you were still unaware?’ They said: ‘Why — is it indeed you who are Joseph?’ He replied: ‘I am Joseph, and this is my brother. God has indeed been gracious to us. If one remains God-fearing and patient in adversity, God will not fail to reward those who do good.’ They said: By God. Most certainly has God raised you high above us, and we were indeed sinners.’ He replied: None shall reproach you today. May God forgive you. He is indeed the Most Merciful of those who show mercy. Now go and take this shirt of mine and lay it over my father’s face, and he will recover his sight. Then come back to me with all your family.’ (Verses 88-93)

We finally see him at the climax, when the reunion takes place, Joseph is at the height of his power, his dream has come true and all his aspirations have been fulfilled. At this moment, he steps aside to be alone addressing a prayer of complete devotion and full humility. His position of power means nothing to him at that moment: “My Lord, You have given me power and imparted to me some understanding of the real meaning of statements. Originator of the heavens and the earth! You are my guardian in this world and in the life to come. Let me die as one who has surrendered himself to You, and admit me among the righteous.” (Verse 101)

Joseph’s character reflects his integrity, consistency and the environment in which he was raised.

Another character is Jacob, the loving kindly father and confident prophet who experiences a combination of apprehension and hope when his son tells him of his dream. He recognizes that the dream heralds a very promising future, but he fears at the same time that Satan might prompt his other children to take some undesirable action. We see him here reflecting on all aspects of his character: “Joseph said to his father: ‘Father, I saw in a dream eleven stars, as well as the sun and the moon; I saw them prostrate themselves before me.’ My son,’ he replied, do not relate your dream to your brothers, lest they plot some evil against you. Satan is indeed man’s open enemy. Even thus will your Lord make you His chosen one, and will impart to you some understanding of the real meaning of statements. He will perfect His favour to you and to the House of Jacob, as He perfected it to your forefathers, Abraham and Isaac. Your Lord is certainly All-Knowing, Wise.’“ (Verses 4-6)

We then meet him again as his sons try to persuade him to let them take Joseph with them, followed by them giving him the shocking news of Joseph’s disappearance:

[Thereupon] they said [to their father]: ‘Father, why do you not trust us with Joseph, when we are indeed his well-wishers? Send him with us tomorrow, that he may enjoy himself and play. We will certainly take good care of him. ‘He answered. ‘It certainly grieves me that you should take him with you; and I dread that the wolf may eat him when you are heedless of him.’ They said: ‘If the wolf were to eat him when we are so many, then we should surely be lost.’ And when they went away with him, they resolved to cast him into the depths of the well. We revealed [this] to him: ‘You will tell them of this their deed at a time when they shall not know you.’ At nightfall they came to their father weeping, and said: ‘Father, we went off racing and left Joseph behind with our belongings, and the wolf devoured him. But you will not believe us even though we are saying the truth.’ And they produced his shirt stained with false blood. He said: No, but your minds have tempted you to evil. Sweet patience! It is to God alone that I turn for support in this misfortune that you have described.’ (Verses 11-18)

Again we meet him, in all his humanity, when his sons are trying once more to persuade him to part company with another son, Joseph’s full brother, now the focus of all his love and kindness. For them, they must get Jacob’s consent that the brother travel with them, because the Egyptian Chief Minister, whose identity is unknown to them, requires his presence in order to give them their full measure of grain.

When they returned to their father, they said: ‘Father, any [further] grain is henceforth denied us. Therefore, send our brother with us so that we may obtain our full measure [of grain]. We will take good care of him.’ He replied: Am I to trust you with him in the same way as I trusted you with his brother in the past? But God is the best of guardians; and of all those who show mercy He is the Most Merciful.’ When they opened their camel packs, they discovered that their merchandise had been returned to them. ‘Father,’ they said, ‘what more could we desire? Here is our merchandise: it has been returned to us. We will buy provisions for our people, and we will take good care of our brother. We will receive an extra camel-load: that should be an easy load.’ He said: I will not send him with you until you give me a solemn pledge before God that you will indeed bring him back to me, unless the worst befalls you.’ When they had given him their solemn pledge, [Jacob] said: ‘God is witness to all that we say. ‘And he added: My sons, do not enter [the city] by one gate, but enter by different gates. In no way can I be of help to you against God. Judgement rests with none but God. In Him have I placed my trust, and in Him alone let all those who trust place their trust.’ And when they entered as their father had bidden them, it did not profit them in the least against God. It was but a wish in Jacob’s soul which he had thus fulfilled. He was endowed with knowledge which We had given him. But most people do not know it. (Verses 63-68)

We meet him again after his second calamity, to see him once more as a bereaved father and a reassured prophet. Joseph carried out his plan sanctioned by God to detain his brother. But another of Jacob’s sons, who stands out as one with a special character that distinguishes his attitude at different junctures in the story, decides to stay behind as well. He cannot face his father after having given him a solemn pledge that he could not now honour. Therefore, he decides to stay until his father gives him permission to do otherwise, or until God has judged in his case:

When they despaired of [moving] him, they withdrew to begin earnest consultations among themselves. The eldest of them said: Do you not recall that your father took from you a pledge in God’s name, and that previously you were at fault with respect to Joseph? I shall not depart from this land until my father gives me leave or God judges for me. He is certainly the best of judges.’ Go back to your father and say: ‘Father, your son has stolen. We testify only to that which we know. We cannot guard against the unforeseen. You may ask the [people of the] town where we were, and the caravan with which we travelled. We are certainly telling the truth.’ He said: ‘No, but your minds have tempted you to evil. Sweet patience! God may well bring them all back to me. He is All-Knowing, Wise.’ He then turned away from them and said: ‘Oh, woe is me for Joseph!’ His eyes became white with grief and he was burdened with silent sorrow. They said: By God, you will continue to remember Joseph until you wither away or until you are dead.’ He said: It is only to God that I complain and express my grief. For I know of God what you do not know. My sons, go and seek news of Joseph and his brother; and do not despair of God’s mercy; for none but unbelievers can ever despair of God’s mercy.’ (Verses 80-87)

In the last episode of his long trial we see Jacob, the old man, demonstrating the same characteristics, holding Joseph’s shirt and recognizing his son’s odour. He is being reproached by his sons, but his trust in his Lord is never in doubt. “As the caravan set out, their father said [to the people around him]: I feel the breath of Joseph, though you will not believe me.’ They replied: By God! You are still lost in your old illusions.’ But when the bearer of good news arrived [with Joseph’s shirt], he laid it over his face; and he regained his sight. He said: Did I not say to you that I know from God something that you do not know?’ [His sons] said: ‘Father, pray to God to forgive us our sins, for we were sinners indeed.’ He said: ‘I shall pray to God to forgive you. He is certainly Much-Forgiving, Most Merciful.’” (Verses 94-98)

The Qur’ānic approach of faithfully painting reality while maintaining the values of purity and propriety is not limited to the sketching of human characteristics. It is also clearly seen in the faithful narration of events, showing them as they took place, accurately outlining their circumstances, background, time and place. Every movement, feeling, reaction and indeed every word is given at the appropriate time.

All this is similarly true of the characters painted.

Even sexual feelings and attitudes are given their full space, within the limits of the clean approach that suits man. We see no falsification, distortion or suppression of the human reality, its scope or integrity. However, giving these moments their proper space in relation to the rest of events does not mean focusing on them as if they were the total reality of humans and the pivotal element in their life. This is contrary to the un-Islamic or jāhiliyyah approach which wants us to believe that only such focus produces realist art.

Jāhiliyyah deforms man under the pretext of artistic realism. It zooms in on sex as if it were the entire object of human life, making of it a deep swamp surrounded by tempting but evil flowers. It is not faithfulness to reality that makes jāhiliyyah adopt this approach to sex. It is done because the Zionist Protocols encourage it. These Protocols want to see man stripped of all values except the animal and carnal, so that the Zionists are not seen as the only people who shed all nonmaterial values. They want humanity to fall into the quagmire of sex, directing all its potentials to it. This is the surest way to destroy humanity and make it prostrate before the approaching Zionist Kingdom. They make art their means to bring about all this evil. In addition, they try hard to propagate new doctrines, exploiting them in such a way that serves the same purpose, while they maintain that such doctrines are ‘scientific’. Examples of these are Darwinism, Freudianism, Marxism and Scientific Socialism. All these share in common the purpose of serving evil Zionist designs.

The story does not only relate events and draw characters. It goes beyond this to point out the period in history when these events took place, and describes its general features. Thus the stage acquires an international historical dimension. We will briefly refer to some of these.

Egypt was not ruled at the time by pharaohs of Egyptian descent. It was instead under the rule of a nomadic people who had learnt something about the divine faith from Abraham, Ishmael, Isaac and Jacob who lived nearby. We deduce this from the fact that the ruler of Egypt at the time is given in the Qur’ān the title of King, while the ruler of Egypt in the story of Moses is given the well-known Egyptian title, Pharaoh. This distinction determines the time when Joseph was in Egypt, namely between the 13th and 17th dynasties, which belonged to the nomads whom the Egyptian people called the Hyksos. This was said to be a derogatory appellation which referred to pigs or pig farmers. Their rule in Egypt lasted about one and a half centuries.

Joseph was sent as a Messenger of God during this period. He started his advocacy of Islam, in its broader sense, which means the religion of absolute monotheism, whilst in prison. We see him there making it clear that it was the faith of his ancestors, Abraham, Isaac and Jacob, and giving an accurate outline of what it meant: “I have left the faith of people who do not believe in God, and who deny the truth of the life to come. I follow the faith of my forefathers, Abraham, Isaac and Jacob. It is not for us to associate any partners with God. This is part of God’s grace which He has bestowed on us and on all mankind, but most people do not give thanks. My two prison companions! Which is better: [to believe] in diverse lords, or to believe in God, the One who holds sway over all that exists? Those you worship instead of Him are nothing but names you and your fathers have invented, and for which God has given no sanction from on high. All judgement rests with God alone. He has ordained that you should worship none but Him. This is the true faith, but most people do not know it.” (Verses 37-40)

This is a very clear and comprehensive picture of Islam, as preached by all God’s messengers. It outlines the essential beliefs, including belief in God, the Day of Judgement, God’s oneness without entertaining any thought of associating partners with Him, a clear understanding of God’s attributes, the One, the Overpowering. It also involves a declaration that none other than God has any power, which entails that the deities given control over people have no such status. All power and authority belongs to God alone who has commanded that all worship be addressed to none other than Him. To exercise power, authority and lordship is to demand worship from people, which is contrary to God’s order that all worship be dedicated to Him. It defines worship as being subject to authority, rule and lordship, while the true faith is to acknowledge that all worship and rule are God’s own. In this sense, the two are synonymous: “All judgement rests with God alone. He has ordained that you should worship none but Him. This is the true faith.” (Verse 40) This is the clearest, most comprehensive, accurate and perfect description of Islam.

It is also clear that when Joseph held the reins of power in Egypt, he continued to advocate the divine faith. There is no doubt that this faith spread in Egypt by his efforts, particularly because he did not merely hold power but also controlled people’s food provisions. It must also have spread into neighbouring areas, as they sent some of their people to Egypt to buy grains which had been stored there through Joseph’s wise policies. As the story describes, Joseph’s brothers came from the land of Canaan with caravans that brought provisions from Egypt. This shows that the drought affected the whole area at that time.

Early in the story there are hints at some vague influence of the divine faith which the Hyksos were aware of. The first reference occurs in quoting what the women said when they were surprised by Joseph’s appearance: “When they saw him, they were amazed at him, and they cut their hands, exclaiming: ‘God preserve us! This is no mortal man! This is none other than a noble angel.” (Verse 31) A similar indication is seen in the Chief Minister’s counsel to his wife: “Joseph, let this pass! And you, woman, ask forgiveness for your sin. You have been seriously at fault.” (Verse 29) Further reference is made later by the Chief Minister’s wife who clearly appears to have believed in Joseph’s religion and declared her submission to God: “The Chief Minister’s wife said:

‘Now has the truth come to light. It was I who tried to seduce him. He has indeed told the truth.’ From this he will know that I did not betray him behind his back, and that God does not bless with His guidance the schemes of those who betray their trust. And yet, I am not trying to claim to be free of sin. Indeed man’s soul does incite him to evil, except for those upon whom God has bestowed His mercy. My Lord is Much-Forgiving, Merciful.” (Verses 51-53)

Since the monotheistic faith was known in Egypt before Joseph assumed power, it must have subsequently spread during his reign and in subsequent Hyksos dynasties. When the Pharaohs of Egypt regained power with the 18th dynasty, they began to suppress the monotheistic faith and its adherents, particularly Jacob’s descendants, in order to reinstate the idolatry that gave the Pharaohs their authority.

This explains a major cause behind the persecution of the Children of Israel.

Israel’s, i.e. Jacob’s, sons settled in Egypt and ruled it during the Hyksos period.

When the Egyptians expelled the Hyksos, they persecuted their allies, the Children of Israel. But the conflict between the two faiths is in fact the prime reason for such persecution, because the spread of the monotheistic faith destroys the very basis of Pharaohs’ rule, since it stands firmly against all tyranny.

There is a reference to this elsewhere in the Qur’ān, when it relates the argument of a believer from Pharaoh’s household as he defended Moses, trying hard to persuade Pharaoh and his people to leave Moses alone. Pharaoh felt that his very rule was threatened by the monotheistic faith Moses preached:

A believing man of Pharaoh’s family, who had concealed his faith, exclaimed: ‘Would you slay a man merely because he says, ‘My Lord is God” — seeing that he has brought you all evidence of this truth from your Lord? Now if he be a liar, his lie will fall back on him; but if he is speaking the truth, a part at least of what he warns you is bound to befall you. God would not grace with His guidance one who is a lying transgressor. My people! Yours is the dominion today, and you have the upper hand in the land. But who will rescue us from God’s punishment, should it befall us?’Said Pharaoh: I but point out to you that which I see myself and I would never make you follow any path but that of rectitude.’The man who had attained to faith said: My people! I fear for you the like of what had befallen those others who were leagued together [against God’s truth], the like of what happened to Noah’s people, the `Ād, the Thamūd and those who came after them. God never wishes any injustice for His servants. And, my people, I fear for you that day when people will cry out to one another, when you will turn your backs and flee, having none to defend you against God. For he whom God lets go astray can never find any guide. In times gone by, Joseph had come to you with all evidence of the truth; but you never ceased to throw doubt on all that he brought you; and when he died you said: “No messenger will God send after him.” Thus God lets go astray a transgressor who is lost in doubt; those who call in question God’s revelations, with no authority vouchsafed to them.

Exceedingly abhorrent is [their conduct] in the sight of God and of the believers. Thus God sets a seal on every arrogant, self-exalting heart.’ (40: 28-35)

Thus we see that the true conflict was between the monotheistic faith which acknowledges Godhead and lordship as belonging to God alone and the idolatrous faith that gave the Pharaohs the basis of their power.

Perhaps the distorted version of monotheism associated with Akhenaton was a confused version of the lingering influence of the divine faith advocated by Joseph (peace be upon him) in Egypt. This could be seen more so if historical reports to the effect that Akhenaton’s mother was Asian, and not of Pharaohnic descent.

The story is not confined to Egypt. It accurately reflects the historical period, with the related dreams and predictions spread across a wider area. We see this clearly reflected first in Joseph’s dream and its fulfilment at the end, as also in the dreams of the two prisoners, and then the King’s dream. All these dreams receive due attention from those who experience or hear them, which is an indication of the prevalent culture at the time.

Artistic elements in the story are varied and plenty. It is rich with the human element, reflected in the feelings and movements described. The narrative clearly highlights all these. Moreover, the Qur’ānic mode of expression is always inspiring, using varying rhythms to suit the particular atmosphere of every situation.

A father’s love is clearly seen in varying degrees. We see it in Jacob’s love of Joseph, his brother and also in his love for the rest of his sons. His love is also reflected in the way he reacts to events involving Joseph, from the beginning of the story up to its last line.

We also see envy and jealousy between brothers born to different mothers, according to how they see their father’s love expressed. The way these feelings surface also varies, with some of the brothers entertaining murder while others, aghast at the thought of such a crime, advise instead that a much less impacting scheme should be sufficient.

Another prominent trait is that of plotting and scheming. Joseph’s brothers plot to get rid of him, while the Chief Minister’s wife’s plots target Joseph, her husband and the women who gossip against her.

Desire and sex are described, as also the different responses to these. Here we see an unrestrained drive as well as self control. Appeal and fancy on the one side and chastity and restraint on the other. Other feelings and emotions are expressed such as regret, forgiveness and delight at the reunion of long lost family members. The sūrah also paints some aspects of the upper class of the then jāhiliyyah society: at home, in prison, at the market-place and in government offices in Egypt. Other aspects of the Hebrew society are also drawn, with emphasis on dreams and prophecies.

The story begins with the dream related by Joseph to his father who tells him that he will have a great role to play, but urging him to withhold his dream from his brothers so that their jealousy does not motivate them to scheme against him. The story then proceeds as though it is a realization of the dream, fulfilling Jacob’s warnings. When the dream is finally fulfilled the story is ended, unlike what the writers of the Old Testament did. It thus has an artistic closure making it serve its religious purpose fully.

A clear plot adds to the artistic aspect of the story. The fulfilment of the dream is withheld to the end, even though it unfolds little by little. At the end, the plot is explained most naturally.

The story is divided into sections, each relating a number of episodes and scenes, leaving gaps between them to be filled in by the reader. In this way, it increases the story’s appeal and entertainment.

We may finally say that the story shows the way for future literary works that benefit from fine artistic features and remain faithful to reality, without indulging in any vulgarity that is unbecoming to human art.

For the Islamic movement, the story provides clear lessons, some of which are particularly relevant to certain stages of its progress, while others answer clear permanent needs. In addition, certain facts are established through the story and within the sūrah as a whole, particularly in its final comments. We will briefly refer to some of these.

We have already mentioned that the revelation of this sūrah and the story it narrates were particularly suited to the critical period the Islamic message went through in Makkah, and the hardship endured by the Prophet and his few followers.

This is manifested through the relation of the trials endured by Joseph, a noble brother of Muĥammad, God’s Messenger, and how he had to depart from his land until he was given power elsewhere. This gives us an aspect of the moral of the story which fits in with the needs of the Islamic message at that particular time. We thus have an insight into the action-oriented nature of the Qur’ān, as it explains the nature of the message and gives the Muslim community practical directives with clear and well defined objectives.

In our analysis of the story, we have also referred to the clear, detailed and accurate picture of the divine faith, Islam, drawn by Joseph (peace be upon him).

This picture merits long reflection. It begins by establishing the unity of the faith based on full submission to God and preached by all God’s messengers. We see that the basic elements of this faith are incorporated in full in every message. They are all based on perfect monotheism, emphasizing God’s oneness and His Lordship of mankind, who must submit themselves completely to Him alone. This faith, in all its messages, also establishes the essential belief in the life to come. This is contrary to what is known as the study of Comparative Religion which alleges that humanity began to believe in the One God and in the hereafter only at a very late stage in human history, after having gone through different forms of idolatry and dualism. It also alleges that progress in the field of religion mirrors human progress in science and industry. Thus, Comparative Religion implies that all religions were the product of man, like science and industry.

The sūrah also affirms the nature of the divine faith advocated by all God’s messengers. It is not confined to the oneness of Godhead, but it also includes the oneness of Lordship. All judgement in all human affairs belongs to God alone, as a result of the divine order that only God may be worshipped. The Qur’ānic statement gives a very precise definition of worship. Judgement belongs to God and people must submit to His judgement. This is indeed the true faith, and not any other form or set of beliefs. No form of worship is valid when people submit to anyone other than God even in a single matter of the whole life spectrum. To believe that God is One means, necessarily, that the Lord is One, and in practice this means that all judgement belongs to Him, and all worship is dedicated to Him alone. The two are synonymous. The sort of worship that classifies people as Muslims or non-Muslims means submission to God and implementing His judgement, to the exclusion of anything else. This definitive Qur’ānic statement should end all argument on this issue.

Another impression that the story radiates shows pure and dedicated faith that fills the hearts of two of the noble and chosen servants of God, Jacob and Joseph. We have already spoken about Joseph’s final attitude as he turns to his Lord in all humility, discarding all worldly things and addressing Him in total devotion: “My Lord, You have given me power and imparted to me some understanding of the real meaning of statements. Originator of the heavens and the earth! You are my guardian in this world and in the life to come. Let me die as one who has surrendered himself to You, and admit me among the righteous.” (Verse 101)

But this final attitude is not the only one sketched in the story. Indeed throughout his life Joseph remains close to his Lord, responding to Him and doing His bidding.

When he is the target of seduction, being made very tempting offers, he says: “God protect me. Goodly has my master made my stay here. Those who do wrong come to no good.” (Verse 23) And when he fears that he may weaken before the temptation, he prays:

“My Lord, I would sooner be put in prison than comply with what they are inviting me to do.

Unless You turn away their guile from me, I may yield to them and lapse into folly.” (Verse 33)

Similarly, when he identifies himself to his brothers, he does not forget to acknowledge God’s grace and express his gratitude for it: “They said: ‘Why — is it indeed you who are Joseph?’ He replied: I am Joseph, and this is my brother. God has indeed been gracious to us. If one remains God-fearing and patient in adversity, God will not fail to reward those who do good.’” (Verse 90)

All these attitudes go beyond answering the particular needs of the Islamic message in its early period in Makkah. They answer its needs in all situations at all times.

With Jacob the truth of God appears close and profound in every situation and on every occasion. As the trial deepens, this truth becomes still clearer in his heart and more sublime. At the beginning, when Joseph relates his vision, he reminds his son of God and expresses his gratitude to Him: “Even thus will your Lord make you His chosen one, and will impart to you some understanding of the real meaning of statements. He will perfect His favour to you and to the House of Jacob, as He perfected it to your forefathers, Abraham and Isaac. Your Lord is certainly All-Knowing, Wise.” (Verse 6) As he is given the first blow with Joseph’s disappearance, he appeals to his Lord, saying: “Your minds have tempted you to evil. Sweet patience! It is to God alone that I turn for support in this misfortune that you have described.” (Verse 18)

We see him speaking to his sons as a loving father fearing that some misfortune should befall them. He recommends them not to make their entry into the city from the same gate, but to use different gates. However, he clearly states that such a precaution would avail them nothing against God’s will. The only judgement that is certain to take effect is God’s. Yet his recommendation may answer a need he feels within himself: “And he added: My sons, do not enter [the city] by one gate, but enter by different gates. In no way can I be of help to you against God. Judgement rests with none but God. In Him have I placed my trust, and in Him alone let all those who trust place their trust.” (Verse 67)

He suffers another bereavement in his old age, when he had grown weak and sorrowful. But at no time does he ever lose hope that God will turn in His mercy to him: “He said: No, but your minds have tempted you to evil. Sweet patience! God may well bring them all back to me. He is All-Knowing, Wise.” (Verse 83)

This truth reaches its most sublime as his sons reproach him for his continued sorrow for Joseph, to the extent that he loses his eyesight through crying. He tells them that he knows God as they do not know Him. Hence, he addresses his complaint to Him only and hopes for nothing other than God’s grace: “He then turned away from them and said: ‘Oh, woe is me for Joseph!’ His eyes became white with grief and he was burdened with silent sorrow. They said: By God, you will continue to remember Joseph until you wither away or until you are dead.’ He said: ‘It is only to God that I complain and express my grief. For I know of God what you do not know. My sons, go and seek news of Joseph and his brother; and do not despair of God’s mercy; for none but unbelievers can ever despair of God’s mercy.’” (Verses 84-87) He again reminds them of the truth he feels deep in his heart about God of whom he knows what they do not know. “As the caravan set out their father said [to the people around him]: ‘I feel the breath of Joseph, though you will not believe me.’ They replied: By God! You are still lost in your old illusions.’ But when the bearer of good news arrived [with Joseph’s shirt], he laid it over his face; and he regained his sight. He said: Did I not say to you that I know from God something that you do not know?” (Verses 94-96)

It is a glittering picture of how God’s truth fills the hearts of the chosen among God’s servants. This picture generates impressions that suit the period of hardship suffered by the Muslim community in Makkah, but it also shows the fundamental truth of faith to everyone who advocates Islam at any future time.

The first comment the sūrah makes in its final passage that follows the long story shows the absurdity of the Quraysh’s denial of the truth of revelation with a statement based on the history related in this sūrah. It states that the Prophet was not present when the events of this history took place: “That is an account which We have now revealed to you, speaking of things that have been beyond your perception. You were not present when they [i.e. Joseph’s brothers] resolved upon their plans and completed their schemes.” (Verse 102) This comment ties up with the introductory one at the beginning of the sūrah: “In revealing this Qur’ān We relate to you the best of narratives.

Before it you were among those who are unaware [of revelation].” (Verse 3)

The introductory statement thus dovetails with the end one to form a picture of the truth. In this way it also counters the objections and denials raised.

This is followed with a comforting message to the Prophet so that he does not give those who deny his message undue importance. It shows how stubbornly they refuse to consider the signs that God has placed all around them in the universe. These signs are sufficient to alert human nature to the truth of faith and make it listen to the divine message and accept the evidence confirming it. They are threatened with God’s punishment which could take them unawares: “Yet however strongly you may desire it, most people will not believe. You ask no recompense from them for it. It is but God’s reminder to all mankind. Yet many are the signs in the heavens and the earth which they pass by, paying no heed to them. And most of them do not even believe in God without also associating partners with Him. Do they feel confident that the overwhelming scourge of God’s punishment will not fall upon them, or that the Last Hour will not come upon them suddenly, taking them unaware.” (Verses 103-107) These verses deliver some fundamental truths about people who do not believe in the true divine faith. This is particularly noted in the statement: “And most of them do not even believe in God without also associating partners with Him.” (Verse 106) This is a true description of many people who have not formulated a true concept of God’s oneness, allowing faith to be confused with unfaith.

At this point, the sūrah, with strong rhythm and decisive clarity, calls on the Prophet to define his way, showing it to be clearly distinguished from all others:

“Say: ‘This is my way. I call [all mankind] to God on the basis of sure knowledge, I and all those who follow me. Limitless is God in His glory. I am not one of those who associate partners with Him.’“ (Verse 108)

The sūrah concludes with another telling comment, explaining the value of giving historical accounts in the Qur’ān for the Prophet and the small band of believers who follow him. The comment also provides solace and reassurance to the believers, together with a promise of better things to come. The unbelievers who persist with their unbelief are also given reminders and warnings. A further assurance is given to both believers and unbelievers of the truth of revelation to the Prophet who only tells the truth. It reasserts the truth of his message: “Even before your time, We only sent [as messengers] men to whom We gave Our revelations, choosing them from among their people.

Have they not travelled the land and seen what was the end of those [unbelievers] who lived before them? Better indeed is the life to come for those who remain God-fearing. Will you not, then, use your reason? When at length [Our] messengers lost all hope and thought that they were denied, Our help came to them, saving those whom We willed [to be saved]. Never can Our [mighty] punishment be averted from people who are guilty. Indeed their stories give a lesson to those who are endowed with understanding. This [revelation] could not possibly be an invented discourse. It is a confirmation of earlier revelation, an explanation of all things, as well as guidance and mercy for people who believe.” (Verses 109-111)

It is useful at the end of this Prologue to the sūrah relating Joseph’s story to highlight some aspects of the fine harmony that runs throughout the sūrah, citing some of its finer examples.

• This sūrah follows the same pattern of the Qur’ān when certain words and expressions are often repeated to contribute to the general atmosphere and character of the sūrah. For example, here knowledge is mentioned very frequently, while ignorance is mentioned on several occasions:

Even thus will your Lord make you His chosen one, and will impart to you some understanding of the real meaning of statements. He will perfect His favour to you and to the House of Jacob, as He perfected it to your forefathers, Abraham and Isaac. Your Lord is certainly All-Knowing, Wise. (Verse 6)

Thus We established Joseph in the land, and We imparted to him some understanding of the real meaning of statements. God always prevails in whatever be His purpose; though most people may not know it. (Verse 21)

And when he attained his full manhood, We bestowed on him wisdom and knowledge. Thus do We reward those who do good. (Verse 22)

His Lord answered his prayer and warded off their guile from him. It is He alone who hears all and knows all. (Verse 34)

[Joseph] answered: ‘Your food which is provided for you will not have come to you before I have informed you of the real meaning of [your dreams]. That is part of the knowledge which my Lord has imparted to me. I have left the faith of people who do not believe in God, and who deny the truth of the life to come.’ (Verse 37)

They replied: ‘This is but a medley of dreams, and we have no deep knowledge of the real meaning of dreams. (Verse 44)

Joseph, man of truth, tell us of the seven fat cows being devoured by seven emaciated ones, and seven green ears of wheat next to seven others dry and withered, so that I may return to the people [of the court], and that they would come to know.’ (Verse 46)

The King said: ‘Bring this man before me.’ But when the [King’s] envoy came to him, Joseph said: ‘Go back to your lord and ask him about the women who cut their hands. My Lord has full knowledge of their guile.’ (Verse 50)

From this he will know that I did not betray him behind his back, and that God does not bless with His guidance the schemes of those who betray their trust. (Verse 52)

Joseph replied: ‘Give me charge of the store-houses of the land. I am able to look after them with wisdom.’ (Verse 55)

He was endowed with knowledge which We had given him. But most people do not know it. (Verse 68)

They said: ‘By God, you know that we have not come to commit any evil deed in this land, and that we are no thieves.’ (Verse 73)

You are in a far worse position, and God knows best what you are speaking of (Verse 77)

When they despaired of [moving! him, they withdrew to begin earnest consultations among themselves. The eldest of them said: Do you not recall that your father took from you a pledge in God’s name?’ (Verse 80)

We testify only to that which we know. (Verse 81)

God may well bring them all back to me. He is All-Knowing, Wise. (Verse 83)

He said: It is only to God that I complain and express my grief. For I know of God what you do not know.’ (Verse 86)

He said: ‘Do you know what you did to Joseph and his brother, when you were still unaware?’ (Verse 89)

He said: ‘Did I not say to you that I know from God something that you do not know?’ (Verse 96)

My Lord, You have given me power and imparted to me some understanding of the real meaning of statements. (Verse 101)

This is certainly a clear example of how harmony is maintained in this glorious book.

• The sūrah also explains some of the attributes of Godhead, notably judgement.

This occurs once quoting Joseph in the sense of people being subject to God and willingly obeying Him. It occurs again quoting Jacob in the sense of people’s involuntary submission to God’s will. The two aspects thus are mutually complementary in defining the concept of judgement and Godhead.

There is no chance that this could have been mere coincidence.

Joseph first states within the context of refuting the claims of Egypt’s rulers that they were deities, explaining that this runs against the concept of God’s oneness: “My two prison companions! Which is better: [to believe] in diverse lords, or to believe in God, the One who holds sway over all that exists? Those you worship instead of Him are nothing but names you and your fathers have invented, and for which God has given no sanction from on high. All judgement rests with God alone.

He has ordained that you should worship none but Him. This is the true faith.” (Verses 39-40)

Within the context of God’s will and that it will always be done with no force able to stop it, Jacob says: “My sons, do not enter [the city] by one gate, but enter by different gates. In no way can I be of help to you against God. judgement rests with none but God. In Him have I placed my trust, and in Him alone let all those who trust place their trust.” (Verse 67)

The complementarity in the significance of judgement means that faith is not set on the right footing unless submission to God’s will in matters of judgement is equated with submission to His will in matters of fate. Both are aspects of faith. Voluntary submission is as much part of faith as submission to what is determined by God’s will, giving man no say in it.

• We see another fine example when Joseph, wise, sagacious and astute as he is, chooses the most suitable of God’s attributes when he speaks of a situation that reflects God’s gracious handling of all affairs: “And he raised his parents to the highest place of honour, and they fell down on their knees, prostrating themselves before him. He said: ‘Father, this is the real meaning of my dream of long ago. My Lord has made it come true. He has been gracious to me, releasing me from prison, and bringing you all from the desert after Satan had sown discord between me and my brothers. My Lord is gracious in whatever way He wishes. He is All-Knowing, truly Wise.’“ (Verse 100)

• As we mentioned earlier, harmony is shown in the complementarity of the story’s introduction, the immediate comment after it has been told in full, and the final long comments that follow. All these confirm the same issues given at the beginning and at the end.