In the Shade of the Qur'an by Sayyid Qutb

This passage serves as an introduction to the sūrah and relates the first episode of the story, comprising six scenes. It begins with Joseph’s dream and recounts the details of his brothers’ conspiracy against him, until he arrives in Egypt.

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]. (Verses 1-3)

This is yet another sūrah which begins with three separate letters, ‘Alif Lām. Rā.’ These and similar letters of the alphabet, which are well known to people and always used by them, are the same that spell out the revealed verses the composition of which is well beyond human ability. They make up the book that shows the truth clearly, i.e. the Qur’ān. God has revealed it in the Arabic tongue which uses these well-known letters, ‘so that you may understand.’ (Verse 2) You will realize that the One who makes out of ordinary words a book of surpassing excellence like the Qur’ān. Hence, it stands to reason that the Qur’ān must be revelation. Human intellect is thus called upon to reflect on this fact and its inevitable implications.

Since a very large part of this sūrah is a story, the narrative aspect of this book has been singled out for special mention: ‘In revealing this Qur’ān We relate to you the best of narratives.’ (Verse 3) This narrative is part of the Qur’ān We have revealed to you, and it is an excellent story. What were you prior to receiving divine revelations?

‘Before it you were among those who are unaware [of revelation].’ (Verse 3) You were an unlettered person like the majority of your people who do not even reflect on such subjects as the Qur’ān discusses.

This is merely an introduction to the story. The curtains are then lifted to reveal the first scene of the first episode. We see Joseph, a young boy, relating his dream to his father: “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)

Joseph was a young boy, but the vision he related to his father was not of the type which boys and young people normally see in their dreams. The most that a boy like him would experience in a dream would be to see those stars and the sun and moon on his lap or close by, with him reaching out his hands to touch them. But Joseph saw them prostrating themselves to him, which means that they took the shape of intelligent creatures who bowed in respect to someone of superior status. The sūrah recounts very clearly what he said to his father: “Joseph said to his father: Father, I saw in a dream eleven stars, as well as the sun and the moon.’“ (Verse 4) Then the verb ‘saw’ is repeated again for greater effect: “I saw them prostrate themselves before me.” (Verse 4)

Endowed with wisdom and great insight, his father, Jacob, realizes that the dream is a pointer to something great that would happen to his young son. Neither he nor the sūrah spells it out at this stage. In fact its early indications begin to appear in the third episode, but it is not revealed completely until the end of the story when everything is made clear. He advises him not to relate his vision to his brothers, lest they should get an inkling of what it indicates for their young half brother. For that could open the way to Satan who would try to arouse their jealousy and instigate some evil scheming against him: “’My son,’ he replied, ‘do not relate your dream to your brothers, lest they plot some evil against you.’“ (Verse 5) He then provides the grounds for his fear: ‘Satan is indeed man’s open enemy.’ (Verse 5) He plays off one person against another, trying to make evil appear pleasant.

Jacob, Isaac’s son and Abraham’s grandson, feels that his young son will have some distinguished role to play, and he hopes that this will be in the realm of religion and divine guidance. He is right to do so as he himself is a prophet and he knows that his grandfather, Abraham, received God’s blessings which were also bestowed on the believers in his household. He thus expects that Joseph may be the one whom God will choose from among his children to receive His blessings and continue the blessed chain among Abraham’s descendants: “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)

It is only natural that Jacob should feel that Joseph’s dream indicates that he may be God’s choice to receive His perfect blessings, just as these were bestowed on his forefathers, Abraham and Isaac. What captures our attention here is his statement:

“And [He] will impart to you some understanding of the real meaning of statements.” (Verse 6) The Arabic word, ta’wīl, rendered here as ‘understanding’ means literally ‘knowledge of the outcome.’ So, to what does the word ‘statements’ refer? Does Jacob mean that God will choose Joseph, teach and provide him with penetrating insight so that he knows the outcome of a statement or an event by knowing its beginning? For that is an inspiration God grants to those who have true knowledge. The comment at the end of this verse is most appropriate: “Your Lord is certainly All-Knowing, Wise.” (Verse 6) Or does Jacob merely refer here to dreams and visions, as actually happened to Joseph? Both are possible and both fit in well with the general atmosphere in the lives of Joseph and his father Jacob.

Here we need to refer to dreams and visions which are part of the subject matter of this sūrah.

We must inevitably believe that some dreams prophesy something that will happen in the near or distant future. Two reasons may be identified here: the first is that Joseph’s, his two fellow prisoners’ and the King of Egypt’s dreams all came true.

Secondly, in our own lives we find that some dreams come true and this is frequent enough to make it impossible to deny the relationship.

So what is the nature of dreams then? The school of analytical psychology considers them as the subconscious expression of suppressed desires. This accounts for some dreams, but not all of them. Freud himself, despite his grossly unscientific and arbitrary approach, acknowledges that there are prophetic dreams. So what is the nature of this type of dream?

First of all we have to say that whether we know their nature or not does not affect the fact that there are such dreams and that some of them are true. We are here only trying to understand certain aspects of man’s nature, and some of the laws God has set in operation in the universe.

Our concept of these dreams is as follows: time and place constitute barriers which prevent man from seeing what we call the past, the future or the whole of the present. The past and future are screened by a time factor, while the present that is not in our immediate vicinity is screened by a place factor. A sense which we do not know about in man’s make-up may at times become alert or may at times have extra strength and go beyond the time factor to see vaguely what lies beyond it. This is not true knowledge, but rather a form of discerning, similar to what happens to some people while awake and to others while asleep, when they are able to go beyond the barriers of either time or place, or indeed both. We do not in fact know anything about the true nature of time, nor is the nature of place or matter known to us fully:

“You have been given but scanty knowledge.” (17: 85) Anyway, Joseph has seen his dream, and we will consider its interpretation later.

Next, we find ourselves looking at Joseph’s brothers discussing some sort of plot.

This begins with a clear indication that what follows is particularly important.

“Surely in Joseph and his brothers there are signs for those who inquire.” (Verse 7)

Anyone who looks for signs, indications and clues will find plenty in the story of Joseph and his brothers. This opening is sufficient to alert our attention and interest.

Hence, it is similar to the raising of the curtains to allow events to take place.

Did Joseph tell his dream to his brothers as mentioned in the Old Testament? The sequence of the narrative here implies that he did not. They speak of their father’s favouritism of Joseph and his full brother. Had they known of his dream, they would have mentioned it, because it would have been an added reason for their grudge against him. What Jacob feared would happen, should Joseph relate his dream to his brothers, did eventually happen but for different reasons, namely because of Joseph being his favourite. It had to happen anyway, because it was simply an episode in the great line of events which led Joseph to his appointed destination. All his life circumstances, his family position, and the fact that he was born to an elderly father led to his position of special favour. The youngest children, as Joseph and his brother were, are normally the dearest, particularly when the father is elderly.

“They said [to one another]: ‘Truly, Joseph and his brother are dearer to our father than we, even though we are many.’” (Verse 8) As a group we are able to protect our family and ensure its position. “Surely our father is in manifest error.” (Verse 8) He bestows his greatest love and favours on two young children, ignoring what we accomplish.

Their rage at this situation soon reaches its flash point, and they are no longer able to evaluate matters properly. Unimportant factors are seen by them to be of great significance, while important ones are given little attention. Sons of a prophet as they are — although they themselves are not prophets — they think lightly of murder, even when the victim is their own little, defenceless brother. That their father appears to love him more than he loves them is blown out of all proportion so that it seems equal to murder, the greatest crime on earth after that of associating partners with God. “Kill Joseph, or cast him away in some faraway land.” (Verse 9) The two alternatives are not dissimilar in their effect. To cast a little child off in a faraway land where he has no one to look after him will most probably lead to his death. And why do they want to do this? “So that you have your father’s attention turned to you alone.” (Verse 9)

Joseph would no longer be his preoccupation. It is as if they feel that when their father no longer sees Joseph his mind and heart will be free and his love and attention will be turned to them. But what about the crime itself? It is only an offence and repentance is sure to erase it. They would then be able to wipe away its consequences. “After that you will [repent and] be righteous people.” (Verse 9)

Thus Satan weaves his schemes, making people accept what is unacceptable, when they have lost control and no longer see matters in the proper perspective. When their jealousy reaches boiling point, Satan puts forward his suggestion: “Kill.” He wraps his wicked suggestion around an appealing prospect, that repentance will mend the offence. But repentance is not like that. Repentance is remorse and regret for an error which someone commits blindly, when he does not remember God and the consequences of his offence. Repentance is never of the ready rehearsed type prepared before the crime to reduce the sense of guilt. This does not constitute repentance. It is part of the justification of the crime, to make it appear less heinous.

One of the brothers, however, felt a shudder at the atrocity they were contemplating. He put forward a suggestion which would rid them of Joseph without killing him or abandoning him in the middle of nowhere. Thus they would have all their father’s attention. He proposed that they should cast him into a well on the caravan route. It was very likely that a caravan would find him and take him to a faraway land. “One of them said: Do not kill Joseph, but rather — if you must do something — cast him into the dark depths of this well. Some caravan may pick him up.” (Verse 10)

The phrase, ‘if you must do something,’ gives the impression of doubt, as if he is raising doubt in their minds about harming Joseph. This expression of reservation aims to weaken the resolve of the other party. But Joseph’s brothers bore a deep grudge and they had to do something about their situation. They had no intention of going back on what they had decided. This is clearly apparent in the next scene.

Now we see them with their father trying to persuade him to let them take Joseph with them the following day. They are intent on deceiving their father and carrying out their wicked scheme against Joseph. “[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.” (Verses 11-14) Here we see through fine words and expressions how much effort they exerted in trying to win over their father’s heart.

As they begin, they address him by virtue of their relationship, “Father!” Then they follow this with a question that suggests tacit remonstration: “Why do you not trust us with Joseph?” (Verse 11) This invites Jacob’s denial, so that he admits what is opposite and allows Joseph to go with them. Jacob had thus far prevented Joseph from going with his brothers to the pasture land and open areas they frequented because he loved him so dearly and feared that at his young age he might not withstand the tiring journey and the hard weather. It was not because he suspected any foul play. Hence, by suggesting that their father did not trust them, the brothers sought his denial of the same. In this way, his resolve to keep Joseph at home was weakened. It was a foul trick with a foul aim in mind.

“Father, why do you not trust us with Joseph, when we are indeed his well-wishers?” (Verse 11) They are emphasizing here that their hearts are full of good intentions towards their brother. However, a schemer often betrays himself. The stress they placed on wishing their brother well almost betrayed the ill feelings they harboured against him. “Send him with us tomorrow, that he may enjoy himself and play. We will certainly take good care of him.” (Verse 12) Once again they emphasized their awareness of their responsibility to guard and protect Joseph. They also painted a pleasant picture of what awaited Joseph of play and pleasure to persuade their father to send him with them.

In reply to their remonstrations, Jacob indirectly denied that he did not trust them with their brother. He justified keeping Joseph with him by saying that he would miss him even if he were absent for a day or so, and he would worry about Joseph being attacked by wolves: “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.’” (Verse 13)

In effect, he said he always wanted Joseph beside him. This must have intensified the brothers’ grudge even further. How could it be that their father missed him even when he went out to play for a few hours! - “I dread that the wolf may eat him when you are heedless of him.” (Verse 13) They must have found in his words the excuse they were looking for, for they immediately reassure Jacob that they will take good care of Joseph. “They said: ‘If the wolf were to eat him when we are so many, then we should surely be lost.’” (Verse 14) If a wolf should beat us when we are so many and so strong, then we are good for nothing. We lose everything.

Thus the protective father gives way to the strong persuasion and impassioned assurances of his sons. It was against his better judgement that he should let them take Joseph, but he was clearly embarrassed. Thus, God’s will came to pass and the events of the story unfolded.

Then we see them on their way, Joseph with them, and they intent on putting their wicked plot into effect. God Almighty inspires the young boy, reassuring him that it is only a trial that is certain to come to an end. He will survive and he will remind his brothers of their plot against him on a day when they will not know him to be Joseph. “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.’“ (Verse 15)

Their resolve, then, was to cast him into the dark depths of a well to remove him altogether from their family life. At this point when Joseph fears for his life, when there’s no one to help him and ten adult and powerful brothers against him, a mere young child, reassurance comes to him through inspiration that he will be saved and will live until such a time as he reminds them of their crime. At that point in the future, they will not know that he is their brother whom they had thrown into the well.

We leave Joseph now to face his ordeal, undoubtedly reassured by God’s inspiration, to look at his brothers facing their saddened father after committing their crime: “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 16-18)

Their blindness meant their plot was imperfect. Had they taken a calmer approach, they would not have harmed Joseph the first time their father permitted them to take him with them. But they were impatient, fearing that they might not have another chance. We also see an aspect of their impatience in their choice of excuse, accusing the wolf. Their father warned them against this possibility only the night before, and they made the whole episode sound outrageous. It was just not plausible that they abandoned Joseph to the risk their father specifically warned them against. The same impatience is seen in the way they stained Joseph’s shirt with blood, without bothering to make it look real. The action was hasty, betraying their lies, so much so that the blood itself is described as lies, or false.

They did all this and then “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.” (Verses 16-17) As they said this, they seemed to realize it was all too thin. A liar often betrays himself. Hence they followed their false statement with this remark:

“But you will not believe us even though we are saying the truth.” (Verse 17) You have your doubts and you do not trust us, so you will not believe us even when we say the truth.

With such strong indications, an with something in his heart telling him otherwise, Jacob felt that Joseph had not been eaten by a wolf, and that his brothers had ditched him somewhere. He realized that their story was concocted and what they described was plainly false. He faced them with this, saying that their minds had made something ghastly appear acceptable to them and urged them to commit it. He declared that he would be patient under this adversity. He would neither panic nor complain. He would seek only God’s support against their fabricated lies: “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.’” (Verse 18)

Now we quickly return to Joseph in the well to see the last scene of this first episode: “And there came a caravan; and they sent their water- drawer, and he let down his bucket into the well — [and when he saw Joseph] he cried: ‘What good luck. Here is a boy!’ They concealed him with a view to selling him; but God had full knowledge of what they were doing. And they sold him for a paltry price, a few silver coins. Thus low did they value him.” (Verses 19-20)

The well was by the side of the caravan route, and caravans always take water wherever they can find it, whether in wells or in pits where rain water gathers.

“There came a caravan.” The term used here to refer to the caravan is sayyārah, which derives from long travel. “They sent their water- drawer,” i.e. the person assigned the task of finding water for the caravan because he is experienced in such a vital matter. He does the normal thing, letting down his bucket into the well, to make sure that it is not dry, or to fill the bucket. The sūrah does not mention any details of Joseph’s reaction when he saw the bucket being lowered and his quick movement to attach himself to it, so as to keep it a surprise to reader and listener alike.

When the water-drawer sees Joseph, he lets out a cry: “What good luck. Here is a boy!” Once again, all that follows is deleted: what was said, what action was taken, and how pleased Joseph was when he was pulled out of the well. Instead, the sūrah speaks immediately of his situation with the caravan: “They concealed him with a view to selling him.” (Verse 19) This means that they considered him secret merchandise and thereby something they could sell.

They realized that he was not a slave, which accounts for why they hid him. Then, they sold him on the cheap: “And they sold him for a paltry price, a few silver coins.” (Verse 20) That was their currency at the time. People only counted coins however when the price was low, and weighed them when the price was high. Here the sūrah speaks of counting the coins to indicate how cheaply they sold him.

“Thus low did they value him.” (Verse 20) They wanted rid of him quickly so that they did not have to account for enslaving and selling a free child.

Thus the first trial in the life of this noble prophet is over.