In the Shade of the Qur'an by Sayyid Qutb

When Joseph’s brothers realized that all their attempts to rescue their young brother were in vain, they left Joseph and went away. They sat in council, deeply involved in earnest consultations. We see them exchanging views in a very serious manner. The sūrah does not mention all that they said. It only records the last statement which formed the basis of their next steps: “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.’“ (Verses 80-82)

The eldest reminds them of the pledge they had given and of their carelessness about Joseph and his welfare. He combines the two events as the basis for his own decision which is not to leave Egypt or meet his father until the latter has given him permission to do so, or God has made a judgement to which he would certainly submit.

He asks that the rest go back to their father and tell him in all frankness that his son had stolen something, and was subsequently detained on account of this. That was all that they knew. If their brother was innocent, and if there was something different about the whole situation, it was certainly hidden from them, and they could not be answerable for what God, in His wisdom, chose to conceal from them.

They had not expected anything like this to happen. It could never have been foreseen. If their father doubted what they said, and did not believe them, he could ask the people of the capital city of Egypt where they had been, and the people in their caravan. They were not alone on this business. Indeed there were many caravans travelling to and from Egypt, buying its grain in those years of poor harvest.

The sūrah leaves out everything about their actual trip. It places them face to face with their grieved father as they tell him their distressing news. We are in fact told only his short reply which expresses his great pain and distress. Yet he does not give in to despair. He still has hope that God will return his two sons, or indeed his three sons, including his eldest who vowed not to leave Egypt until God had judged for him. It is indeed remarkable that hope should continue to fill his distressed heart:

“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.” (Verses 83-84)

“No, but your minds have tempted you to evil. Sweet patience!” (Verse 83) These were his very words when he lost Joseph. However, this time he adds an expression of high hope that God will return Joseph and his brother to him, as well as his other son: “God may well bring them all back to me. He is All-Knowing, Wise.” (Verse 83) He certainly knows the state Jacob was in, and knows what lies beyond events and tests.

He lets everything take place at the appropriate time, when His purpose is fulfilled according to His wisdom.

Where did this ray of hope come from filling the old man’s heart? It is nothing more than placing all hope in God and trusting completely to His wisdom, feeling His existence and His endless compassion. It is a feeling that fills the hearts of the elite of believers and becomes more true and profound than the reality they see, hear and touch. “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.” (Verse 84)

This is an inspirational portrayal of a bereaved father. He feels that his tragedy is all his own. No one around him shares in his distress or feels his pain. Hence, he moves away to nurture the loss of his beloved son, Joseph, whom he has not forgotten despite the passage of so many years. Indeed time has not reduced his sorrow; it has all been brought back to life by the new calamity involving his youngest son, Joseph’s younger brother. This is a moment when his sorrow is shown to be stronger than his patient resignation: “Oh, woe is me for Joseph!” (Verse 84)

But he soon suppresses his sorrow and hides his feelings. As his intense grief and sadness are suppressed, his eyes lose their sight: “His eyes became white with grief and he was burdened with silent sorrow.” (Verse 84)

But his sons continue to harbour their grudge, hurt that he still misses Joseph and suffers distress on his account. They do not show him any compassion. Indeed they do not even try to encourage his hopes. Instead they want to extinguish his last ray of hope. They say to him: “By God, you will continue to remember Joseph until you wither away or until you are dead.” (Verse 85)

This is indeed a cruel thing to say. They are reproaching him for remembering Joseph and feeling sadness at his loss. They tell him that if he continues in such a state, his sorrow will soon deprive him of all his strength or he will die in despair.

Joseph is certain not to return.

Their father tells them to leave him alone, because he is only pinning his hopes in his Lord. He makes no complaint to anyone. His relationship with his Lord is different from theirs, and he knows of Him what they do not know: “It is only to God that I complain and express my grief. For I know of God what you do not know.” (Verse 86)

These words describe in a most vivid way the true feelings of a firm believer concerning the truth of the Godhead. That truth itself is also brought up here in sharp relief.

Whilst everyone else despairs at Joseph’s return, this has no effect on this pious old man who knows the truth about his Lord, which is a knowledge that is not readily apparent to others. Such knowledge is based on real feeling and an experience of God’s ability, kindness, grace and the mercy He bestows on pious servants. His statement, ‘I know of God what you do not know,’ expresses this fact as we cannot. It embodies a truth which is only appreciated by those who have had a similar experience. Such people do not succumb to hardship or despair in the face of adversity. In fact adversity only enhances their faith and trust in God’s power and mercy. We will not say more than that. We praise God for the grace He has bestowed on us. He knows and sees what is between Him and us.

Jacob then instructs his sons to go back and seek information about their two younger brothers: “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.” (Verse 87) That is the attitude of a person whose heart is keenly aware of the truth of Godhead. “My sons, go and seek news of Joseph and his brother.” The Arabic expression for ‘seek news’, taĥassasū, adds connotations of gentleness and patient pursuit, so that they can demonstrate something of their own souls in their efforts to find out what happened to their brothers. They must never despair of God for He may yet turn to them in mercy and kindness. Even the Arabic word rawĥ, used here to denote ‘mercy’, adds connotations of a spirit experiencing release from hardship.

“None but unbelievers can ever despair of God’s mercy.” (Verse 87) Believers, on the other hand, are always in touch with God, enjoying His grace, unshaken by distress or hardship, even though the circumstances may be exceedingly tough. Indeed a believer finds in his faith and bond with his Lord a blessing that gives him reassurance, even in the most difficult moments and under enormous pressure.

For the third time Joseph’s brothers go to Egypt. However, their state this time is different. The famine had affected them badly, their money had been spent, and the merchandise they carried with them to barter for food was of a low quality. Hence, they spoke in a tone that invited sympathy, which was not known in their earlier conversations. Their complaint tells of what the famine had done to them: “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.’“ (Verse 88)

At this point, and with such a passionate appeal that tells of their misfortune, Joseph is no longer able to carry on presenting himself only as the Chief Minister of Egypt, hiding his true relationship to them. The lessons he wished that they should learn have become well known to them. It is now time for the great surprise that they could never have expected. Hence he puts it to them in a careful, easy way, reminding them of the past which they alone had full knowledge of. None was aware of it besides them, except God. He says to them gently: “Do you know what you did to Joseph and his brother, when you were still unaware?” (Verse 89)

It was a voice that they might have recalled, with features they might have remembered. Perhaps they did not pay attention because they were talking to the Chief Minister in his place of government. A thought presented itself to them suddenly: “They said: ‘Why — is it indeed you who are Joseph?” (Verse 90) Could it be true? Their minds, hearts, eyes and ears could now see traces of little Joseph in the man talking to them. 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)

It was a great surprise indeed. Joseph announces it, reminding them in general terms of what they did to him and his brother out of impulsive ignorance. He stops at that, adding only an acknowledgement of God’s grace to him and his brother, making it clear that it was all the result of fearing God, being patient in adversity, and divine justice. In their turn, they remember vividly what they did to Joseph.

They are deeply ashamed of their deeds, particularly as they stand before him acknowledging his kindness after their cruelty, his compassion after the harm they caused him. Hence they acknowledge the disparity between their two attitudes, saying: “By God! Most certainly has God raised you high above us, and we were indeed sinners.” (Verse 91)

They also acknowledged what they realized to be aspects of God’s grace bestowed on Joseph, giving him high position, and qualities of forbearance, piety and benevolence. Joseph replied to their acknowledgement of guilt with charitable forgiveness that ended the need for them to feel ashamed of themselves. This shows that Joseph came through his trial with affluence and power as successfully as he came through the earlier trials with hardship and imprisonment.

Joseph is very charitable to his brothers. He replies to their statement by waiving all reproach: “None shall reproach you today. May God forgive you. He is indeed the Most Merciful of those who show mercy.” (Verse 52) He thus shows that the events of the past have left no lingering bitterness in him. He prays to God to forgive his brothers and turns tie conversation to matters that need attention, such as his father whose sorrow was unabated, and whose eyes had become white with grief. Joseph wants to speed up the process of giving him the good news and to meet him as soon as possible.

Most urgent of all, he wanted to remove his distress and to help him regain his strength and his eyesight. Hence he tells his brothers: “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.” (Verse 93)

How did Joseph know that his father would regain his eyesight once he received his lost son’s scent? That is part of what God had taught him. Sudden surprise may produce miraculous effects. Besides, why should there not be a miracle when both Joseph and Jacob are prophets whom God had chosen to be His messengers?

From now on, the narrative takes us from one surprise to another, until it concludes with the realization of the young Joseph’s dream which he related to his father at the opening of the sūrah.

“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.” (Verse 94) Smelling Joseph’s breath! Anything is easier to believe than this. No one could even think Joseph was alive after all those long years, and that his smell would be recognized by someone weakened by old age. Hence he qualifies his statement by saying that they will think he has gone crazy. If they had only credited him with what was his due, they would have believed that he really felt the smell of his long departed son.

How could Jacob smell Joseph’s breath as soon as the caravan departed? And from which place of departure? Some commentators on the Qur’ān say that he sensed the scent from Joseph’s shirt right from the point of the caravan’s departure from Egypt.

But there is no evidence to support this. It is reasonable to say that the Qur’ānic statement refers to the caravan’s crossing a certain point in the land of Kanaan, heading towards Jacob’s quarters. We do not say this to deny that a miracle could happen to a prophet like Jacob involving a prophet like Joseph. All that we propose is to limit ourselves to the exact meaning of the text, unless it is further explained by an authentic ĥadīth. We do not have such a report in this case, and the Qur’ānic statement itself does not support what the commentators say.

Those who were with Jacob did not have the same position with their Lord, and they could not smell Joseph’s shirt. Hence they say to him: “By God! You are still lost in your old illusions.” (Verse 95) They describe all Jacob’s feelings about Joseph’s return as mere illusions. To them Joseph had gone the way of no return.

But the great surprise is realized, followed by another surprise: “But when the bearer of good news arrived [with Joseph’s shirt], he laid it over his face; and he regained his sight.” (Verse 96) The first surprise relates to the shirt, which is evidence of Joseph’s existence and that Jacob would soon meet him. The other surprise is that of Jacob recovering his eyesight after he lost it as a result of his enduring grief. At this point Jacob refers to the fact that he has true knowledge imparted to him by God. He mentioned this to them earlier, but they could not understand him. “He said: ‘Did I not say to you that I know from God something that you do not know?” (Verse 96)

Jacob’s sons said: “Father, pray to God to forgive us our sins, for we were sinners indeed.” (Verse 97) We notice here that Jacob still held something in his heart against his sons. He had not yet fully forgiven them. Yet he promises to pray to God to forgive them after he had a chance to recover. His reply suggests that. “He said: ‘I shall pray to God to forgive you. He is certainly Most Forgiving, Most Merciful.’“ (Verse 98) That he promises to pray for their forgiveness at a future point in time comes from a heart that has been hurt.

The sūrah gives us yet another surprise. Leaving out all details about this last trip, it moves directly to a highly charged final scene. We pick up our commentary with the family approaching its appointed meeting with Joseph its long departed son.

“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.” (Verses 99-100)

It is certainly a most powerful scene. Long years have passed with all that they carried of despair and lost hope, pain and distress, longing and grief, and also an urgent, silent plea for reunion. Long hard years of a test that is not easy to pass. After all that we have this powerful scene, with its intensity of feeling, pleasure, happiness and emotion. It is a final scene that is closely connected to the opening one in the story. The opening scene is long gone, but the final one is now taking place. Between the two, Joseph remembers God, never allowing himself to forget Him: “When they all presented themselves before Joseph, he drew his parents to himself saying: ‘Enter Egypt in peace, if it so pleases God.’“ (Verse 99)

He also remembers his earlier dream, realizing that it is now fulfilled as he raises his parents to sit on the couch where he normally sits while his brothers prostrate themselves before him. In his dream he had seen eleven stars as well as the sun and the moon prostrating themselves before him. Hence he sees its fulfilment in the scene that now took place before him: “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.” (Verse 100)

He then speaks of the grace God has bestowed on him: “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.” (Verse 100) He moves on to emphasize that God accomplishes His will as He pleases: “My Lord is gracious in whatever way He wishes.” (Verse 100) He achieves His purpose with grace, while people are totally unaware of how His designs are accomplished. Joseph follows this by making the same statement his father did when he told him about his dream at the beginning of the sūrah: “He is All-Knowing, truly Wise.” (Verse 100) This brings harmony between the beginning and the end, even in the way thoughts are expressed.

Before the curtains are drawn over this last emotional scene, we find Joseph pulling himself away from the overwhelming pleasure of family reunion, and also from the pleasant security of high position and real authority to glorify his Lord and express his gratitude to Him. All that he prays for at this moment is that he should die as a person who surrenders himself to God and to be grouped with the righteous:

“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)

“My Lord, You have given me power.” (Verse 101) You have given me all that comes with a position of power: real authority, high standing, great respect and wealth. All these are blessings given in this world. And You have “imparted to me some understanding of the real meaning of statements.” (Verse 101) This gives me a real understanding of where events lead and how statements and dreams are interpreted.

This is a blessing of knowledge. I remember the grace You have bestowed on me and the blessings You have granted me. “Originator of the heavens and the earth!” (Verse 101) You have created them all by Your design and will. You remain in full control of them all, and of all creatures that take their abode in them. “You are my guardian in this world and in the life to come.” (Verse 101) It is You alone who gives real support.

My Lord, all that is Your blessing, and everything testifies to Your power. My Lord, I am not appealing to You to give me power, health or wealth. My appeal is for something that is much more valuable, and much longer lasting: “Let me die as one who has surrendered himself to You, and admit me among the righteous.” (Verse 101)

This ending removes all notions of power and position, and the happiness of meeting long missed family members. The final scene thus appears to be one in which a true servant of God appeals to Him in all humility, requesting Him to enable him to maintain his faith until He gathers him to Himself, and admits him among His righteous servants. This represents the total and perfect success in all tests and trials.