Introduction

As the very core of Islamic knowledge, the Qur’an has always occupied an important role among all Muslims. One can approach this source through different ways. In the thematical approach to Qur’anic studies, narratives form one of the significant aspects. There have been, however, discussions about the artistic value of the Qur’anic narratives. It is important to know that the Sura of Yusuf (the chapter of Joseph) has been regarded as the only integral narrative in the Qur’an. The other stories in the Qur’an are markedly shorter and incorporate various themes and messages. More important is the fact that the content of the Sura is characterized by the Qur’an as “the best of stories - ahsan al-qasas”. What is it that makes this Sura the best of stories? Various interpretations are suggested to explain this term.

Among the characters in the Sura, Joseph plays the leading role. This role is dealt with in the Old Testament1 in almost the same way2. Genesis puts the story of Joseph in the context of the stories of the family of Abraham and Esau and the early story of Jacob; in the Qur’an, however, the story is not part of a continuous history. It ends before the end of the Sura 12 and does not have any relation with the previous and later suras3.

Sura Yusuf consists of 111 verses. The first two verses are about the revelation of the Qur’an and the importance of understanding it. The third verse talks about God’s role in revealing this, the best of stories. The Sura of Yusuf, like the other Qur’anic suras, contains numerous messages which are all centered around one theme. These messages are included in the whole process of the telling of the story. I think the central theme of the Sura is monotheism which, interestingly, is expressed at the center of the story while Joseph was in prison:

مَا كَانَ لَنَا أَنْ نُشْرِكَ بِاللَّهِ مِنْ شَيْءٍ

“it was not suitable for us to associate aught with Allah”(12: 38).

يَا صَاحِبَيِ السِّجْنِ أَأَرْبَابٌ مُتَفَرِّقُونَ خَيْرٌ أَمِ اللَّهُ الْوَاحِدُ الْقَهَّارُ

“O my two mates of the prison! Are sundry lords better or Allah the One, the Supreme?” (12:39).

Other important themes include dreams and their interpretation, the significance of Joseph’s shirt4 and psychological interrelationships between the characters of the story as well as prophesy in Joseph’s family, the characterization of this Sura as the best of stories (ahsan al-qasas) and the relationship between the two prophets, Muhammad and Yusuf (Joseps). Each of these issues is worthy of separate investigation. Joseph himself is an interesting character, dealt with in the Jewish and Biblical popular traditions. Some scholars are interested in comparative studies to discover the similarities and differences in religious traditions. Having briefly touched upon the Qur’anic view concerning this Sura, I will concentrate on the psychological aspects of the relationships between Joseph and characters in the story. My methodology is Qur’an-oriented supplemented with some traditional data under specific verses and exegetical information. I have also consulted some studies produced by Western scholars.

The Best Of Stories

The first question for those who consult the Sura of Yusuf is to find out that what has made this story the best of stories. Taking a Qur’anic point of view, we may assume that the best of stories is opposed to the asatir al-awwalin (stories of olden times) which are told just for their entertainment value. However, we need to distinguish between the two. The first indication that this is the best of stories is that the Sura begins with an explicit emphasis on the active role of God. The plural pronoun (nahnu/we) used here highlights the significance of the story by drawing attention to the involvement of heavenly narrators including God himself. The Sura says:

نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ

“We narrate to you the best of stories.”(12:3).

It is worthy of mention that some of the Kharijites rejected the entire Sura due to its erotic and entertaining nature. They believed that the Sura was not appropriate to the serene Book of Allah5. As I have mentioned previously one of the main messages of the Sura is monotheism; accordingly, the reader should distinguish between the integrity of the Sura and the integrity of the story itself. Considering this point, we can easily link the first few verses with the last few verses to the whole Sura if not to the story.

Like the other Qur’anic narratives, this story is so condensed that one could hardly take in all the details without some previous knowledge. Some scholars have maintained that the Qur’anic stories are not told, but are merely alluded to6. Therefore the economy of the narration is the first and most outstanding quality. I believe that this qualification is a hint to the necessity of the infallible interpretators (tarjuman) of the Qu’ran that the Prophet mentioned to his followers, calling them the inseparable worthy mates of the Book: (inni tarikun fikum al-thaqalayn Kitab Allah wa ‘itrati)7 . I am leaving two valuable things among you, God’s Book and my relatives. If Muslims are in need of commentators to shed light on unexplained verses, shouldn’t they then accept the ideas of the infallible Imams who offer further interpretation of God’s word? This economy of words suggests that true complementary information can come only through infallible interpretators.

Importantly, we have to be aware that details which seem to have been left out are sometimes a way to heighten the more significant aspects. For instance, some places, times and names are passed over in order to focus attention on the main and central theme; we know nothing about the caravan that rescues Joseph from the well. Again in verse 948 Jacob’s audience remains shadowy although it is clear that they cannot be the brothers of Joseph who were at that time with the caravan on the way to Egypt. We also see hints concerning the eldest of the brothers, a king, a noble, his wife, a witness, and a paltry sum for which Joseph was sold9. The economy of the narration made some of the commentators such as Zamakhshari more interested in explaining points which seem to have been left out than explaining the contents of the Sura itself.

Except in the cases of moral messages, the Qur’an does not deal with descriptive adjectives. A quick glance at the Sura reveals that the emphasis is always on guiding and moral qualities. Instead of Joseph’s beauty10, verse 22 highlights his prophetic qualities (hukm and ‘ilm)11. When the Sura discusses the surprising attractiveness of Joseph, the expression is moral and exclamatory12. Other scholarly attempts have been made to find out the real explanation of the story as “the best of stories”. Some have connected the story to the Sura itself and claimed that as the Qur’an is God’s speech Kalimat Allah, it is impossible to imagine any speech better than it. Therefore, it is the most beautiful simply because it is God’s speech13.

This is of course attributed to the Sura and not to the story. Some of the commentators held the idea that the moral message of the Sura and the truthfulness of the story distinguished it as the most superior14. This point holds considerable weight if we note the hostile attitude of the Qur’an towards fictional stories15.

Tha’labi believes that the distinction of the story comes from its comprehensive ability to incorporate prophets, angels, devils, jinn, men, animals, birds, rulers and ruled; each play a part. Surabadi adds that the story is the best because it combines opposing issues in a single context. The story includes prisoners and princes, knowledgeable people and ignorant ones, guile and love, sinlessness and guilt, wealth and poverty, hope and despair, union and separation, freedom and slavery16. This style encourages the human soul to follow all events since it contains variation.

Joseph (Yusuf) With His Father

According to the Qur’anic point of view, both Jacob and Joseph are prophets and their role throughout the Sura is to provide models of guidance17. Beyond being a handsome, pleasant, gifted and able Hebrew economist who fulfilled an important function in the history of his nation. Joseph, as the Qur’an reveals, is a prophet whose story is an example of universal guidance for all wise people 18. The story begins with a dream, a preview which forecasts in a symbolic manner the elevated position which Joseph eventually achieves. Joseph’s father Jacob also enjoys the skill of interpreting dreams. Since Jacob sees the reality and truthfulness of his son’s dream, he warns him not to tell anything about his dream to his brothers. It is interesting to note that although at an early age Joseph asked his father to interpret his dream, he later divinely acquires the skill of dream-interpreting as a major blessing from God and as the sign of his prophethood19

وَكَذَٰلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِنْ تَأْوِيلِ الْأَحَادِيثِ

In the same way does your Lord single you out and He teaches you somewhat of dream-interpretation… (12:6).

The early motivation of jealousy and hateful behavior among the members of a single family stems from their feelings of inequality. Brothers and sisters want to have equal abilities and receive the same positive parental regard. The issue becomes more crucial if one or both of the parents discriminate among their children. Jacob showed more love to Joseph and preferred him to his other sons. It is also said that since Joseph and his brother were younger, Jacob gave them more regard20.

After he had heard about Joseph’s dream, Jacob asked his son kindly to avoid telling this story to his brothers. He adds that this will end in the brothers’ guile21. Jacob was clearly aware of the brothers’ jealousy and ill-feeling toward Joseph. He was, in fact, pleased to see the line of prophethood continuing in his family. Therefore, Jacob’s deep attachment to Joseph was not a usual parental affection. He was performing his prophetic role. When he receives the news that Benjamin remained behind, he expresses his sorrow for Joseph22. His somatic illness is also a symptom of missing Joseph23. He remembers Benjamin only when he asks his sons to seek for their missing brothers24.

Performing a prophetic role, Jacob (Ya’qub) appears to play the role of a worried father as well. He is afraid of being separated from Joseph and of the possibility that a wolf might eat Joseph25. Although he is deeply attached to Joseph and respects him for his prophetic qualifications, he endures the crucial situations and attempts to modify his sons’ behavior. Twice26 when Jacob observes his sons’ hostile behavior, he warns them that their behavior is abnormal and that they are unconsciously being influenced by evil motives. However, he tolerates them, saying: “fasabru jamil/fair patience is the best.”

As al-Baydawi comments, fair patience, according to a tradition, is that in which there is no complaint made to any created being27. Accordingly, Jacob did not blame any of his sons and left himself in God’s hands. These types of reactions finally made the brothers realize their faults and ask their father to call on God to forgive them28. The feeling of being at fault was expressed twice29 by the brothers in front of both Joseph and Jacob; whereupon the two prophets easily forgave them. Later as the Qur’an reveals, Jacob is still worried about Benjamin and suspicious of the brothers30.

Jacob’s profound love toward Joseph is expressed in two sections of the Sura. The first section is during the time that Joseph was a young child. The second part is when the brothers return from Egypt, leaving Benjamin in that country. Being far from Joseph has a terrible impact on Jacob and causes psychosomatic disorders. Jacob continuously talks about Joseph and weeps constantly. The process continues until he loses his sight31. Nonetheless, the most important psychological point here is that these psychosomatic symptoms can be treated by diagnosing the real cause and reversing it. The mutual and unique love between the father and the son is so deep and so influential that the two characters use it despite the denial of this fact by others. Joseph behaves in a surprising manner, when he commands his brothers to take his shirt and cast it on their father’s face in order to enable him to see again32.

The mutual psychological attachment is so reliable that Joseph takes nothing more than his shirt’s aroma and says my father will see if you cast my shirt upon his face! Although he is in Egypt, when the caravan departs from Egypt, Jacob in Palestine smells his son’s aroma33.

Those who were around him ascribed dotage to him. They thought that he is becoming senile due to his advanced age. Someone brings Joseph’s shirt and casts it on Jacob’s face and surprisingly he regains his sight. The love is so intimate and deep that it cures Jacob’s blindness. It shows that psychological emotions such as love can be used for treating physical disorders. This of course does not reject the possibility that the shirt itself might have been miraculous.

Tabarsi34 maintains that, based on a Shi‘i tradition, the garment was summoned by Gabriel from heaven and Jacob smelled his son’s odor on this shirt35. So, it was not a usual piece of cloth. This understanding can be supported by the term “hadha/this” in the Quran36. Joseph addressed his brothers, commanding them to take a specific garment. Based on this interpretation there is no room for the psychological interpretation.

Joseph (Yusuf) With His Brothers

A quick look at the entire story gives the impression that Joseph’s role in relation to his brothers has two main stages. In the first stage Joseph’s role is passive. The role becomes active in the second stage when Joseph acquires both divine and temporal power. The two roles will be examined in order.

The brothers in the first stage played the role of jealous and scheming enemies. The Qu’ran does not mention whether or not Joseph related his dream to his brother, however, it37 talks about the brothers’ ill-treatment when they felt that their father addressed a deeper favor toward Joseph. Then, they planned to dispose of him. They could not understand why Joseph and his brother Benjamin were dearer to their father than themselves, although they were many. These two verses imply that Jacob must have been treating his sons differently. Jacob knew, through his prophethood, that Joseph was superior to his other sons. He also tried to avoid exacerbating his sons sense of Joseph’s superiority.

Therefore, he advised Joseph not to tell his dream to his brothers. If, as the Qur’an says, Jacob advised his son, he must also have acted cautiously. However, the other ten brothers were suffering either from the lack of their father’s favors or from not enjoying an equal level of love. Commenting on verse 838, Tabarsi mentions that the brothers accused their father of being misled because he did not treated them equally39.

They were even attempting to acquire their father’s exclusive regard verse 940. They became more certain about these presuppositions when they asked their father to let them take Joseph to the fields. Jacob replied:

قَالَ إِنِّي لَيَحْزُنُنِي أَنْ تَذْهَبُوا بِهِ وَأَخَافُ أَنْ يَأْكُلَهُ الذِّئْبُ وَأَنْتُمْ عَنْهُ غَافِلُونَ

He said: Surely it grieves me that you should take him off, and I fear lest the wolf devour him while you are heedless of him.(12:13)

Accordingly, Jacob could not tolerate being separated from Joseph. Their love was so intense that Jacob did not want to be physically separated from Joseph even for half a day because he feared for Joseph’s safety.

These passages indicate that parents should play a very cautious role when raising their children. Any discriminatory behavior or behavior that is perceived as discriminatory will break the integrity of the whole family and cause hostility and hatefulness among its members. When there is not a normal way of acquiring positive regard, abnormal behavior will be substituted unconsciously. This is why Joseph’s brothers planned to kill him or cast him forth into some land:

اقْتُلُوا يُوسُفَ أَوِ اطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ وَتَكُونُوا مِنْ بَعْدِهِ قَوْمًا صَالِحِينَ

Slay Yusuf or cast him (forth) into some land, so that your father's regard may be exclusively for you, and after that you may be a righteous people.(12:9)

It is also important to know that parental discrimination among children will lead to an insecure and untrustworthy situation. This is the reason that Joseph’s brothers asked their father why he did not trust them enough to send Joseph with them. In this stage of the story, Joseph’s ill-treatment by his brothers stems from his particular relationship with his father. However, it must be noted that if the parents see any superiority in one or some of their children, they should reinforce it through appropriate ways. Each desired manner or behavior will develop through reinforcement and will be extinguished by neglect or indifference.

It is most likely that Jacob gave more regard to Joseph in order to motivate the latter’s brothers toward recognizing his divine qualifications. Nonetheless, it is necessary to give enough information to those who experience such differentiation. The members of a family must understand the real reason for parental behavior that differentiates among children. The parents are responsible for explaining differences and informing their children about their different reactions. As we can understand from the Qur’an41, the cause of the brothers hostile actions was their ignorance concerning Joseph’s special qualities.

Hence, when they eventually knew of Joseph’s qualifications, he addressed them asking: Did you know how you treated Joseph and his brother when you were ignorant? Accordingly, the real reason behind the brother’s ill-treatment of Joseph was their ignorance. There is, nonetheless, a debate among commentators that suggests that the brothers may have had the same manner both before and after their awareness of Joseph’s dream and his position with their father. Some commentators have claimed that the brothers actually loved Joseph before his dream just as the prophet Muhammad was respected among Meccans before his mission. Others, like Ferdawsi, have asserted that the brothers hated Joseph even before his dream and planned to kill him42.

The psychological process continues when Joseph’s brothers succeeded in taking him away from their father. They pretended to be very gentle with him while in their father’s sight, but soon afterwards, they ill-treated him. The Qur’an says that they agreed on the idea of putting him at the bottom of the pit. The night of the same day, when they returned to their father, they needed an excuse for their action. As their father had feared in the morning43, they came to their father at nightfall weeping and asserting that Joseph was devoured by the wolf . In their tears, there was a claim that they had lost Joseph but their father did not believe them. As the sign of their truthfulness, they brought Joseph’s shirt with false blood upon it. Jacob was not convinced by the wolf tale and told them that it was an invented excuse since the shirt was not torn:

وَجَاءُوا عَلَىٰ قَمِيصِهِ بِدَمٍ كَذِبٍ ۚ قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنْفُسُكُمْ أَمْرًا ۖ فَصَبْرٌ جَمِيلٌ ۖ وَاللَّهُ الْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ

And they brought his shirt with false blood upon it. He said: Nay, your souls have made the matter light for you, but patience is good and Allah is He Whose help is sought for against what you describe.(12:18)

These verses reveal that the brothers’ false behavior needed a mechanism to justify it. Weeping, pretending that they had been engaged in their racing while Joseph was being devoured by the wolf and bringing the shirt with false blood on it were excuses used by Joseph’s brothers. Psychoanalitically, man tries to develop such mechanisms when he loses truthfulness. This aspect of human social behavior is dealt with in the Sura within a family atmosphere.

Another psychological point can be derived from the verse 1344. Children always follow their parents as the best available behavioral model. The way that parents act, the way that they live, the way that they express their emotions and all psychological manners consciously or unconsciously are acquired and are assimilated by the children. Even the way that parents justify their behavior is transferable to the children. When the brothers asked their father to send Joseph with them, he replied that he was afraid of a wolf. In the afternoon, the brothers returned using the same excuse to Jacob.

Tabarsi relates a tradition from the Prophet Muhammad in which he said: “Jacob’s children did not know that the wolf may eat the man except when their father suggested that”. The prophet then concludes that lying can be learned through this kind of behavior. Therefore, one should be careful not to suggest the lying because others may act on such suggested lies45.

Twice46the brothers questioned their father’s distrust of them. Because of the brothers’ suspicious behavior, Jacob did not trust them. These verses indicate how trust will be broken when some of the family members behave in untrustworthy ways. By referring to verses 4-17 47, we can understand that this crucial situation was created because the brothers did not understand the reason behind their father’s deeper love toward Joseph.

When Jacob heard Joseph talking about his dream which reflected his superiority, he tried to prevent the aggravation of the brothers. His next expression, in verse 1348, fearing to let the brothers take Joseph away from him was probably because of his young age and not being able to defend himself. When the brothers behaved in such a bad way and caused a long separation between Jacob and Joseph, Jacob merely said in verse 1849, “sweet patience” and did not react badly to them which would have reinforced their jealousy and ill-behavior. These implications show that the brothers’ behavior derived from their own misunderstanding.

As I mentioned previously, in the first part of the story, Joseph reacted passively against his brothers. The same role repeats itself when he meets Zulaykha‘. In the second phase of the story, starting from when he gained the favor of the pharaoh, he plays an active role. Joseph, through an inspired kind of guile (kayd), tries to attract his family to Egypt50.Without any conscious background the brothers meet Joseph in Egypt where they were looking for wheat. The brothers did not recognize Joseph, but he asked them about their other brother, Benjamin51.

The situation, as the Qur’an speaks of52 was still hostile. The brothers treated Benjamin as they behaved toward Joseph. This was the reason that Jacob did not let them take Benjamin to Egypt with them53. Preventing the brothers from offering excuses, Jacob asked them for a firm covenant in Allah’s name that they would certainly bring Benjamin back to him. The brothers’ hostile feelings were projected when they reacted against the accusation of being thieves in the following sentence:

قَالُوا إِنْ يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَهُ مِنْ قَبْلُ ۚ فَأَسَرَّهَا يُوسُفُ فِي نَفْسِهِ وَلَمْ يُبْدِهَا لَهُمْ ۚ قَالَ أَنْتُمْ شَرٌّ مَكَانًا ۖ وَاللَّهُ أَعْلَمُ بِمَا تَصِفُونَ

They said: If he steals, a brother of his did indeed steal before; but Yusuf kept it secret in his heart and did not disclose it to them. He said: You are in an evil condition and Allah knows best what you state. (12:77)

This active and guiding role from Joseph was in fact a way of informing his brothers. The elder brother had already understood the falseness of their behavior. According to the Qur’an, he asked his brothers if they knew how they had transgressed in connection with Joseph54.

Concluding Remarks

In the unique whole integrated story of the Qur’an which, according to the religious scriptures, has actually happened, over a long period of time, many characters play their interrelated roles. One can examine the story from various perspectives. In this paper, I have attempted to show the possibility of a psychological approach. Since the major characters of the story are the prophets and their performances can be Qur’anically considered as models, I have touched upon the relationships of the characters to find psychological clues. Involvement of some characters for many years increase the validity of the findings as is the case in longitudinal researches.

Social behavior, reflected in the form of family relationships - e.g., relations between the father and the children or the children among themselves-, the behavior of an adopted child, the accusation of being accused as a delinquent, ways of demonstrating guilt or innocence, the measurement of false behavior and social behavior in its broader forms such as behavior in social crises (seen in the years of famine) are all examples of the psychological themes in this story. The story can be approached psychoanalytically because of the dream interpretation. According to the Qur’an there are true dreams which are indeed ways of divine inspiration. However it is important to know how we can interpret these dreams properly.

Needless to say, the above mentioned themes can be Qur’anically discussed in a prophetic realm which mainly indicates the moral messages. However, some scholars believe that the story, as represented in Genesis, is remarkable for the apparent absence of divine intervention and its focus on human beings. God, indeed, is acting through human behavior55.

Selected Sources

Abdel Haleem, M.A.S. “The Story of Joseph in the Qur’an and the Old Testament.” Islam and Christian Muslim Relations. Vol. 1. No. 2. 1990, pp. 171-191.

Ahmad b. Hanbal. Musnad. Vol. 3. Bairut: Dar al-Fikr, 1980.

Ghazzali. Tafsir Surat Yusuf. 1312A.H. McGill University, The Institute of Islamic Studies. Rare book.

Baidawi’s Commentary on Surah 12 of the Qur’an. Trans. Beeston, A.F.L. Oxford: At the Clarendon Press, 1978.

Greenspahn, F.E. “Joseph.” The Encyclopedia of Religions. 1987.

Hameen-Anttila, Jakko. “We Will Tell You the Best of Stories: A Study on Sura XII” Studia Orientalia. (67), 1991, pp. 7-33.

Heller, Bernard. “Joseph.” First Encyclopedia of Islam. 1987.

Macdonald, John. “Joseph in the Qur’an and Muslim Commentary: A comparative Study. The Muslim World. Vol. 46. 1956, pp. 113-131 & 207-224.

Muslim b. al-Hajjaj al-Qushayri. Sahih. Vol. 5. ‘Izz al-Din, 1987.

Surabadi, A. Atiq b. Muhammad. Yusuf va Zulaykha’: Az Tafsir-i Farsi-i Turbat Jam. Ed. Natil Khanlari. Tehran: Amir Kabir, 1983.

Tabarsi, Fadl b. Hasan. Majma’ al-bayan fi Tafsir al-Qur’an, Vol. 11-15. Bairut: Dar al-Fikr, 1956.

Tabataba’i, Muhammad Husain. Al-Myzan fi Tafsir al-Qur’an. Vol. 11. Tehran: Dar al-Kutub al-Islamiya, 1970.

The Qur’an. Trans. A. M. Shakir. New York: Tahrike Tarsile Qur’an, Inc. 1991.

• 1. Genesis 37-50.
• 2. A good account of the differences between the Qur’anic and Biblical pictures of the story is provided in an article “Yusuf b. Ya’qub/ Joseph” in The Ency. of Islam. Surprisingly, the author in this article asserts that the Shi‘is do not recognize Sura 12 without providing any evidence for this assertion. The only available historical data proves that two groups of Kharijites proclaimed that the Sura was not a part of the Qur’an (Hameen-Anttila, 8, Footnotes N. 10, 1991). A more comprehensive and comparative study which compares Qur’anic, Biblical and Jewish traditions regarding the story of Joseph is that of Macdonald. A full bibliography of it is provided in the table of authorities. The two Kharijite sects which rejected the Sura of Joseph as a part of the Qur’an were the Ajaridites and Maymunians respectively (Macdonald, 113, 1956).
• 3. Abdel Haleem, 172, 1990.
• 4. Go with this shirt of mine (12:93)
  اذْهَبُوا بِقَمِيصِي هَٰذَا
• 5. Hameen-Anttila, 8, 1991.
• 6. Hameen-Anttila, 16, 1991.
• 7. This tradition is a famous hadith among Shi‘i and Sunni Muslims. Regarding its authorized chain of authority see, for instance, Ahmad b. Hanbal, Musnad, vol. 3, pp. 17 & 26; Muslim b. al-Hajjaj, Sahih, vol. 5, p. 26, hadith, 36.
• 8. And when the caravan had departed [from Egypt], their father said: Most surely I perceive the greatness of Yusuf, unless you pronounce me to be weak in judgment.(12:94)
  وَلَمَّا فَصَلَتِ الْعِيرُ قَالَ أَبُوهُمْ إِنِّي لَأَجِدُ رِيحَ يُوسُفَ ۖ لَوْلَا أَنْ تُفَنِّدُونِ
• 9. Heller 1987.
• 10. Genesis 39, 6.
• 11. And when he had attained his maturity, We gave him wisdom and knowledge: and thus do We reward those who do good.(12:22)
  وَلَمَّا بَلَغَ أَشُدَّهُ آتَيْنَاهُ حُكْمًا وَعِلْمًا ۚ وَكَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ
• 12. this is not a mortal; this is but a noble angel. (12:31).
  مَا هَٰذَا بَشَرًا إِنْ هَٰذَا إِلَّا مَلَكٌ كَرِيمٌ
• 13. Hameen-Anttila, 28, 1991, quoting from Pseudo-Firdawsi, vv. 121-122 & 127.
• 14. See, for instance, the commentaries of al-Baydawi, al-Zamakhshari, Ibn Kathir and al-Ghazali (Bahr al-Mahabba fi Tafsir Surat Yusuf) on Sura 12 under the “ahsan al-qasas“.
• 15. Hameen-Anttila, 29, 1991.
• 16. Surabadi, 7-8, 1983.
• 17. In their histories there is certainly a lesson for men of understanding. It is not a narrative which could be forged, but a verification of what is before it and a distinct explanation of all things and a guide and a mercy to a people who believe.(2:111).
  لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ لِأُولِي الْأَلْبَابِ ۗ مَا كَانَ حَدِيثًا يُفْتَرَىٰ وَلَٰكِنْ تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ كُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً لِقَوْمٍ يُؤْمِنُونَ
• 18. In their histories there is certainly a lesson for men of understanding. It is not a narrative which could be forged, but a verification of what is before it and a distinct explanation of all things and a guide and a mercy to a people who believe.(2:111).
  لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ لِأُولِي الْأَلْبَابِ ۗ مَا كَانَ حَدِيثًا يُفْتَرَىٰ وَلَٰكِنْ تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ كُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً لِقَوْمٍ يُؤْمِنُونَ
• 19. Baydawi, 4, 1978.
• 20. Tabarsi, vol. 11-15, 16, 1957.
• 21. He said: O my son! do not relate your vision to your brothers, lest they devise a plan against you; surely the Shaitan is an open enemy to man. (12:5)
  قَالَ يَا بُنَيَّ لَا تَقْصُصْ رُؤْيَاكَ عَلَىٰ إِخْوَتِكَ فَيَكِيدُوا لَكَ كَيْدًا ۖ إِنَّ الشَّيْطَانَ لِلْإِنْسَانِ عَدُوٌّ مُبِينٌ
• 22. And he turned away from them, and said: O my sorrow for Yusuf! And his eyes became white on account of the grief, and he was a repressor (of grief). (12:84)
  وَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا أَسَفَىٰ عَلَىٰ يُوسُفَ وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ
• 23. And he turned away from them, and said: O my sorrow for Yusuf! And his eyes became white on account of the grief, and he was a repressor (of grief). (12:84)
  وَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا أَسَفَىٰ عَلَىٰ يُوسُفَ وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ
  They said: By Allah! you will not cease to remember Yusuf until you are a prey to constant disease or (until) you are of those who perish. (12:85)
  قَالُوا تَاللَّهِ تَفْتَأُ تَذْكُرُ يُوسُفَ حَتَّىٰ تَكُونَ حَرَضًا أَوْ تَكُونَ مِنَ الْهَالِكِينَ
• 24. O my sons! Go and inquire respecting Yusuf and his brother, and despair not of Allah's mercy; surely none despairs of Allah's mercy except the unbelieving people. (12:87)
  يَا بَنِيَّ اذْهَبُوا فَتَحَسَّسُوا مِنْ يُوسُفَ وَأَخِيهِ وَلَا تَيْأَسُوا مِنْ رَوْحِ اللَّهِ ۖ إِنَّهُ لَا يَيْأَسُ مِنْ رَوْحِ اللَّهِ إِلَّا الْقَوْمُ الْكَافِرُونَ
• 25. He said: Surely it grieves me that you should take him off, and I fear lest the wolf devour him while you are heedless of him. (12:13)
  قَالَ إِنِّي لَيَحْزُنُنِي أَنْ تَذْهَبُوا بِهِ وَأَخَافُ أَنْ يَأْكُلَهُ الذِّئْبُ وَأَنْتُمْ عَنْهُ غَافِلُونَ
• 26. And they brought his shirt with false blood upon it. He said: Nay, your souls have made the matter light for you, but patience is good and Allah is He Whose help is sought for against what you describe. (12:18)
  وَجَاءُوا عَلَىٰ قَمِيصِهِ بِدَمٍ كَذِبٍ ۚ قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنْفُسُكُمْ أَمْرًا ۖ فَصَبْرٌ جَمِيلٌ ۖ وَاللَّهُ الْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ
  He (Yaqoub) said: Nay, your souls have made a matter light for you, so patience is good; maybe Allah will bring them all together to me; surely He is the Knowing, the Wise. (12:83)
  قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنْفُسُكُمْ أَمْرًا ۖ فَصَبْرٌ جَمِيلٌ ۖ عَسَى اللَّهُ أَنْ يَأْتِيَنِي بِهِمْ جَمِيعًا ۚ إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ
• 27. Baydawi, 10, 1978.
• 28. They said: O our father! ask forgiveness of our faults for us, surely we were sinners.(12:97)
  قَالُوا يَا أَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا إِنَّا كُنَّا خَاطِئِينَ
• 29. They said: By Allah! now has Allah certainly chosen you over us, and we were certainly sinners. (12:91)
  قَالُوا تَاللَّهِ لَقَدْ آثَرَكَ اللَّهُ عَلَيْنَا وَإِنْ كُنَّا لَخَاطِئِينَ
  They said: O our father! ask forgiveness of our faults for us, surely we were sinners.(12:97)
  قَالُوا يَا أَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا إِنَّا كُنَّا خَاطِئِينَ
• 30. He said: I will by no means send him with you until you give me a firm covenant in Allah's name that you will most certainly bring him back to me, unless you are completely surrounded. And when they gave him their covenant, he said: Allah is the One in Whom trust is placed as regards what we say. (12:66)
  قَالَ لَنْ أُرْسِلَهُ مَعَكُمْ حَتَّىٰ تُؤْتُونِ مَوْثِقًا مِنَ اللَّهِ لَتَأْتُنَّنِي بِهِ إِلَّا أَنْ يُحَاطَ بِكُمْ ۖ فَلَمَّا آتَوْهُ مَوْثِقَهُمْ قَالَ اللَّهُ عَلَىٰ مَا نَقُولُ وَكِيلٌ
• 31. And he turned away from them, and said: O my sorrow for Yusuf! And his eyes became white on account of the grief, and he was a repressor (of grief). (12:84)
  وَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا أَسَفَىٰ عَلَىٰ يُوسُفَ وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ
  They said: By Allah! you will not cease to remember Yusuf until you are a prey to constant disease or (until) you are of those who perish. (12:85)
  قَالُوا تَاللَّهِ تَفْتَأُ تَذْكُرُ يُوسُفَ حَتَّىٰ تَكُونَ حَرَضًا أَوْ تَكُونَ مِنَ الْهَالِكِينَ
  He said: I only complain of my grief and sorrow to Allah, and I know from Allah what you do not know.(12:86)
  قَالَ إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللَّهِ وَأَعْلَمُ مِنَ اللَّهِ مَا لَا تَعْلَمُونَ
• 32. Take this my shirt and cast it on my father's face, he will (again) be able to see, and come to me with all your families. (12:93)
  اذْهَبُوا بِقَمِيصِي هَٰذَا فَأَلْقُوهُ عَلَىٰ وَجْهِ أَبِي يَأْتِ بَصِيرًا وَأْتُونِي بِأَهْلِكُمْ أَجْمَعِينَ
• 33. And when the caravan had departed [from Egypt], their father said: Most surely I perceive the greatness of Yusuf, unless you pronounce me to be weak in judgment.(12:94)
  وَلَمَّا فَصَلَتِ الْعِيرُ قَالَ أَبُوهُمْ إِنِّي لَأَجِدُ رِيحَ يُوسُفَ ۖ لَوْلَا أَنْ تُفَنِّدُونِ
• 34. Tabarsi, vol. 12, 27, & vol. 13, 113-14,1957
• 35. Surabadi also mentions that the shirt was an inherited one from Ibrahim which had saved him from the fire. It was brought from heaven (Surabadi, 70, 1983). Unlike these commentators, Tabataba’i, a recent Shi‘i mufassir, maintains that the authenticity of those traditions which hold the idea that Joseph’s shirt was from heaven can be seriously questioned. He, instead, brings a part of al-’Ayyashi’s Kitab al-tafsir which considers the shirt as a usual one. It contained Joseph’s tears, he adds. This understanding can be used as a base for the above mentioned psychological inference (Tabataba’i, vol. 11, 276-77, 1970).
• 36. Take this my shirt and cast it on my father's face, he will (again) be able to see, and come to me with all your families. (12:93)
  اذْهَبُوا بِقَمِيصِي هَٰذَا فَأَلْقُوهُ عَلَىٰ وَجْهِ أَبِي يَأْتِ بَصِيرًا وَأْتُونِي بِأَهْلِكُمْ أَجْمَعِينَ
• 37. When they said: Certainly Yusuf and his brother are dearer to our father than we, though we are a (stronger) company; most surely our father is in manifest error (12:8)
  إِذْ قَالُوا لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَىٰ أَبِينَا مِنَّا وَنَحْنُ عُصْبَةٌ إِنَّ أَبَانَا لَفِي ضَلَالٍ مُبِينٍ
  Slay Yusuf or cast him (forth) into some land, so that your father's regard may be exclusively for you, and after that you may be a righteous people.(12:9)
  اقْتُلُوا يُوسُفَ أَوِ اطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ وَتَكُونُوا مِنْ بَعْدِهِ قَوْمًا صَالِحِينَ
• 38. When they said: Certainly Yusuf and his brother are dearer to our father than we, though we are a (stronger) company; most surely our father is in manifest error (12:8)
  إِذْ قَالُوا لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَىٰ أَبِينَا مِنَّا وَنَحْنُ عُصْبَةٌ إِنَّ أَبَانَا لَفِي ضَلَالٍ مُبِينٍ
• 39. Tabarsi, vol. 11-15, 17, 1956.
• 40. Slay Yusuf or cast him (forth) into some land, so that your father's regard may be exclusively for you, and after that you may be a righteous people.(12:9)
  اقْتُلُوا يُوسُفَ أَوِ اطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ وَتَكُونُوا مِنْ بَعْدِهِ قَوْمًا صَالِحِينَ
• 41. He said: Do you know how you treated Yusuf and his brother when you were ignorant? (12:89)
  قَالَ هَلْ عَلِمْتُمْ مَا فَعَلْتُمْ بِيُوسُفَ وَأَخِيهِ إِذْ أَنْتُمْ جَاهِلُونَ
• 42. Hameen-Anttila, 23, 1991.
• 43. According to a tradition, Jacob was especially afraid of the wolf either because the area was full of wolves or he had had a dream in which Joseph was devoured by a wolf (Tabarsi, vol. 12, 26, 1957 & Baydawi, 78, 1978). Ref to:
  قَالَ إِنِّي لَيَحْزُنُنِي أَنْ تَذْهَبُوا بِهِ وَأَخَافُ أَنْ يَأْكُلَهُ الذِّئْبُ وَأَنْتُمْ عَنْهُ غَافِلُونَ
  He said: Surely it grieves me that you should take him off, and I fear lest the wolf devour him while you are heedless of him.(12:13)
• 44. He said: Surely it grieves me that you should take him off, and I fear lest the wolf devour him while you are heedless of him.(12:13)
  قَالَ إِنِّي لَيَحْزُنُنِي أَنْ تَذْهَبُوا بِهِ وَأَخَافُ أَنْ يَأْكُلَهُ الذِّئْبُ وَأَنْتُمْ عَنْهُ غَافِلُونَ
• 45. Tabarsi, vol. 11-15, 26, 1956.
• 46. They said: O our father! what reason have you that you do not trust in us with respect to Yusuf? And most surely we are his sincere well-wishers(12:11)
  قَالُوا يَا أَبَانَا مَا لَكَ لَا تَأْمَنَّا عَلَىٰ يُوسُفَ وَإِنَّا لَهُ لَنَاصِحُونَ
  They said: O our father! surely we went off racing and left Yusuf by our goods, so the wolf devoured him, and you will not believe us though we are truthful. (12:17)
  قَالُوا يَا أَبَانَا إِنَّا ذَهَبْنَا نَسْتَبِقُ وَتَرَكْنَا يُوسُفَ عِنْدَ مَتَاعِنَا فَأَكَلَهُ الذِّئْبُ ۖ وَمَا أَنْتَ بِمُؤْمِنٍ لَنَا وَلَوْ كُنَّا صَادِقِينَ
• 47. When Yusuf said to his father: O my father! surely I saw eleven stars and the sun and the moon-- I saw them making obeisance to me.(12:4)
  إِذْ قَالَ يُوسُفُ لِأَبِيهِ يَا أَبَتِ إِنِّي رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا وَالشَّمْسَ وَالْقَمَرَ رَأَيْتُهُمْ لِي سَاجِدِينَ
  He said: O my son! do not relate your vision to your brothers, lest they devise a plan against you; surely the Shaitan is an open enemy to man. (12:5)
  قَالَ يَا بُنَيَّ لَا تَقْصُصْ رُؤْيَاكَ عَلَىٰ إِخْوَتِكَ فَيَكِيدُوا لَكَ كَيْدًا ۖ إِنَّ الشَّيْطَانَ لِلْإِنْسَانِ عَدُوٌّ مُبِينٌ
  And thus will your Lord choose you and teach you the interpretation of sayings and make His favor complete to you and to the children of Yaqoub, as He made it complete before to your fathers, Ibrahim and Ishaq; surely your Lord is Knowing, Wise. (12:6)
  وَكَذَٰلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِنْ تَأْوِيلِ الْأَحَادِيثِ وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ وَعَلَىٰ آلِ يَعْقُوبَ كَمَا أَتَمَّهَا عَلَىٰ أَبَوَيْكَ مِنْ قَبْلُ إِبْرَاهِيمَ وَإِسْحَاقَ ۚ إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ
  Certainly in Yusuf and his brothers there are signs for the inquirers. (12:7)
  لَقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ آيَاتٌ لِلسَّائِلِينَ
  When they said: Certainly Yusuf and his brother are dearer to our father than we, though we are a (stronger) company; most surely our father is in manifest error (12:8)
  إِذْ قَالُوا لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَىٰ أَبِينَا مِنَّا وَنَحْنُ عُصْبَةٌ إِنَّ أَبَانَا لَفِي ضَلَالٍ مُبِينٍ
  Slay Yusuf or cast him (forth) into some land, so that your father's regard may be exclusively for you, and after that you may be a righteous people. (12:9)
  اقْتُلُوا يُوسُفَ أَوِ اطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ وَتَكُونُوا مِنْ بَعْدِهِ قَوْمًا صَالِحِينَ
  A speaker from among them said: Do not slay Yusuf, and cast him down into the bottom of the pit if you must do (it), (so that) some of the travellers may pick him up. (12:10)
  قَالَ قَائِلٌ مِنْهُمْ لَا تَقْتُلُوا يُوسُفَ وَأَلْقُوهُ فِي غَيَابَتِ الْجُبِّ يَلْتَقِطْهُ بَعْضُ السَّيَّارَةِ إِنْ كُنْتُمْ فَاعِلِينَ
  They said: O our father! what reason have you that you do not trust in us with respect to Yusuf? And most surely we are his sincere well-wishers: (12:11)
  قَالُوا يَا أَبَانَا مَا لَكَ لَا تَأْمَنَّا عَلَىٰ يُوسُفَ وَإِنَّا لَهُ لَنَاصِحُونَ
  Send him with us tomorrow that he may enjoy himself and sport, and surely we will guard him well. (12:12)
  أَرْسِلْهُ مَعَنَا غَدًا يَرْتَعْ وَيَلْعَبْ وَإِنَّا لَهُ لَحَافِظُونَ
  He said: Surely it grieves me that you should take him off, and I fear lest the wolf devour him while you are heedless of him. (12:13)
  قَالَ إِنِّي لَيَحْزُنُنِي أَنْ تَذْهَبُوا بِهِ وَأَخَافُ أَنْ يَأْكُلَهُ الذِّئْبُ وَأَنْتُمْ عَنْهُ غَافِلُونَ
  They said: Surely if the wolf should devour him notwithstanding that we are a (strong) company, we should then certainly be losers. (12:14)
  قَالُوا لَئِنْ أَكَلَهُ الذِّئْبُ وَنَحْنُ عُصْبَةٌ إِنَّا إِذًا لَخَاسِرُونَ
  So when they had gone off with him and agreed that they should put him down at the bottom of the pit, and We revealed to him: You will most certainly inform them of this their affair while they do not perceive. (12:15)
  فَلَمَّا ذَهَبُوا بِهِ وَأَجْمَعُوا أَنْ يَجْعَلُوهُ فِي غَيَابَتِ الْجُبِّ ۚ وَأَوْحَيْنَا إِلَيْهِ لَتُنَبِّئَنَّهُمْ بِأَمْرِهِمْ هَٰذَا وَهُمْ لَا يَشْعُرُونَ
  And they came to their father at nightfall, weeping. (12:16)
  وَجَاءُوا أَبَاهُمْ عِشَاءً يَبْكُونَ
  They said: O our father! surely we went off racing and left Yusuf by our goods, so the wolf devoured him, and you will not believe us though we are truthful. (12:17)
  قَالُوا يَا أَبَانَا إِنَّا ذَهَبْنَا نَسْتَبِقُ وَتَرَكْنَا يُوسُفَ عِنْدَ مَتَاعِنَا فَأَكَلَهُ الذِّئْبُ ۖ وَمَا أَنْتَ بِمُؤْمِنٍ لَنَا وَلَوْ كُنَّا صَادِقِينَ
• 48. He said: Surely it grieves me that you should take him off, and I fear lest the wolf devour him while you are heedless of him.(12:13)
  اقْتُلُوا يُوسُفَ أَوِ اطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ وَتَكُونُوا مِنْ بَعْدِهِ قَوْمًا صَالِحِينَ
• 49. And they brought his shirt with false blood upon it. He said: Nay, your souls have made the matter light for you, but patience is good and Allah is He Whose help is sought for against what you describe.(12:18)
  وَجَاءُوا عَلَىٰ قَمِيصِهِ بِدَمٍ كَذِبٍ ۚ قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنْفُسُكُمْ أَمْرًا ۖ فَصَبْرٌ جَمِيلٌ ۖ وَاللَّهُ الْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ
• 50. And he said to his servants: Put their money into their bags that they may recognize it when they go back to their family, so that they may come back. (12:62)
  وَقَالَ لِفِتْيَانِهِ اجْعَلُوا بِضَاعَتَهُمْ فِي رِحَالِهِمْ لَعَلَّهُمْ يَعْرِفُونَهَا إِذَا انْقَلَبُوا إِلَىٰ أَهْلِهِمْ لَعَلَّهُمْ يَرْجِعُونَ
• 51. And when he furnished them with their provision, he said: Bring to me a brother of yours from your father; do you not see that I give full measure and that I am the best of hosts? (12:59)
  وَلَمَّا جَهَّزَهُمْ بِجَهَازِهِمْ قَالَ ائْتُونِي بِأَخٍ لَكُمْ مِنْ أَبِيكُمْ ۚ أَلَا تَرَوْنَ أَنِّي أُوفِي الْكَيْلَ وَأَنَا خَيْرُ الْمُنْزِلِينَ
• 52. And when they went in to Yusuf. he lodged his brother with himself, saying: I am your brother, therefore grieve not at what they do. (12:69)
  وَلَمَّا دَخَلُوا عَلَىٰ يُوسُفَ آوَىٰ إِلَيْهِ أَخَاهُ ۖ قَالَ إِنِّي أَنَا أَخُوكَ فَلَا تَبْتَئِسْ بِمَا كَانُوا يَعْمَلُونَ
• 53. So when they returned to their father, they said: O our father, the measure is withheld from us, therefore send with us our brother, (so that) we may get the measure, and we will most surely guard him.(12:63)
  فَلَمَّا رَجَعُوا إِلَىٰ أَبِيهِمْ قَالُوا يَا أَبَانَا مُنِعَ مِنَّا الْكَيْلُ فَأَرْسِلْ مَعَنَا أَخَانَا نَكْتَلْ وَإِنَّا لَهُ لَحَافِظُونَ
  He said: I cannot trust in you with respect to him, except as I trusted in you with respect to his brother before; but Allah is the best Keeper, and He is the most Merciful of the merciful ones. (12:64)
  قَالَ هَلْ آمَنُكُمْ عَلَيْهِ إِلَّا كَمَا أَمِنْتُكُمْ عَلَىٰ أَخِيهِ مِنْ قَبْلُ ۖ فَاللَّهُ خَيْرٌ حَافِظًا ۖ وَهُوَ أَرْحَمُ الرَّاحِمِينَ
• 54. Then when they despaired of him, they retired, conferring privately together. The eldest of them said: Do you not know that your father took from you a covenant in Allah's name, and how you fell short of your duty with respect to Yusuf before? Therefore I will by no means depart from this land until my father permits me or Allah decides for me, and He is the best of the judges. (12:80)
  فَلَمَّا اسْتَيْأَسُوا مِنْهُ خَلَصُوا نَجِيًّا ۖ قَالَ كَبِيرُهُمْ أَلَمْ تَعْلَمُوا أَنَّ أَبَاكُمْ قَدْ أَخَذَ عَلَيْكُمْ مَوْثِقًا مِنَ اللَّهِ وَمِنْ قَبْلُ مَا فَرَّطْتُمْ فِي يُوسُفَ ۖ فَلَنْ أَبْرَحَ الْأَرْضَ حَتَّىٰ يَأْذَنَ لِي أَبِي أَوْ يَحْكُمَ اللَّهُ لِي ۖ وَهُوَ خَيْرُ الْحَاكِمِينَ
• 55. Greenspaahn, 116, 1987 quotes from Genesis 45:5, 50:20.