Commentary :
The Arabic term/ jubb/ means a kind of well in which stones have not been used in its construction. The word/ qayabat/ also refers to a platform on the wall of a well near the water which cannot be seen from above the wall.
Among his brothers, there was one who was more intelligent and had a conscience that was superior to that of the others. He opposed the conspiracy to murder Yusuf and the plan to send him into exile to a far distant land, as there was the fear that he might die in the process. He offered another contingency plan suggesting that they should not kill Yusuf, but put him down a well in such a way as to leave him in safety, which would enable travelers, passing by in their caravans to pick him up and take him with them, thus putting a distance between him and themselves and from the eyes of their father. The verse says:
" Said a speaker among them: 'Do not slay Yusuf, and if you must do it, throw him into the bottom of the well(so that)some caravan(of travelers)may pick him up'. "
Another important lesson drawn from this story is how a man's jealousy can provide him with ways of entangling himself in very serious problems, and how, if this outrageous
feeling is not controlled, it would involve not only oneself but others as well.
It is for this very reason that in Islamic traditions various ways and techniques have been suggested to fight this abhorrent evil. Here are some examples:
The Prophet(p.b.u.h.) has been quoted who said: "Allah dissuaded Musa Ibn Imran from being jealous, saying to him: 'The jealous person is furious about the blessings I have bestowed upon My servants and hinders the distribution of those shares which I have allocated for My servants. He who does so does not belong to Me nor do I belong to him'. " And a tradition quoted from Imam Sadiq (a. s.)says: "The faithful may be envious but are never jealous. However, a hypocrite exhibits his jealousy but does not envy. " This part of the story teaches us that parents should be extraordinarily vigilant as to how they express affection towards their children, for it sometimes happens that a simple expression of love towards one child can create such an inferiority complex in another that it would incite him to engage in all kinds of ill conduct. The other child could feel so intensively rejected that he would be ready to assassinate his brother's character, not recognizing any kind of boundary.
Even if he is not in a position to show the appropriate reaction, he would keep all his troubles to himself, blaming himself inwardly, which can contribute to the occurrence of mental problems.
Some Traditions Concerning Jealousy
1)The Messenger of Allah(p.b.u.h.) said: "Do not be jealous, do not perform acts of hostility, do not back- bite or
gossip, stay as Allah's sheep, and act in a brotherly manner towards each other. "(1)
2)Also, he(p.b.u.h.) said: "The only thing which I am most afraid of about my Ummah is the multiplication of wealth, for people will become jealous and consequently kill each other. "(2)
3)The holy Prophet(p.b.u.h.) told his companions one day: "Beware that the disease of the former nations has afflicted you. That disease is jealousy which does not wipe out the hair, but it can make one lose his religion. "(3)
4)Ali(a.s.) said: "A jealous person is always in discomfort and pain, even though his body may be healthy. "(4)
5)Ali(a.s.) also said: "Remove jealousy from your heart for jealousy is an exhausting and exasperating disease. "(5)
6)Amir ul Mu'minin Ali(a.s.) said: "Jealousy is the worst of diseases. "(6)
7)Ali(a.s.) said: "Stop being jealous and stop bearing grudges for they disrupt one's religion and bring man to destruction".
8)Imam Sadiq(a.s.) said: "Be in awe of Allah and do not feel jealous of one another. "(7)
9)Ali(a.s.) said: "Jealousy makes one's life bitter and dark. "(8)
10)Amir ul Mu'minin Ali(a.s.) in a Tradition said: "Jealousy is a cureless disease which will not disappear except
(1) Majmou'ah Warram, p. 81.
(2) Mahjjat ul Bayd a', vol. 5, p. 326.
(3) Bihar ul- 'Anwar, vol. 70, p. 253.
(4) Mustadrak ul Wasa'il vol. 2 p. 328.
(5) Ibid
(6) Ghurar ul Hikam, vol. 1, P. 15
(7) Safinat ul Bihar, vol. 1, p. 251.
(8) Mastadrak- ul- Wasa'il, vol. 2, p. 328
with the annihilation of the jealous person or when the one of whom others are jealous has passed away. "(1)
11)Ali(a.s.) said: "The misfortunes of this world and the next is a consequence of one's jealousy. "(2)
12)Amir ul M'uminin Ali(a.s.) said: "The faithful will neither do flatter nor is jealous, save when they are seeking knowledge. "(3)
13)Imam Sadiq(a.s.) quoting his father, said: "A man who has stinginess, jealousy and fear within him is not a faithful believer. "(4)
14)Imam Sadiq(a.s.) has been quoted as saying: "Jealousy wears away one's faith the same way as fire consumes wood."(5)
* * * *
(1) Ghurar ul Hikam, vol. 1, p. 79.
(2) Mastadrak- ul- Wasa'il, vol. 2, p. 328
(3) Tuh af ul 'Uqoul, p. 928.
(4) Safinat- ul- Bihar, vol. 1, p. 251
(5) Ibid
(11) قالُوا يا أَبانا ما لَكَ لا تَأْمَنَّا عَلى يُوسُفَ وَ إِنَّا لَهُ لَناصِحُونَ
(12) أَرْسِلْهُ مَعَنا غَداً يَرْتَعْ وَ يَلْعَبْ وَ إِنَّا لَهُ لَحافِظُونَ
11. " They said: 'O our father! What cause is with you that you do not trust us with Yusuf, and verily we are his sincere well- wishers ?'"
12. "Send him with us tomorrow to enjoy himself and play, and verily we shall take every care of him. "
Commentary :
Jealousy makes one commit such sins as lying and playing dirty tricks even upon the most favorite of one's kin. After they had agreed on the final plot to throw him into the well, the brothers fell to thinking about how to separate Yusuf from his father. They came up with another idea. They came to their father, disguising their true intentions on their faces, and with an innocent tone of voice, they told him why he did not temporarily separate himself from Yusuf, and let him be with them instead. They inquired why Jacob did not trust them with Yusuf to look after their little brother. The verse says:
" They said: 'O our father! What cause is with you that you do not trust us with Yusuf, and verily we are his sincere well- wishers '"
Yusuf's brothers urged the father to send the young boy with them to take him outside the town to play and to take benefit of the fresh air and fruits there. They also mentioned that they would take care of him. The verse says:
"Send him with us tomorrow to enjoy himself and play, and verily we shall take every care of him. "
The father was put in an awkward position; if he refused their suggestion, it would make his secret distrust of the brothers public. On the other hand, Yusuf was attracted by the idea of going out for the recreation and excitement outside the town.
Points to Note:
Man needs recreation and exercise, and, as one notices in this verse, the strongest argument which persuaded Ya'qoub to submit to the wishes of his children, was that Yusuf needed recreation.
It is mentioned in the Islamic narrations that the believer must allocate a certain period for recreation so that he would be able to succeed in his other affairs.(1) Therefore, recreation and healthy sports are not only allowable in Islam, but they are also highly recommended. However, the enemies of Allah in the past, present and in the future, seek to deviate recreation and sports from their healthy role and separate the youth from their true objectives. Thus, the youth take sports too seriously regarding something recreational as a serious competitive matter, consuming energies that could be put to better and more creative use.
Worldly oppressors and plot makers not only misuse sports, but also under any other agreeable and acceptable subject, they always pursue their evil aims. With the name of diplomat, they send the most dangerous spies to different countries. Under the title of military consolers, they plot and obtain the military secrets. By the name of human's rights, they support their hired patrons. With the excuse of medicine, they send arms for their supporters, and so on.
(1) Hikmat 390, Nahjul Balaqah.
(13) قالَ إِنِّي لَيَحْزُنُني أَنْ تَذْهَبُوا بِهِ وَ أَخافُ أَنْ يَأْكُلَهُ الذِّئْبُ وَ أَنْتُمْ عَنْهُ غافِلُونَ
(14) قالُوا لَئِنْ أَكَلَهُ الذِّئْبُ وَ نَحْنُ عُصْبَةٌ إِنَّا إِذاً لَخاسِرُونَ
13. " He said: 'Verily it saddens me that you should take him away, and I fear lest the wolf devour him while you are heedless of him'. "
14. " They said: 'If the wolf were to devour him while we are a(strong)group, then we should be losers'. "
Commentary :
The father was aware of his children's jealousy and this was why he told Yusuf that he should not recount his dream to his brothers. However Jacob(a.s.) did not make any mention of their jealousy, on the contrary, he raised the issue of the wolf and their probable neglect of Yusuf as a pretext.
Therefore, in response to their suggestions and without accusing them of any possible wrong doing, he said that he would be saddened if they took him with them, because in the surrounding area there might be fierce wolves, which might probably attack and eat his son while they might be busy having fun, and neglect him. The verse says:
" He said: 'Verily it saddens me that you should take him away, and I fear lest the wolf devour him while you are heedless of him'. "
* * * *
Certainly, the brothers had no clear answer for the first reason which their father had given, for Yusuf's departure was
such a sorrowful event to the father that they could not compensate by any means. It is quite possible that this statement might have enflamed their jealousy even more.
On the other hand, the father's answer, from a different perspective, indicated that eventually a child had to be separated from his father for the sake of his own development.
They could not and did not give an answer to the first reason, instead. They focused their attention on the second reason which was more important to their plans. They said that they were a powerful group, and it would be they who would be at a disadvantage if a wolf had attacked him, because the wolf would have to eat them first, therefore, this could never happen. In other words, they were never going to allow wolves to eat any of their brothers and sit by and watch such a thing happen. At any rate, they made their father submit to their demand through playing all kinds of tricks and getting Yusuf excited about going by emphasizing the fun he would have. The verse says:
" They said: 'If the wolf were to devour him while we are a(strong)group, then we should be losers'. "
It is interesting to note that just as Yusuf's brothers utilized his inherent interest in recreation in order to achieve their objectives, the enemies of truth and justice also try to employ sports and recreation to poison the thinking of the new generation. We must guard ourselves against those evil plots which the wolf like superpowers employ under the guise of recreational activities for the youth.
Outstanding points:
Give your children independence.
1- The paternal affection unto the child and defending him against probable dangers are two principles, but the child's independence is also another principle.
2- A lie must be avoided to be suggested because people may misuse it. The Prophet(p.b.u.h.) said: "Do not suggest a lie and do not open the way of pretext for lying. " In Majma'- ul- Bayan, it says that Ya'qoub feared that the brothers might kill him though he did not say this directly. He referred to them metaphorically as wolves, for he had dreamed that wolves had attacked Yusuf. When Ya'qoub had mentioned the word "wolves" it occurred to them to use this as an excuse for their crime. The lesson here is that one should be careful not to make it easy for others to misuse our words and actions.
The Arabic word/ 'us bah/ refers to a strong united group, and they protect each other on this basis.
Sometimes grown people become disconcerted in the face of danger, but the youth are proud of their strength and do not take danger seriously:/ wa nah nu 'us batun/. While the father was anxious, the children were proud of their strength.
* * * *
(15) فَلَمَّا ذَهَبُوا بِهِ وَ أَجْمَعُوا أَنْ يَجْعَلُوهُ في غَيابَتِ الْجُبِّ وَ أَوْحَيْنا إِلَيْهِ لَتُنَبِّئَنَّهُمْ بِأَمْرِهِمْ هذا وَ هُمْ لا يَشْعُرُونَ
15. " So when they did take him with them, and they agreed to put him in the bottom of the well, and We revealed unto him: 'You will certainly inform them of this deed of theirs while they know(you)not'. "
Commentary :
At the sensitive times, Allah's help comes unto the saints of Allah. The best means of calmness for Yusuf, when he was at the bottom of well, was Allah's inspiration due to his bright future and his deliverance.
The brothers had gone to sleep that night, confident that their plot would go according to their plan the following day. Their only anxiety was that their father might rue, and reverse his saying.
The next morning they went to their father and he entrusted Yusuf to their care giving them advice on how they should take care of their little brother. They expressed their appreciation for the advice and, taking him up gently and respectfully in front of their father, set off with Yusuf.
It is said that the father escorted them to the gates of the town and held Yusuf for the last time, embracing him while drops of tears rolled down his cheeks. Then he deposited him in their care and departed with a sorrowful heart. As long as they were in sight of Jacob, they would fondle and caress Yusuf, pretending that they really cared for him. But when they were out of sight of their father, they began beating and kicking him, showing their true colors and jealousy of the little innocent boy. He implored the protection of one brother from the other, but all were of one cruel mind.(Majma'- ul- Bayan)
In one narration it is said that when Yusuf was crying during their mistreatment of him or when they were about to throw him into the well, he suddenly started laughing to his brothers' astonishment. Then he manifested the secret of this laughter and taught then a great lesson when he said: "I shall never forget that once I used to be happy to look at you, my powerful brothers with strong arms and extraordinary bodily strength. I used to say to myself that I had no reason to worry about anything when I had so many powerful companions to rely on. I was then sure of your protection and confident in your support. Now, I am at your mercy, while I am being maltreated by you I am seeking the protection of each you from the other and none of you may give me any support. Allah has taught me the lesson that I must not rely upon anyone except Him alone. " At any rate, the Qur'an says that they unanimously agreed to throw him into the well and before this they inflicted as much tyranny and cruelty on him as was possible. It says:
" So when they did take him with them, and they agreed to put him in the bottom of the well, ..."
To console him, it was revealed to Yusuf that he should not grieve for a day would come when he would make them all aware of their evil designs while they did not recognize him.
That was not a Divine revelation revealed as a prophet's revelation, but it was an aspiration to the heart of Yusuf. It was for Yusuf to know that he was not alone and that he had guardians who took care of him. This revelation shone the light of peace and hope on his heart, expelling the darkness of frustration and despair from his soul. The verse says:
"... and We revealed unto him: 'You will certainly inform them of this deed of theirs while they know(you)not'. "
(16) وَ جاؤُ أَباهُمْ عِشاءً يَبْكُونَ
16. " And they came to their father at nightfall, weeping. "
Commentary :
Crying is not always sincere nor a sign of honesty. Do not trust every type of crying and weeping.
Conspirators do not neglect to take into consideration the role of feelings and timing.
Yusuf's brothers had executed their plot flawlessly as they had planned and desired against him. Now, they had to think about their return, their father's questions and how to make him believe their lies. The lie they cooked up, which we will see later on in the commentary on the next verse, was the very same fear which their father had expressed and predicted, proclaiming that Yusuf was eaten by wolves.
The Qur'an says that the brothers went to their father at night, crying. This kind of crying is deceiving and pretentious which shows us that someone might cry without a valid and honest reason and therefore we cannot conclude that someone is in trouble simply by looking at the tears in his eyes. The verse says:
" And they came to their father at nightfall, weeping. "
There are four types of weeping in the Qur'an: 1- The tears shed out of joy: Some Christians, when listening to the chanting of the Qur'an used to shed tears. The Qur'an says: "And when they hear what has been sent down to the Messenger, you see their eyes overflowing with tears because of what they recognize of the Truth. ..."(1)
(1) Sura Al- Ma`idah, No. 5, verse 83.
2- The tears shed out of sorrow: For example, when some Muslims heard that it was not possible for them to join the advance forces of the army of the Sublime Prophet(p.b.u.h.) , they shed tears. The Qur'an says: " and their eyes overflowed with tears of sorrow, for they did not find that which they should spend. "(1)
3- The tears shed out of fear: For example, whenever certain verses of the Qur'an were read to the men of Allah, they would fall in prostration and cry. "... When the revelations of the Beneficent(Allah )were recited unto them, they fell down prostrating and weeping. "(2) In another occurrence the Qur'an says: "And they fall down on their faces weeping, and it adds to their humility. "(3)
4- Tears shed to deceive and mislead: An example of this is reflected in Yusuf's brothers coming to Ya'qoub, in tears, to try to falsely prove and convince him that a wolf had torn apart the body of their brother. "... Weeping. "
* * * *
(1) Sura Al- Taubah, No. 9, verse 92.
(2) Sura Maryam, No. 19, verse 58.
(3) Sura Al- Isra', No. 17, verse 109
(17) قالُوا يا أَبانا إِنَّا ذَهَبْنا نَسْتَبِقُ وَ تَرَكْنا يُوسُفَ عِنْدَ مَتاعِنا فَأَكَلَهُ الذِّئْبُ وَ ما أَنْتَ بِمُؤْمِنٍ لَنا وَ لَوْ كُنَّا صادِقينَ
17. " They said: 'O' our father! Verily we went off racing and left Yusuf with our things; then the wolf devoured him. But thou will never believe us even though we be truthful'.
