Commentary :
So once again the sons of Ya'qoub loaded up their goods and, for the third time, they headed for Egypt, a land that had been full of adventures for them. The verse says:
" Then, when they entered unto him(Yusuf), they said: 'O' 'Aziz! Affliction has visited us and our family, and we have brought scanty merchandise. So pay us full measure and bestow you charity on us; verily Allah will reward the charitable ones'. "
This time, however, they entered Egypt feeling embarrassed and ashamed, because, contrary to their other trips, their past record had been badly damaged with the 'Aziz and it is probable that some people now considered them as the thieves of Kan'an. The only thing which was their source of comfort among the host of difficulties and their exasperating troubles was the advice their father gave them; that they should not despair of Allah's mercy, for solving any difficulty was an easy matter for Him.
The Arabic term/ bid a'at/ refers to a property in the form of a price. The Qur'anic term/ muzjat/ is derived from/ 'izja'/ with the sense of 'casting out'. When salesmen return the money to the customer when it is less than the required amount, they call it:/ bid a'tun muzjat/.
Some commentators have claimed that the meaning of "bestow you charity on us" is a request for Benjamin's return, but most of the other commentators believe that it is a request for wheat itself.
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(89) قالَ هَلْ عَلِمْتُمْ ما فَعَلْتُمْ بِيُوسُفَ وَ أَخيهِ إِذْ أَنْتُمْ جاهِلُونَ
89. " He(Yusuf)said: 'did you know what you did with Yusuf and his brother when you were ignorant ""
Commentary :
A question can be the product of many objectives which can be positive and constructive or negative and disturbing. Perhaps Yusuf's objective in asking this question was to let them know that he knew the whole story. Another possible objective could be that he wanted them to know that they did wrong and that they had to repent.
In any rate, at that moment when the period of trial had ended, and Yusuf also seemed terribly anxious and restless, in order to introduce himself, turned to the brothers and began as follows:
" He(Yusuf)said: 'did you know what you did with Yusuf and his brother when you were ignorant ?"
" Yusuf, the 'Aziz, finished his speaking while he was smiling. His smile showed his beautiful teeth to his brothers quite manifestly. Once they noticed them, realized that they were amazingly similar to the teeth of their brother Yusuf.
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(90) قالُوا أَ إِنَّكَ لَأَنْتَ يُوسُفُ قالَ أَنَا يُوسُفُ وَ هذا أَخي قَدْ مَنَّ اللَّهُ عَلَيْنا إِنَّهُ مَنْ يَتَّقِ وَ يَصْبِرْ فَإِنَّ اللَّهَ لا يُضيعُ أَجْرَ الْمُحْسِنينَ
90. " They said: 'Are you indeed Yusuf ' He said: '(Yes), I am Yusuf and this is my brother. Allah has been indeed gracious to us. Verily whoever keeps from evil and is patient(is always rewarded)for verily Allah does not waste the reward of the righteous'. "
Commentary :
The more the time passed the more the brothers were astonished at why the 'Aziz wept upon their father's letter and how he knew the story of Yusuf. They thought his feature was very alike to that of Yusuf; perhaps he was the same Yusuf. They decided to ask this question from him. If he was not Yusuf they would not be considered as mad; but if he was Yusuf what they could do with shame. Excitement had encompassed them thoroughly. At last, they broke their silence by asking whether he was Yusuf. The verse says:
" They said: 'Are you indeed Yusuf ? ..."
What happened here in this scene ? Which painter can draw in a painting the feature of shame, happiness, weeping, and embracing ? Only Allah knows it and none else.
The conditions should be in a state that people ask, and the stimuli increase in them for development and guidance. The stimulus for research and questions ceaselessly increase in Yusuf's brothers. They said to themselves why he persisted on bringing Benjamin with them. Why was the king's cup found in the loads ? Why did he return their money first time they bought wheat ? Where from did he know the story of Yusuf ?
Would he not give them wheat again ? When this excitement went to its climax, they asked him whether he was Yusuf and he answered: 'Yes'.
Imam Sadiq(a.s.) said: "There is indeed a course of Yusuf in Had rat Gha'im(a.s.) People will not recognize him(a.s.) until when Allah will allow him to introduce himself. "(1)
Explanations:
1. The length of time in history containing bitter and sweet events can change the relations and comprehensions and cognitions.
2. It is true that the people's obligation is bitter, but the obligation of Allah is sweet.
3. The men of Allah believe that all bounties belong to Him.
4. Patience and virtue pave the ground for one's honor.
5. Allah's grace is wisely distributed and is allocated according to the well established criteria.
6. That person is eligible for an administrative position and who must have passed the tests of crises, jealousies, titles, lusts, humiliations, imprisonments, and slander.
7. One must make use of sensitive periods to inform and propagate. Once the brothers' sense of shame was aroused because of their wrong deeds, they were most ready to accept Yusuf's remarks.
8. One of the Divine ways of treatment is the bestowal of power in government upon the righteous people.
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(1) Bihar- ul- 'Anwar, vol. 12, p. 2
(91) قالُوا تَاللَّهِ لَقَدْ آثَرَكَ اللَّهُ عَلَيْنا وَ إِنْ كُنَّا لَخاطِئينَ
91. " They said: 'By Allah! Allah has indeed preferred you above us, and we certainly have been guilty'. "
Commentary :
The Arabic term/ 'i ar/ means: 'accepting other people's superiority over oneself'. Because of their wrong way of thinking, such as saying "We are a(strong)group"(1) , they did wrong things like throwing Yusuf down the well. Allah made them so exasperated that they had to beg in order to fill their stomachs and only after this were they ready to confess that their plans were in ruins and they could see the reality of their wrong thinking. The verse says:
" They said: 'By Allah! Allah has indeed preferred you above us, and we certainly have been guilty'. "
The brothers had sworn on several occasions employing the holy phrase/ tallah/. When the cup was discovered they swore to Allah that they had not come to that land to commit theft or any other kind of corruption.(2) Swearing to Allah, they told their father that he was always repeating the name of Yusuf,(3) and by doing so he showed his extreme love towards him being in his ancient error.(4) Now they swore Yusuf was superior to them.(5)
Of course the brothers could not look Yusuf in the eyes because of their shame, and they were probably worried whether or not their crimes would be forgiven.
(1) The current Sura, verses 8 and 14
(2) Ibid, verse 73
(3) Ibid, verse 85
(4) Ibid, verse 95
(5) Ibid, the verse under discussion
(92) قالَ لا تَثْريبَ عَلَيْكُمُ الْيَوْمَ يَغْفِرُ اللَّهُ لَكُمْ وَ هُوَ أَرْحَمُ الرَّاحِمينَ
92. " He said: 'There is no reproach against you this day. Allah may forgive you; and He is the most Merciful of the merciful(ones)'. "
Commentary :
The Arabic term/ ta rib/, mentioned in this verse, means 'to scorn, to count something sin, and as much blameworthy. ' At the time of the conquest of Mecca, the pagans had sought refuge in the Ka'bah. 'Umar on that occasion said: "We shall take revenge today! " However the Prophet(p.b.u.h.) replied: "Today is the day of blessings". Then he asked the pagans what they thought. They said that they believed that all would be good, that the Prophet was their sublime brother. The Prophet(p.b.u.h.) said that his words that day were the same as those of Yusuf. Here is the word of Yusuf:
" He said: 'There is no reproach against you this day. ..."
'Umar then replied that he was ashamed of himself for what he said.(1)
Ali(a.s.) said: "When you gain power over your adversary pardon him by way of thanks for being able to overcome him. "(2) The traditions say that the heart of a youth is more lenient than that of an old person, and the immaculate Imam, narrating this verse has said that since Yusuf was young, he soon forgave his brothers.
Yusuf did not expect the shameful state of his brothers to continue at the time of his success in particular, and to reassure
(1) Tafsir- i- Qurtubi
(2) Nahjul- Balaqah, saying No. 11
them, he immediately said that they would not be threatened or blamed on that day, and they would not feel grief or sorrow due to the past. Not only did he declare that he had forgiven them but he also informed them that the right of Allah was forgivable, as well, by means of that regret and remorse. He added:
"... Allah may forgive you; and He is the most Merciful of the merciful(ones)'. "
This incident illustrates Yusuf's greatness for not only did he spare his own right, but as far as the Divine right was concerned, he reassured them that Allah was Compassionate and Merciful.
Explanations:
1. Tolerance is an important instrument of administration.
2. One must learn from Yusuf's humanity and generosity for he not only overlooked his own right but he also went out of his way to secure Allah's pardon for his brothers.
3. Men of Allah are in the habit of pardoning once they are at the climax of their power and glory.
4. Allah's pardon can also extend to include those who had for years been giving trouble to two of His prophets, Yusuf and Ya'qoub.
5. Once the servant of Allah forgives what can one expect Allah to do He is the Most Forgiving of all!
6. To forgive those who are ashamed is the very habit of the Divine Being.
7. To attribute Allah as the Most Forgiving and as the Most Merciful of the merciful ones is the ritual for the process of prayer and repentance.
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(93) اذْهَبُوا بِقَميصي هذا فَأَلْقُوهُ عَلى وَجْهِ أَبي يَأْتِ بَصيراً وَ أْتُوني بِأَهْلِكُمْ أَجْمَعينَ
93. " Go with this shirt of mine and lay it on my father's face, he will(again ) be able to see; and bring me your family all together. "
Commentary :
This shirt has been mentioned in several occurrences of the story of Had rat Yusuf.
A - At first the brothers had stained the shirt of Yusuf with fake blood and took it to his father, claiming that the wolf had eaten him.(1)
B - A shirt was torn from the back and was instrumental in identifying the offender.(2)
C - A shirt caused Ya'qoub to regain his eyesight. The verse says:
" Go with this shirt of mine and lay it on my father's face, he will(again)be able to see; and bring me your family all together. "
We see that Yusuf's shirt on the face of a blind man can make him regain his sight, therefore, one can hope to be cured by whatever is in contact with the men of Allah, such as their mausoleums, courtyards, houses, doors, the earth, the walls, clothing, and anything else.
We have already been covering the stages in which Yusuf was recognized, their apologies to him, the pardon he granted
(1) The current Sura; verse 18
(2)- Ibid, verse 27
and his request for Divine forgiveness; but the father's blindness, which had been a clue to the brothers' crime, was still outstanding. We have the solution to this problem in this verse. Incidentally, the traditions say that Yusuf said: "The person who takes my shirt to my father must be the same one who had taken my blood stained shirt to him, so that he may rejoice after having been saddened by it. " The traditions say that Yusuf seated all his brothers next to him every day and night for their meals and they always felt ashamed. So they sent him a message saying that they wanted to have their meals separately since looking at his face made them feel ashamed. Yusuf answered: "I take pride in sitting next to you and having my meals with you. " One could only say: 'Allah is the greatest' for such a magnitude of spirit.
Explanations:
1. Taking recourse to objects, which are somehow associated with men of Allah, is permitted. Yusuf's shirt, for example, makes a blind man regain his eyesight.
2. He who fights against his carnal desires and passions, even his clothing becomes sacrosanct and sanctified.
3. There is no age limit for performing miracles and wonder workings by a saint.
4. Yusuf was knowledgeable about the invisible world, otherwise, how could he know that the shirt could cure his father's blindness 5. Affluent children ought to provide for their less well to do relatives especially their elderly parents.
6. Social conditions leave their impact on the performance of one's duties.
7. One must take care of one's family, in Yusuf's case, he had to look after his family in order for them to come to Egypt.
Attending to one's relatives is a necessity once one fully observes the rights of others.
8. Migration and changing one's residence have many effects, one of which is that it removes sad and bitter memories.
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