Among all the merits and bounties of Egypt, Yusuf Pointed out the bounty of security. This shows that the bounty of security is the root of all merits. It is indeed true because when security disappears other material and spiritual subjects of welfare will be in danger. When an environment is not secured, neither worshipping Allah is possible, nor is life with honesty and free mind, nor struggle and effort and endeavour for progression and social aims.
This phrase may be; however, an illusion to this fact that Yusuf wanted to say that the land of Egypt, where he was governing, was not any more the former country of Pharaoh. Those despotic behaviours, crimes, exploitations, cruelties and tortures had been disappeared. It was a completely secured site.
3- The important position of knowledge.
At the end of the holy verse, Yusuf once again stresses the importance of the science of dream interpretation and
compares it with the sovereignty bestowed upon him. He finally concludes that knowledge, even such a science as dream interpretation has a great impact even on such matters as political rule.
4- Man can undergo a great deal of changes throughout his lifetime. However, the last years are the milestones in one's life, because it marks the conclusion of one's life, and the final judgment depends on it. Therefore, faithful and conscious people always ask Allah to illuminate the last years of their lives and Yusuf did as such saying: " Cause me die a Muslim(in submission unto You), and join me with the righteous! "
5- Did Yusuf's Mother Come to Egypt ?
One can well conclude from the above verses that Yusuf's mother was still alive at that time and that she came to Egypt along with her husband and her sons. To compensate for this blessing she prostrated. However, some commentators insist on the matter that his mother, Rail(Rahil), had already passed away and it was his aunt who came to Egypt and had substituted for his mother. Nevertheless, in the Torah it says that Rail passed away after giving birth to Benjamin.(1) This conclusion can also be drawn from other narrations such as those narrated by Wahab ibn Bunyah and Ka'b ul Akhbar both of which have been apparently taken from the Torah.
Anyway, we cannot explain away or interpret the verses of the Qur'an at face value which say that Yusuf's mother was alive that day and this fact should not be overlooked without adequate justification.
(1) The Torah, Genesis, Chapter 35, No. 18 says: "And it came to pass, as her soul was in departing,(for she died)that she called his name Ben- oni: but his father called him Benjamin.
(102) ذلِكَ مِنْ أَنْباءِ الْغَيْبِ نُوحيهِ إِلَيْكَ وَ ما كُنْتَ لَدَيْهِمْ إِذْ أَجْمَعُوا أَمْرَهُمْ وَ هُمْ يَمْكُرُونَ
102. " That is of the news of the Unseen(which)We reveal to you(O' Prophet); and you were not with them(the brothers of Joseph)when they agreed upon their plan and they were plotting. "
Commentary :
After winding up the story of Yusuf, with all its didactic lessons and precious conclusions and without any extravagant and historical superstition, the Qur'an, addressing the Prophet(p.b.u.h.) , says that this information was news from the invisible world which Allah had revealed to him, because he was not there to witness the most secret and detailed thoughts and behaviors that they had occurred, such as the secret plotting of the brothers against Yusuf and their attempts to deceive their father. The verse says:
" That is of the news of the Unseen(which)We reveal to you(O' Prophet); and you were not with them(the brothers of Joseph)when they agreed upon their plan and they were plotting. "
Therefore, it was only revelation of Allah which informed him of such important news.
This statement makes it clear that though the story of Yusuf has been mentioned in the Torah, and naturally the people of Arabia, more or less, knew something about it, but they never knew the whole event properly and in detail, even what was said in private meetings has not been free from additional matters and superstitions.
(103) وَ ما أَكْثَرُ النَّاسِ وَ لَوْ حَرَصْتَ بِمُؤْمِنينَ
103. " And most people will not believe, though you desire it. "
Commentary :
The Arabic term(h aras a)refers to an intense desire for something and the struggle to attain it. The prophets were zealous, sympathetic, and eager in their efforts to guide others to the Right Path and the fact that people did not accept the faith does not imply that the prophets had failed or that they had any shortcomings. This refusal is due to man's liberty and freedom of choice itself which he employs in his reluctance to accept the faith. Therefore, most people have been repeatedly criticized by the Qur'an from the ideological and religious perspective. The verse says:
" And most people will not believe, though you desire it. "
However, receiving these clear signs revealed and hearing these divine admonitions all people must believe and return to the right path, but in spite of the desist of the Prophet, most of them do not believe.
* * * *
(104) وَ ما تَسْئَلُهُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ هُوَ إِلاَّ ذِكْرٌ لِلْعالَمينَ
104. " And you do not ask them for any reward for it; it(the Qur'an)is no other than a reminder for all mankind. "
Commentary :
In this verse the Qur'an refers to the fact that mankind has excuse and no real reason to reject the call of the Prophet because of the obviousness of the message, he also does not require any reward for delivering it to them, which indicates that he has no personal ulterior motives and there is no heed for him to fabricate the text of his message. The verse says:
" And you do not ask them for any reward for it; ..."
This is a universal call and a reminder to the people of the world, at the same time, it is a table spread for princes and the paupers alike, indeed for all human beings. The verse says:
"... it(the Qur'an)is no other than a reminder for all mankind. "
Generosity is one of the signs of a sincere believer. He expects no reward or thanks from anyone.
Certainly, the Qur'an is a reminder because: 1. It reminds one of His blessings and attributes.
2. It reminds one of his past and his future.
3. It reminds one of the fall, the collapse, as well as the glory of human societies.
4. It reminds one of the Day of Resurrection and its stages.
5. It reminds one of the magnitudes of existence.
6. It reminds one of the lives of historical personages.
The Qur'anic sciences and its ordinances are facts which must be learned and always kept in mind, because the Qur'anic term/ ikr/ is called to a knowledge which exists in mind and one does not neglect it.
Section 12
Histories of the Ancient people
Serve as a Lesson
People turn away from the Truth in spite of the abundant signs of Allah in the heavens and the earth - People are warned of Wrath of Allah - The histories of the ancient people serve as a lesson for those who can understand.
(105) وَ كَأَيِّنْ مِنْ آيَةٍ فِي السَّماواتِ وَ الْأَرْضِ يَمُرُّونَ عَلَيْها وَ هُمْ عَنْها مُعْرِضُونَ
105. " And how many a sign there is in the heavens and on the earth which they pass by while they turn away from it. "
Commentary :
They have been misled for their eyes are not open and their ears do not hear. Thus they disregard and turn away from the many signs of Allah which are in the heavens and on the earth as if they were nonexistent.
They do not realize the Divine implications associated with all those events which they experience in their everyday lives and see with their own eyes, such as the profound system at work in the sunrise and the sunset, the dynamism of the everyday lives of plants, birds, insects, and human beings, the flow of streams and rivers, the submission of all of creation to laws and commands, and finally, the universal plan and purpose inherent in the entirety of existence, written, as it were merely drawings on its doors and walls.
This verse was probably revealed to the Prophet(p.b.u.h.) in order to soothe him. Every authentic leader and Imam would naturally be concerned and saddened if his call to the people was ignored. Such needless people always see the signs of Allah's power and wisdom in nature and in creation and are not mindful about them for one minute. They witness earthquakes, solar and lunar eclipses, thunder and lightning, the revolution of the stars and the galaxies, and still pay no attention to them in their minds. The verse says:
" And how many a sign there is in the heavens and on the earth which they pass by while they turn away from it. "
Explanations:
1. The purpose of man "passing by" the Divine signs is for him to observe them.
2. The objective of man 'passing by' the signs is the motion of the Earth which makes it possible for man to observe astronomical phenomena in the skies.
3. Some verses have indirectly predicted that man would bring outer space under his control.
* * * *
(106) وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلاَّ وَ هُمْ مُشْرِكُونَ
106. " And most of them do not believe in Allah except that they associate others(with him). "
Commentary :
This verse indicates that most of those who claim to be believers in Allah in fact associate others with Him, their faith is not pure but mixed with the worship of and reliance upon others.
Imam Rid a(a.s.) has said that polytheism in this verse does not mean blasphemy and the worship of idols. Rather, it means focusing one's attention on anything other than Allah.(1)
Also Imam Sadiq(a.s.) has said that polytheism in man is more hidden and latent than the movement of black ants on a black stone at night. "(2)
And, in a tradition, Imam Baqir(a.s.) has said that people are monotheistic in their worship but in their obedience to other than Allah they enter into polytheism.(3)
In some other narrations, we read that the purpose of polytheism mentioned in this verse is polytheism in regard to favours: for example, when one says that someone else has accomplished his task for him and were it not for his sake, he would have perished; and the like of it.(4)
A pure monotheist is one who does not have anyone or any object upon which he depends and which occupies a central role in his life, and worship except Allah. His words are for
(1) Nour- uth- Thaqalayn
(2) Safinat ul Bihar, vol. 1, p. 697
(3) Kafi vol. 2, p. 292
(4) Nur- uth- Thaqalayn vol. 2, P. 475
Allah's sake, his deeds are for Allah, whatever he does, he does it having Allah in mind, and he recognizes no laws except the laws of Allah.
To sum up, faith is hierarchical, and pure faith is that which allows no room for polytheism.
The Signs of a Sincere Believer:
1. He who does not expect a reward or thanks from any one when he spends out something to someone. " no reward do we desire from you, nor thanks. "(1)
2. In worship: he will only be subservient to Allah and to no one else. " and make none sharer to the worship due unto his Lord. "(2)
3. In propagation of the faith he will not receive rewards from any other than Allah. " my reward is only with Allah, "(3)
4. In matrimony, he will not fear poverty, and he will marry being confident that Allah is true to His promises. " if they are needy, Allah will make them free from want out of his grace, "(4)
In his communication with people he will surely be more concerned about satisfying Allah(s. w. t.) than satisfying others. " Say Allah; then leave them sporting "(5)
In fighting the enemy he will fear no one but Allah. " and do not fear any one but Allah; "(6)
(1) Sura 'Insan, No. 96, verse 9
(2) Sura Kahf, No. 18, verse 110.
(3) Sura Saba', No. 34, verse 47.
(4) Sura An- Nour, No. 24, verse 32.
(5) Sura Al- Ana'am, No. 6, verse 91.
(6) Sura Al- Ah zab, No. 33, verse 40.
In love and affection, he will love no one as much as he loves Allah. "... but for those who have faith, their love of Allah is more intensive. "(1)
In business and commerce he will never forget Allah(s.w.t.) . "Men whom neither merchandise nor selling diverts from the remembrance of Allah ..."(2)
* * * *
(1) Sura Al- Baqarah, No. 2, verse 165.
(2) Sura An- Nour, No. 24, verse 37.
(107) أَ فَأَمِنُوا أَنْ تَأْتِيَهُمْ غاشِيَةٌ مِنْ عَذابِ اللَّهِ أَوْ تَأْتِيَهُمُ السَّاعَةُ بَغْتَةً وَ هُمْ لا يَشْعُرُونَ
107. " Do they then feel secure from the enveloping punishment coming upon them from Allah, or the coming of the Hour suddenly, while they are unaware "
Commentary :
The Qur'anic noble term/ qa iyah/ means a punishment that encompasses the entire society or each individual.
In this verse, Allah issues a warning to all those who have not yet accepted the faith, and who pass by clear Divine signs and heedlessly overlook it. Such people are polytheists in their deeds and should not consider themselves safe and secure from the all- encompassing Divine penalty which will suddenly be inflicted upon them. The verse says:
" Do they then feel secure from the enveloping punishment coming upon them from Allah, ..."
The Day of Judgment will suddenly arrive and the Divine great court of justice will be established in order to settle their accounts while they are unaware and ignorant about it. The Divine punishment is all encompassing and there is no possibility for escape, yet they behave as if they were secure from all this. The verse continues saying:
"... or the coming of the Hour suddenly, while they are unaware ? "
* * * *
(108) قُلْ هذِهِ سَبيلي أَدْعُوا إِلَى اللَّهِ عَلى بَصيرَةٍ أَنَا وَ مَنِ اتَّبَعَني وَ سُبْحانَ اللَّهِ وَ ما أَنَا مِنَ الْمُشْرِكينَ
108. " Say(O' Our Apostle): 'This is my way. I invite to Allah with clear sight, I and whoever follows me; and glory be to Allah! And I am not(one)of the polytheists'. "
