Surah Yusuf

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Joseph

Introduction

Name of Chapter and Reason for its Name

This chapter is named Yusuf, because all of the verses contained within it, tell about the story of Prophet Yusuf. [1], Page 73))

Chapter Number

Surah Yusuf is the 12th chapter of the Holy Quran.

Number of Verses

This chapter of the Quran contains 111 verses. [2], Page 440)) [3]

Place of Revelation

This chapter is a Makki chapter. [4], Page 313)) [5] [3]

However, some Quranic scholars believe that verses 1, 2, 3 and 7 of this chapter are Madani, [5] whereas others believe that the first four verses are Madani. [6], Page 315))

Content

Important Concepts in this Chapter

Verses 1-3

Explain that the verses of the Holy Quran are clear and understandable, and that it was revealed in an articulate and eloquent Arabic, in addition to containing the best of stories.

The exegesis of these verses is that the noblest Book was revealed in the most eloquent language, upon the greatest Prophet through the highest angel, in the purest piece of land, and the beginning of this revelation started in the holiest of the months (the Month of Ramadhan). [7]

Verses 4-6

Narrate the story of a genuine dream of Prophet Yusuf, who was the son of Prophet Yaqoob. Prophet Yusuf saw in his dream that eleven stars, the moon and the sun were prostrating themselves before him, which meant him being chosen as a prophet, he would receive revelation and be able to interpret dreams – and that the favours of Allah upon him have been completed, just as they had been completed upon his fathers: Yaqoob, Ibrahim, Ishaaq and Ismail. Yaqoob warns Yusuf not to disclose this dream to his brothers, for fear that they may become jealous of him, as Yaqoob’s interpretation of this dream was the superiority of Yusuf over his other brothers. [8]

Verses 7-10

Introducing the brothers of Yusuf and their jealousy.

Yusuf had eleven brothers, and one of them whose name was Binyamin (Benjamin), had the same mother (and father) as Yusuf, whereas the other ten were from different mothers. The brothers were very jealous of the love and affection that Yaqoob gave to Yusuf. One of the brothers recommended that they should kill or expel Yusuf and then after this action they would repent and live the rest of their lives in peace. In some of the exegeses, the name of this brother in mentioned as Rubil or Yahuda, and he was the eldest brother. Others mention his name as being Shamun al-Safa. In the end, the brothers decided to throw Yusuf into a well that was located on a route where travellers pass by. By doing so they initiated the cutting of family ties, their disownment by their parents, cruelty towards an innocent child, and harshness towards the elderly who deserve respect and reverence. [9]

Verse 7 alludes to the reason of this chapter’s revelation. It is said that a group of Jews persuaded the idol worshippers of Mecca to ask the Holy Prophet about the reason why the tribe of Israel was present in Egypt, whereas Yaqoob resided in Sham? This chapter was revealed as an answer to their question. [10]

Verses 11-18

Expand on the brothers’ plot and the method of its implementation, and the patience of Yaqoob during this tragedy.

“Allah knew best what they were doing,” that is the secrets of Yusuf’s brothers were not hidden from Allah, and He knew the evilness of their actions. [11]

Verses 19-22

Narrate how Yusuf was saved by a caravan, transported to Egypt, sold as a slave, and his high position with the chief of Egypt.

“When he came of age,” that was when Yusuf reached the age of 12 or 20 or 33 or 40 - [12] what is meant by ‘coming of age,’ is the completion of physical growth and the disappearance of all of the childlike traits. [13]

“We gave him judgement and [sacred] knowledge,” that is We gave him knowledge along with the ability to act upon that knowledge, and the capability to refrain from that which he had no knowledge about. [12] In addition, what could be meant by this verse is an eloquent and convincing speech that removes doubts. [13]

“And thus to we reward the virtuous,” shows that righteous and pious people are rewarded for their wisdom and actions. [12]

Verses 23-32

Explain the trickery of the chief of Egypt’s wife and her request for an illicit relationship with Yusuf.

In these verses, the abstinence and evasion of Yusuf from the unlawful proposal of the chief’s wife, how the evidence came out in his favour, and the clearing of him from the trickery and sin of that woman are discussed. [14]

Verses 32-35

Describe how Yusuf chose defeat against the trickery of the women, and wanted to be placed in prison rather than giving in to their illicit advances.

The women associates of the chief of Egypt knew about the beauty and perfection of Yusuf, and they mentioned to him that he should follow up with the chief’s wife and knew that even if he did not do anything, he would be placed in prison. Yusuf, in refuting the schemes of these women, chose prison instead. [15]

Verses 36-42

Detail the days of Yusuf’s imprisonment.

The other prisoners, in their discussions with Yusuf, discovered that he had the ability and knowledge of dream interpretation. Yusuf would invite them to worship the One and only true Allah by using the reasoning that are different and multiple masters better, or Allah, the One, the All-Paramount? [16]

The incidents concerning his interpretations of the prisoners’ dreams, and his hope of being released from prison by means of their mediation - are also mentioned in these verses. Yusuf, after interpreting a dream of a youth who was the source of his hope, asked him to mediate on his behalf with his ‘master’ after being released. The Quran describes the incident as follows, “Mention me to your master.” But Satan caused him to forget mentioning [it] to his master. So Yusuf remained in the prison for several (more) years.” (verse 42) ‘Several years’ indicates that he remained in prison between 3 to 9 years, and according to some narrations it has been mentioned that he remained in prison for seven years. [17]

Verses 43-53

Speak about Yusuf’s astonishingly accurate interpretation of the chief’s dream and his eventual release from prison.

In these verses the story of the chief’s dream and the inability of his soothsayers to accurately interpret it is discussed. They believed that it was caused by satanic whispers or internal murmurings. [18] At that moment, the released prisoner, who had forgotten the request of Yusuf, guided them to a ‘very skillful soothsayer’ (Yusuf) whose interpretation was very pleasing to the chief. With his interpretation, Egypt was saved from seven years of famine and it was the reason why he was released from prison. [19]

Verses 54-57

Speak about the lofty status of Yusuf in the eyes of the chief of Egypt. After being released from prison, Yusuf, on his own request, became the treasurer of Egypt and was responsible for safeguarding the wealth of that land. [20]

Verses 58-81

The encounter of Yusuf with his brothers and his plan to keep his young brother in Egypt. After his appointment as the treasurer of Egypt and his management of the famine, the brothers of Yusuf set off for Egypt in order to benefit from their supplies and purchase foodstuffs. They met Yusuf, but did not recognize him, however he recognized them; so he then devised a plan to try and get his younger brother, who Yaqoob was really fond of, accused of stealing so that he could remain in Egypt with him. [21] This brother, who was called Binyamin, was his brother from the same mother. Yusuf looked after him kindly and honourably. [22] By placing a ladle in the bag of his younger brother, his younger brother was accused of being a thief, and with the excuse that according to Abrahamic Law the thief must remain and serve the person whom he stole from, Binyamin was forced to remain in Egypt with Yusuf. [23]

Verses 81-87

The return of the brothers to Yaqoob who informed him about what happened to their brother; the order of Yaqoob to inquire about the fate of Binyamin and their return to Egypt. The brothers of Yusuf returned to Yaqoob and informed him about the incident in which their brother was left behind in Egypt. In order to prove their claim, they brought forward witnesses and said that they have no control or ability to perceive and prevent unknown happenings, “and we could not have forestalled the unseen,” (verse 81), that is we were unable to foresee the theft of our brother who was known to be trustworthy. [24] Yaqoob, whose eyes had been damaged because of his intense crying for Yusuf, turned away from them, [25] as they brought back unpleasant memories. After pleading and praying to his Lord, Yaqoob sent his sons to search for their brothers and told them, “and do not despair of Allah’s mercy. Indeed no one despairs of Allah's mercy except the faithless lot,” (verse 87). What is meant by ‘Allah’s Ruh’ is His mercy that enlivens His servants and His relief. [26]

Verses 88-100

The final verses concerning the story of Yusuf.

These verses detail the return of the brothers to Egypt in order to search for Yusuf and Binyamin and their recognition of Yusuf; taking Yusuf’s shirt back to Yaqoob and him regaining his sight; Yaqoob’s coming to Egypt and the falling into prostration of the brothers in front of Yusuf, and the completion of his dream’s interpretation.

Verses 101-111

Summarizes the story of Yusuf and says that it the best of stories and possesses many lessons.

‘My Lord…Let my death be in submission [to You], and unite me with the Righteous ones’ (verse 101). This is the supplication of Yusuf to his Lord after mentioning all of the favours that were bestowed upon him. It has been mentioned that Yusuf made this supplication just before he passed away. [27]

Discussion on Selected Verses

Verse 24

“She certainly made for him; and he would have made for her [too], had he not beheld the proof of his Lord. So it was, that We might turn away from him all evil and indecency. He was indeed one of Our dedicated servants.”

وَ لَقَدْ هَمَّتْ بِهِ وَ هَمَّ بِها لَوْ لا أَنْ رَأی بُرْهانَ رَبِّهِ کذلِک لِنَصْرِفَ عَنْهُ السُّوءَ وَ الْفَحْشاءَ إِنَّهُ مِنْ عِبادِنَا الْمُخْلَصِینَ This verse has been given different explanations by the exegetes, some of them have said and have attributed it to Ibn Abbas, Mujaahid, Qutadah, Akramah, Hasan and others that the meaning of this verse is that the wife of the chief of Egypt had the intention of having an illicit relationship and sinning with Yusuf, and he also had that intention, and would have performed that sin, if he would not have seen the signs of his Lord. [28]

Others are of the opinion that what is meant by this verse, “and he would have made for her [too],” was the intention of Yusuf towards his natural and dispositional desire. However, by witnessing the signs of Allah, he was able to severely crush those instincts. This sign was the agreement made to refrain from forbidden acts.

Other commentators have said that what is meant by the above verse was the natural attraction and conflict amongst his dispositional desire, and not an intention that was made, as the conflict between dispositional desire is something out of free-will and is not shouldered by responsibility. So a person who should be praised and earns the great rewards of Allah is one who unintentionally has one’s desires excited, but then is able to protect oneself. Therefore, the meaning of this verse is that Yusuf unintentionally became attracted to her, and if he had not seen the signs of his Lord, he would have committed the sin, but he did not. [29] [30]

The desire of Yusuf for her was one which was conditional, meaning that if Yusuf did not witness the proofs of his Lord - he might have desired her and fallen into sin. [31]

Discussions on this Chapter

According to the Sunni Traditions

Benefits of Reciting this Surah

عن رسول اللّه صلی اللّه علیه و سلم: علموا أرقاءکم سورة یوسف، فإنه أیما مسلم تلاها و علم‌ها أهله و ما ملکت یمینه هؤن اللّه علیه سکرات الموت، و أعطاه القوّة أن لا یحسد مسلما

It has been narrated from the Holy Prophet that: “Teach those who are under your guardianship the chapter of Yusuf, because whenever a Muslim recites it, or teaches it to his family members or those under his guardianship, Allah will make him pass away with ease, and will send upon him a force such that he will not be jealous of any other Muslim. [32] [33]


Verse 24: “She certainly made for him; and he would have made for her [too] had he not beheld the proof of his Lord. So it was, that We might turn away from him all evil and indecency. He was indeed one of Our dedicated servants.”

وَلَقَدْ هَمَّتْ بِهِ وَهَمَّ بِهَا لَوْلَا أَنْ رَأَى بُرْهَانَ رَبِّهِ كَذَلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ٢٤

      • Arabic of the below ḥadīth is missing***

It has been narrated from the Holy Prophet that: “Four individuals spoke while they were still children: the son of Firawn’s beautician, the witness of Yusuf, the son of the woman who accused Jarih of adultery, and Prophet Isa.” [34] [35]

عن أبی هریرة رضی اللّه عنه. قال: قال رسول اللّه صلی اللّه علیه و سلم: یقول اللّه تعالی: إذا هم عبدی بحسنة فاکتبوها له حسنة، فإن عمل‌ها فاکتبوها له بعشر أمثالها، و إن هم بسیئة فلم یعملها فاکتبوها حسنة، فإنما ترک‌ها من جرائی، فإن عمل‌ها فاکتبوها بمثلها

It has been narrated from Abu Hurayrah who quotes the Holy Prophet as having said: “Allah, the Exalted has said: ‘If My servant desires to perform a good deed, then (the angels are told to) record it for him as one good deed; if he performs it, then it gets recorded for him tenfold. However, if he desires to commit an evil act but does not commit it, then record for him one good deed, only if he abandons it for My sake. But if he commits it, then (the angels) write it for him as one evil deed.’” [34]


Verse 34: “So his Lord answered him and turned away their stratagems from him. Indeed He is the All-Hearing, the All-Knowing.”

فَاسْتَجَابَ لَهُ رَبُّهُ فَصَرَفَ عَنْهُ كَيْدَهُنَّ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ٣٤ أن رسول اللّه صلی اللّه علیه و سلم قال: «سبعة یظلهم اللّه فی ظله یوم لا ظل إلا ظله: إمام عادل، و شاب نشأ فی عبادة اللّه، و رجل قلبه معلق بالمسجد إذا خرج منه حتی یعود إلیه، و رجلان تحابا فی اللّه اجتمعا علیه و تفرقا علیه، و رجل تصدق بصدقة فأخفاها حتی لا تعلم شماله ما أنفقت یمینه، و رجل دعته امرأة ذات منصب و جمال فقال: إنی أخاف اللّه، و رجل ذکر اللّه خالیا ففاضت عیناه»

It has been narrated from the Holy Prophet that: “Allah will give shade to seven individuals on the Day when there will be no shade but His: A just ruler, a youth who has been brought up in the worship of Allah, a man whose heart is attached to the Masjid such that from the time he leaves it he yearns to return to it, two persons who love each other only for the sake of Allah and they meet and part for Allah's sake only, a man who gives charitable gifts so secretly that his left hand does not know what his right hand has given, a man who refuses the call of a charming woman of noble birth for the purpose of an illicit relationship with her and he says: ‘I fear Allah,’ and a person who remembers Allah in seclusion while his eyes are flowing with tears.” [36]


Verse 84: “And he turned away from them and said, ‘Alas for Joseph!’ His eyes had turned white with grief, and he choked with suppressed agony.”

وَتَوَلَّى عَنْهُمْ وَقَالَ يَا أَسَفَى عَلَى يُوسُفَ وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ٨٤ عن النبی صلی اللّه علیه و سلم «لم تعط أمة من الأمم- إنا للّه و إنا إلیه راجعون- عند المصیبة إلا أمّة محمد صلی اللّه‌علیه و سلم»

It has been narrated from the Holy Prophet that: “No nation from amongst the other nations has been given the blessing of reciting, ‘Surely we are from Allah and to Him shall we return,’ at the time of hardships except the nation of Muhammad.” [25]

و عن رسول اللّه صلی اللّه علیه و سلم أنه سأل جبریل علیه السلام: ما بلغ من وجد یعقوب علی یوسف؟ قال: وجد سبعین ثکلی. قال: فما کان له من الأجر؟ قال: أجر مائة شهید، و ما ساء ظنه باللّه ساعة قط. فإن قلت: کیف جاز لنبی اللّه أن یبلغ به الجزع ذلک المبلغ؟ قلت: الإنسان مجبول علی أن لا یملک نفسه عند الشدائد من الحزن، و لذلک حمد صبره و أن یضبط نفسه حتی لا یخرج إلی ما لا یحسن، و لقد بکی رسول اللّه صلی اللّه علیه و سلم علی ولده‌إبراهیم و قال: «القلب یجزع، و العین تدمع، و لا نقول ما یسخط الرب، و إنا علیک یا إبراهیم لمحزونون و إنما الجزع المذموم ما یقع من الجهلة من الصیاح و النیاحة، و لطم الصدور و الوجوه، و تمزیق الثیاب. و عن النبی صلی اللّه علیه و سلم أنه بکی علی ولد بعض بناته و هو یجود بنفسه، فقیل: یا رسول اللّه، تبکی و قد نهیتنا عن البکاء؟ فقال: ما نهیتکم عن البکاء و إنما نهیتکم عن صوتین أحمقین: صوت عند الفرح، و صوت عند الترح

It has been narrated that the Holy Prophet once asked Jibrail, “How severe was the grief that Yaqoob had for Yusuf?” Jibrail replied, “It was like the severity of seventy bereaved mothers.” The Holy Prophet then asked, “How much was he rewarded?” The angel replied, “That of a hundred martyrs and he never for a moment ever thought bad about Allah.” If it is asked: “How is it permissible for a prophet of Allah to experience such severe hardships? It must be said that a human being has been created in such a way that he is unable to prevent himself from feeling grief at the time of extreme difficulties, and in this way he must also be praised when patience is shown and he is able to control himself in a way that prevents him from crossing the red lines. When the Holy Prophet was crying over his son Ibrahim, he said, ‘My heart is grieving and my eyes are shedding tears, however, we will not say anything that will anger our Lord! O my son Ibrahim! Surely your death has made us grieve.’ Reproachable grief and impatience is that which stems from ignorance and includes acts such as: yelling, wailing, striking the chest and face, and tearing one’s clothing.” It has been narrated from the Holy Prophet, that he used to cry upon the demise of some of his grandchildren and used to take the loss very hard. It was said to him, “O Holy Prophet - are you crying while you have forbidden us to cry?” The Prophet responded, “I have not forbidden you from crying, rather I have forbidden you from two idiotic sounds - boisterous laughter when happy, and loud wailing when in grief.” [37]


Verse 106: “And most of them do not believe in Allah without ascribing partners to Him.”

وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَهُمْ مُشْرِكُونَ١٠٦ عن أبی بکر الصدیق، قال: قال رسول اللّه صلی اللّه علیه و سلم: «الشرک أخفی فی أمتی من دبیب النمل علی الصفا» قال: فقال أبو بکر: یا رسول اللّه، فکیف النجاة و المخرج من ذلک؟ فقال: «ألا أخبرک بشی‌ء إذا قلته برئت من قلیله و کثیره و صغیره و کبیره؟» قال: بلی یا رسول اللّه. قال: «قل: اللهم إنی أعوذ بک أن أشرک بک و أنا أعلم، و أستغفرک لما لا أعلم»

It has been narrated from Abu Bakr who narrates the Holy Prophet as having said: “Shirk (polytheism) is more veiled in my nation than the gentle movement of an ant upon a rock.” Abu Bakr questioned: “O Prophet of Allah! How can we be saved and protected from this?” The Holy Prophet replied: “Should I not inform you about something that if you recite it, you will be protected from all forms of shirk?” Abu Bakr answered: “Please tell us, O Holy Prophet!” He then said: “Recite, ‘O Allah I seek your protection from committing shirk against you knowingly, and I seek your forgiveness for that which I do unknowingly.’” [38]

According to the Shia Traditions

Benefits of Reciting this Surah

عَنْ أُبَی بْنِ کعْبٍ عَنِ النَّبِی ص قَالَ: عَلِّمُوا أَرِقَّاءَکمْ سُورَةَ یوسُفَ فَإِنَّهُ أَیمَا مُسْلِمٍ تَلَاهَا وَ عَلَّمَهَا أَهْلَهُ وَ مَا مَلَکتْ یمِینُهُ هَوَّنَ اللَّهُ تَعَالَی عَلَیهِ سَکرَاتِ الْمَوْتِ وَ أَعْطَاهُ الْقُوَّةَ أَنْ لَا یحْسُدَ مسلماً

Ubay ibn Kab narrates that the Holy Prophet said: “Teach those who are under your guardianship the chapter of Yusuf because whenever a Muslim recites it, or teaches it to his family members or those under his guardianship, Allah will make him pass away with ease, and send upon him such a force that he will not be jealous of any other Muslim.” [39]

عَنْ أَبِی بَصِیرٍ عَنْ أَبِی عَبْدِ اللَّهِ قَالَ: مَنْ قَرَأَ سُورَةَ یوسُفَ فِی کلِ یوْمٍ أَوْ فِی کلِ لَیلَةٍ بَعَثَهُ اللَّهُ یوْمَ الْقِیامَةِ وَ جَمَالُهُ مِثْلُ جَمَالِ یوسُفَ ع- وَ لَا یصِیبُهُ فَزَعُ یوْمِ الْقِیامَةِ- وَ کانَ مِنْ خِیارِ عِبَادِ اللَّهِ الصَّالِحِینَ وَ قَالَ إِنَّهَا کانَتْ فِی التَّوْرَاةِ مَکتُوبَة

Abu Baseer narrates that Abu Abdillah said: “Whoever recites the chapter of Yusuf every day or every night, Allah will raise him on the Day of Judgement with the beauty of Yusuf, and no harm will afflict him on that day. He will also be included among the righteous servants of Allah.” He also said that “This chapter was written in the Old Testament.” [40]


Verse 5: “He said, ‘My son, do not recount your dream to your brothers, lest they should devise schemes against you. Satan is indeed man’s manifest enemy.”

قَالَ يَا بُنَيَّ لَا تَقْصُصْ رُؤْيَاكَ عَلَى إِخْوَتِكَ فَيَكِيدُوا لَكَ كَيْدًا إِنَّ الشَّيْطَانَ لِلْإِنْسَانِ عَدُوٌّ مُبِينٌ٥ عن الباقر علیه السلام کان له أحد عشر أخاً و کان له من امِّه أخ واحد یسمّی بنیامین فرأی یوسف هذه الرّؤیا و له تسع سنین فقصّها علی أبیه فقال یا بُنَی لا تَقْصُصْ الآیة

Al-Baqir narrates that Yusuf had eleven brothers and only one of them was from the same mother as him, and he was called Binyamin. When Yusuf saw his dream, he was nine years old; he then narrated it to his father who told him not to narrate it to his brothers. [41]

عَنْ أَبِی خَدِیجَةَ عَنْ رَجُلٍ عَنْ أَبِی عَبْدِ اللَّهِ ع قَالَ: إِنَّمَا ابْتَلَی یعْقُوبَ بِیوسُفَ أَنَّهُ ذَبَحَ کبْشاً سَمِیناً وَ رَجُلٌ مِنْ أَصْحَابِهِ یدْعَی بیوم مُحْتَاجٌ لَمْ یجِدْ مَا یفْطِرُ عَلَیهِ فَأَغْفَلَهُ وَ لَمْ یطْعِمْهُ فَابْتُلِی بِیوسُفَ وَ کانَ بَعْدَ ذَلِک کلَّ صَبَاحٍ مُنَادِیهِ ینَادِی مَنْ لَمْ یکنْ صَائِماً فَلْیشْهَدْ غَدَاءَ یعْقُوبَ فَإِذَا کانَ الْمَسَاءُ نَادَی مَنْ کانَ صَائِماً فَلْیشْهَدْ عَشَاءَ یعْقُوب

Abu Khadijah narrates from a person who narrates from Abu Abdillah who said: “The reason why Yaqoob was afflicted with the separation of Yusuf was because one day he slaughtered a fat ram and failed to cater to the needs of one of his companions called Yawm, who was fasting that day and was unable to find anything to break his fast with. After this incident and the separation of Yusuf, Yaqoob would send a caller out every morning to announce that whoever was not fasting was invited to eat by Yaqoob, and similarly in the evening he would tell him to announce that whoever was fasting was invited to break his fast with Yaqoob.” [42]


Verse 24: “She certainly made for him; and he would have made for her [too] had he not beheld the proof of his Lord. So it was, that We might turn away from him all evil and indecency. He was indeed one of Our dedicated servants.”

وَلَقَدْ هَمَّتْ بِهِ وَهَمَّ بِهَا لَوْلَا أَنْ رَأَى بُرْهَانَ رَبِّهِ كَذَلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ٢٤ عَنْ عَلِی بْنِ مُحَمَّدِ بْنِ الْجَهْمِ قَالَ: حَضَرْتُ مَجْلِسَ الْمَأْمُونِ وَ عِنْدَهُ الرِّضَا عَلِی بْنُ مُوسَی ع فَقَالَ لَهُ الْمَأْمُونُ یا ابْنَ رَسُولِ اللَّهِ أَ لَیسَ مِنْ قَوْلِک أَنَّ الْأَنْبِیاءَ مَعْصُومُونَ قَالَ بَلَی و ذکر الحدیث إلی أن قال فیه: ِ فَأَخْبِرْنِی عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ لَقَدْ هَمَّتْ بِهِ وَ هَمَّ بِها لَوْ لا أَنْ رَأی بُرْهانَ رَبِّهِ فَقَالَ الرِّضَا ع لَقَدْ هَمَّتْ بِهِ وَ لَوْ لَا أَنْ رَأَی بُرْهَانَ رَبِّهِ لَهَمَّ بِهَا کمَا هَمَّتْ بِهِ لَکنَّهُ کانَ مَعْصُوماً وَ الْمَعْصُومُ لَا یهُمُّ بِذَنْبٍ وَ لَا یأْتِیهِ وَ لَقَدْ حَدَّثَنِی أَبِی عَنْ أَبِیهِ الصَّادِقِ ع أَنَّهُ قَالَ هَمَّتْ بِأَنْ تَفْعَلَ وَ هَمَّ بِأَنْ لَا یفْعَلَ فَقَالَ الْمَأْمُونُ لِلَّهِ دَرُّک یا أَبَا الْحَسَن

It has been narrated from Ali ibn Muhammad ibn al-Jahm that: “I was present in the court of Mamoon while Imam Ali ibn Musa al-Ridha was with him. Mamoon asked Imam al-Ridha, ‘O son of the Prophet! Is it not from your teaching that the Prophets are infallible?’ Imam replied that that is correct. Ibn al-Jahm continued narrating until he reached the point when Mamoon asked the Imam to explain the verse, ‘She certainly made for him; and he would have made for her [too] had he not beheld the proof of his Lord.’ Imam replied, ‘She desired him, and if he had not beheld the proof from Allah, then he too would have desired her just as she desired him, however he was infallible, and an infallible person never desires, nor commits a sin. My father narrated this to me from his father, Imam al-Sadiq who explained the verse as meaning that she desired him in order to perform a sin, whereas he desired that such an act should not take place.’ Mamoon then said, ‘May Allah increase you O Aba al-Hasan!’” [43]


Verse 106: “And most of them do not believe in Allah without ascribing partners to Him.”

وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَهُمْ مُشْرِكُونَ١٠٦ عَنْ مُوسَی بْنِ بَکرٍ عَنِ الْفُضَیلِ عَنْ أَبِی جَعْفَرٍ ع فِی قَوْلِ اللَّهِ تَبَارَک وَ تَعَالَی «وَ ما یؤْمِنُ أَکثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِکونَ» قَالَ شِرْک طَاعَةٍ وَ لَیسَ شِرْک عِبَادَةٍ- وَ الْمَعَاصِی الَّتِی یرْتَکبُونَ شِرْک طَاعَةٍ- أَطَاعُوا فی‌ها الشَّیطَانَ فَأَشْرَکوا بِاللَّهِ فِی الطَّاعَةِ لِغَیرِهِ- وَ لَیسَ بِإِشْرَاک عِبَادَةٍ أَنْ یعْبُدُوا غَیرَ اللَّه

It has been narrated from Musa ibn Bakr, from Fudhail, from Abu Jafar who when explaining the saying of Allah, ‘And most of them do not believe in Allah without ascribing partners to Him,’ said: “This is shirk in obedience and not shirk in worship. The sin that is committed by shirk in obedience is that people obey the whisperings of Satan and enjoin his commands to that of Allah; but shirk in worship is such that a person worships someone other than Allah.” [44]

عَنْ أَبِی عَبْدِ اللَّهِ ع فِی قَوْلِ اللَّهِ تَعَالَی- وَ ما یؤْمِنُ أَکثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِکونَ قَالَ هُوَ قَوْلُ الرَّجُلِ لَوْ لَا فُلَانٌ لَهَلَکتُ وَ لَوْ لَا فُلَانٌ لَمَا أَصَبْتُ کذَا وَ کذَا وَ لَوْ لَا فُلَانٌ لَضَاعَ عِیالِی أَ لَا تَرَی أَنَّهُ قَدْ جَعَلَ لِلَّهِ شَرِیکاً فِی مُلْکهِ یرْزُقُهُ وَ یدْفَعُ عَنْهُ قُلْتُ فَیقُولُ- لَوْ لَا أَنَّ اللَّهَ مَنَّ عَلَی بِفُلَانٍ لَهَلَکتُ قَالَ نَعَمْ لَا بَأْسَ بِهَذَا وَ نَحْوِه

It has been narrated from Abu Abdillah while explaining the verse, ‘And most of them do not believe in Allah without ascribing partners to Him,’ that he said: “This is the statement of a person who says that if so and so was not around I would have been destroyed, or I would have lost my family; or if so and so was around this would not have happened to me. Do you not see that this person is ascribing partners - partners who provide for him and who protect him, with Allah in His Dominion?” The narrator then asked the Imam, “What if a person says: ‘If Allah did not send such and such a person I would have been ruined?’ The Imam replied, “There is no problem in saying that or the like of it.” [45]

عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ وَ ما یؤْمِنُ أَکثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِکونَ قَالَ مِنْ ذَلِک قَوْلُ الرَّجُلِ لَا وَ حَیاتِک

It has been narrated from Zurarah who said, “I asked Abu Jafar about the saying of Allah, ‘And most of them do not believe in Allah without ascribing partners to Him.’ Imam replied, ‘An example of this is when a person says: ‘I swear by your life.’’” [45]

References

  1. ↑ Sayyid Muhammad Husayn Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 11 (Beirut: Muassasa al-Ilmi li al-Matbuat, (1997
  2. ↑ Mahmud Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 2 (Beirut: Dar al-Kitab al-Arabi (1986
  3. ↑ 3.0 3.1 Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 11, Page 73
  4. ↑ Ismail ibn Umar ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Volume 4 (Beirut: Dar al-Kutub al-Ilmiyya, (1998
  5. ↑ 5.0 5.1 Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 2, Page 440
  6. ↑ Fadhl ibn Hasan Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 5 (Beirut: Muassasa al-Ilmi li al-Matbuat, (1988
  7. ↑ Ibn Kathir Damishqi, Tafsir al-Qur’an al-Azim, Volume 4, Page 314
  8. ↑ Ibid., Pages 316-318
  9. ↑ Ibid., Page 319
  10. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 11, Page 74
  11. ↑ Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 2, Page 452
  12. ↑ 12.0 12.1 12.2 Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 2, Page 454
  13. ↑ 13.0 13.1 Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 11, Page 118
  14. ↑ Ibid., Pages 455-467
  15. ↑ Ibid., Page 467
  16. ↑ Ibid., Page 471
  17. ↑ Ibid., Page 472
  18. ↑ Ibid., Page 474
  19. ↑ Ibid., Pages 474-481
  20. ↑ Ibid., Page 481
  21. ↑ Ibid., Pages 483-495
  22. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Volume 4, Page 343
  23. ↑ Ibid., Page 344
  24. ↑ Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 2, Page 495
  25. ↑ 25.0 25.1 Ibid., Page 496
  26. ↑ Ibid., Page 99
  27. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Volume 4, Page 354
  28. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 11, Page 130
  29. ↑ Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 2, Page 455
  30. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 11, Page 132
  31. ↑ Ibid., Page 135
  32. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Volume 4, Page 313
  33. ↑ Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 2, Page 511
  34. ↑ 34.0 34.1 Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Volume 4, Page 327
  35. ↑ Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 2, Page 459
  36. ↑ Ibid., Page 331
  37. ↑ Ibid., Page 498
  38. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Volume 4, Page 361
  39. ↑ Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 5, Page 315
  40. ↑ Ibid., Page 315
  41. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 11, Page 85
  42. ↑ Ibid., Page 115
  43. ↑ Ibid., Page 166
  44. ↑ Ibid., Page 280
  45. ↑ 45.0 45.1 Ibid., Page 281


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