Surah Yusuf (Joseph) 12 : 68

وَلَمَّا دَخَلُوا۟ مِنْ حَيْثُ أَمَرَهُمْ أَبُوهُم مَّا كَانَ يُغْنِى عَنْهُم مِّنَ ٱللَّهِ مِن شَىْءٍ إِلَّا حَاجَةً فِى نَفْسِ يَعْقُوبَ قَضَىٰهَا ۚ وَإِنَّهُۥ لَذُو عِلْمٍ لِّمَا عَلَّمْنَٰهُ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ

Translations

 
 Muhsin Khan
 Pickthall
 Yusuf Ali
Quran Project
And when they entered from where their father had ordered them, it did not avail them against Allāh at all except [it was] a need [i.e., concern] within the soul of Jacob, which he satisfied. And indeed, he was a possessor of knowledge because of what We had taught him, but most of the people do not know.

1. Lessons/Guidance/Reflections/Gems

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Explanatory Note

The party moves along and Jacob’s children carry out their father’s instructions: “And when they entered as their father had bidden them, it did not profit them in the least against God. It was but a wish in Jacob’s soul which he had thus fulfilled. He was endowed with knowledge which We had given him. But most people do not know it.” (Verse 68) What was the purpose of Jacob’s instruction? Why does he want them to enter the city from different gates?
 
Reports and commentaries provide different explanations for which there is no need. In fact these explanations are against what the Qur’ānic text wants to impart. Had the Qur’ān wanted to enlighten us about the reason for these instructions, it would have stated it, but it does not mention anything other than saying, “It was but a wish in Jacob’s soul which he had thus fulfilled.” (Verse 68) Commentators should likewise stop at this juncture in order to retain the atmosphere the Qur’ān wants to impart.  That  atmosphere  suggests  that  Jacob  feared  something  for  his  children, which he felt could be prevented by their entering the city from different gates. At the same time he realizes that he could not avail them anything against God’s will. All judgement belongs to God, and all trust must be placed in Him. It was only in an intuitive sense he gave his children this instruction. God had taught him, and he had learnt, that God’s will is certain to be done: “But most people do not know it.” (Verse 68)

2. Linguistic Analysis

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Frequency of Root words in this Ayat used in this Surah *


3. Surah Overview

4. Miscellaneous Information

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5. Connected/Related Ayat

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6. Frequency of the word

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7. Period of Revelation

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The subject matter of this Surah indicates that it was revealed during the last stage of the Prophet’s residence at Makkah when the Quraysh were considering the question of killing, exiling or imprisoning him. At that time, some of the disbelievers asked a question to test his claim to prophethood: “Why did the Israelites go to Egypt?” They knew that the story was not known to the Arabs, since there was no mention of it in their traditions, and the Prophet had never referred to any knowledge of it in the past. Therefore they expected that he would not be able to give a satisfactory answer or would evade it and enquire about it from the Jews, which would expose him as a fraud. Contrary to their expectations, God revealed the whole story of Prophet Joseph and the Prophet recited it on the spot. This put the Quraysh in a very awkward position because it not only foiled their scheme but also cautioned them to consider their behaviour and compare it to the treachery displayed by the brothers of Prophet Joseph.

The fact is that by applying this story to the conflict, the Qur’an had made a bold and clear prophecy which was fulfilled literally by the events that happened in the succeeding ten years. Hardly two years had passed after its revelation when the Quraysh conspired to kill the Prophet like the brothers of Prophet Joseph and he had to emigrate from Makkah to Madinah where he gained the same kind of power as Prophet Joseph had gained in Egypt. Again in the end the Quraysh had to humble themselves before him just like the brothers of Prophet Joseph when they humbly requested ‘Show mercy to us for God rewards richly those who show mercy’ (v. 88) and Prophet Joseph generously forgave them (even though he had complete power to wreak vengeance on them) saying ‘today no penalty shall be inflicted on you. May God forgive you: He is the greatest of all those who forgive’ (v. 92). The same story of mercy was repeated when after the conquest of Makkah the fallen Quraysh stood meekly before the Prophet who had the power to inflict vengeance on them for their cruelty towards him. But instead he merely asked them ‘What treatment do you expect from me now?’ They replied ‘You are a generous brother and the son of a generous brother’. At this he very generously forgave them, saying ‘I will give the same answer to your request that Joseph gave to his brothers: ‘. . . 'today no penalty shall be inflicted on you, you are forgiven.’

8. Reasons for Revelation

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Qurtubi mentions that the Jews asked the Prophet about the story of Yusuf and hence this surah was revealed.

9. Relevant Hadith

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10. Wiki Forum

Comments in this section are statements made by general users – these are not necessarily explanations of the Ayah – rather a place to share personal thoughts and stories…

11. Tafsir Zone

 

Overview (Verse 68)

Looking for Unnecessary Details
 

The party moves along and Jacob’s children carry out their father’s instructions: “And when they entered as their father had bidden them, it did not profit them in the least against God. It was but a wish in Jacob’s soul which he had thus fulfilled. He was endowed with knowledge which We had given him. But most people do not know it.” (Verse 68) What was the purpose of Jacob’s instruction? Why does he want them to enter the city from different gates?
 
Reports and commentaries provide different explanations for which there is no need. In fact these explanations are against what the Qur’ānic text wants to impart. Had the Qur’ān wanted to enlighten us about the reason for these instructions, it would have stated it, but it does not mention anything other than saying, “It was but a wish in Jacob’s soul which he had thus fulfilled.” (Verse 68) Commentators should likewise stop at this juncture in order to retain the atmosphere the Qur’ān wants to impart.  That atmosphere suggests that  Jacob feared something for his children, which he felt could be prevented by their entering the city from different gates. At the same time he realizes that he could not avail them anything against God’s will. All judgement belongs to God, and all trust must be placed in Him. It was only in an intuitive sense he gave his children this instruction. God had taught him, and he had learnt, that God’s will is certain to be done: “But most people do not know it.” (Verse 68)
 
What Jacob feared for his children might have been an evil eye, or the King’s jealousy,   should he see their number and strength,   or perhaps he feared highwaymen. Knowledge of that which he feared does not give us anything of substance to add to the subject of the sūrah. It only provides a way for commentators to deviate from the highly effective treatment of the subject in the Qur’ān. On our part, we will leave out the reason for Jacob’s instructions and the whole trip with whatever events it might have witnessed, because the sūrah does not mention any of these. We will look at the next scene when Joseph’s brothers have arrived in Egypt.
 


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