SURAH (12) YOUSOUF (AYA 91 to 111)

قَالُوا تَاللَّهِ لَقَدْ آثَرَكَ اللَّهُ عَلَيْنَا وَإِنْ كُنَّا لَخَاطِئِينَ {12:91}

[Q12:91] Qaaloo tallaahi laqad aasarakal laahu 'alainaa wa in kunnaa lakhaati'een.  
[Q12:91] They said: By ALLAH (SWT)! Now has ALLAH (SWT) certainly chosen you over us, and we were certainly sinners.

[Q12:91] Mereka berkata: "Demi ALLAH (SwT)! Sesungguhnya ALLAH (SwT) telah melebihkan dan memuliakan engkau daripada kami (disebabkan taqwa dan kesabaranmu); dan sesungguhnya kami adalah orang-orang yang bersalah". 

(see commentary for verse 3)

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(12:91) They said, "By God! Allah has exalted you above us, and we have indeed been sinful."

قَالَ لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ ۖ يَغْفِرُ اللَّهُ لَكُمْ ۖ وَهُوَ أَرْحَمُ الرَّاحِمِينَ {12:92}

[Q12:92] Qaala laa tasreeba 'alaikumul yawma yaghfirul laahu lakum wa Huwa arhamur raahimeen. 
[Q12:92] He said: (There shall be) no reproof against you this day; ALLAH (SWT) may forgive you, and He is the most Merciful of the merciful.

[Q12:92] Yusuf berkata: "Kamu pada hari ini tidak akan ditempelak atau disalahkan (tentang perbuatan kamu yang telah terlanjur itu), semoga ALLAH (SwT) mengampunkan dosa kamu, dan Dia lah jua Yang Maha Mengasihani daripada segala yang lain yang mengasihani.   

[ WHEN THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) ENTERED INTO MAKKA, AFTER ITS FALL, in identical language he freely forgave the whole population of his worst foes who were entirely at his mercy.]

He gave them his shirt and asked them to put it on his father's face to restore his eyesight, AND THEN to bring the whole family to him.

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(12:92) He replied, "Today no penalty shall be inflicted on you. May Allah forgive you! He is the most Merciful of all.

اذْهَبُوا بِقَمِيصِي هَٰذَا فَأَلْقُوهُ عَلَىٰ وَجْهِ أَبِي يَأْتِ بَصِيرًا وَأْتُونِي بِأَهْلِكُمْ أَجْمَعِينَ {12:93}

[Q12:93] Izhaboo biqameesee haazaa fa alqoohu 'alaa wajhi abee yaati baseeranw waatoonee bi ahlikum ajma'een. 
[Q12:93] Take this my shirt and cast it on my father's face, he will (again) be able to see, and come to me with all your families.

[Q12:93] Pergilah dengan membawa bajuku ini, kemudian letakkan pada muka ayahku supaya ia dapat melihat, dan selepas itu bawalah kepadaku keluarga kamu semuanya".  

Far-tadda basira means (Yaqub) forwith regained his sight. It implies that he had lost his sight and then regained it.

When the garment was put over Yaqub's face his eyesight was restored. He said: "Did I not tell you? I know from ALLAH (SWT) what you do not know." The sons asked their father to pray for them that their sins be forgiven. Yaqub said: "ALLAH (SWT) will forgive you. He is oft-forgiving and kind."

¥  Far-tadda basira means (Yaqub) forwith regained his sight. It implies that he had lost his sight and then regained it.

WHEN THEY WENT BACK TO YUSUF, [1] He gave his father and mother a place of honour, and [2] Seated them by his side on the throne; AND THEY fell before him in homage.

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(12:93) Go, take this shirt of mine, and cast this over the face of my father and he shall recover his sight. Then bring all the members of your family to me."

SECTION 11

         Jacob goes to his sonJoseph

Joseph receives his parents and relates to them the bounties of ALLAH bestowed upon Him and his experiences in Egypt.

وَلَمَّا فَصَلَتِ الْعِيرُ قَالَ أَبُوهُمْ إِنِّي لَأَجِدُ رِيحَ يُوسُفَ ۖ لَوْلَا أَنْ تُفَنِّدُونِ {12:94}

[Q12:94] Wa lammaa fasalatil 'eeru qaala aboohum innee la ajidu reeha Yoosufa law laaa an tufannidoon. 
[Q12:94] And when the caravan had departed, their father said: Most surely I perceive the greatness of Yusuf, unless you pronounce me to be weak in judgment.

[Q12:94] Dan semasa kafilah (mereka meninggalkan Mesir menunju ke tempat bapa mereka di Palestin), berkatalah bapa mereka (kepada kaum kerabatnya yang ada di sisinya): "Sesungguhnya aku ada terbau akan bau Yusuf. Jika kamu tidak menyangka aku sudah nyanyuk (tentulah kamu akan percaya)".  

FOR VERSES 93-96 ---- There is sufficient evidence to the fact that Jacob knew that Joseph was alive and safe AND ONE DAY they would meet him and yet the extent to which he felt the separation is given in this story.

WHAT WOULD HAVE BEEN THE FEELING AND GRIEF of the Fourth Holy Imam Ali-ibnul-Husin Az-Zainal-Abideen who had lost not one BUT eighteen Josephs of his family who were massacred before his eyes at Karbala whom he would never meet in this world.

The Holy Imam wept for all the forty years he lived after the heart-rending tragedy of Karbala.

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(12:94) When this caravan departed (from Egypt), their father said (in Cana'an), "I am surely perceiving the smell *66 of Joseph, though you might think me to be in the dotage."

*66 This is an instance of the extraordinary powers the Prophets possess. Prophet Jacob perceive in Cana'an the smell of Prophet Joseph's shirt from such a distant place as Egypt as soon as the caravan started on the journey. At the same time it also shows by contrast, that these powers of the Prophets are not inherent or personal characteristics but are bestowed on them by Allah as and when He wills. That is why Prophet Jacob could not perceive the smell of the clothes of Prophct Joseph as long as Allah did not will it, when he had been living in Egypt.
IN THIS CONNECTION, it should also be noted that in contrast to the Qur'an which represents Prophet Jacob as a great Prophet who was able to perceive the smell of Prophet Joseph from such a long distance, the Bible represents him as an ordinary uncultured father. According to Genesis 45: 26-27, when they told him, saying, "Joseph is yet alive and he is governor over all the land of Egypt-Jacob's heart fainted, for he believed them not .... and only when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived. " 

قَالُوا تَاللَّهِ إِنَّكَ لَفِي ضَلَالِكَ الْقَدِيمِ {12:95}

[Q12:95] Qaaloo tallaahi innaka lafee dalaalikal qadeem. 
[Q12:95] They said: By ALLAH (SWT), you are most surely in your old error.

[Q12:95] Mereka berkata: "Demi ALLAH (SwT)! Sesungguhnya ayah masih berada dalam keadaan tidak siumanmu yang lama". 

(see commentary for verse 3)(see commentary for verse 93)

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(12:95) The people of the house answered, "By God, you are still suffering from your old illusion." *67

*67 This remark shows that no member of his family except Prophet Joseph appreciated the true worth of Prophet Jacob. He himself was aware of the low state of their mental and moral condition. AND IT IS ONE OF THE IRONIES OF FATE THAT THE MAJORITY OF THE GREAT PERSONALITIES WHO MADE HISTORY GOT VERY LITTLE APPRECIATION AT HOME. 

فَلَمَّا أَنْ جَاءَ الْبَشِيرُ أَلْقَاهُ عَلَىٰ وَجْهِهِ فَارْتَدَّ بَصِيرًا ۖ قَالَ أَلَمْ أَقُلْ لَكُمْ إِنِّي أَعْلَمُ مِنَ اللَّهِ مَا لَا تَعْلَمُونَ {12:96}

[Q12:96] Falammaaa an jaaa'albasheeru alqaahu 'alaa wajhihee fartadda baseeran qaala alam aqul lakum inneee a'lamu minal laahi maa laa ta'lamoon. 
[Q12:96] So when the bearer of good news came he cast it on his face, so forthwith he regained his sight. He said: Did I not say to you that I know from ALLAH (SWT) what you do not know?

[Q12:96] Maka sebaik-baik sahaja datang pembawa khabar berita yang mengembirakan itu, dia pun meletakkan baju Yusuf pada muka Nabi Yaakub, lalu menjadilah ia celik kembali seperti sediakala. Nabi Yaakub berkata: "Bukankah aku telah katakan kepada kamu, sesungguhnya aku mengetahui (dengan perantaraan wahyu) dari ALLAH (SwT) akan apa yang kamu tidak mengetahuinya?" 

(see commentary for verse 3)(see commentary for verse 93)

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(12:96) But when the bearer of the good tidings arrived there he cast Joseph's shirt on Jacob's face, and his sight carne back to him. Then he said, "Didn't I say to you that I know from Allah what you do not know?"

قَالُوا يَا أَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا إِنَّا كُنَّا خَاطِئِينَ {12:97}

[Q12:97] Qaaloo yaaa abaanas taghfir lanaa zunoo banaaa innaa kunnaa khaati'een. 
[Q12:97] They said: O our father! Ask forgiveness of our faults for us, surely we were sinners.

[Q12:97] Mereka berkata: "Wahai ayah kami! Mintalah ampun bagi kami akan dosa-dosa kami; sesungguhnya kami adalah orang-orang yang bersalah". 

(see commentary for verse 3)

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(12:97) They exclaimed all together" Dear father, pray for the pardon of our sins, for we have indeed been sinful."

قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي ۖ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ {12:98}

[Q12:98] Qaala sawfa astaghfiru lakum Rabbeee innahoo Huwal Ghafoorur Raheem. 
[Q12:98] He said: I will ask for you forgiveness from my Lord; surely He is the Forgiving, the Merciful.

[Q12:98] Nabi Yaakub berkata: "Aku akan meminta ampun bagi kamu dari Tuhanku; sesungguhnya Dia lah jua Yang Maha Pengampun, lagi Maha Mengasihani".  

(see commentary for verse 3)

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(12:98) He replied, "I will implore my Lord to forgive you, for He is Forgiving and Merciful."

فَلَمَّا دَخَلُوا عَلَىٰ يُوسُفَ آوَىٰ إِلَيْهِ أَبَوَيْهِ وَقَالَ ادْخُلُوا مِصْرَ إِنْ شَاءَ اللَّهُ آمِنِينَ {12:99}

[Q12:99] Falammaa dakhaloo 'alaa Yoosufa aawaaa ilaihi abayaihi wa qaalad khuloo Misra inshaaa'al laahu aamineen. 
[Q12:99] Then when they came in to Yusuf, he took his parents to lodge with him and said: Enter safe into Egypt, if ALLAH (SWT) please.

[Q12:99] Maka ketika mereka (Nabi Yaakub dan keluarganya) masuk (ke Mesir) menemui Yusuf, Yusuf segera menyambut serta memeluk kedua ibu bapanya, sambil berkata: "Masuklah kamu ke negeri Mesir, insya ALLAH (SwT) kamu berada di dalam aman.  

(see commentary for verse 3)

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(12:99) And when they came to Joseph, *68 he seated his parents along with himself and said (to the people of his family), "Now proceed to the city. God willing, you will live in peace."

*68 It is worthwhile to take notice of the total number of Prophet Jacob's family members that migrated to Egypt with him, for it is closely connected with the problem that is raised concerning the total number of the Israelites who emigrated from there some five hundred years after this. According to the Bible, the total number of the family members was 70, including Prophet Joseph and his two sons, and excluding those daughters-in-law who did not belong to the family of Prophet Jacob. But according to the census figures given in Numbers, their number was about two million when they were counted in the wilderness of Sinai in the second year, "after they were come out of the land of Egypt". The problem is this: how is it possible that "these three score and ten souls of his house" had multiplied into two million souls during five hundred years or so?
It is obvious that no family can multiply to such a large number in five hundred years merely by the generative process. Thus the only other way in which their number could have been increased was proselytism. And there are sound reasons to believe that this must have been so. The Israelites were the descendants of Prophets. They had migrated to Egypt because of the power Prophet Joseph enjoyed there. And we have seen that he made full use of every opportunity he got for carrying out the work of the Mission of Prophethood. Therefore it may reasonably be expected that the Israelites would have done their very best to convert the Egyptians to their faith of Islam during the five centuries of their power in Egypt. As a result of this the Egyptian converts to Islam would not only have changed their religion but also their culture so as to make them look quite different from the other Egyptians and look like the Israelites. Naturally the non Muslim Egyptians would have declared them to be foreigners just as the Hindus treat the Indian Muslims of today. By and by they themselves would have accepted this position and become members of the Israelite nationality. Afterwards, when the Egyptian nationalists began to persecute the alien Israelites, the Muslim Egyptians were also made a target of their tyranny. So when the Israelites migrated from Egypt, they, too, left their country along with them and began to be counted among them.
The above mentioned explanation is confirmed by the Bible also. For instance, it says that when they left Egypt, "the children of Israel journeyed from Remases to Suceoth....and a mixed multitude went up also with them...." (Exodus 12: 37-38) and "the mix multitude that was among them fell a lusting". (Numbers 11: 4). Then by and by these non-Israelite converts to Islam began to be called "the stranger". "One ordinance shall be both for you of the congregation, and also for the stranger that sojourneth with you, an ordinance for ever in your generations: as ye are, so shall the stranger be before the Lord. One law and the one manner shall be for you, and for the stranger that sojourneth with you. "(NUMBERS 15: 15-16). "And I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him." (DEUT. 1: 16).
Now it is not an easy thing to fmd out the exact term which was applied in the original Scriptures to the Egyptian converts to Islam, and which was afterwards changed into the "stranger" by that translators. 

وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ وَخَرُّوا لَهُ سُجَّدًا ۖ وَقَالَ يَا أَبَتِ هَٰذَا تَأْوِيلُ رُؤْيَايَ مِنْ قَبْلُ قَدْ جَعَلَهَا رَبِّي حَقًّا ۖ وَقَدْ أَحْسَنَ بِي إِذْ أَخْرَجَنِي مِنَ السِّجْنِ وَجَاءَ بِكُمْ مِنَ الْبَدْوِ مِنْ بَعْدِ أَنْ نَزَغَ الشَّيْطَانُ بَيْنِي وَبَيْنَ إِخْوَتِي ۚ إِنَّ رَبِّي لَطِيفٌ لِمَا يَشَاءُ ۚ إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ {12:100}

[Q12:100] Wa raf'a abawaihi 'alal 'arshi wa kharroo lahoo sujjadaa; wa qaala yaaa abati haaza taaweelu ru'yaaya min qablu qad ja'alahaa Rabbee haqqaa; wa qad ahsana beee iz akhrajanee minas sijni wa jaaa'a bikum minal badwi mim ba'di an nazaghash Shaitaanu bainee wa baina ikhwatee; inna Rabbee lateeful limaa yashaaa'; innahoo Huwal 'Aleemul Hakeem. 
[Q12:100] And he raised his parents upon the throne and they fell down in prostration before him, and he said: O my father! this is the significance of my vision of old; my Lord has indeed made it to be true; and He was indeed kind to me when He brought me forth from the prison and brought you from the desert after the Shaitan had sown dissensions between me and my brothers, surely my Lord is benignant to whom He pleases; surely He is the Knowing, the Wise.

[Q12:100] Dan ia dudukkan kedua ibu bapanya (bersama-samanya) di atas kerusi kebesaran. Dan setelah itu mereka semuanya tunduk memberi hormat kepada Yusuf. Dan (pada saat itu) berkatalah Yusuf: "Wahai ayahku! Inilah dia tafsiran mimpiku dahulu. Sesungguhnya ALLAH (SwT) telah menjadikan mimpiku itu benar. Dan sesungguhnya Ia telah melimpahkan kebaikan kepadaku ketika Ia mengeluarkan daku dari penjara; dan Ia membawa kamu ke mari dari desa sesudah Syaitan (dengan hasutannya) merosakkan perhubungan antaraku dengan saudara-saudaraku. Sesungguhnya Tuhanku lemah-lembut tadbirNya bagi apa yang dikehendakiNya; sesungguhnya Dia lah yang Maha Mengetahui, lagi Maha Bijaksana. 

Sajada-falling down in prostration. The father, the brothers and the aunt fell down in prostration before Yusuf. There are two types of sajdahs

°          ONE is that which is for ALLAH (SWT) in total submission to His will, AND

°          THE OTHER is done in reverence to pay homage to a divinely chosen representative of ALLAH (SWT) (see commentary of al Baqarah 2:34).

The sajdah by the father and the brothers was the interpretation of Yusuf's dream in verse 4. In keeping with his character as a prophet of ALLAH (SWT), Yusuf, in all humility, attributes everything good and worthy not to himself BUT to the grace of ALLAH (SWT). The divine grace is always based on knowledge and wisdom.

Then Yusuf said:

"O my father, this is the meaning of my earlier dream. My Lord has made it come true. He was gracious in getting me out of prison, and bringing you out of the desert to me after the discord created by Shaytan between me and my brothers, for my Lord is gracious to whomsoever He pleases. He is indeed all-knowing and all-wise.

O my Lord, You have given me dominion and taught me the interpretation of dreams; O creator of the heavens and the earth, You alone are my saviour in this world and the hereafter, take my soul as one submitting to Your will (as a Muslim) and unite me with the righteous."

رَبِّ قَدْ آتَيْتَنِي مِنَ الْمُلْكِ وَعَلَّمْتَنِي مِنْ تَأْوِيلِ الْأَحَادِيثِ ۚ فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ أَنْتَ وَلِيِّي فِي الدُّنْيَا وَالْآخِرَةِ ۖ تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ {12:101}

[Q12:101] Rabbi qad aataitanee minal mulki wa 'allamtanee min taaweelil ahaadees; faati ras samaawaati wal ardi Anta waliyyee fid dunyaa wal Aakhirati tawaffanee muslimanw wa alhiqnee bissaaliheen. 
[Q12:101] My Lord! Thou hast given me of the kingdom and taught me of the interpretation of sayings: Originator of the heavens and the earth! Thou art my guardian in this world and the hereafter; make me die a muslim and join me with the good.

[Q12:101] "Wahai Tuhanku! Sesungguhnya Engkau telah mengurniakan daku sebahagian dari kekuasaan (pemerintahan) dan mengajarku sebahagian dari ilmu tafsiran mimpi. Wahai Tuhan yang menciptakan langit dan bumi Engkau Penguasa dan Pelindungku di dunia dan di akhirat; sempurnakanlah ajalku (ketika mati) dalam keadaan Islam, dan hubungkanlah daku dengan orang-orang yang soleh". 

(see commentary for verse 3)

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(12:101) Lord, Thou hast given me kingdom and taught me how to probe into problems. Creator of the earth and the heavens! Thou art my Guardian in this world and the Hereafter: Let me die as a Muslim, and join me with the righteous in the end." *71

*71 The few sentences that were uttered by Prophet Joseph (Allah's peace be upon him) at the happiest occasion of his life help depict the most graceful pattern of the virtues of a true Believer. There is the man from the desert, whom his own brothers had, out of jealousy, attempted to kill, now sitting on the throne after passing through many vicissitudes of life. All the members of his family have been forced by famine to come before him for help. The same jealous brothers, who had made an attempt on his life, are now standing before him with down-cast heads. Had there been a "successful man of the world" in his place, he would have used this opportunity for boasting of his greatness and bragging of his successes, and giving vent to his grievances and hurling malicious taunts at his defeated enemies. In utter contrast to this, the man of God behaves in a quite different way. Instead of boasting and bragging of his own greatness, he is grateful to his God Who had shown grace to him by raising him to such a high position of power, and for arranging his meeting with his people after such a long period of separation. Instead of giving vent to his grievances against his brothers, making taunts at them for their ill-treatment, he dces not make even a mention of such things but puts up a defense for them, saying that it was all due to Satan, who had stirred up strife between them: nay, he even puts it forward as a blessing in disguise, being one of the mysterious ways of Allah by which He had fulfilled His design of raising him to the throne. After saying these things in a few concise sentences, he at once turns to his Lord in gratitude for bestowing on him kingdom and wisdom, instead of letting him rot in the prison, and prays to Him to keep him as His faithful and obedient servant as long as he was alive, and to join him with the righteous people after his death. What a pure and high pattern of character!
It is strange that this speech of Prophet Joseph has neither found a place in the Bible nor in the Talmud, though these books are full of irrelevant and unimportant details of this story and others. It is an irony that these Books are void of those things that teach moral values and throw light on the real characters and the Mission of the Prophets.
Now that this story has come to an end, the readers’ arc again reminded that this story of Prophet Joseph as given in the Qur'an is not a copy of the story given in the Bible and the Talmud for there are striking differences between them. A comparative study of these Books will show that the story in the Qur'an differs from that given in the other two Books in several very important parts. The Qur'an contains additional facts in some cases and omits certain facts in other cases or even refutes some parts as contained in the Bible and the Talmud. Therefore there is absolutely no room for anyone to allege that Prophet Muhammad (Allah's peace be upon him) related this story merely in the form he heard it from the Israelites. 

ذَٰلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ ۖ وَمَا كُنْتَ لَدَيْهِمْ إِذْ أَجْمَعُوا أَمْرَهُمْ وَهُمْ يَمْكُرُونَ {12:102}

[Q12:102] Zaalika min ambaaa'il ghaibi nooheehi ilaika wa maa kunta ladaihim iz ajma'ooo amrahum wa hum yamkuroon. 
[Q12:102] This is of the announcements relating to the unseen (which) We reveal to you, and you were not with them when they resolved upon their affair, and they were devising plans.

[Q12:102] (Kisah nabi Yusuf) yang demikian ialah dari berita-berita yang ghaib yang kami wahyukan kepadamu (wahai Muhammad), sedang engkau tidak ada bersama-sama mereka semasa mereka sekata mengambil keputusan (hendak membuang Yusuf ke dalam perigi) dan semasa mereka menjalankan rancangan jahat (terhadapnya untuk membinasakannya). 

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(12:102) (O Muhammad!) this story which We are revealing to you is of those things that were not known to you: for you were not with the brothers when they had conspired together a plot against Joseph.

وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ {12:103}

[Q12:103] Wa maa aksarun naasi wa law harasta bimu'mineen. 
[Q12:103] And most men will not believe though you desire it eagerly.

[Q12:103] Dan kebanyakan manusia tidak akan beriman walaupun engkau terlalu ingin (supaya mereka beriman). 

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(12:103) Yet most of the people are not going to believe it,

وَمَا تَسْأَلُهُمْ عَلَيْهِ مِنْ أَجْرٍ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ {12:104}

[Q12:104] Wa maa tas'aluhum 'alaihi min ajr; in huwa illaa zikrul lil'aalameeneen. 
[Q12:104] And you do not ask them for a reward for this; it is nothing but a reminder for all mankind.

[Q12:104] Padahal engkau tidak meminta kepada mereka sebarang upah tentang ajaran Al-Quran, sedang Al-Quran itu tidak lain hanyalah peringatan dan pengajaran dari ALLAH (SwT) bagi umat manusia seluruhnya. 

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(12:104) howsoever eager *72 you may be, and may even demand no recompense for this Message: it is simply an instruction for all the people of the world. *73

*72 In order to grasp the full significance of the underlying admonition implied in it, we must keep in view the background of the Revelation of this story given in the introduction to this Surah. The Quraish themselves had invited the Holy Prophet to a meeting that had been arranged for putting him to a test which was to show whether he was a Prophet or not. When he arrived there, they put him this question without any previous notice or intimation: why did the Israelites go to Egypt? IN ANSWER TO THIS, THE HOLY PROPHET RECITED THIS SURAH THEN AND THERE. As they themselves knew that this was an abrupt question and there had been no preparation for its answer beforehand, it was expected that they would 'believe in his Prophethood. But they were so obdurate that they did not believe in him even then. AS ALLAH WAS AWARE OF THEIR INTENTIONS, HE INFORMED HIS MESSENGER BEFOREHAND, as if to say, "Though you have come out successful in the test, to which they themselves put you, yet most of them are not going to believe it because they are not sincere in their quest for the truth. That is why they will not believe even now when the revelation of this Surah has proved conclusively that the Qur'an is not being forged by you but is being sent down by Allah Himself. As their real aim and intention is to reject your Message anyhow, they will now invent another excuse for their denial."
This is not meant to remove any misunderstanding the Holy Prophet might have cherished, but is merely an indirect warning to the questioners that Allah knew their intentions well. This was meant to warn them like this: "O obdurate people! This Surah has been placed before you to serve as a mirror for you. You demanded a proof from Our Messenger that he was not forging the Qur'an: had you been reasonable and sincere people, you would have accepted the truth that has been established according to your own test, but you are obdurate people and are still denying it." 
*73 This is another admonition more subtle than the one given above. Though this, too, has been addressed to the Holy Prophet, it is meant for the unbelievers, as if to say, "O people! Consider your attitude towards the Message from another point of view. Had you noticed anything in the Mission and the Message of Our Prophet that might have smelt of any self-interest whatever, you would have been justified in rejecting it as the work of a selfish-person’s. But you yourselves have experienced it that he has absolutely no self-interest in his work and demands no recompense for the Message, which is nothing but instruction for aII the people of the world. Therefore you should listen to it and consider it without prejudice and make your decisions about it on merit and merit alone. " 

SECTION 12

        Histories of the Ancient people serve as a Lesson

People turn from the truth inspite of the abundant signs of ALLAH in the heavens and the earth---People warned of the warth of ALLAH---The Histories of the ancient peope serve as a lesson for those who can understand.

وَكَأَيِّنْ مِنْ آيَةٍ فِي السَّمَاوَاتِ وَالْأَرْضِ يَمُرُّونَ عَلَيْهَا وَهُمْ عَنْهَا مُعْرِضُونَ {12:105}

[Q12:105] Wa ka ayyim min Aayatin fis samaawaati wal ardi yamurroona 'alaihaa wa hum 'anhaa mu'ridoon. 

[Q12:105] And how many a sign in the heavens and the earth which they pass by, yet they turn aside from it.
[Q12:105] Dan berapa banyak tanda-tanda kekuasaan ALLAH (SwT) di langit dan di bumi yang mereka menyaksikannya berulang-ulang semasa mereka pagi dan datang, sedang mereka tidak juga menghiraukan dan memikirkannya. 

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(12:105) And *74 many are the Signs in the heavens and the earth; yet they pass by and pay no heed to them. *75

*74 Now that the story of Prophet Joseph (Allah's peace be upon him) has come to an end, the Qur'an has made use of the opportunity for conveying its basic Message, for it does not tell stories merely for the sake of story-telling. As they themselves had invited the Prophet and were attentively listening to the story, the essence of the Message was presented in a few concise sentences (vv. 105-111). 
*75 This is to arouse people from their apathy towards the Signs of AIIah that lie scattered all over the earth and the heavens and to urge them to make a search for the Reality by making right observations. As each and everything is not merely a "thing"' but also a Sign which points to the Reality, a seeker after it should look at these with a look different from that of animals. This is because even an animal sees a tree, a mountain and water and takes it as a mere tree, a mountain or water, and with the help of his senses makes use of these according to his needs. But Allah has endowed man with a mind that is able to consider things in other than their physical and material aspects so that he may think deeply and make a search for the Reality by means of these Signs of Allah. THE REASON WHY PEOPLE FAIL TO DISCOVER THE REALITY AND GO ASTRAY IS THAT THEY DO NOT CONSIDER THINGS AS "SIGNS" AND PAY NO HEED TO THIS ASPECT. Had they not deliberately shut their minds against the Message of the Prophets, it would not have been difficult for them at all to understand it and get guidance from it. 

وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَهُمْ مُشْرِكُونَ {12:106}

[Q12:106] Wa maa yu'minu aksaru hum billaahi illaa wa hum mushrikoon. 
[Q12:106] And most of them do not believe in ALLAH (SWT) without associating others (with Him).

[Q12:106] Dan (orang-orang yang beriman kepada ALLAH (SwT)), kebanyakan mereka tidak beriman kepada ALLAH (SwT) melainkan mereka mempersekutukannya juga dengan yang lain.
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(12:106) So, most of them who believe in Allah join other deities also with Him. *76

*76 They associate other deities with Allah because they do not pay heed to His Signs, which serve as pointers to the Right Way. So they go astray from it and get lost in thorny bushes. Nevertheless, many of them do not lose sight of the Reality entirely, and do not disbelieve in Allah as their Creator and Sustainer, but they get involved in shirk. That is, they do not deny the existence of God, but they believe that there are other deities who are also partners in His Being, His Attributes, His Powers, and His Rights. They should never have been involved in shirk, had they considered these Signs in the heavens and the earth from this point of view, for in that case they would have discovered everywhere, in each and every one of them, the proofs of the Oneness of Allah. 

أَفَأَمِنُوا أَنْ تَأْتِيَهُمْ غَاشِيَةٌ مِنْ عَذَابِ اللَّهِ أَوْ تَأْتِيَهُمُ السَّاعَةُ بَغْتَةً وَهُمْ لَا يَشْعُرُونَ {12:107}

[Q12:107] Afa aminooo an taatiya hum ghaashiyatum min 'azaabil laahi aw taatiyahumus Saa'atu baghtatanw wa hum laa yash'uroon. 
[Q12:107] Do they then feel secure that there may come to them an extensive chastisement from ALLAH (SWT) or (that) the hour may come to them suddenly while they do not perceive?

[Q12:107] (Mengapa mereka bersikap demikian?) Adakah mereka merasa aman dari didatangi azab ALLAH (SwT) yang meliputi mereka, atau didatangi hari kiamat secara mengejut, sedang mereka tidak menyedarinya? 

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(12:107) Do they feel secure that Allah's scourge shall not overwhelm them, or that the hour of Doom will not come upon them suddenly when they are unaware? *77

*77 This question has been posed to rouse the people from their care-fret attitude towards life produced by temporary security from dangers, and by a feeling that there is a long life to enjoy: so the problems can be postponed safely to a distant "future". This is obviously a wrong attitude, for no man has any guarantee that he will live up to a certain age: for no one knows when, where and how one would die. Therefore the questions meant to ask, "DOES NOT YOUR DAILY EXPERIENCE TELL YOU THAT YOU KNEW NOTHING EVEN A MINUTE BEFOREHAND WHAT YOUR FUTURE WAS HIDING FOR YOU? Therefore, wisdom demands that you should make preparations for it now, and consider seriously whether the path you are treading is the right path. Have you any real proof to show that it is right? DO you find any sound argument in the heavens and the earth to support your decision? Did the people who trod such a path before you reach their destinations safely and securely? FINALLY, do the results of following such a path, which are appearing in your own time and culture, confirm that you are treading the right path?" 

قُلْ هَٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي ۖ وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ {12:108}

[Q12:108] Qul haazihee sabeeleee ad'ooo ilal laah; 'alaa baseera tin ana wa manit taba'anee wa Subhaanal laahi wa maaa ana minal mushrikeen. 
[Q12:108] Say: This is my way: I call to ALLAH (SWT), I and those who follow me being certain, and glory be to ALLAH (SWT), and I am not one of the polytheists.

[Q12:108] Katakanlah (wahai Muhammad): "Inilah jalanku dan orang-orang yang menurutku, menyeru manusia umumnya kepada ugama ALLAH (SwT) dengan berdasarkan keterangan dan bukti yang jelas nyata. Dan aku menegaskan: Maha suci ALLAH (SwT) (dari segala iktiqad dan perbuatan syirik); dan bukanlah aku dari golongan yang mempersekutukan ALLAH (SwT) dengan sesuatu yang lain." 

THOSE WHO FOLLOW THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), MENTIONED IN ALI IMRAN 3:61 AND AHZAB 33:33, ALSO CALL PEOPLE UNTO ALLAH (SWT) , ALONG WITH HIM, WITH CLEAR INSIGHT OF THE TRUTH, BECAUSE THEY ARE SURELY OF HIM AS STATED IN IBRAHIM 14:36.

ä  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

"None shall preach the truth I have brought save me or he who is of me."

Refer to the introduction of al Bara-at.

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(12:108) Tell them plainly, "This is my way. I invite you to Allah. I myself see my Way in full light and my followers see it, too. And Allah is free from any defect, *78 and I have nothing to do with those who practice shirk".

*78 That is "Allah is absolutely free from such things that are ascribed to Him: He is free from the weaknesses and shortcomings which every believer in shirk ascribes to Him; He is fret from all defects, evils and errors that must necessarily be ascribed to Him as a logical result of the conception of God hold by mushriks" 

وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ مِنْ أَهْلِ الْقُرَىٰ ۗ أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ ۗ وَلَدَارُ الْآخِرَةِ خَيْرٌ لِلَّذِينَ اتَّقَوْا ۗ أَفَلَا تَعْقِلُونَ {12:109}

[Q12:109] Wa maaa arsalnaa min qablika illaa rijaalan nooheee ilaihim min ahlil quraa; afalam yaseeroo fil ardi fa yanzuroo kaifa kaana 'aaqibatul lazeena min qablihim; wa la Daarul Aakhirati Khairul lillazeenat taqaw; afalaa ta'qiloon. 
[Q12:109] And We have not sent before you but men from (among) the people of the towns, to whom We sent revelations. Have they not then travelled in the land and seen what was the end of those before them? And certainly the abode of the hereafter is best for those who guard (against evil); do you not then understand?

[Q12:109] Dan tiadalah Kami mengutus Rasul-rasul sebelummu (wahai Muhammad) melainkan orang-orang lelaki dari penduduk bandar, yang kami wahyukan kepada mereka. Maka mengapa orang-orang (yang tidak mahu beriman) itu tidak mengembara di muka bumi, supaya memerhatikan bagaimana akibat orang-orang kafir yang terdahulu dari mereka? Dan (ingatlah) sesungguhnya negeri akhirat lebih baik bagi orang-orang yang bertaqwa. Oleh itu, mengapa kamu (wahai manusia) tidak mahu memikirkannya? 

Verse 109 MAKES IT CLEAR THAT ALL THE FOREFATHERS OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND ALI IBNE ABI TALIB WERE MONOTHEISTS.

In the story of Yusuf, AND ALL the events narrated in the Qur’an pertaining to the prophets of ALLAH (SWT) there is a lesson for those who can study and obtain guidance from the history.

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(12:109) (O Muhammad!) all the Messengers, whom We sent before you, were also human beings, and lived in the same habitations, and to them We sent Our Revelations. Have these people, then, not travelled in the land and seen what has been the end of those who have passed away before them? Surely, the abode of the Hereafter is far better for those who (believed in the Messengers and) adopted the attitude of piety. What! Will you not understand it even now ? *79

*79 A very comprehensive subject has been condensed here into a couple of sentences, which may be expanded like this: "O Muhammad! These people do not listen to you because it is not an easy thing for them to believe you to be a Messenger of Allah just because you are a mere human being who was born in their own city among themselves and brought up like other people. But there is nothing strange in this, for this is not the first instance of its kind. All the Prophets, whom We sent before you, were also human beings and lived in the same habitations to which they were sent. It never happened that a stranger came to a town and declared, "I have been sent as a Messenger to you. On the other hand, all the Prophets-Jesus, Moses, Abraham and Noah (Allah's peace be upon them all)-who were raised for the reform of the people, were human beings who when born and brought up in their own habitations". Then it addresses the disbelievers directly, as if to say, "Now it is for you to judge and decide whether you should accept the Messenger or reject him on such ftimcy grounds as these. You have travelled abroad and seen the end of those people who rejected the Message of their Prophets and followed their own lusts. You have seen, on your journeys, the ruined habitations of the people of 'Ad, Thamud, Midian, Lot, and others. Have you not observed these as object lessons, for these warn you that they would meet with far worse consequences in the Hereafter, and that conversely, those who are pious and God-fearing will have a very happy life?" 

حَتَّىٰ إِذَا اسْتَيْأَسَ الرُّسُلُ وَظَنُّوا أَنَّهُمْ قَدْ كُذِبُوا جَاءَهُمْ نَصْرُنَا فَنُجِّيَ مَنْ نَشَاءُ ۖ وَلَا يُرَدُّ بَأْسُنَا عَنِ الْقَوْمِ الْمُجْرِمِينَ{12:110}

[Q12:110] Hattaaa izas tai'asar Rusulu wa zannooo annahum qad kuziboo jaaa'ahum nas runaa fanujjiya man nashaaa'u wa laa yuraddu baasunna 'anil qawmil mujrimeen. 
[Q12:110] Until when the messengers despaired and the people became sure that they were indeed told a lie, Our help came to them and whom We pleased was delivered; and Our punishment is not averted from the guilty people.

[Q12:110] (Orang-orang yang mendustakan ugama ALLAH (SwT) itu telah diberi tempoh yang lanjut sebelum ditimpakan dengan azab) hingga apabila Rasul-rasul berputus asa terhadap kaumnya yang ingkar dan menyangka bahawa mereka telah disifatkan oleh kaumnya sebagai orang-orang yang berdusta, datanglah pertolongan Kami kepada mereka, lalu diselamatkanlah sesiapa yang Kami kehendaki. Dan (ingatlah bahawa) azab Kami tidak akan dapat ditolak oleh sesiapapun daripada menimpa kaum yang berdosa. 

(see commentary for verse 109)

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(12:110) (It also happened like this with the former Messengers: they went on conveying the Message for a long time- but the people did not listen to them,) till the Messengers despaired of the people and the people also thought that a falsehood had been presented to them: then suddenly Our succour reached the Messengers. And when such an occasion comes, We deliver whomsoever We will, but Our scourge cannot be averted from the criminals.

لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ لِأُولِي الْأَلْبَابِ ۗ مَا كَانَ حَدِيثًا يُفْتَرَىٰ وَلَٰكِنْ تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ كُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً لِقَوْمٍ يُؤْمِنُونَ {12:111}

[Q12:111] Laqad kaana fee qasasihim 'ibratul li ulil albaa; maa kaana hadeesany yuftaraa wa laakin tasdeeqal lazee baina yadihi wa tafseela kulli shai'inw wa hudanw wa rahmatal liqawminy yu'minoon. 
[Q12:111] In their histories there is certainly a lesson for men of understanding. It is not a narrative which could be forged, but a verification of what is before it and a distinct explanation of all things and a guide and a mercy to a people who believe.

[Q12:111] Demi sesungguhnya, kisah Nabi-nabi itu mengandungi pelajaran yang mendatangkan iktibar bagi orang-orang yang mempunyai akal fikiran. (Kisah Nabi-nabi yang terkandung dalam Al-Quran) bukanlah ia cerita-cerita yang diada-adakan, tetapi ia mengesahkan apa yang tersebut di dalam Kitab-kitab ugama yang terdahulu daripadanya, dan ia sebagai keterangan yang menjelaskan tiap-tiap sesuatu, serta menjadi hidayah petunjuk dan rahmat bagi kaum yang (mahu) beriman. 

(see commentary for verse 109)

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 (12:111) There is an object lesson in these stories of the former people for those, who possess common sense. That thing which is being sent down in the Qur'an is not a forgery, but (is absolutely genuine and) it confirms the previous Scriptures, gives details *80 of everything, and is a guidance and blessing for the Believers.

*80 That is, "It gives details of everything that is required for the guidance of man." Some people take "details of everything" to mean the details of everything in the world. So, when they do not find in it the details of mathematics, physics, medicine etc. etc. they become skeptical. Whereas the Qur'an claims to give the details of only one `subject', "Guidance", for which it has been sent down, and it does give the details of everything that is essential for it.

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