Surah Yusuf • Ayah 102

This Story is a Revelation from AllahAllah narrated to Muhammad ﷺ, the story of Yusuf and his brothers and how Allah raised him over them, giving him the better end, triumph, the sovereignty and wisdom (i.e., prophethood), even though they tried to harm and kill him. Allah said, `This and similar stories are part of the unseen incidents of the past, O Muhammad,نُوحِيهِ إِلَيْكَ(which We reveal to you.) and inform you of, O Muhammad, because it carries a lesson, for you to draw from and a reminder to those who defy you.' Allah said next,وَمَا كُنتَ لَدَيْهِمْ`(You were not (present) with them), you did not witness their conference nor saw them,إِذْ أَجْمَعُواْ أَمْرَهُمْ(when they arranged their plan together,) to throw Yusuf into the well,وَهُمْ يَمْكُرُونَ(and (while) they were plotting) against him. We taught you all this through Our Revelation which We sent down to you.' Allah said in other Ayat,وَمَا كُنتَ لَدَيْهِمْ إِذْ يُلْقُون أَقْلَـمَهُمْ(You were not with them, when they cast lots with their pens..) and,وَمَا كُنتَ بِجَانِبِ الْغَرْبِىِّ إِذْ قَضَيْنَآ إِلَى مُوسَى الاٌّمْرَ(And you were not on the western side, when We made clear to Musa the commandment...) 28:44 until,وَمَا كُنْتَ بِجَانِبِ الطُّورِ إِذْ نَادَيْنَا(And you were not at the side of the Tur when We did call.)28:46 Allah also said,وَمَا كُنتَ ثَاوِياً فِى أَهْلِ مَدْيَنَ تَتْلُو عَلَيْهِمْ ءَايَـتِنَا(And you were not a dweller among the people of Madyan, reciting Our verses to them.) 28:45 Allah states that Muhammad is His Messenger and that He has taught him the news of what occurred in the past, which carry lessons for people to draw from, so that they acquire their safety in their religious affairs as well as their worldly affairs. Yet, most people did not and will not believe, so Allah said,وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ(And most of mankind will not believe even if you desire it eagerly.) Allah said in similar Ayat,وَإِن تُطِعْ أَكْثَرَ مَن فِى الاٌّرْضِ يُضِلُّوكَ عَن سَبِيلِ اللَّهِ(And if you obey most of those on the earth, they will mislead you far away from Allah's path) 6:116, and,إِنَّ فِي ذَلِكَ لأَيَةً وَمَا كَانَ أَكْثَرُهُمْ مُّؤْمِنِينَ(Verily, in this is an Ayah, yet most of them are not believers.) 26:8 Allah said next,وَمَا تَسْأَلُهُمْ عَلَيْهِ مِنْ أَجْرٍ(And no reward you ask of them for it;) Allah says, `You, O Muhammad, do not ask them in return for this advice and your call to all that is good and righteous, for any price or compensation for delivering it. Rather, you do so seeking Allah's Face and to deliver good and sincere advice to His creatures,إِنْ هُوَ إِلاَّ ذِكْرٌ لِّلْعَـلَمِينَ(it (the Qur'an) is no less than a Reminder unto the `Alamin (men and Jinn)) with which they remember, receive guidance and save themselves in this life and the Hereafter.'

بابحضرت یوسف علیہ السلام کا تمام وکمال قصہ بیان فرما کر کس طرح بھائیوں نے ان کے ساتھ برائی کی اور کس طرح ان کی جان تلف کرنی چاہی اور اللہ نے انہیں کس طرح بچایا اور کس طرح اوج وترقی پر پہنچایا، اب اپنے نبی کریم صلی اللہ علیہ وسلم سے فرماتا ہے کہ یہ اور اس جیسی اور چیزیں سب ہماری طرف سے تمہیں دی جاتی ہیں تاکہ لوگ ان سے نصیحت حاصل کریں اور آپ صلی اللہ علیہ وسلم کے مخالفین کی بھی آنکھیں کھلیں اور ان پر ہماری حجت قائم ہو جائے تو اس وقت کچھ ان کے پاس تھوڑے ہی تھا۔ جب وہ یوسف علیہ السلام کے ساتھ کھلا داؤ فریب کر رہے تھے۔ کنویں میں ڈالنے کے لیے سب مستعد ہو گئے تھے۔ صرف ہمارے بتانے سکھانے سے تجھے یہ واقعات معلوم ہوئے۔ جیسے مریم علیہ السلام کے قصے کو بیان فرماتے ہوئے ارشاد ہوا ہے کہ «وَمَا كُنتَ لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلَامَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ وَمَا كُنتَ لَدَيْهِمْ إِذْ يَخْتَصِمُونَ» [ 3-آل عمران: 44 ] ‏ جب وہ قلمیں ڈال رہے تھے کہ مریم کو کون پالے، تو اس وقت ان کے پاس نہ تھا۔ الخ۔ «وَمَا كُنتَ بِجَانِبِ الْغَرْبِيِّ إِذْ قَضَيْنَا إِلَىٰ مُوسَى الْأَمْرَ وَمَا كُنتَ مِنَ الشَّاهِدِينَ» [ 28-القصص: 44 ] ‏حضرت موسیٰ علیہ السلام کے قصے میں بھی اس قسم کا ارشاد فرمایا ہے کہ بجانب مغرب جب موسیٰ علیہ السلام کو اپنی باتیں سمجھا رہے تھے تو وہاں نہ تھا۔ «وَمَا كُنتَ ثَاوِيًا فِي أَهْلِ مَدْيَنَ تَتْلُو عَلَيْهِمْ آيَاتِنَا وَلَـٰكِنَّا كُنَّا مُرْسِلِينَ» [ 28-القصص: 45 ] ‏ اسی طرح اہل مدین کا معاملہ بھی تجھ سے پوشیدہ ہی تھا۔ اور نہ تم مدین والوں میں رہنے والے تھے کہ ان کو ہماری آیتیں پڑھ پڑھ کر سناتے تھے۔ ہاں ہم ہی تو پیغمبر بھیجنے والے تھےصفحہ نمبر4092 «مَا كَانَ لِيَ مِنْ عِلْمٍ بِالْمَلَإِ الْأَعْلَىٰ إِذْ يَخْتَصِمُونَ إِن يُوحَىٰ إِلَيَّ إِلَّا أَنَّمَا أَنَا نَذِيرٌ مُّبِينٌ» [ 38-ص: 69، 70 ] ‏ ملاء اعلٰی کی آپس کی گفتگو میں تو موجود نہ تھا۔ یہ سب ہماری طرف سے بذریعہ وحی تجھے بتایا گیا یہ کھلی دلیل ہے تیری رسالت ونبوت کی کہ گزشتہ واقعات تو اس طرح کھول کھول کر لوگوں کے سامنے بیان کرتا ہے کہ گویا تو نے آپ بچشم خود دیکھے ہیں اور تیرے سامنے ہی گزرے ہیں۔ پھر یہ واقعات نصیحت وعبرت حکمت وموعظت سے پر ہیں، جن سے انسانوں کی دین و دنیا سنور سکتی ہے۔ باوجود اس کے بھی اکثر لوگ ایمان سے کورے رہے جاتے ہیں گو تو لاکھ چاہے کہ یہ مومن بن جائیں اور آیت میں ہے «وَإِن تُطِعْ أَكْثَرَ مَن فِي الْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ اللَّـهِ» [ 6-الانعام: 116 ] ‏ اگر تو انسانوں کی اکثریت کی اطاعت کرے گا تو وہ تجھے اللہ کی راہ سے بہکا اور بھٹکا دیں گے۔ بہت سے واقعات کے بیان کے بعد ہر ایک واقعہ کے ساتھ قرآن نے فرمایا ہے کہ گو اس میں بڑا زبردست نشان ہے لیکن پھر بھی اکثر لوگ ماننے والے نہیں۔ آپ جو کچھ بھی جفاکشی کر رہے ہیں اور اللہ کی مخلوق کو راہ حق دکھا رہے ہیں، اس میں آپ صلی اللہ علیہ وسلم کا اپنا دنیوی نفع ہرگز مقصود نہیں، آپ ان سے کوئی اجرت اور کوئی بدلہ نہیں چاہتے بلکہ یہ صرف اللہ کی رضا جوئی کے لیے مخلوق کے نفع کے لیے ہے۔ یہ تو تمام جہان کے لیے سراسر ذکر ہے کہ وہ راہ راست پائیں نصیحت حاصل کریں عبرت پکڑیں ہدایت ونجات پائیں۔صفحہ نمبر4093

آیت 100 وَرَفَعَ اَبَوَيْهِ عَلَي الْعَرْشِ وَخَرُّوْا لَهٗ سُجَّدًایہ سجدۂ تعظیمی تھا جو پہلی شریعتوں میں جائز تھا۔ شریعت محمدی میں جہاں دین کی تکمیل ہوگئی وہاں توحید کا معاملہ بھی آخری درجے میں تکمیل کو پہنچا دیا گیا۔ چناچہ یہ سجدۂ تعظیمی اب حرام مطلق ہے۔ جو لوگ اپنے بزرگوں یا قبروں کو سجدہ کرتے ہیں وہ صریح شرک کا ارتکاب کرتے ہیں۔ سابقہ انبیاء کرام کے حالات و واقعات سے آج اس کے لیے کوئی دلیل اخذ کرنا قطعاً درست نہیں۔وَقَالَ يٰٓاَبَتِ هٰذَا تَاْوِيْلُ رُءْيَايَ مِنْ قَبْلُ حضرت یوسف کے اس خواب کا ذکر آیت 4 میں ہے کہ گیارہ ستارے اور سورج اور چاند مجھے سجدہ کر رہے ہیں۔ اس میں گیارہ بھائی ستاروں کی مانند جبکہ والدین سورج اور چاند کے حکم میں ہیں۔وَجَاۗءَ بِكُمْ مِّنَ الْبَدْوِ آپ لوگوں کو صحرا کی پر مشقت زندگی سے نجات دلا کر یہاں مصر کے متمدن اور ترقی یافتہ ماحول میں پہنچا دیا ‘ جہاں زندگی کی ہر سہولت میسر ہے۔ اِنَّ رَبِّيْ لَطِيْفٌ لِّمَا يَشَاۗءُ ۭ اِنَّهٗ هُوَ الْعَلِيْمُ الْحَكِيْمُ اللہ تعالیٰ اپنی مشیت کے مطابق باریک بینی سے تدبیر کرتا ہے اور اس کی تدبیر بالآخر کامیاب ہوتی ہے۔ اس کے بعد حضرت یوسف اللہ کے حضور دعا کرتے ہیں :

CommentaryAfter a full description of the story of Sayyidna Yusuf (علیہ السلام) ، first to come in the verses cited above is an address to the Holy Prophet ﷺ : ذَٰلِكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ (That is a part of the reports of the unseen We reveal to you), and that ` you were not there with the brothers of Yusuf (علیہ السلام) when they had decided to throw Sayyidna Yusuf (علیہ السلام) into the well and were making plans for it.The purpose of choosing to say this is that the very act of the Holy Prophet ﷺ in describing this story of Sayyidna Yusuf (علیہ السلام) correctly and in full details is a clear proof of his being a prophet and recipient of revelation. The reason is that this story dates back to thousands of years before his time. Neither was he present there on the scene to have described it as an eye witness, nor was he ever taught by anyone to have consulted books of history, or heard it from a teacher and described it. Therefore, there is no way he could have known it in the manner he did except that it be Divine revelation itself.At this place, the Holy Quran has considered it sufficient to say that ` you were not there1. It has not deemed it necessary to mention that this information did not come to him through another person or book because the whole Arabia knew that the Holy Prophet ﷺ was an Ummiyy - that is, he did not learn to read and write from anyone. And also known to everyone was that he had lived his whole life in Makkah al-Mu` azzamah. He did make one of his trips to Syria with his uncle Abu Talib, a trip in which he came back home while still enroute. The second trip he made was for business. He finished his work there and returned in a few days. In this trip too, there was no chance of his meeting some scholar or going to an educational institution. Therefore, at this place, it was not considered necessary to mention it. And at another occasion in the Holy Quran this too was further clarified by saying: مَا كُنتَ تَعْلَمُهَا أَنتَ وَلَا قَوْمُكَ مِن قَبْلِ هَـٰذَا ، that is, ` you did not know them (events) before this (the revelation of the Quran), neither you nor your people -11:49"Imam Al-Baghawi has said that the Jews and the Quraysh had joined hands to test the veracity of the Holy Prophet ﷺ . For this purpose, they had asked the Holy Prophet ﷺ to tell them everything about Sayyidna Yusuf (علیہ السلام) as it had happened to him, if he was true in his claim of prophethood. When he told them what he had learnt through Divine revelation, they still remained sticking to their disbelief and denial. This shocked the Holy Prophet ﷺ . Thereupon, said in the next verse was: And most of the people are not going to believe - even though, the proofs of his being a prophet were clear, and even if he himself longed for it, or tried his best. The sense of the statement is: ` Your duty is to spread the call and seek the betterment of people. That you succeed in it is not in your control nor is this your responsibility nor should you grieve over it.Rules and GuidanceThe Difference between the News of the Unseen and the Knowledge of the Unseen 1. The statement: ذَٰلِكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ (That is a part of the reports of the unseen We reveal to you - 102) has appeared in the same words in verse 44 of Surah Al-` Imran in the context of the story of Sayyidah Mar-yam, that is: ذَٰلِكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ (That is a part of the reports of the unseen We reveal to you - 3:44). Then, with a slight change, the same state-ment appears in verse 49 of Surah Hud where it is related to the story of Sayyidna Nuh (علیہ السلام) : تِلْكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ (These are reports from the unseen [ events ] which We reveal to you - 11:49).From these verses we learn that Allah Ta` ala communicates to his prophets many a news of the unseen through Wahy (revelation). He has particularly blessed our Rasul ", known as the Head of all the messengers, with a special portion of the news from the unseen, which is more than that which has been given to all past prophets. This is the reason why the Holy Prophet has informed the Muslim Ummah of many events due to happen right through the day of Qiyamah, either briefly, or in details. All Al-Hadith given in the Kitab al-Fitan of Hadith books are full of them.Since common people take the Knowledge of the Unseen (i1m al-Ghayb) only in the sense that a person somehow gets to become aware of the news of the unseen, and this quality is found at its best in the Holy Prophet ﷺ ، therefore, they think that the Holy Prophet ﷺ was ` Alim al-Ghayb (knower of the Unseen). But, the Holy Qur’ an has declared in very clear words that: لَّا يَعْلَمُ مَن فِي السَّمَاوَاتِ وَالْأَرْ‌ضِ الْغَيْبَ إِلَّا اللَّـهُ (No one in the heavens, or on the Earth, knows the unseen except Allah - 27:65) which proves that no one, other than Allah Ta` ala, can be called the ` Alim al-Ghayb or the Knower of the Unseen. The ` Jim of al-Ghayb (the knowledge of the unseen) is the unique attribute of Allah Ta` ala. Taking an apostle, messenger, prophet or angel as a sharer in this attribute amounts to equating him with Allah, and is what the Christians do, who declare a Messenger to be the son of God, and a partner in Godhead. The verses of the Holy Qur’ an quoted here make the truth of the matter very clear. It stands settled that the ilm of al-Ghayb (the knowledge of the unseen) is an exclusive attribute of Allah Ta` ala and the only ` Alim al-Ghayb (the Knower of the Unseen) is Allah jalla thanauh Himself. However, there are many news of the unseen which Allah Ta` ala does give to his messengers through the medium of Wahy (revelation). This, in the terminology of the Holy Quran, is not known as the ilm of al-Ghayb (the knowledge of the unseen). Since common people do not understand this fine difference, they tend to take the news of the unseen as the knowledge of the unseen. This is why when one adheres to the terminology of the Qur’ an and asserts that no one, other than Allah, can claim to know what is unseen, they would prefer to differ, rather than accept truth as it is.