Ruku 201 ع
Section 201 of 556 • 11 Verses
وَلَمَّا دَخَلُوا۟ عَلَىٰ يُوسُفَ ءَاوَىٰٓ إِلَيْهِ أَخَاهُ ۖ قَالَ إِنِّىٓ أَنَا۠ أَخُوكَ فَلَا تَبْتَئِسْ بِمَا كَانُوا۟ يَعْمَلُونَ
Commentary:
The words, so now grieve not at what they have been doing, may mean either that Joseph assured Benjamin that he was his selfsame brother who was supposed to be dead or that he desired to comfort him that henceforth he would be safe from the machinations of his brothers.
1571
Commentary:
The words, so now grieve not at what they have been doing, may mean either that Joseph assured Benjamin that he was his selfsame brother who was supposed to be dead or that he desired to comfort him that henceforth he would be safe from the machinations of his brothers.
فَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ جَعَلَ ٱلسِّقَايَةَ فِى رَحْلِ أَخِيهِ ثُمَّ أَذَّنَ مُؤَذِّنٌ أَيَّتُهَا ٱلْعِيرُ إِنَّكُمْ لَسَٰرِقُونَ
اس کے یہ معنے نہیں کہ اس کو پھنسانے کے لئے بلکہ اس نے پینے کے لئے پانی مانگا تھا۔ پھر غلطی سے برتن اس بورے میں جو اس کے بھائی کا تھا رکھ دیا۔ معلوم ہوتا ہے کہ یوسفؑ نے تھک کر پینے کے لئے پانی مانگا۔ نوکر پانی لائے اور پانی پی کر اس نے غلطی سے وہ برتن جو پانی پینے کے کام بھی آتا تھا اور ماپنے کے بھی‘ بھائی کے بورے میں رکھ دیا۔ ہمارے زمانہ میں بھی اکثر دودھ اور غلّے گلاس سے ماپے جاتے ہیں اور وہ پانی پینے کے بھی کام آتے ہیں۔
The word Ja‘ala (put) may either signify that Joseph himself ordered the cup to be put in his brother’s sack so that he might use it on his way home; or that the cup happened to be placed among Benjamin’s articles, Joseph not knowing that it was there.
It is incorrect to say that Joseph himself first ordered the drinking- cup to be placed in his brother’s sack, and then accused him of theft—an action much below his dignity. In fact, it was a Siqayah (a drinking-cup) which Joseph had ordered to be placed in the sack of his brother while the vessel which was declared by the royal proclaimer to have been lost was a Suwa‘ (a measuring-vessel). It seems that in the excitement of helping his brothers to prepare for their return journey and in view of the approaching separation from Benjamin, after only a brief meeting, Joseph felt thirst and called for water. It was brought to him in the royal measuring vessel. Such vessels were then used both as measuring-vessels and drinking-cups. After satisfying his thirst he inadvertently placed the vessel among Benjamin’s things, and it thus became packed with the effects of his brother without having been noticed by anybody. Joseph at once understood how the mistake had occurred, but, thinking that
Commentary:
The word جعل (put) may either mean that Joseph ordered the cup to be put in his brother’s sack knowingly so that he might use it on his way home; or that it was put there by mistake i.e. when Joseph had drunk water from it while the two brothers were engaged in conversation, the cup happened to be placed among Benjamin’s articles, Joseph not knowing that it was there.
2
اس کے یہ معنے نہیں کہ اس کو پھنسانے کے لئے بلکہ اس نے پینے کے لئے پانی مانگا تھا۔ پھر غلطی سے برتن اس بورے میں جو اس کے بھائی کا تھا رکھ دیا۔ معلوم ہوتا ہے کہ یوسفؑ نے تھک کر پینے کے لئے پانی مانگا۔ نوکر پانی لائے اور پانی پی کر اس نے غلطی سے وہ برتن جو پانی پینے کے کام بھی آتا تھا اور ماپنے کے بھی‘ بھائی کے بورے میں رکھ دیا۔ ہمارے زمانہ میں بھی اکثر دودھ اور غلّے گلاس سے ماپے جاتے ہیں اور وہ پانی پینے کے بھی کام آتے ہیں۔
1572
Commentary:
The word جعل (put) may either mean that Joseph ordered the cup to be put in his brother’s sack knowingly so that he might use it on his way home; or that it was put there by mistake i.e. when Joseph had drunk water from it while the two brothers were engaged in conversation, the cup happened to be placed among Benjamin’s articles, Joseph not knowing that it was there.
1393
The word Ja‘ala (put) may either signify that Joseph himself ordered the cup to be put in his brother’s sack so that he might use it on his way home; or that the cup happened to be placed among Benjamin’s articles, Joseph not knowing that it was there.
1394
It is incorrect to say that Joseph himself first ordered the drinking- cup to be placed in his brother’s sack, and then accused him of theft—an action much below his dignity. In fact, it was a Siqayah (a drinking-cup) which Joseph had ordered to be placed in the sack of his brother while the vessel which was declared by the royal proclaimer to have been lost was a Suwa‘ (a measuring-vessel). It seems that in the excitement of helping his brothers to prepare for their return journey and in view of the approaching separation from Benjamin, after only a brief meeting, Joseph felt thirst and called for water. It was brought to him in the royal measuring vessel. Such vessels were then used both as measuring-vessels and drinking-cups. After satisfying his thirst he inadvertently placed the vessel among Benjamin’s things, and it thus became packed with the effects of his brother without having been noticed by anybody. Joseph at once understood how the mistake had occurred, but, thinking that
قَالُوا۟ وَأَقْبَلُوا۟ عَلَيْهِم مَّاذَا تَفْقِدُونَ
Commentary:
The words, turning towards them, hint that on this occasion Joseph’s brothers had no guilty conscience.
1573
Commentary:
The words, turning towards them, hint that on this occasion Joseph’s brothers had no guilty conscience.
قَالُوا۟ نَفْقِدُ صُوَاعَ ٱلْمَلِكِ وَلِمَن جَآءَ بِهِۦ حِمْلُ بَعِيرٍ وَأَنَا۠ بِهِۦ زَعِيمٌ
بعض لوگ کہتے ہیں کہ ان کا پانی پینے کا برتن تھا۔ لیکن اعلان غلّہ ماپنے کے برتن کا ہوا ہے۔ معلوم ہوتا ہے یوسفؑ نے پانی پینے کا برتن رکھنا چاہا تھا لیکن غلطی سے ماپنے کا برتن رکھا گیا۔ مگر یہ توجیہ غلط ہے کیونکہ صُوَاعَ کا لفظ جو یہاں استعمال ہوا ہے اس کے معنے ماپنے کے برتن کے بھی ہیں اور پانی پینے کے برتن کے بھی۔ پس ایک ہی لفظ کا ترجمہ ماپنے کا برتن بھی ہے اور پانی پینے کا برتن بھی۔
Important Words:
صواع (measuring cup) is derived from صاع. They say, صاع الشیء i.e. he folded or doubled the thing; he twisted it or bent it. صاع الحب means, he measured the corn with the measure known as صاع. صاع القوم means, he incited the people against one another. صاع is a well-known measure for measuring corn, etc. صواع means, a certain measure for measuring corn; a cup of the kind called جام from which one drinks (Aqrab & Lane).
Commentary:
The incident mentioned in this and the contiguous verses has given rise to much controversy. It is absurd to say, as some commentators of the Quran have done, that Joseph first intentionally put the drinking cup into his brother’s sack, and then accused him of theft—an action much below his dignity, inasmuch as it represents him as guilty not only of lying but also of great injustice to his brother. The whole story has originated with the Bible from which some commentators seem to have unthinkingly borrowed it. See Genesis 44:2-15.
The Quran makes the whole matter quite clear. What Joseph is mentioned as having put into his brother’s sack was a سقایة (a drinking cup), while the vessel which was declared by the royal proclaimer to be missing was صواع (a measuring cup). Unlike the سقایة the صواع has here been called صواع الملك i.e. the measuring cup of the King because it was Government property. Joseph had himself put a سقایة (a drinking cup) into his brother’s sack without the latter’s knowledge, that it might be of use to him on the journey. But the صواع الملك i.e. the royal measuring cup which seemed to have been in Joseph’s hand when he was saying farewell to his brother happened to be placed in Benjamin’s sack by mistake, nobody knowing how it found its way there. In search for this precious thing the luggage of the whole caravan was searched, that of Benjamin last of all. But it happened to be found in his luggage along with the سقایة (drinking cup) which Joseph had himself put there. Joseph at once understood how the mistake had occurred, but, thinking that all this was God’s own plan for detaining Benjamin, he judiciously kept silent until the caravan was gone. This is how Benjamin remained behind with Joseph.
1
بعض لوگ کہتے ہیں کہ ان کا پانی پینے کا برتن تھا۔ لیکن اعلان غلّہ ماپنے کے برتن کا ہوا ہے۔ معلوم ہوتا ہے یوسفؑ نے پانی پینے کا برتن رکھنا چاہا تھا لیکن غلطی سے ماپنے کا برتن رکھا گیا۔ مگر یہ توجیہ غلط ہے کیونکہ صُوَاعَ کا لفظ جو یہاں استعمال ہوا ہے اس کے معنے ماپنے کے برتن کے بھی ہیں اور پانی پینے کے برتن کے بھی۔ پس ایک ہی لفظ کا ترجمہ ماپنے کا برتن بھی ہے اور پانی پینے کا برتن بھی۔
1574
Important Words:
صواع (measuring cup) is derived from صاع. They say, صاع الشیء i.e. he folded or doubled the thing; he twisted it or bent it. صاع الحب means, he measured the corn with the measure known as صاع. صاع القوم means, he incited the people against one another. صاع is a well-known measure for measuring corn, etc. صواع means, a certain measure for measuring corn; a cup of the kind called جام from which one drinks (Aqrab & Lane).
Commentary:
The incident mentioned in this and the contiguous verses has given rise to much controversy. It is absurd to say, as some commentators of the Quran have done, that Joseph first intentionally put the drinking cup into his brother’s sack, and then accused him of theft—an action much below his dignity, inasmuch as it represents him as guilty not only of lying but also of great injustice to his brother. The whole story has originated with the Bible from which some commentators seem to have unthinkingly borrowed it. See Genesis 44:2-15.
The Quran makes the whole matter quite clear. What Joseph is mentioned as having put into his brother’s sack was a سقایة (a drinking cup), while the vessel which was declared by the royal proclaimer to be missing was صواع (a measuring cup). Unlike the سقایة the صواع has here been called صواع الملك i.e. the measuring cup of the King because it was Government property. Joseph had himself put a سقایة (a drinking cup) into his brother’s sack without the latter’s knowledge, that it might be of use to him on the journey. But the صواع الملك i.e. the royal measuring cup which seemed to have been in Joseph’s hand when he was saying farewell to his brother happened to be placed in Benjamin’s sack by mistake, nobody knowing how it found its way there. In search for this precious thing the luggage of the whole caravan was searched, that of Benjamin last of all. But it happened to be found in his luggage along with the سقایة (drinking cup) which Joseph had himself put there. Joseph at once understood how the mistake had occurred, but, thinking that all this was God’s own plan for detaining Benjamin, he judiciously kept silent until the caravan was gone. This is how Benjamin remained behind with Joseph.
قَالُوا۟ تَٱللَّهِ لَقَدْ عَلِمْتُم مَّا جِئْنَا لِنُفْسِدَ فِى ٱلْأَرْضِ وَمَا كُنَّا سَٰرِقِينَ
قَالُوا۟ فَمَا جَزَٰٓؤُهُۥٓ إِن كُنتُمْ كَٰذِبِينَ
قَالُوا۟ جَزَٰٓؤُهُۥ مَن وُجِدَ فِى رَحْلِهِۦ فَهُوَ جَزَٰٓؤُهُۥ ۚ كَذَٰلِكَ نَجْزِى ٱلظَّٰلِمِينَ
Joseph’s brothers, in a fit of excitement, themselves suggested that he in whose sack the measuring-vessel might be found should be detained to explain his conduct. Thus Joseph was able to keep back his brother without the latter having been accused of theft.
Commentary:
It was so devised by God that Joseph’s brothers in a fit of excitement themselves suggested that he in whose sack the measuring cup might be found should be detained to explain his conduct. If they had said instead that he who was proved to be the thief should be kept as a prisoner, Joseph would have had no ground to detain his brother, for he knew that he was not a thief. But the words which escaped the lips of his brothers were that Joseph might detain him in whose sack the measuring cup was found. Thus Joseph was able to keep back his brother without the latter being accused of theft.
1575
Commentary:
It was so devised by God that Joseph’s brothers in a fit of excitement themselves suggested that he in whose sack the measuring cup might be found should be detained to explain his conduct. If they had said instead that he who was proved to be the thief should be kept as a prisoner, Joseph would have had no ground to detain his brother, for he knew that he was not a thief. But the words which escaped the lips of his brothers were that Joseph might detain him in whose sack the measuring cup was found. Thus Joseph was able to keep back his brother without the latter being accused of theft.
1395
Joseph’s brothers, in a fit of excitement, themselves suggested that he in whose sack the measuring-vessel might be found should be detained to explain his conduct. Thus Joseph was able to keep back his brother without the latter having been accused of theft.
فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَآءِ أَخِيهِ ثُمَّ ٱسْتَخْرَجَهَا مِن وِعَآءِ أَخِيهِ ۚ كَذَٰلِكَ كِدْنَا لِيُوسُفَ ۖ مَا كَانَ لِيَأْخُذَ أَخَاهُ فِى دِينِ ٱلْمَلِكِ إِلَّآ أَن يَشَآءَ ٱللَّهُ ۚ نَرْفَعُ دَرَجَٰتٍ مَّن نَّشَآءُ ۗ وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ
6:84.
نوکر سمجھ گئے تھے کہ بن یامین یوسفؑ کی نظر میں مقرب ہے۔ اس لئے انہوں نے اس کا بورا پیچھے دیکھا مگر خداتعالیٰ نے یوسفؑ کو بھلوا کر پیمانہ جو پانی پینے کے کام بھی آتا تھا۔ اس کے بھائی کے بورے میں رکھوا دیا تھا اور یہ خدائی فعل تھا‘ نہ کہ یوسفؑ کا۔ اسی لئے اللہ تعالیٰ فرماتا ہے کہ یہ تدبیر ہم نے یوسفؑ کے لئے کی تھی تاکہ وہ اپنے بھائی کو روک سکے ورنہ ملکی قانون کے مطابق بغیر کسی جرم کے وہ اسے روک نہیں سکتا تھا۔ اس آیت سے ثابت ہے کہ یوسفؑ نے کوئی دھوکہ نہیں کیا بلکہ اللہ نے اسے بھلوا دیا تا بھائی کو روک سکے۔ بھائی کا بھی کوئی نقصان نہ ہوا بلکہ وزیروں کی صحبت اور رتبہ ملا۔
6:84.
The pronoun 'he' refers to the man who announced the loss of the measuring-vessel and who naturally himself came forward to make the search.
This was due to the special consideration which Joseph had shown to Benjamin.
The whole thing was planned by God—Joseph having no hand in it. Quite inadvertently Joseph happened to place the King’s measuring-vessel, which he used as a drinking-cup on that occasion, in Benjamin’s luggage and his brothers themselves made the suggestion which enabled Joseph to detain Benjamin. Thus a providential combination of circumstances enabled Joseph to satisfy his heart’s desire.
6:84.
Commentary:
The words, Thus did We plan for Joseph, make it clear beyond any shadow of doubt that the whole thing was planned by God Himself, Joseph having no hand in it. Quite inadvertently Joseph happened to place the King’s measuring cup in Benjamin’s luggage and his brothers happened themselves to make the suggestion which enabled Joseph to detain Benjamin.
Incidentally, the verse also shows that even a Prophet living under an alien government should abide by its laws and give it his full cooperation. Joseph desired to keep his brother with him, but the law of the land forbade him to do so. A Providential combination of circumstances, however, enabled him to satisfy his heart’s desire. The mistaken view held by some Muslims that a foreign Government is not entitled to their loyalty and cooperation finds no support in Islam. It tends adversely to affect their morals, and their whole attitude towards their rulers is calculated to become based on insincerity, even hypocrisy.
The words, then he began the search with their sacks before the sack of his brother, do not mean that Joseph made the search personally. The pronoun "he" refers to the man who announced the loss of the measuring cup and who naturally himself came forward to make the search. The reason why he searched Benjamin’s luggage last lies in the fact that, owing to Joseph’s kindly attitude towards him, the proclaimer naturally desired to show the greatest possible deference to Benjamin.
a
6:84.
2
نوکر سمجھ گئے تھے کہ بن یامین یوسفؑ کی نظر میں مقرب ہے۔ اس لئے انہوں نے اس کا بورا پیچھے دیکھا مگر خداتعالیٰ نے یوسفؑ کو بھلوا کر پیمانہ جو پانی پینے کے کام بھی آتا تھا۔ اس کے بھائی کے بورے میں رکھوا دیا تھا اور یہ خدائی فعل تھا‘ نہ کہ یوسفؑ کا۔ اسی لئے اللہ تعالیٰ فرماتا ہے کہ یہ تدبیر ہم نے یوسفؑ کے لئے کی تھی تاکہ وہ اپنے بھائی کو روک سکے ورنہ ملکی قانون کے مطابق بغیر کسی جرم کے وہ اسے روک نہیں سکتا تھا۔ اس آیت سے ثابت ہے کہ یوسفؑ نے کوئی دھوکہ نہیں کیا بلکہ اللہ نے اسے بھلوا دیا تا بھائی کو روک سکے۔ بھائی کا بھی کوئی نقصان نہ ہوا بلکہ وزیروں کی صحبت اور رتبہ ملا۔
a
6:84.
1576
Commentary:
The words, Thus did We plan for Joseph, make it clear beyond any shadow of doubt that the whole thing was planned by God Himself, Joseph having no hand in it. Quite inadvertently Joseph happened to place the King’s measuring cup in Benjamin’s luggage and his brothers happened themselves to make the suggestion which enabled Joseph to detain Benjamin.
Incidentally, the verse also shows that even a Prophet living under an alien government should abide by its laws and give it his full cooperation. Joseph desired to keep his brother with him, but the law of the land forbade him to do so. A Providential combination of circumstances, however, enabled him to satisfy his heart’s desire. The mistaken view held by some Muslims that a foreign Government is not entitled to their loyalty and cooperation finds no support in Islam. It tends adversely to affect their morals, and their whole attitude towards their rulers is calculated to become based on insincerity, even hypocrisy.
The words, then he began the search with their sacks before the sack of his brother, do not mean that Joseph made the search personally. The pronoun "he" refers to the man who announced the loss of the measuring cup and who naturally himself came forward to make the search. The reason why he searched Benjamin’s luggage last lies in the fact that, owing to Joseph’s kindly attitude towards him, the proclaimer naturally desired to show the greatest possible deference to Benjamin.
a
6:84.
1396
The pronoun 'he' refers to the man who announced the loss of the measuring-vessel and who naturally himself came forward to make the search.
1396A
This was due to the special consideration which Joseph had shown to Benjamin.
1397
The whole thing was planned by God—Joseph having no hand in it. Quite inadvertently Joseph happened to place the King’s measuring-vessel, which he used as a drinking-cup on that occasion, in Benjamin’s luggage and his brothers themselves made the suggestion which enabled Joseph to detain Benjamin. Thus a providential combination of circumstances enabled Joseph to satisfy his heart’s desire.
۞ قَالُوٓا۟ إِن يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَّهُۥ مِن قَبْلُ ۚ فَأَسَرَّهَا يُوسُفُ فِى نَفْسِهِۦ وَلَمْ يُبْدِهَا لَهُمْ ۚ قَالَ أَنتُمْ شَرٌّ مَّكَانًا ۖ وَٱللَّهُ أَعْلَمُ بِمَا تَصِفُونَ
چونکہ چھوٹا بھائی آیا تھا۔ بھائیوں نے اس ڈر سے یوسفؑ کو چور قرار دے دیا کہ کہیں یوسفؑ پوچھ نہ بیٹھے کہ بڑے بھائی کو کیوں نہیں لائے۔
One sin leads to another. Joseph’s brothers had first sought to put him to death. Now quite unashamedly they hastened to accuse him of theft.
Commentary:
One sin leads to another. Joseph’s brothers had first sought to put him to death. Now quite unashamedly they hastened to accuse him of theft. Strangely enough, some commentators, instead of dismissing this baseless accusation as a malicious lie, start searching for some act of stealing in Joseph’s life and have gone so far as to declare that while a child he had stolen a few things from the house of his aunt.
The words, You seem to be in the worst condition, pathetically point to Joseph’s painful thought that, instead of repenting after their early lapse, his brothers had now become even more degenerate than before.
1
چونکہ چھوٹا بھائی آیا تھا۔ بھائیوں نے اس ڈر سے یوسفؑ کو چور قرار دے دیا کہ کہیں یوسفؑ پوچھ نہ بیٹھے کہ بڑے بھائی کو کیوں نہیں لائے۔
1577
Commentary:
One sin leads to another. Joseph’s brothers had first sought to put him to death. Now quite unashamedly they hastened to accuse him of theft. Strangely enough, some commentators, instead of dismissing this baseless accusation as a malicious lie, start searching for some act of stealing in Joseph’s life and have gone so far as to declare that while a child he had stolen a few things from the house of his aunt.
The words, You seem to be in the worst condition, pathetically point to Joseph’s painful thought that, instead of repenting after their early lapse, his brothers had now become even more degenerate than before.
1398
One sin leads to another. Joseph’s brothers had first sought to put him to death. Now quite unashamedly they hastened to accuse him of theft.
قَالُوا۟ يَٰٓأَيُّهَا ٱلْعَزِيزُ إِنَّ لَهُۥٓ أَبًا شَيْخًا كَبِيرًا فَخُذْ أَحَدَنَا مَكَانَهُۥٓ ۖ إِنَّا نَرَىٰكَ مِنَ ٱلْمُحْسِنِينَ
عَزِیْز کا لفظ سردارِ دربار یا وزیر کے لئے بولا جاتا ہے۔ وہی ترجمہ ہم نے کیا ہے۔
Not being satisfied with accusing Benjamin of theft, they proceed to disown him and even refuse to acknowledge him as their brother saying, 'he has a very aged father.'
Commentary:
Not being satisfied with accusing Benjamin of theft, they proceed to disown him and even refuse to acknowledge him as their brother saying, he has a very aged father.
2
عَزِیْز کا لفظ سردارِ دربار یا وزیر کے لئے بولا جاتا ہے۔ وہی ترجمہ ہم نے کیا ہے۔
1578
Commentary:
Not being satisfied with accusing Benjamin of theft, they proceed to disown him and even refuse to acknowledge him as their brother saying, he has a very aged father.
1399
Not being satisfied with accusing Benjamin of theft, they proceed to disown him and even refuse to acknowledge him as their brother saying, 'he has a very aged father.'
قَالَ مَعَاذَ ٱللَّهِ أَن نَّأْخُذَ إِلَّا مَن وَجَدْنَا مَتَٰعَنَا عِندَهُۥٓ إِنَّآ إِذًا لَّظَٰلِمُونَ
Commentary:
This verse constitutes a strong refutation of the Christian doctrine of Atonement. Joseph said that it would be an act of injustice on his part to detain an innocent person in place of a guilty one although Joseph’s brethren had voluntarily offered to suffer for Benjamin. The Bible also supports this refutation, for it says that when Benjamin’s brethren offered to be taken as servants in place of Benjamin, Joseph said, "God forbid that I do so: but the man in whose hand the cup is found, he shall be my servant; and as for you, get you up in peace unto your father." (Gen. 44:17). In the face of such clear repudiation by the Bible of one person atoning for the sins of another, how could the sufferings of Jesus atone for the sins of his followers?
1579
Commentary:
This verse constitutes a strong refutation of the Christian doctrine of Atonement. Joseph said that it would be an act of injustice on his part to detain an innocent person in place of a guilty one although Joseph’s brethren had voluntarily offered to suffer for Benjamin. The Bible also supports this refutation, for it says that when Benjamin’s brethren offered to be taken as servants in place of Benjamin, Joseph said, "God forbid that I do so: but the man in whose hand the cup is found, he shall be my servant; and as for you, get you up in peace unto your father." (Gen. 44:17). In the face of such clear repudiation by the Bible of one person atoning for the sins of another, how could the sufferings of Jesus atone for the sins of his followers?