12:15 Yusuf (Joseph)

فأرْسَلَهُ معهم. فلما ذهبوا به وأجمعوا على إلقائه في جوف البئر، وأوحينا إلى يوسف لتخبرنَّ إخوتك مستقبلا بفعلهم هذا الذي فعلوه بك، وهم لا يُحِسُّون بذلك الأمر ولا يشعرون به.

أي: لما ذهب إخوة يوسف بيوسف بعد ما أذن له أبوه، وعزموا على أن يجعلوه في غيابة الجب، كما قال قائلهم السابق ذكره، وكانوا قادرين على ما أجمعوا عليه، فنفذوا فيه قدرتهم، وألقوه في الجب، ثم إن الله لطف به بأن أوحى إليه وهو في تلك الحال الحرجة، { لَتُنَبِّئَنَّهُمْ بِأَمْرِهِمْ هَذَا وَهُمْ لَا يَشْعُرُونَ } أي: سيكون منك معاتبة لهم، وإخبار عن أمرهم هذا، وهم لا يشعرون بذلك الأمر، ففيه بشارة له، بأنه سينجو مما وقع فيه، وأن الله سيجمعه بأهله وإخوته على وجه العز والتمكين له في الأرض.

يقول تعالى فلما ذهب به إخوته من عند أبيه بعد مراجعتهم له في ذلك " وأجمعوا أن يجعلوه في غيابة الجب " هذا فيه تعظيم لما فعلوه أنهم اتفقوا كلهم على إلقائه في أسفل ذلك الجب وقد أخذوه من عند أبيه فيه يظهرونه له إكراما له وبسطا وشرحا لصدره وإدخالا للسرور عليه فيقال إن يعقوب عليه السلام لما بعثه معهم ضمه إليه وقبله ودعا له. وذكر السدي وغيره أنه لم لكن بين إكرامهم له وبين إظهار الأدي له إلا إن غابوا عن عين أبيه وتواروا عنه ثم شرعوا يؤذونه بالقول من شتم ونحوه والفعل من ضرب ونحوه ثم جاءوا به إلى ذلك الجب الذي اتفقوا على رميه فيه فربطوه بحبل ودلوه فيه فكان إذا لجأ إلى واحد منهم لطمه وشتمه واذا تشبث بحافات البئر ضربوا على يديه ثم قطعوا به الحبل من نصف المسافة فسقط في الماء فغمره فصعد إلى صخرة تكون في وسطه يقال لها الراغوفة فقام فوقها وقوله " وأوحينا إليه لتنبئنهم بأمرهم هذا وهم لا يشعرون " يقول تعالى ذاكرا لطفه ورحمته وعائدته لم انزاله اليسر في حال العسر أنه أوحى إلى يوسف في ذلك الحال الضيق تطيبا لقلبه وتثبيتا له إنك لا تحزن مما أنت فيه فإن لك من ذلك فرجا ومخرجا حسنا وسينصرك الله عليهم ويعليك ويرفع درجتك وستخبرهم بما فعلوا معك من هذا الصنيع. وقوله " وهم لا يشعرون " قال مجاهد وقتادة "وهم لا يشعرون " بإيحاء الله إليه ; وقال ابن عباس ستنبئهم بصنيعهم هذا في حقك وهم لا يعرفونك ولا يستشعرون بك كما قال ابن جرير: حدثني الحارث ثنا عبد العزيز ثنا صدقة بن عبادة الأسدي عن أبيه سمعت ابن عباس يقول: لما دخل إخوة يوسف عليه فعرفهم وهم له منكرون قال جيء بالصواع فوضعه على يده ثم نقره فطن فقال: إنه ليخبرني هذا الجام أنه كان لكم أخ من أبيكم يقال له يوسف يدنيه دونكم وأنكم انطلقتم به وألقيتموه في غيابة الجب قال ثم نقره فطن قال فأتيتم أباكم فقلتم إن الذئب أكله وجئتم على قميصه بدم كذب قال فقال بعضهم لبعض إن هذا الجام لبخبره بخبركم فال ابن عباس فلا نرى هذه الأية نزلت إلا فيهم " لتنبئنهم بأمرهم هذا وهم لا يشعرون ".

So when they went off with him and agreed resolved to put him into the bottom of the well the response of lammā ‘when’ has been omitted in other words understand it as being fa‘alū dhālika ‘they did just that’ by taking off his shirt — after having beaten him humiliated him and desiring to kill him — and lowering him in a bucket into the well. When he reached half-way down the well they flung him from the bucket so that he would fall and die but he fell into the water and took refuge near a rock. They then called to him and he responded thinking that they had decided to have mercy on him. They then wanted to smash his head with a rock but Judah prevented them. And We revealed to him in the well through true revelation wahy haqīqa — he was 17 years of age or just under — in order to reassure his heart ‘Truly you shall inform them after this day of this affair this deed of theirs when they are unaware’ of who you are wa-hum lā yash‘urūna is a circumstantial qualifier referring to the action of ‘informing’.

From here, Al-Qurtubi concludes that the brothers had somehow

To this, all brothers agreed - as stated in the ninth of the present verses (15) cited above in the following words:

فَلَمَّا ذَهَبُوا بِهِ وَأَجْمَعُوا أَن يَجْعَلُوهُ فِي غَيَابَتِ الْجُبِّ ۚ وَأَوْحَيْنَا إِلَيْهِ لَتُنَبِّئَنَّهُم بِأَمْرِ‌هِمْ هَـٰذَا وَهُمْ لَا يَشْعُرُ‌ونَ

` So, when they went with him and were determined to put him in the bottom of a pit (which they did). And We revealed to him (Yusuf), You will (one day) tell them of this deed of theirs while they will not recognize (you).'

Here, the word: وَأَوْحَيْنَا (And We revealed) is the principal clause of the preceding conditional clause: فَلَمَّا ذَهَبُوا (when they went). The letter: (and) at this place in the former is za'idah i.e. has no meaning (Qurtubi). The sense is: When the brothers did finally decide to throw Sayyidna Yusuf (علیہ السلام) into the pit of the well, Allah Ta’ aa revealed to Sayyidna Yusuf (علیہ السلام) words of comfort for him in which he has been given the glad tidings that some time in the future he will meet his brothers and that it will be a time when he would be free of any need of help from these brothers, rather, would have an upper-hand over them. And by virtue of these changed circumstances, he would be in a position to take account of their unjust treatment meted out to their younger brother while they themselves would be unaware of the whole matter.

Imam Al-Qurtubi says that there could be two possible situations in this connection: (1) That the revelation came to him after he was thrown in the pit of the well and that it was to give him comfort in that state and to give him the good news that he would be delivered soon from this ordeal. (2) That Allah Ta’ ala had, much before he was thrown into the pit of the well, oriented Sayyidna Yusuf (علیہ السلام) with conditions and events he would face through a revelation in which he was also told that he would come out of this death-trap safely and that particular conditions will unravel when he would have the opportunity to admonish these brothers who would not even recognize him at that time as their own brother, Yusuf.

According to Tafsir Mazhari, this revelation which came to him during the time of his childhood was not the commonly recognized wahy or revelation sent to prophets - because, that is conferred on them at the age of forty. In fact, this was a revelation similar to that which was sent to the mother of Sayyidna Musa (علیہ السلام) . The usual channel of revelation as received by prophets started when Sayyidna Yusuf (علیہ السلام) had reached Egypt and attained maturity - as stated in the Qur'an: وَلَمَّا بَلَغَ أَشُدَّهُ آتَيْنَاهُ حُكْمًا وَعِلْمًا (And when he reached at the prime of his age, We gave him wisdom and knowledge - 22). And Ibn Jarir, Ibn Abi Hatim and others have taken this revelation to be nothing but prophetic, though in an exceptional way, as was the case of Sayyidna ` Isa (علیہ السلام) who was invested with prophethood during his childhood. (Mazhari)

Sayyidna ` Abdullah ibn ` Abbas رضی اللہ تعالیٰ عنہما has said: After he had reached Egypt, Allah Ta` ala had forbidden Sayyidna Yusuf (علیہ السلام) through a revelation that he should not report his circumstances back to his home. (Qurtubi) This was the reason why a prophet of Allah like Sayyidna Yusuf (علیہ السلام) did not - even after having been released from the prison and later having the reins of the government of Egypt in his hands - make an effort to find a way through which he could have provided relief to his old and afflicted father by sending to him a message that he was safe and set.

Who knows or could know the wisdom of Allah ja'lla thana'uhu hidden behind this arrangement? Perhaps, of the many considerations, it may also be His will that Sayyidna Ya` gub (علیہ السلام) be sounded out that such boundless love for someone other than Allah was not ideally favour-worthy - and that by making those brothers come to Sayyidna Yusuf (علیہ السلام) in need, the purpose may be to mildly censure him too for his conduct.

At this point, Imam Al-Qurtubi and other commentators have described the event of the lowering of Sayyidna Yusuf (علیہ السلام) into the pit of the well. When his brothers started doing that, he clung to the outer edge of the well. They took his shirt out and tied his hands with it. At that time, Sayyidna Yusuf (علیہ السلام) pleaded for mercy from his brothers once again. But, once again, he got the same answer: Call those eleven stars who prostrate to you, let them help you. Then, they put him in a bucket and lowered him down into the well. When he was down as far as half the depth of the well, they cut off the rope releasing the bucket for a free fall. But, Allah being the protector of His prophet, saved him when he remained unhurt as he fell into the water. There was a protruding rock close to him. Safe and sound, he sat on it. According to some narrations, a command was given to Sayyidna Jibra'il (علیہ السلام) who put him on the rock.

Sayyidna Yusuf (علیہ السلام) remained in that well for three days. Hiding away from others, his brother, Yahuda, brought food and water for him every day and lowered it down to him through a bucket.

So when they went with him and agreed to put him at the bottom of the well, We revealed to him, " Surely thou shalt inform them of this affair of theirs when they are unaware. " Even if the care of his father was cut of from him, he received revelation from his Patron. Such is the custom of God: He never opens up a door of trial to the souls of His friends without opening up the doors of limpidness and the sorts of friendship to their hearts. If trial blocks a road for the servant, so what? God will open up the top of the road of limpid- ness with the attribute of friendship. If He takes back one mouthful, what's the loss? He will wrap up a hundred morsels for you. This is as they say: If I broke your necklace when drunk, I'll buy you a hundred gold beads to replace it. Although Joseph was sorrowful at separation from his father, why should he have lamented? He was colored by union with the revelation of the Real. The Real's revelation to him in that empty well was sweeter to him than union with Jacob in Canaan. Indeed, all caresses are in the midst of suffering, and beneath one disappointment lie a thousand treasures. The Pir of the Tariqah said, " If the marks of familiarity are true, whatever arrives from the Friend is beautiful doing. When there is no suspicion of the Friend in the apportioning, complaint is a fault. If this claim has meaning, happiness and grief will be the same for it. " I have a spirit inscribed with passion for You whether You pull it to happiness or grief.