Tafsir al-Baghawi - Al-Baghawi - (4/275)

Tafsir al-BaghawiAl-Baghawi

Al-Hasan said: He did not know that his sight would be restored until Allah, glorified and exalted is He, informed him.

Al-Dahhak said: That shirt had been woven in Paradise.

Mujahid related: Gabriel, peace be upon him, commanded him to send his shirt to him. That shirt was Abraham’s shirt, peace be upon him. For when Abraham was stripped of his clothes and cast naked into the fire, Gabriel brought him a shirt of the silk of Paradise and clothed him with it. The shirt remained with Abraham, peace be upon him; when he died, Isaac inherited it, and when Isaac died, Jacob inherited it. When Joseph reached maturity, Jacob placed that shirt in a reed container, sealed its opening, and hung it around his neck, fearing for him the evil eye. Thus, he never parted with it.

When Joseph was cast naked into the well, Gabriel, peace be upon him, came to him while Joseph was wearing that protective amulet. He took the shirt from it and clothed him with it. Then, at this time, Gabriel, peace be upon him, came to Joseph, peace be upon him, and said, “Send that shirt, for it carries the fragrance of Paradise. It is not placed upon any sick or afflicted person except that he is healed.” So Joseph gave the shirt to his brothers and said, “Cast it over my father’s face; he will regain his sight. And bring all your family to me.” (1)

“When the caravan set out, their father said, ‘Indeed, I perceive the scent of Joseph, were it not that you would think me senile.’ (94)”

“When the caravan set out”: that is, it departed from the outskirts of Egypt, heading toward Canaan. “Their father said”: that is, Jacob said to his grandchildren, “Indeed, I perceive the scent of Joseph.”

It is related that the east wind sought its Lord’s permission to bring Jacob the scent of Joseph before the bearer of glad tidings reached him.

Mujahid said: Jacob perceived the scent of Joseph from a distance of three days’ travel. It is also related from Ibn ‘Abbas: from a distance of eight (2) nights’ travel.

Al-Hasan said: There were eighty farsakhs (3) between them.

It was also said: A wind blew and caused the shirt to flutter, carrying its fragrance to Jacob. He perceived the fragrance of Paradise and knew that no fragrance of Paradise existed on earth except that which came from that shirt. This is why he said, “Indeed, I perceive the scent of Joseph.”

“Were it not that you would think me senile”: that is, you would deem me foolish. Ibn ‘Abbas said: you would consider me ignorant. Al-Dahhak said: you would say that he has become an old man who has grown senile and lost his mind. It was also said: you would regard me as weak. Abu ‘Ubaydah said: you would consider me astray. The root meaning of fand is corruption.

(1) Ibn Atiyyah commented on these reports, saying: “All of this requires a chain of transmission. What appears more likely is that it was Yusuf’s shirt, which was no different from anyone else’s shirt. Thus, the remarkable aspect is clear: he perceived its scent from a great distance. Had it been one of the garments of Paradise, there would have been nothing remarkable about this, and everyone would have perceived its scent.” See Al-Muharrar al-Wajiz, 8:71-72. (2) In manuscript B: three. (3) See Ibn Kathir, Al-Bidayah wa al-Nihayah, 1:216.

قَالَ الْحَسَنُ: لَمْ يَعْلَمْ أَنَّهُ يَعُودُ بَصِيرًا إِلَّا بَعْدَ أَنْ أَعْلَمَهُ اللَّهُ ﷿. وَقَالَ الضَّحَّاكُ: كَانَ ذَلِكَ الْقَمِيصُ مِنْ نَسْجِ الْجَنَّةِ. وَعَنْ مُجَاهِدٍ قَالَ: أَمَرَهُ جِبْرِيلُ أَنْ يُرْسِلَ إِلَيْهِ قَمِيصَهُ، وَكَانَ ذَلِكَ الْقَمِيصُ قَمِيصَ إِبْرَاهِيمَ ﵇، وَذَلِكَ أَنَّهُ جُرِّدَ مِنْ ثِيَابِهِ وَأُلْقِيَ فِي النَّارِ عُرْيَانًا، فَأَتَاهُ جِبْرِيلُ بِقَمِيصٍ مِنْ حَرِيرِ الْجَنَّةِ، فَأَلْبَسَهُ إِيَّاهُ فَكَانَ ذَلِكَ الْقَمِيصُ عِنْدَ إِبْرَاهِيمَ ﵇، فَلَمَّا مَاتَ وَرِثَهُ إِسْحَاقُ، فَلَمَّا مَاتَ وِرِثَهُ يَعْقُوبُ، فَلَمَّا شَبَّ يُوسُفُ جَعَلَ يَعْقُوبُ ذَلِكَ الْقَمِيصَ فِي قَصَبَةٍ، وَسَدَّ رَأَسَهَا، وَعَلَّقَهَا فِي عُنُقِهِ، لِمَا كَانَ يَخَافُ عَلَيْهِ مِنَ الْعَيْنِ، فَكَانَ لَا يُفَارِقُهُ. فَلَمَّا أُلْقِيَ فِي الْبِئْرِ عُرْيَانًا جَاءَهُ جِبْرِيلُ ﵇ وَعَلَى يُوسُفَ ذَلِكَ التَّعْوِيذُ، فَأَخْرَجَ الْقَمِيصَ مِنْهُ وَأَلْبَسَهُ إِيَّاهُ، فَفِي هَذَا الْوَقْتِ جَاءَ جِبْرِيلُ ﵇ إِلَى يُوسُفَ ﵇ وَقَالَ: أَرْسِلْ ذَلِكَ الْقَمِيصَ، فَإِنَّ فِيهِ رِيحَ الْجَنَّةِ لَا يَقَعُ عَلَى سَقِيمٍ وَلَا مُبْتَلًى إِلَّا عُوفِيَ، فَدَفَعَ يُوسُفُ ذَلِكَ الْقَمِيصَ إِلَى إِخْوَتِهِ وَقَالَ: أَلْقُوهُ عَلَى وَجْهِ أَبِي يَأْتِ بَصِيرًا، ﴿وَأْتُونِي بِأَهْلِكُمْ أَجْمَعِينَ﴾ (١) . ﴿وَلَمَّا فَصَلَتِ الْعِيرُ قَالَ أَبُوهُمْ إِنِّي لَأَجِدُ رِيحَ يُوسُفَ لَوْلَا أَنْ تُفَنِّدُونِ (٩٤) ﴾ . ﴿وَلَمَّا فَصَلَتِ الْعِيرُ﴾ أَيْ خَرَجَتْ مِنْ عَرِيشِ مِصْرَ مُتَوَجِّهَةً إِلَى كَنْعَانَ ﴿قَالَ أَبُوهُمْ﴾ أَيْ: قَالَ يَعْقُوبُ لِوَلَدِ وَلَدِهِ، ﴿إِنِّي لَأَجِدُ رِيحَ يُوسُفَ﴾ . رُوِيَ أَنَّ رِيحَ الصَّبَا اسْتَأْذَنَتْ رَبَّهَا فِي أَنْ تَأْتِيَ يَعْقُوبَ بِرِيحِ يُوسُفَ قَبْلَ أَنْ يَأْتِيَهُ الْبَشِيرُ. قَالَ مُجَاهِدٌ: أَصَابَ يَعْقُوبَ رِيحُ يُوسُفَ مِنْ مَسِيرَةِ ثَلَاثَةِ أَيَّامٍ. وَحُكِيَ عَنِ ابْنِ عَبَّاسٍ: مِنْ مَسِيرَةِ ثَمَانِ (٢) لَيَالٍ. وَقَالَ الْحَسَنُ: كَانَ بَيْنَهُمَا ثَمَانُونَ فَرْسَخًا (٣) . وَقِيلَ: هَبَّتْ رِيحٌ فَصَفَّقَتِ الْقَمِيصَ، فَاحْتَمَلَتْ رِيحَ الْقَمِيصِ إِلَى يَعْقُوبَ، فَوَجَدَ رِيحَ الْجَنَّةِ فَعَلِمَ أَنْ لَيْسَ فِي الْأَرْضِ مِنْ رِيحِ الْجَنَّةِ، إِلَّا مَا كَانَ مِنْ ذَلِكَ الْقَمِيصِ، فَلِذَلِكَ قَالَ: إِنِّي لِأَجِدُ رِيحَ يُوسُفَ. ﴿لَوْلَا أَنْ تُفَنِّدُونِ﴾ تُسَفِّهُونِي، وَعَنِ ابْنِ عَبَّاسٍ: تُجَهِّلُونِي. وَقَالَ الضَّحَّاكُ: تهرِّمون فَتَقُولُونَ: شَيْخٌ كَبِيرٌ قَدْ خَرَّفَ وَذَهَبَ عَقْلُهُ. وَقِيلَ: تُضَعِّفُونِي. وَقَالَ أَبُو عُبَيْدَةَ: تُضَلِّلُونِي. وَأَصِلُ الْفَنَدِ: الْفَسَادُ.

(١) عقَّب ابن عطية على هذه الروايات، فقال: "وهذا كله يحتاج إلى سند، والظاهر: أنه قميص يوسف الذي هو منه بمنزلة قميص كل أحد، وهكذا تبين الغرابة في أن وجد ريحه من بُعْدٍ، ولو كان من قمص الجنة لما كان في ذلك غرابة، ولوجده كل أحد". انظر: المحرر الوجيز: (٨ / ٧١-٧٢) . (٢) في "ب": ثلاث. (٣) انظر: البداية والنهاية لابن كثير: ١ / ٢١٦.