Tafsir al-Baghawi - Al-Baghawi - (4/281)

Tafsir al-BaghawiAl-Baghawi

and in servitude; whereas after he came out of prison, he attained kingship. Moreover, his being cast into the well was due to his brothers’ envy, while his imprisonment was a requital from Allah Most High for a lapse on his part.

“And He brought you from the desert.” The desert is an expanse of land inhabited by pastoral people along with their livestock. They were people of the desert and owners of livestock. One says, badā yabdū, when someone goes out into the desert. “After Satan had sown discord”—that is, corrupted matters—“between me and my brothers,” through envy.

“Indeed, my Lord is Subtle” — that is, possessed of subtle kindness — “in what He wills.” It is also said that its meaning is: with whomever He wills. (1)

The true meaning of al-Laṭīf is: the One who conveys kindness to others gently. “Indeed, He is the All-Knowing, the All-Wise.”

The historians said: Jacob remained in Egypt with Joseph for twenty-four years, in the most enviable state and the most pleasant life. He then died in Egypt. When death came to him, he instructed his son Joseph to carry his body and bury him beside his father Isaac. Joseph did so, taking him until he buried him in Syria, after which he returned to Egypt.

Saʿīd ibn Jubayr said: Jacob, peace be upon him, was transported in a coffin of teakwood to Jerusalem. It happened to be the very day on which Esau died, so they were buried in a single grave. They had been born from the same womb, and each was one hundred and forty-seven years old. (3)

When Allah Most High reunited Joseph with his family, and realizing that the blessings of this world do not last, he asked Allah Most High for a good end, saying:

“My Lord, You have given me authority and taught me the interpretation of dreams. Creator of the heavens and the earth, You are my Protector in this world and in the Hereafter. Cause me to die as a Muslim and join me with the righteous.” (101)

“My Lord, You have given me authority”—meaning, authority over Egypt. Authority is the extent of power available to one who possesses governance and administration. “And taught me the interpretation of dreams”—meaning, the interpretation of visions. “Creator”—that is, “O Creator”—“of the heavens and the earth,” meaning, their Maker. “You are my Protector”—that is, my Helper and the One who manages my affairs—“in this world and in the Hereafter. Cause me to die as a Muslim,” meaning: take me unto Yourself as a Muslim, “and join me with the righteous,” by which he meant his forefathers, the prophets.

Qatādah said: No prophet ever asked for death except Joseph. (4)

(1) In “B”: “for whom.” (2) In “B”: “that he would be joined.” (3) These reports derive from the People of the Book. Historians have mentioned them alongside other reports, and Allah knows best their authenticity. Ibn Kathir alluded to this; indeed, he said: “According to the People of the Book, Jacob’s age was ...” See al-Tabari, Tafsir, 16:276; al-Tabari, History, 1:363-364; Ibn Kathir, al-Bidaya wa al-Nihaya, 1:220; Ibn Kathir, Tafsir, 2:492; al-Suyuti, al-Durr al-Manthur, 4:589-590. (4) It is also narrated from Ibn Abbas. See al-Suyuti, al-Durr al-Manthur, 4:591; and see Ibn Kathir’s discussion in his Tafsir, 2:493.

وَالرِّقِّ، وَبَعْدَ الْخُرُوجِ مِنَ السِّجْنِ صَارَ إِلَى الْمُلْكِ، وَلِأَنَّ وُقُوعَهُ فِي الْبِئْرِ كَانَ لِحَسَدِ إِخْوَتِهِ، وَفِي السِّجْنِ مُكَافَأَةٌ مِنَ اللَّهِ تَعَالَى لِزَلَّةٍ كَانَتْ مِنْهُ. ﴿وَجَاءَ بِكُمْ مِنَ الْبَدْوِ﴾ وَالْبَدْوُ بَسِيطٌ مِنَ الْأَرْضِ يَسْكُنُهُ أَهْلُ الْمَوَاشِي بِمَاشِيَتِهِمْ، وَكَانُوا أَهْلَ بَادِيَةٍ وَمَوَاشٍ، يُقَالُ: بَدَا يَبْدُو إِذَا صَارَ إِلَى الْبَادِيَةِ. ﴿مِنْ بَعْدِ أَنْ نَزَغَ﴾ أَفْسَدَ، ﴿الشَّيْطَانُ بَيْنِي وَبَيْنَ إِخْوَتِي﴾ بِالْحَسَدِ. ﴿إِنَّ رَبِّي لَطِيفٌ﴾ أَيْ: ذُو لُطْفٍ، ﴿لِمَا يَشَاءُ﴾ وَقِيلَ: مَعْنَاهُ بِمَنْ (١) يَشَاءُ. وَحَقِيقَةُ اللَّطِيفِ: الَّذِي (٢) يُوصِلُ الْإِحْسَانَ إِلَى غَيْرِهِ بِالرِّفْقِ ﴿إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ﴾ . قَالَ أَهْلُ التَّارِيخِ: أَقَامَ يَعْقُوبُ بِمِصْرَ عِنْدَ يُوسُفَ أَرْبَعًا وَعِشْرِينَ سَنَةً فِي أَغْبَطِ حَالٍ وَأَهْنَإِ عَيْشٍ، ثُمَّ مَاتَ بِمِصْرَ، فَلَمَّا حَضَرَتْهُ الْوَفَاةُ أَوْصَى إِلَى ابْنِهِ يُوسُفَ أَنْ يَحْمِلَ جَسَدَهُ حَتَّى يَدْفِنَهُ عِنْدَ أَبِيهِ إِسْحَاقَ، فَفَعَلَ يُوسُفُ ذَلِكَ، وَمَضَى بِهِ حَتَّى دَفَنَهُ بِالشَّامِ، ثُمَّ انْصَرَفَ إِلَى مِصْرَ. قَالَ سَعِيدُ بْنُ جُبَيْرٍ: نُقِلَ يَعْقُوبُ ﵇ فِي تَابُوتٍ مِنْ سَاجٍ إِلَى بَيْتِ الْمَقْدِسِ، فَوَافَقَ ذَلِكَ الْيَوْمَ الَّذِي مَاتَ فِيهِ الْعِيصُ فَدُفِنَا فِي قَبْرٍ وَاحِدٍ، وَكَانَا وُلِدَا فِي بَطْنٍ وَاحِدٍ، وَكَانَ عُمْرُهُمَا مِائَةً وَسَبْعًا وَأَرْبَعِينَ سَنَةً (٣) . فَلَمَّا جَمَعَ اللَّهُ تَعَالَى لِيُوسُفَ شَمْلَهُ عَلَى أَنَّ نَعِيمَ الدُّنْيَا لَا يَدُومُ سَأَلَ اللَّهَ تَعَالَى حُسْنَ الْعَاقِبَةِ، فَقَالَ: ﴿رَبِّ قَدْ آتَيْتَنِي مِنَ الْمُلْكِ وَعَلَّمْتَنِي مِنْ تَأْوِيلِ الأحَادِيثِ فَاطِرَ السَّمَوَاتِ وَالْأَرْضِ أَنْتَ وَلِيِّي فِي الدُّنْيَا وَالْآخِرَةِ تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ (١٠١) ﴾ . ﴿رَبِّ قَدْ آتَيْتَنِي مِنَ الْمُلْكِ﴾ يَعْنِي: مُلْكَ مِصْرَ، وَالْمُلْكُ: اتِّسَاعُ الْمَقْدُورِ لِمَنْ لَهُ السِّيَاسَةُ وَالتَّدْبِيرُ. ﴿وَعَلَّمْتَنِي مِنْ تَأْوِيلِ الْأَحَادِيثِ﴾ يَعْنِي: تَعْبِيرَ الرُّؤْيَا. ﴿فَاطِرَ﴾ أَيْ: يا فاطر، ﴿السَّمَوَاتِ وَالْأَرْضِ﴾ أَيْ: خَالِقَهُمَا ﴿أَنْتَ وَلِيِّي﴾ أَيْ: مُعِينِي وَمُتَوَلِّي أَمْرِي، ﴿فِي الدُّنْيَا وَالْآخِرَةِ تَوَفَّنِي مُسْلِمًا﴾ يَقُولُ اقْبِضْنِي إِلَيْكَ مُسْلِمًا، ﴿وَأَلْحِقْنِي بِالصَّالِحِينَ﴾ يُرِيدُ بِآبَائِي النَّبِيِّينَ. قَالَ قَتَادَةُ: لَمْ يَسْأَلْ نَبِيٌّ مِنَ الْأَنْبِيَاءِ الْمَوْتَ إِلَّا يُوسُفُ (٤) .

(١) في "ب": لمن. (٢) في "ب": أنه يوصل. (٣) هذه الأخبار متلقاة عن أهل الكتاب، وقد ذكرها المؤرخون مع أخبار غيرها، والله أعلم بصحتها، وقد أشار إلى ذلك الحافظ ابن كثير، بل إنه قال: وعند أهل الكتاب أن عمر يعقوب ... إلخ. انظر: تفسير الطبري: ١٦ / ٢٧٦، تاريخ الطبري: ١ / ٣٦٣-٣٦٤، البداية والنهاية لابن كثير: ١ / ٢٢٠، تفسير ابن كثير: ٢ / ٤٩٢، الدر المنثور للسيوطي: ٤ / ٥٨٩-٥٩٠. (٤) وهو مروي عن ابن عباس أيضا: انظر الدر المنثور: ٤ / ٥٩١، وانظر ما كتبه ابن كثير في التفسير: ٢ / ٤٩٣.