Transliteration:( Qaaloo yaaa ayyuhal 'Azeezu inna lahooo aban shaikhan kabeeran fakhuz ahadanaa makaanahoo innaa naraaka minal muhsineen )
168. They said to the king we have an aged father who is grief stricken at the death of Hazrat Yusuf (on whom be peace)and who finds comfort and solace in Benyamin. If you hold back Benyamin our father would become extremely perturbed and restless because this would destroy his last hope and support.Â
169. Because the law is one thing and kindness and benevolence is something else, and that benevolence is superior to law.Â
From this we learn that in the religion of Hazrat Yaqoob (on whom be peace) the punishment of a thief was regarded as a violation of the human right and not Divine right, otherwise, he would not have made a recommendation for it.Â
In our present Islamic law too before the case of theft reaches the magistrate it is regarded as a violation of human right, but once it reaches the magistrate it becomea s violation of Divine right, as after this the person who's right is violated cannot pardon the thief.
Â
78. They said: “O `Aziz! Verily, he has an old father (who will grieve for him); so take one of us in his place. Indeed we think that you are one of the doers of good.†79. He said: “Allah forbid, that we should take anyone but him with whom we found our property. Indeed (if we did so), we should be wrongdoers.â€
When it was decided that Benyamin was to be taken and kept with Yusuf according to the law they adhered by, Yusuf’s brothers started requesting clemency and raising compassion in his heart for them,
(They said, “O `Aziz! Verily, he has an old father…â€) who loves him very much and is comfor- ted by his presence from the son that he lost,
(so take one of us in his place.), instead of Binyamin to remain with you,
(Indeed we think that you are one of the doers of good.), the good doers, just, and accepting fairness,
(He said: “Allah forbid, that we should take anyone but him with whom we found our property…â€), `according to the judgement that you gave for his punishment,
(Indeed, we should be wrongdoers.), if we take an innocent man instead of the guilty man. ‘
62. The use of the title Al-Aziz, ruler of the land, with which they addressed Prophet Joseph has given rise to the confusion that he held the same office as the husband of Zuleikha held before him. Then this misunderstanding let the commentators to the invention of further comments, such as. Al-Aziz had died and Prophet Joseph was appointed in his place, and Zuleikha was rejuvenated by a miracle and was married to him by the king. They have not stopped at this. They have, somehow or other, discovered even the conversation that took place between Prophet Joseph and Zuleikha in the first night of their marriage. In fact, all this is mere fiction, for, as has already been pointed out, the word Al-Aziz was the Arabic translation or equivalent of some Egyptian title, and was not the designation of any particular office. It was merely a title used for the high ones in Egypt like “His Excellency†or “Your Excellencyâ€, etc. As regards to the said marriage, this fiction has been built on the story of Prophet Joseph’s marriage in the Bible and the Talmud. According to these, he was married with Asenath, the daughter of Poti-pherah. As the name of the husband of Zuleikha was Potiphar, the two names got confused together. Accordingly, when the story was handed down from the traditions of the Israelites from one commentator to the other, the name Potiphar got interchanged with Poti-pherah because the two were so like each other in sound. Consequently, the daughter in the story was replaced by wife. Then Potiphar was killed in order to facilitate the marriage. Then the only remaining difficulty, that is, the disparity of their ages, was gotten over with the help of a miracle. She was rejuvenated so completely as to enable her to become the worthy wife of the ruler of the land.
Related Ayat(Verses)/Topics