Translation:
And when they entered in the manner their father had enjoined, it did not profit them in the least against (the plan of) Allah: 1731 It was but a necessity of Jacob´s soul, which he 1732 discharged. For he was, by our instruction, full of knowledge (and experience): but most men know not. 1733
And when they entered in the manner their father had enjoined, it did not profit them in the least against (the plan of) Allah: 1731 It was but a necessity of Jacob´s soul, which he 1732 discharged. For he was, by our instruction, full of knowledge (and experience): but most men know not. 1733
Translation:
But although 66 they entered [Joseph's city] in the way their father had bidden them, this proved of no avail whatever to them against [the plan of] God 67 [His request] had served only to satisfy Jacob's heartfelt desire [to protect them]: 68 for, behold, thanks to what We had imparted unto him, he was indeed endowed with the knowledge [that God's will must always prevail 69 ]; but most people know it not.
But although 66 they entered [Joseph's city] in the way their father had bidden them, this proved of no avail whatever to them against [the plan of] God 67 [His request] had served only to satisfy Jacob's heartfelt desire [to protect them]: 68 for, behold, thanks to what We had imparted unto him, he was indeed endowed with the knowledge [that God's will must always prevail 69 ]; but most people know it not.
Commentary:
66 Lit., "when".
67 As is shown in the sequence, they and their father were to suffer severe distress before their adventures came to a happy conclusion.
68 Lit., "it (i.e., his request that they should enter the city by different gates] had been but a desire in Jacob's heart (nafs), which he [thus] satisfied". In other words, when he gave his sons this advice, he followed only an instinctive, humanly-understandable urge, and did not really expect that any outward precaution would by itself help them: for, as he himself pointed out on parting, "judgment as to what is to happen rests with none but God". This stress on man's utter dependence on God - a fundamental tenet of Islam - explains why Jacob's advice (which in itself is not relevant to the story) has been mentioned in the above Qur'anic narrative.
69 This interpolated clause is based on Zamakhshari 's interpretation of the above reference to Jacob's having been "endowed with knowledge".
66 Lit., "when".
67 As is shown in the sequence, they and their father were to suffer severe distress before their adventures came to a happy conclusion.
68 Lit., "it (i.e., his request that they should enter the city by different gates] had been but a desire in Jacob's heart (nafs), which he [thus] satisfied". In other words, when he gave his sons this advice, he followed only an instinctive, humanly-understandable urge, and did not really expect that any outward precaution would by itself help them: for, as he himself pointed out on parting, "judgment as to what is to happen rests with none but God". This stress on man's utter dependence on God - a fundamental tenet of Islam - explains why Jacob's advice (which in itself is not relevant to the story) has been mentioned in the above Qur'anic narrative.
69 This interpolated clause is based on Zamakhshari 's interpretation of the above reference to Jacob's having been "endowed with knowledge".
1731 See the last verse and n. 1730. Though they scrupulously observed their father's injunctions to the letter, their hearts were not yet pure, and they got into trouble, as the later story will show. They had the hardihood to cast aspersions on Joseph, not knowing that they were in Joseph's power. And Joseph took a noble revenge by planning a reunion of the whole family and shaming the ten brothers into repentance. He was the instrument for the fulfilment of Allah's Plan.
1732 It is a necessity of a Prophet's soul that he should speak out and teach all that he knows, to the worthy and unworthy alike. This, Jacob did to his unworthy sons, as well as to his worthy sons whom he loved best. It was not for him as a Prophet to guarantee any results. In this case he could not save his Sons from getting into trouble merely because they followed the letter of his advice in a small matter. Apply this to the teaching of one who is greater than Jacob. Men who literally observe some small injunctions of the Holy Prophet Muhammad and neglect the greater principles which he taught cannot blame him for their troubles and difficulties. If they examined the matter, they would find that they brought the troubles on themselves.
1733 The Prophets of Allah are full of knowledge—not as men, but as taught by the grace of Allah, for men, as such, are (as Carlyle said) mostly fools—devoid of knowledge and understanding. (R).