His saying, exalted and majestic is He:

﴿Go with this shirt of mine and cast it upon the face of my father; he will come back seeing. And bring me your family all together﴾ ﴿And when the caravan had departed, their father said, "Indeed, I sense the smell of Yusuf, were it not that you think me weak-minded."﴾ ﴿They said, "By Allah, indeed you are in your old error."﴾

(p-147) His ruling - after the command to cast the shirt upon the face of his father - is that his father will come back seeing and his blindness will be removed. This is evidence that all of this is by revelation and informing from Allah, glorified and exalted is He. Al-Naqqash said: It has been narrated that this shirt belonged to Ibrahim, whom Allah clothed with it when he came out of the fire. It was from the garments of Paradise, and it was later given to Ishaq, then to Yaqub. Then it was given to Yusuf, and it was with him in a silver protection.

Qadi Abu Muhammad, may Allah have mercy on him, said:

All of this requires a chain of narration, and it appears that it is the shirt of Yusuf, which is like the shirt of everyone. Thus, the strangeness becomes clear in that he found its scent from a distance. If it were from the shirts of Paradise, there would be no strangeness in that, and everyone would have found it.

As for "their family," it has been narrated that they were eighty souls, and it was said: sixty-seven souls among men and women. In this number, they entered Egypt, then their descendants left with Musa in six hundred thousand. Al-Tabari mentioned from Al-Suddi that when he revealed his matter to his brothers, he asked them about their father: What is his condition? They said: His sight has gone from weeping. At that time, he said to them: ﴿Go with this shirt of mine﴾ the verse.

And His saying, exalted is He: ﴿And when the caravan had departed﴾ the verse means: The caravan departed from Egypt heading towards the location of Yaqub, according to what has been differed about it. It was said: It was near the vicinity of Bayt al-Maqdis, and it was said: It was in the island. The first is more correct, as their traces and graves are still there. It has been narrated that Yaqub found the scent of Yusuf while there was a distance of eight days' journey between him and the shirt. This was said by Ibn Abbas, and he said: A wind arose and carried his fragrance. It has been narrated that there was eighty farsakhs between them, as said by Al-Hasan and Ibn Jurayj. It was also said that he had been separated from him for seventy-seven years before that.

Qadi Abu Muhammad, may Allah have mercy on him, said:

This is close to the first. It has been narrated that there was a distance of thirty days' journey between them, as said by Al-Hasan ibn Abi al-Hasan. It has been narrated from Abu Ayyub al-Hawzani that the wind sought permission to carry the scent of Yusuf to Yaqub, and it was permitted to do so. And the address of Yaqub in this was to those present with him. It has been narrated that they were his servants, and it was said: They were some of his sons, and it was said: They were his relatives.

(p-148) And "you think me weak-minded" means: you reject my opinion and dismiss what is in my heart. This is the meaning of tafnid in the language. From that is the saying of the poet:

O my reproachers, my blame and my dismissal For what has passed of my affair is not to be rejected.

And it is said: "The time has ruined so-and-so" if it has corrupted him. Ibn Muqbil said:

Let time do what it wills, for indeed If it is tasked with ruining people, it will ruin them.

And what indicates that the ruin is corruption in general is the saying of Al-Nabigha:

Except for Solomon when Allah said to him: "Stand among the people and distinguish them from the foolish."

And Munthir ibn Sa'id said: It is said: A foolish old man, meaning his opinion has become corrupt, and it is not said: An old woman.

Qadi Abu Muhammad, may Allah have mercy on him, said:

And the term 'fand' occurs either due to the ignorance of the one who is 'fand', or due to a passion that has overcome him, or due to his lying, or due to his weakness and inability due to the loss of his mind and his old age. For this reason, people have interpreted 'fand' in this verse with these meanings. Among them is his saying, blessings and peace be upon him: "Or an old man who is foolish." Ibn Abbas, Mujahid, and Qatadah said: Its meaning is: "You make foolish." And Ibn Abbas, may Allah be pleased with him, also said: "You make ignorant." And Ibn Jubair and Ata said: Its meaning is: "You deny." And Ibn Ishaq said: Its meaning is: "You weaken." And Ibn Zayd and Mujahid said: Its meaning is: "You say your mind has gone." And Al-Hasan said: Its meaning is: "You make him old."

And it seems that their 'fand' of Jacob, peace be upon him, was because they believed that his passion had overcome him regarding Joseph, peace be upon him. Al-Tabari said: The root of 'fand' is corruption.

And their saying: "Indeed, you are in your misguidance" means: your turning away and your confusion, and it is not the misguidance that is, in common understanding, the opposite of guidance, because that is from the harshness that it is not permissible for them to confront him with. And some people have interpreted this, and for this reason Qatadah, may Allah have mercy on him, said: They said to their father a harsh word that it was not appropriate for them to say to their father nor to the Prophet of Allah, peace be upon him. And Ibn Abbas said: The meaning is: "Indeed, you are in your error."

Qadi Abu Muhammad, may Allah have mercy on him, said:

And the grief of Jacob had renewed with the story of (Yamin), and for this reason he is called: The one of the two sorrows.