WarafaAAa abawayhi AAala alAAarshi wakharroo lahu sujjadan waqala ya abati hatha ta'weelu (surah Yusuf: 100)

Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi

(12:100) (After entering the town,) he raised his parents to the throne, *69 and seated them along with himself and all of them spontaneously bowed down before him. *70 Joseph said, "Dear father, This is the interpretation of the dream I dreamt long before: my Lord has now turned that into reality. It is His grace that He took me out of the prison and brought you to me from the desert after Satan had stirred up strife between me and my brothers. It is a fact that my Lord fulfils His designs in mysterious ways, for He is All-Knowing, All-Wise.

Wa raf`a abawaihi `alal `arshi wa kharroo lahoo sujjadaa; wa qaala yaaa abati haaza taaweelu ru`yaaya min qablu qad ja`alahaa Rabbee haqqaa; wa qad ahsana beee iz akhrajanee minas sijni wa jaaa`a bikum minal badwi mim ba`di an nazaghash Shaitaanu bainee wa baina ikhwatee; inna Rabbee lateeful limaa yashaaa`; innahoo Huwal `Aleemul Hakeem

*69) According to the Talmud, "When Joseph learned that his father was upon the way, he gathered together his friends and officers, and soldiers of the realm, attired in rich garments, . . . . and formed a great company to meet Prophet Jacob on the way and escort him to Egypt. Music and gladness filled the land, and all the people, the women and the children, assembled on the house-tops to view the magnificent display." (H. Polano, p. 111).
*70) The interpretation of this verse has given rise to some serious misunderstandings, which are against the very fundamentals of the Divine Guidance. So much so that some people have gone to the extreme of making it lawful to prostrate before kings and saints as a mark of respect. Others more strict on this point have explained it away, saying, "In the former Divine Laws, it was unlawful only to prostrate in worship before others than Allah, though it was permissible to prostrate before others if it was done without the intention of worship, but now in the Divine Law given to Prophet Muhammad (Allah's peace be upon him) it has been made absolutely unlawful".
Such misunderstandings as these have resulted from taking the words in this verse to mean "to perform sajadah"in the technical sense in which it is now used in the Islamic code, that is, "lying flat in such a way that the hands, the knees and the forehead touch the ground," whereas the word (sujjadan) has been used here in its literal meaning of sajud "to bow down". The parents and brothers of Prophet Joseph bowed down before him in accordance with the ancient custom among the people of the age, (and the custom is still in vogue among some people), who used to bow down before others to show their gratitude, or welcome them, or merely to salute them by placing their hand on the breast. There are many instances of this in the Bible. "....and when he (Abraham) saw them (the three men) corning towards him, he ran to meet them from the tent door, and bowed himself towards the ground. " (Please refer to Arabic translation: Gen. 18: 32). Further on it says that when the children of Heath gave a field and a cave as a burying place for Sarah, Prophet Abraham was so grateful to them that "he stood up and bowed himself to the people of the land, even to the children of Heth," (Gen. 23: 7) and "Abraham bowed down himself before the people of the land." (Gen. 23: 12). In both cases the words `bowed down' have been translated into (Sajada).
These and other like instances in the Bible are a conclusive proof of the fact that in this verse (100), the Qur'an has not used the word in its technical Islamic sense but in its literal sense.
Besides, those commentators arc absolutely wrong who suppose that in the former laws, sajadah in the present Islamic sense was allowed as a mark of respect laws. For instance, during the Babylonian captivity of the Children of Israel, king Ahasuerus promoted Haman above all the princes and commanded all his servants to bow and reverence him, but Mordecai, who was a holy and righteous man among the Jews, bowed not, nor did him reverence. (Esther3: 1-2). The Talmud has elaborated this point in a way that is worth reading:
The servants of the king said to Mordecai: "Why wilt thou refuse to bow before Haman, transgressing thus the wishes of the king? Do we not bow before him?" "Yea are foolish," answered Mordecai, "aye, wanting in reason. Listen to me. Shall a mortal, who must return to dust be glorified? Shall I bow down before one born of woman, whose days are short? When he is small he cries and weeps as a child; when he grows older sorrow and sighing are his portion; his days arc full of wrath and anger, and at the end he returns to dust. Shall I bow to one like to him? No, I prostrate myself before the Eternal God, who lives for ever. To Hun the great Creator and Ruler of the Universe, and to no other will I bow. " (The Talmud Selections by H. Polano, p. 172).
This speech which was made by a Believer from among the Israelites a thousand years before the Revelation of the Qur'an, is conclusive on the point. Thus there is absolutely no room for the performance of "sajadah" before any other than Allah.