The Tafsīr of Sūrah Yūsuf (Chapter - 12)

Which was revealed in Makkah

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

In the Name of Allāh, the Most Gracious, the Most Merciful.

Qur’an 12:1–3الٓر تِلْكَ ءَايَٰتُ ٱلْكِتَٰبِ ٱلْمُبِينِ إِنَّآ أَنزَلْنَٰهُ قُرْءَٰنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ ٱلْقَصَصِ بِمَآ أَوْحَيْنَآ إِلَيْكَ هَٰذَا ٱلْقُرْءَانَ وَإِن كُنتَ مِن قَبْلِهِۦ لَمِنَ ٱلْغَٰفِلِينَ

«1. Alif-Lām-Rā. These are the verses of the Book that is clear.» «2. Verily, We have sent it down as an Arabic Qur'ān in order that you may understand.» «3. We relate unto you the best of stories through Our revelations unto you, of this Qur'ān. And before this, you were among those who knew nothing about it.»

Qualities of the Qur'ān In the beginning of Sūrat Al-Baqarah we talked about the separate letters, Allāh said,

Qur’anتِلْكَ ءَايَٰتُ ٱلْكِتَٰبِ

«These are the verses of the Book» in reference to the Clear Qur'ān that is plain and apparent, and explains, clarifies and makes known the unclear matters. Allāh said next,

Qur’an 12:2إِنَّآ أَنزَلْنَٰهُ قُرْءَٰنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ

«Verily, We have sent it down as an Arabic Qur'ān in order that you may understand.» The Arabic language is the most eloquent, plain, deep and expressive of the meanings that might arise in one's mind. Therefore, the most honorable Book, was revealed in the most honorable language, to the most honorable Prophet and Messenger ﷺ, delivered by the most honorable angel, in the most honorable land on earth, and its revelation started during the most honorable month of the year, Ramaḍān. Therefore, the Qur'ān is perfect in every respect. So Allāh said,

Qur’an 12:3نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ ٱلْقَصَصِ بِمَآ أَوْحَيْنَآ إِلَيْكَ هَٰذَا ٱلْقُرْءَانَ

«We relate unto you the best of stories through Our revelations unto you, of this Qur'ān.»

Reason behind revealing Āyah (12:3)

On the reason behind revealing Āyah (12:3), Ibn Jarīr Aṭ-Ṭabari recorded that 'Abdullāh bin 'Abbās said, "They said, 'O, Allāh's Messenger! Why not narrate to us stories?'^{1About nations that have passed, how they answered their Prophets, what happened to them afterwards, etc.} Later on, this Āyah was revealed,

Qur’an 12:3نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ ٱلْقَصَصِ

«We relate unto you the best of stories...»"^{2Aṭ-Ṭabari 15:552.}

There is a Ḥadīth that is relevant upon mentioning this honorable Āyah, which praises the Qur'ān and demonstrates that it is sufficient from needing all books besides it. Imām Aḥmad recorded a narration from Jābir bin 'Abdullāh that 'Umar bin Al-Khaṭṭāb came to the Prophet ﷺ with a book that he took from some of the People of the Book. 'Umar began reading it to the Prophet ﷺ who became angry. He said,

أَمُتَهَوِّكُونَ فِيهَا يَا ابْنَ الْخَطَّابِ؟ وَالَّذِي نَفْسِي بِيَدِهِ، لَقَدْ جِئْتُكُمْ بِهَا بَيْضَاءَ نَقِيَّةً، لَا تَسْأَلُوهُمْ عَنْ شَيْءٍ، فَيُخْبِرُوكُمْ بِحَقٍّ فَتُكَذِّبُونَهُ، أَوْ بِبَاطِلٍ فَتُصَدِّقُونَهُ، وَالَّذِي نَفْسِي بِيَدِهِ، لَوْ أَنَّ مُوسَى كَانَ حَيًّا مَا وَسِعَهُ إِلَّا أَنْ يَتَّبِعَنِي

«Are you uncertain about it Ibn Al-Khaṭṭāb? By the One in Whose Hand is my soul! I have come to you with it white and pure. Do not ask them about anything, for they might tell you something true and you reject it, or they might tell you something false and you believe it. By the One in Whose Hand is my soul! If Mūsā were living, he would have no choice but to follow me.»^{3Aḥmad 3:387}

Imām Aḥmad also recorded a narration from 'Abdullāh bin Thābit who said, "Umar came to Allāh's Messenger ﷺ and said; 'O Messenger of Allāh! I passed by a brother of mine from [the tribe of] Qurayẓah, so he wrote some comprehensive statements from the Tawrāh for me, should I read them to you?' The face of Allāh's Messenger ﷺ changed [with anger]. So I said to him, 'Don't you see the face of Allāh's Messenger?" 'Umar said, 'We are pleased with Allāh as our Lord, Islām as our religion, and Muḥammad as our Messenger.' So the anger of the Prophet ﷺ subsided, and he said,

Ḥadīthوَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، لَوْ أَصْبَحَ فِيكُمْ مُوسَى ثُمَّ اتَّبَعْتُمُوهُ وَتَرَكْتُمُونِي لَضَلَلْتُمْ، إِنَّكُمْ حَظِّي مِنَ الْأُمَمِ، وَأَنَا حَظُّكُمْ مِنَ النَّبِيِّينَ

«By the One in Whose Hand is Muḥammad's soul, if Mūsā appeared among you and you were to follow him, abandoning me, then you would have strayed. Indeed you are my share of the nations, and I am your share of the Prophets.»"^{4Aḥmad 4:266. See Al-Irwā' no. 1589.}

Qur’an 12:4إِذْ قَالَ يُوسُفُ لِأَبِيهِ يَٰٓأَبَتِ إِنِّى رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا وَٱلشَّمْسَ وَٱلْقَمَرَ رَأَيْتُهُمْ لِى سَٰجِدِينَ

«4. (Remember) when Yūsuf said to his father: "O my father! Verily, I saw (in a dream) eleven stars and the sun and the moon - I saw them prostrating themselves to me."»

Yūsuf's Dream

Allāh says, 'Mention to your people, O Muḥammad, among the stories that you narrate to them, the story of Yūsuf.' Prophet Yūsuf (Joseph) mentioned his dream to his father, Prophet Ya'qūb (Jacob), son of Prophet Isḥāq (Isaac), son of Prophet Ibrāhīm (Abraham), peace be upon them all. 'Abdullāh bin 'Abbās stated that the dreams of Prophets are revelations from Allāh.^{1Aṭ-Ṭabari 15:554.} Scholars of Tafsīr explained that in Yūsuf's dream the eleven stars represent his brothers, who were eleven, and the sun and the moon represent his father and mother. This explanation was collected from Ibn 'Abbās, Aḍ-Ḍaḥḥāk, Qatādah, Sufyān Ath-Thawri and 'Abdur-Raḥmān bin Zayd bin Aslam. Yūsuf's vision became a reality forty years later, or as some say, eighty years, when Yūsuf raised his parents to the throne while his brothers were before him,

Qur’an 12:100وَخَرُّوا۟ لَهُۥ سُجَّدًا وَقَالَ يَٰٓأَبَتِ هَٰذَا تَأْوِيلُ رُءْيَٰىَ مِن قَبْلُ قَدْ جَعَلَهَا رَبِّى حَقًّا

«and they fell down before him prostrate. And he said: "O my father! This is the interpretation of my dream aforetime! My Lord has made it come true!"»^{2Aṭ-Ṭabari 15:557.}

Qur’an 12:5قَالَ يَٰبُنَىَّ لَا تَقْصُصْ رُءْيَاكَ عَلَىٰٓ إِخْوَتِكَ فَيَكِيدُوا۟ لَكَ كَيْدًا إِنَّ ٱلشَّيْطَٰنَ لِلْإِنسَٰنِ عَدُوٌّ مُّبِينٌ

«5. He (the father) said: "O my son! Relate not your vision to your brothers, lest they should arrange a plot against you. Verily, Shayṭān is to man an open enemy!"»

Ya‘qūb orders Yūsuf to hide His Vision to avoid Shayṭān's Plots

Allāh narrates the reply Ya'qūb gave his son Yūsuf when he narrated to him the vision that he saw, which indicated that his brothers would be under his authority. They would be subjugated to Yūsuf's authority to such an extent that they would prostrate before him in respect, honor and appreciation. Ya'qūb feared that if Yūsuf narrated his vision to any of his brothers, they would envy him and conspire evil plots against him. This is why Ya'qūb said to Yūsuf,

Qur’an 12:5لَا تَقْصُصْ رُءْيَاكَ عَلَىٰٓ إِخْوَتِكَ فَيَكِيدُوا۟ لَكَ كَيْدًا

«Relate not your vision to your brothers, lest they should arrange a plot against you.»

This Āyah means, "They might arrange a plot against you that causes your demise." In the Sunnah, there is a confirmed Ḥadīth that states,

«إِذَا رَأَى أَحَدُكُمْ مَا يُحِبُّ فَلْيُحَدِّثْ بِهِ، وَإِذَا رَأَى مَا يَكْرَهُ فَلْيَتَحَوَّلْ إِلَى جَنْبِهِ الْآخَرِ، وَلْيَتْفُلْ عَنْ يَسَارِهِ ثَلَاثًا، وَلْيَسْتَعِذْ بِاللَّهِ مِنْ شَرِّهَا، وَلَا يُحَدِّثْ بِهَا أَحَدًا فَإِنَّهَا لَنْ تَضُرَّهُ»

«If any of you saw a vision that he likes, let him narrate it. If he saw a dream that he dislikes, let him turn on his other side, blow to his left thrice, seek refuge with Allāh from its evil and not tell it to anyone. Verily, it will not harm him in this case.»^{1Muslim 4:1772.}

In another Ḥadīth that Imām Aḥmad and collectors of the Sunan collected, Mu'āwiyah bin Ḥaydah Al-Qushayri said that the Messenger of Allāh ﷺ said,

Ḥadīthالرُّؤْيَا عَلَى رِجْلِ طَائِرٍ مَا لَمْ تُعْبَرْ، فَإِذَا عُبِرَتْ وَقَعَتْ

«The dream is tied to a bird's leg, as long as it is not interpreted. If it is interpreted, it comes true.»^{2Aḥmad 4:10, Abu Dāwud 5:283 Ibn Mājah 2:1288.}

Therefore, one should hide the prospects or the coming of a bounty until it comes into existence and becomes known. The Prophet ﷺ said,

Ḥadīthاسْتَعِينُوا عَلَى قَضَاءِ الْحَوَائِجِ بِكِتْمَانِهَا، فَإِنَّ كُلَّ ذِي نِعْمَةٍ مَحْسُودٌ

«Earn help for fulfilling needs by being discrete, for every owner of a blessing is envied.»^{3Aṭ-Ṭabari 20:94.}

Qur’an 12:6وَكَذَٰلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِن تَأْوِيلِ ٱلْأَحَادِيثِ وَيُتِمُّ نِعْمَتَهُۥ عَلَيْكَ وَعَلَىٰٓ ءَالِ يَعْقُوبَ كَمَآ أَتَمَّهَا عَلَىٰٓ أَبَوَيْكَ مِن قَبْلُ إِبْرَٰهِيمَ وَإِسْحَٰقَ إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ

«6. "Thus will your Lord choose you and teach you the interpretation of dreams (and other things) and perfect His favor on you and on the offspring of Ya'qūb, as He perfected it on your fathers, Ibrāhīm and Isḥāq aforetime! Verily, your Lord is All-Knowing, All-Wise."»

Interpretation of Yūsuf's Vision

Allāh says that Ya'qūb said to his son Yūsuf, 'Just as Allāh chose you to see the eleven stars, the sun and the moon prostrate before you in a vision,

Qur’an 12:6وَكَذَٰلِكَ يَجْتَبِيكَ رَبُّكَ

«Thus will your Lord choose you» designate and assign you to be a Prophet from Him,

Qur’an 12:6وَيُعَلِّمُكَ مِن تَأْوِيلِ ٱلْأَحَادِيثِ

«and teach you the interpretation of Aḥadīth».' Mujāhid and several other scholars said that this part of the Āyah is in reference to the interpreting of dreams.^{1Aṭ-Ṭabari 15:560.} He said next,

Qur’an 12:6وَيُتِمُّ نِعْمَتَهُۥ عَلَيْكَ

«and perfect His favor on you», 'by His Message and revelation to you.' This is why Ya'qūb said afterwards,

Qur’an 12:6كَمَآ أَتَمَّهَا عَلَىٰٓ أَبَوَيْكَ مِن قَبْلُ إِبْرَٰهِيمَ

«as He perfected it aforetime on your fathers, Ibrāhīm...», Allāh's intimate friend,

Qur’anوَإِسْحَٰقَ

«and Isḥāq», Ibrāhīm's son,

Qur’an 12:6إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ

«Verily, your Lord is All-Knowing, All-Wise.» Allāh knows best whom to chose for His Messages.

Qur’an 12:7–10لَّقَدْ كَانَ فِى يُوسُفَ وَإِخْوَتِهِۦٓ ءَايَٰتٌ لِّلسَّآئِلِينَ إِذْ قَالُوا۟ لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَىٰٓ أَبِينَا مِنَّا وَنَحْنُ عُصْبَةٌ إِنَّ أَبَانَا لَفِى ضَلَٰلٍ مُّبِينٍ ٱقْتُلُوا۟ يُوسُفَ أَوِ ٱطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ وَتَكُونُوا۟ مِنۢ بَعْدِهِۦ قَوْمًا صَٰلِحِينَ قَالَ قَآئِلٌ مِّنْهُمْ لَا تَقْتُلُوا۟ يُوسُفَ وَأَلْقُوهُ فِى غَيَٰبَتِ ٱلْجُبِّ يَلْتَقِطْهُ بَعْضُ ٱلسَّيَّارَةِ إِن كُنتُمْ فَٰعِلِينَ

«7. Verily, in Yūsuf and his brethren there were Āyāt for those who ask.»

«8. When they said: "Truly, Yūsuf and his brother are dearer to our father than we, while we are 'Uṣbah (a group). Really, our father is in a plain error."»

«9. "Kill Yūsuf or cast him out to some (other) land, so that the favor of your father may be given to you alone, and after that you will be righteous folk."﴿

﴿10. One from among them said: "Kill not Yūsuf, but if you must do something, throw him down to the bottom of a well; he will be picked up by some caravan of travelers."»

There are Lessons to draw from the Story of Yūsuf

Allāh says that there are Āyāt, lessons and wisdom to learn from the story of Yūsuf and his brothers, for those who ask about their story and seek its knowledge. Surely, their story is unique and is worthy of being narrated.

Qur’an 12:8إِذْ قَالُوا۟ لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَىٰٓ أَبِينَا مِنَّا

«When they said: "Truly, Yūsuf and his brother are dearer to our father than we..."»

They swore, according to their false thoughts, that Yūsuf and his brother Binyāmīn (Benjamin), Yūsuf's full brother,

Qur’an 12:8أَحَبُّ إِلَىٰٓ أَبِينَا مِنَّا وَنَحْنُ عُصْبَةٌ

«dearer to our father than we, while we are 'Uṣbah.» meaning, a group. Therefore, they thought, how can he love these two more than the group,

Qur’an 12:8إِنَّ أَبَانَا لَفِى ضَلَٰلٍ مُّبِينٍ

«Really, our father is in a plain error.» because he preferred them and loved them more than us.

Qur’an 12:9ٱقْتُلُوا۟ يُوسُفَ أَوِ ٱطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ

«Kill Yūsuf or cast him out to some (other) land, so that the favor of your father may be given to you alone,» They said, 'Remove Yūsuf, who competes with you for your father's love, from in front of your father's face so that his favor is yours alone. Either kill Yūsuf or banish him to a distant land so that you are rid of his trouble and you alone enjoy the love of your father.'

Qur’an 12:9وَتَكُونُوا۟ مِنۢ بَعْدِهِۦ قَوْمًا صَٰلِحِينَ

«and after that you will be righteous folk.», thus intending repentance before committing the sin,

Qur’an 12:10قَالَ قَآئِلٌ مِّنْهُمْ

«One from among them said...»

Qatādah and Muḥammad bin Isḥāq said that he was the oldest among them and his name was Rūbīl (Reuben).^{1Aṭ-Ṭabari 15:564-565.} As-Suddi said that his name was Yahūdha (Judāh). Mujāhid said that it was Shām'ūn (Simeon) who said,

Qur’an 12:10لَا تَقْتُلُوا۟ يُوسُفَ

«Kill not Yūsuf,», do not let your enmity and hatred towards him reach this level, of murder.

However, their plot to kill Yūsuf would not have succeeded, because Allāh the Exalted willed that Yūsuf fulfill a mission that must be fulfilled and complete; he would receive Allāh's revelation and become His Prophet. Allāh willed Yūsuf to be a powerful man in Egypt and govern it. Consequently, Allāh did not allow them to persist in their intent against Yūsuf, through Rūbīl's words and his advice to them that if they must do something, they should throw him down to the bottom of a well,

Qur’an 12:10يَلْتَقِطْهُ بَعْضُ ٱلسَّيَّارَةِ

«he will be picked up by some caravan» of travelers passing by. This way, he said, you will rid yourselves of this bother without having to kill him,

Qur’an 12:10إِن كُنتُمْ فَٰعِلِينَ

«if you must do something,»

meaning, if you still insist on getting rid of him. Muḥammad bin Isḥāq bin Yasār said, "They agreed to a particularly vicious crime that involved cutting the relation of the womb, undutiful treatment of parents, and harshness towards the young, helpless and sinless. It was also harsh towards the old and weak who have the rights of being respected, honored and appreciated, as well as, being honored with Allāh and having parental rights on their offspring. They sought to separate the beloved father, who had reached old age and his bones became weak, yet had a high status with Allāh, from his beloved young son, in spite of his weakness, tender age and his need of his

Qur’an 12:5–14قَالَ يَٰبُنَىَّ لَا تَقْصُصْ رُءْيَاكَ عَلَىٰٓ إِخْوَتِكَ فَيَكِيدُوا۟ لَكَ كَيْدًا إِنَّ ٱلشَّيْطَٰنَ لِلْإِنسَٰنِ عَدُوٌّ مُّبِينٌ وَكَذَٰلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِن تَأْوِيلِ ٱلْأَحَادِيثِ وَيُتِمُّ نِعْمَتَهُۥ عَلَيْكَ وَعَلَىٰٓ ءَالِ يَعْقُوبَ كَمَآ أَتَمَّهَا عَلَىٰٓ أَبَوَيْكَ مِن قَبْلُ إِبْرَٰهِيمَ وَإِسْحَٰقَ إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ لَّقَدْ كَانَ فِى يُوسُفَ وَإِخْوَتِهِۦٓ ءَايَٰتٌ لِّلسَّآئِلِينَ إِذْ قَالُوا۟ لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَىٰٓ أَبِينَا مِنَّا وَنَحْنُ عُصْبَةٌ إِنَّ أَبَانَا لَفِى ضَلَٰلٍ مُّبِينٍ ٱقْتُلُوا۟ يُوسُفَ أَوِ ٱطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ وَتَكُونُوا۟ مِنۢ بَعْدِهِۦ قَوْمًا صَٰلِحِينَ قَالَ قَآئِلٌ مِّنْهُمْ لَا تَقْتُلُوا۟ يُوسُفَ وَأَلْقُوهُ فِى غَيَٰبَتِ ٱلْجُبِّ يَلْتَقِطْهُ بَعْضُ ٱلسَّيَّارَةِ إِن كُنتُمْ فَٰعِلِينَ قَالُوا۟ يَٰٓأَبَانَا مَا لَكَ لَا تَأْمَ۫نَّا عَلَىٰ يُوسُفَ وَإِنَّا لَهُۥ لَنَٰصِحُونَ أَرْسِلْهُ مَعَنَا غَدًا يَرْتَعْ وَيَلْعَبْ وَإِنَّا لَهُۥ لَحَٰفِظُونَ قَالَ إِنِّى لَيَحْزُنُنِىٓ أَن تَذْهَبُوا۟ بِهِۦ وَأَخَافُ أَن يَأْكُلَهُ ٱلذِّئْبُ وَأَنتُمْ عَنْهُ غَٰفِلُونَ قَالُوا۟ لَئِنْ أَكَلَهُ ٱلذِّئْبُ وَنَحْنُ عُصْبَةٌ إِنَّآ إِذًا لَّخَٰسِرُونَ

father's compassion and kindness. May Allāh forgive them, and indeed, He is the Most Merciful among those who have mercy, for they intended to carry out a "grave error." Ibn Abi Ḥātim collected this statement, from the route of Salamah bin Al-Faḍl from Muḥammad bin Isḥāq.

Qur’an 12:11–12قَالُوا۟ يَٰٓأَبَانَا مَا لَكَ لَا تَأْمَ۫نَّا عَلَىٰ يُوسُفَ وَإِنَّا لَهُۥ لَنَٰصِحُونَ أَرْسِلْهُ مَعَنَا غَدًا يَرْتَعْ وَيَلْعَبْ وَإِنَّا لَهُۥ لَحَٰفِظُونَ

«11. They said: "O our father! Why do you not trust us with Yūsuf though we are indeed his well-wishers?"»

«12. "Send him with us tomorrow to enjoy himself and play, and verily, we will take care of him."»

Yūsuf's Brothers ask for Their Father's Permission to take Yūsuf with Them

When Yūsuf's brothers agreed to take him and throw him down the well, taking the advice of their elder brother Rūbīl, they went to their father Ya'qūb, peace be upon him. They said to him, "Why is it that you,

Qur’an 12:11لَا تَأْمَ۫نَّا عَلَىٰ يُوسُفَ وَإِنَّا لَهُۥ لَنَٰصِحُونَ

«do not trust us with Yūsuf though we are indeed his well-wishers?»."

They started executing their plan by this introductory statement, even though they really intended its opposite, out of envy towards Yūsuf for being loved by his father. They said,

Qur’an 12:12أَرْسِلْهُ مَعَنَا

"«Send him with us» tomorrow so that we all enjoy ourselves and play."^{1Aṭ-Ṭabari 15:570.} Qatādah, Aḍ-Ḍaḥḥāk and As-Suddi said similarly.^{2Aṭ-Ṭabari 15:571.} Yūsuf's brothers said next,

Qur’anوَإِنَّا لَهُۥ لَحَٰفِظُونَ

«and verily, we will take care of him.», we will protect him and ensure his safety for you.

Qur’an 12:13–14قَالَ إِنِّى لَيَحْزُنُنِىٓ أَن تَذْهَبُوا۟ بِهِۦ وَأَخَافُ أَن يَأْكُلَهُ ٱلذِّئْبُ وَأَنتُمْ عَنْهُ غَٰفِلُونَ قَالُوا۟ لَئِنْ أَكَلَهُ ٱلذِّئْبُ وَنَحْنُ عُصْبَةٌ إِنَّآ إِذًا لَّخَٰسِرُونَ

«13. He (Ya'qūb) said: "Truly, it saddens me that you should take him away. I fear lest a wolf should devour him, while you are careless of him."»

«14. They said: "If a wolf devours him, while we are 'Uṣbah (a group), then surely, we are the losers."»

Ya'qūb's Answer to Their Request

Allāh narrates to us that His Prophet Ya'qūb said to his children, in response to their request that he send Yūsuf with them to the desert to tend their cattle,

Qur’an 12:13إِنِّى لَيَحْزُنُنِىٓ أَن تَذْهَبُوا۟ بِهِۦ

«Truly, it saddens me that you should take him away.»

He said that it was hard on him that he be separated from Yūsuf for the duration of their trip, until they came back. This demonstrates the deep love that Ya'qūb had for his son, because he saw in Yūsuf great goodness and exalted qualities with regards to conduct and physical attractiveness associated with the rank of prophethood. May Allāh's peace and blessings be on him. Prophet Ya'qūb's statement next,

Qur’an 12:13وَأَخَافُ أَن يَأْكُلَهُ ٱلذِّئْبُ وَأَنتُمْ عَنْهُ غَٰفِلُونَ

❴I fear lest a wolf should devour him, while you are careless of him.❵

He said to them, 'I fear that you might be careless with him while you are tending the cattle and shooting, then a wolf might come and eat him while you are unaware.' They heard these words from his mouth and used them in their response for what they did afterwards. They also gave a spontaneous reply for their father's statement, saying,

Qur’an 12:14لَئِنْ أَكَلَهُ ٱلذِّئْبُ وَنَحْنُ عُصْبَةٌ إِنَّآ إِذًا لَّخَٰسِرُونَ

❴If a wolf devours him, while we are an 'Uṣbah, then surely, we are the losers.❵

They said, 'If a wolf should attack and devour him while we are all around him in a strong group, then indeed we are the losers and weak.'

Qur’an 12:15فَلَمَّا ذَهَبُوا۟ بِهِۦ وَأَجْمَعُوٓا۟ أَن يَجْعَلُوهُ فِى غَيَٰبَتِ ٱلْجُبِّ وَأَوْحَيْنَآ إِلَيْهِ لَتُنَبِّئَنَّهُم بِأَمْرِهِمْ هَٰذَا وَهُمْ لَا يَشْعُرُونَ

❴15. So, when they took him away, they all agreed to throw him down to the bottom of the well, and We revealed to him: "Indeed, you shall (one day) inform them of this their affair, when they know (you) not."❵

Yūsuf is thrown in a Well

Allāh says that when Yūsuf's brothers took him from his father, after they requested him to permit that,

Qur’an 12:15وَأَجْمَعُوٓا۟ أَن يَجْعَلُوهُ فِى غَيَٰبَتِ ٱلْجُبِّ

❴they all agreed to throw him down to the bottom of the well,❵

This part of the Āyah magnifies their crime, in that it mentions that they all agreed to throw him to the bottom of the well. This was their intent, yet when they took him from his father, they pretended otherwise, so that his father sends him with a good heart and feeling at ease and comfortable with his decision. It was reported that Ya'qūb, peace be upon him, embraced Yūsuf, kissed him and supplicated to Allāh for him when he sent him with his brothers. As-Suddi said that the time spent between pretending to be well-wishers and harming Yūsuf was no longer than their straying far from their father's eyes. They then started abusing Yūsuf verbally, by cursing, and harming him by beating. When they reached the well that they agreed to throw him in, they tied him with rope and lowered him down. When Yūsuf would beg one of them, he would smack and curse him. When he tried to hold to the sides of the well, they struck his hand and then cut the rope when he was only half the distance from the bottom of the well. He fell into the water and was submerged. However, he was able to ascend a stone that was in the well and stood on it.^{1Aṭ-Ṭabari 15:574.} Allāh said next,

Qur’an 12:15وَأَوْحَيْنَآ إِلَيْهِ لَتُنَبِّئَنَّهُم بِأَمْرِهِمْ هَٰذَا وَهُمْ لَا يَشْعُرُونَ

❴and We revealed to him: "Indeed, you shall (one day) inform them of this their affair, when they know (you) not."❵

In this Āyah, Allāh mentions His mercy and compassion and His compensation and relief that He sends in times of distress. Allāh revealed to Yūsuf, during that distressful time, in order to comfort his heart and strengthen his resolve, 'Do not be saddened by what you have suffered. Surely, you will have a way out of this distress and a good end, for Allāh will aid you against them, elevate your rank and raise your grade. Later on, you will remind them of what they did to you,'

Qur’anوَهُمْ لَا يَشْعُرُونَ

❴when they know not.❵ "Ibn 'Abbās commented on this Āyah, "You will remind them of this evil action against you, while they are unaware of your identity and unable to recognize you."^{2Aṭ-Ṭabari 15:577.}

Qur’an 12:16–18وَجَآءُوٓ أَبَاهُمْ عِشَآءً يَبْكُونَ قَالُوا۟ يَٰٓأَبَانَآ إِنَّا ذَهَبْنَا نَسْتَبِقُ وَتَرَكْنَا يُوسُفَ عِندَ مَتَٰعِنَا فَأَكَلَهُ ٱلذِّئْبُ وَمَآ أَنتَ بِمُؤْمِنٍ لَّنَا وَلَوْ كُنَّا صَٰدِقِينَ وَجَآءُو عَلَىٰ قَمِيصِهِۦ بِدَمٍ كَذِبٍ قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ وَٱللَّهُ ٱلْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ

❴16. And they came to their father in the early part of the night weeping.❵

❴17. They said: "O our father! We went racing with one another, and left Yūsuf by our belongings and a wolf devoured him; but you will never believe us even when we speak the truth."❵

❴18. And they brought his shirt stained with false blood. He said: "Nay, but your own selves have made up a tale. So (for me) patience is most fitting. And it is Allāh (Alone) Whose help can be sought against that (lie) which you describe."❵

Yūsuf's Brothers try to deceive Their Father

Allāh narrates to us the deceit that Yūsuf's brothers resorted to, after they threw him to the bottom of the well. They went back to their father, during the darkness of the night, crying and showing sorrow and grief for losing Yūsuf. They started giving excuses to their father for what happened to Yūsuf, falsely claiming that,

Qur’an 12:17إِنَّا ذَهَبْنَا نَسْتَبِقُ

❴We went racing with one another❵, or had a shooting competition,

Qur’an 12:17وَتَرَكْنَا يُوسُفَ عِندَ مَتَٰعِنَا

❴and left Yūsuf by our belongings❵, guarding our clothes and luggage,

Qur’an 12:17فَأَكَلَهُ ٱلذِّئْبُ

❴and a wolf devoured him❵, which is exactly what their father told them he feared for Yūsuf and warned against. They said next,

Qur’an 12:17وَمَآ أَنتَ بِمُؤْمِنٍ لَّنَا وَلَوْ كُنَّا صَٰدِقِينَ

❴but you will never believe us even when we speak the truth.❵

They tried to lessen the impact of the grave news they were delivering. They said, 'We know that you will not believe this news, even if you consider us truthful. So what about when you suspect that we are not truthful, especially since you feared that the wolf might devour Yūsuf and that is what happened?' Therefore, they said, 'You have reason not to believe us because of the strange coincidence and the amazing occurrence that happened to us.'

Qur’an 12:18وَجَآءُو عَلَىٰ قَمِيصِهِۦ بِدَمٍ كَذِبٍ

❴And they brought his shirt stained with false blood.❵ on it, to help prove plot that they all agreed on. They slaughtered a sheep, according to Mujāhid, As-Suddi and several other scholars, and stained Yūsuf's shirt with its blood.^{1Aṭ-Ṭabari 15:580.} They claimed that this was the shirt Yūsuf was wearing when the wolf devoured him, being stained with his blood. But, they forgot to tear the shirt, and this is why Allāh's Prophet Ya'qūb did not believe them. Rather, he told them what he felt about what they said to him, thus refusing their false claim,

Qur’anبَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ

❴Nay, but your ownselves have made up a tale. So (for me) patience is most fitting.❵

Ya'qūb said, 'I will firmly observe patience for this plot on which you agreed, until Allāh relieves the distress with His aid and compassion,

Qur’an 12:18وَٱللَّهُ ٱلْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ

❴And it is Allāh (alone) Whose help can be sought against that which you describe.❵, against the lies and unbelievable incident that you said had occurred.'

Qur’an 12:19–20وَجَآءَتْ سَيَّارَةٌ فَأَرْسَلُوا۟ وَارِدَهُمْ فَأَدْلَىٰ دَلْوَهُۥ قَالَ يَٰبُشْرَىٰ هَٰذَا غُلَٰمٌ وَأَسَرُّوهُ بِضَٰعَةً وَٱللَّهُ عَلِيمٌۢ بِمَا يَعْمَلُونَ وَشَرَوْهُ بِثَمَنٍۭ بَخْسٍ دَرَٰهِمَ مَعْدُودَةٍ وَكَانُوا۟ فِيهِ مِنَ ٱلزَّٰهِدِينَ

❴19. And there came a caravan of travelers and they sent their water-drawer, and he let down his bucket (into the well). He said: "What good news! Here is a boy." So they hid him as merchandise (a slave). And Allāh was the All-Knower of what they did.❵

❴20. And they sold him for a Bakhs price, - for a few Dirhams. And they were of those who regarded him insignificant.❵

Yūsuf is Rescued from the Well and sold as a Slave

Allāh narrates what happened to Yūsuf, peace be upon him, after his brothers threw him down the well and left him in it, alone, where he remained for three days, according to Abu Bakr bin 'Ayyāsh. Muḥammad bin Isḥāq said, "After Yūsuf's brothers threw him down the well, they remained around the well for the rest of the day to see what he might do and what would happen to him. Allāh sent a caravan of travelers that camped near that well, and they sent to it the man responsible for drawing water for them. When he approached the well, he lowered his bucket down into it, Yūsuf held on to it and the man rescued him and felt happy,

Qur’an 12:19يَٰبُشْرَىٰ هَٰذَا غُلَٰمٌ

❴"What good news! Here is a boy."❵

Al-'Awfi reported that Ibn 'Abbās commented, "Allāh's statement,

Qur’an 12:19وَأَسَرُّوهُ بِضَٰعَةً

❴So they hid him as merchandise❵, is in reference to Yūsuf's brothers, who hid the news that he was their brother. Yūsuf hid this news for fear that his brothers might kill him and preferred to be sold instead. Consequently, Yūsuf's brothers told the water drawer about him and that man said to his companions,

Qur’an 12:19يَٰبُشْرَىٰ هَٰذَا غُلَٰمٌ

❴"What good news! Here is a boy."❵, a slave whom we can sell. Therefore, Yūsuf's own brothers sold him."^{1Aṭ-Ṭabari 16:6.}

Allāh's statement,

Qur’an 12:19وَٱللَّهُ عَلِيمٌۢ بِمَا يَعْمَلُونَ

❴And Allāh was the All-Knower of what they did.❵

states that Allāh knew what Yūsuf's brothers, and those who bought him, did. He was able to stop them and prevent them from committing their actions, but out of His perfect wisdom He decreed otherwise. He let them do what they did, so that His decision prevails and His appointed destiny rules,

Qur’an 7:54أَلَا لَهُ ٱلْخَلْقُ وَٱلْأَمْرُ تَبَارَكَ ٱللَّهُ رَبُّ ٱلْعَٰلَمِينَ

❴Surely, His is the creation and commandment. Blessed is Allāh, the Lord of the all that exists!❵ [7:54]

This reminds Allāh's Messenger Muḥammad ﷺ, that Allāh has perfect knowledge in the persecution that his people committed against him and that He is able to stop them. However, He decided to give them respite, then give Muḥammad ﷺ the victory and make him prevail over them, just as He gave Yūsuf victory and made him prevail over his brothers.

Allāh said next,

Qur’an 12:20وَشَرَوْهُ بِثَمَنٍۭ بَخْسٍ دَرَٰهِمَ مَعْدُودَةٍ

❴And they sold him for a Bakhs price, - for a few Dirhams❵

in reference to Yūsuf's brothers selling him for a little price, according to Mujāhid and 'Ikrimah. 'Bakhs' means decreased,^{2Aṭ-Ṭabari 16:12.} just as Allāh the Exalted said in another Āyah,

Qur’an 72:13فَلَا يَخَافُ بَخْسًا وَلَا رَهَقًا

❴shall have no fear, either of a Bakhs (a decrease in the reward of his good deeds) or a Rahaq (an increase in the punishment for his sins).❵ [72:13]

meaning that Yūsuf's brothers exchanged him for a miserably low price. Yet, he was so insignificant to them that had the caravan people wanted him for free, they would have given him for free to them! Ibn 'Abbās, Mujāhid and Aḍ-Ḍaḥḥāk said that,

Qur’an 12:20وَشَرَوْهُ

❴And they sold him❵, is in reference to Yūsuf's brothers.^{3Aṭ-Ṭabari 16:14-17.} They sold Yūsuf for the lowest price, as indicated by Allāh's statement next,

Qur’an 12:20دَرَٰهِمَ مَعْدُودَةٍ

❴for a few Dirhams❵, twenty Dirhams, according to 'Abdullāh bin Mas'ūd.^{4Aṭ-Ṭabari 16:12.} Similar was said by Ibn 'Abbās, Nawf Al-Bīkali, As-Suddi, Qatādah and 'Aṭiyah Al-'Awfi, who added that they divided the Dirhams among themselves, each getting two Dirhams.^{5Aṭ-Ṭabari 16:14.} Aḍ-Ḍaḥḥāk commented on Allāh's statement,

Qur’an 12:15–22فَلَمَّا ذَهَبُوا۟ بِهِۦ وَأَجْمَعُوٓا۟ أَن يَجْعَلُوهُ فِى غَيَٰبَتِ ٱلْجُبِّ وَأَوْحَيْنَآ إِلَيْهِ لَتُنَبِّئَنَّهُم بِأَمْرِهِمْ هَٰذَا وَهُمْ لَا يَشْعُرُونَ وَجَآءُوٓ أَبَاهُمْ عِشَآءً يَبْكُونَ قَالُوا۟ يَٰٓأَبَانَآ إِنَّا ذَهَبْنَا نَسْتَبِقُ وَتَرَكْنَا يُوسُفَ عِندَ مَتَٰعِنَا فَأَكَلَهُ ٱلذِّئْبُ وَمَآ أَنتَ بِمُؤْمِنٍ لَّنَا وَلَوْ كُنَّا صَٰدِقِينَ وَجَآءُو عَلَىٰ قَمِيصِهِۦ بِدَمٍ كَذِبٍ قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ وَٱللَّهُ ٱلْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ وَجَآءَتْ سَيَّارَةٌ فَأَرْسَلُوا۟ وَارِدَهُمْ فَأَدْلَىٰ دَلْوَهُۥ قَالَ يَٰبُشْرَىٰ هَٰذَا غُلَٰمٌ وَأَسَرُّوهُ بِضَٰعَةً وَٱللَّهُ عَلِيمٌۢ بِمَا يَعْمَلُونَ وَشَرَوْهُ بِثَمَنٍۭ بَخْسٍ دَرَٰهِمَ مَعْدُودَةٍ وَكَانُوا۟ فِيهِ مِنَ ٱلزَّٰهِدِينَ وَقَالَ ٱلَّذِى ٱشْتَرَىٰهُ مِن مِّصْرَ لِٱمْرَأَتِهِۦٓ أَكْرِمِى مَثْوَىٰهُ عَسَىٰٓ أَن يَنفَعَنَآ أَوْ نَتَّخِذَهُۥ وَلَدًا وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِى ٱلْأَرْضِ وَلِنُعَلِّمَهُۥ مِن تَأْوِيلِ ٱلْأَحَادِيثِ وَٱللَّهُ غَالِبٌ عَلَىٰٓ أَمْرِهِۦ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ وَلَمَّا بَلَغَ أَشُدَّهُۥٓ ءَاتَيْنَٰهُ حُكْمًا وَعِلْمًا وَكَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ

Qur’an 12:20وَكَانُوا۟ فِيهِ مِنَ ٱلزَّٰهِدِينَ

❴And they were of those who regarded him insignificant.❵ "Because they had no knowledge of his prophethood and glorious rank with Allāh, the Exalted and Most Honored."

Qur’an 12:21–22وَقَالَ ٱلَّذِى ٱشْتَرَىٰهُ مِن مِّصْرَ لِٱمْرَأَتِهِۦٓ أَكْرِمِى مَثْوَىٰهُ عَسَىٰٓ أَن يَنفَعَنَآ أَوْ نَتَّخِذَهُۥ وَلَدًا وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِى ٱلْأَرْضِ وَلِنُعَلِّمَهُۥ مِن تَأْوِيلِ ٱلْأَحَادِيثِ وَٱللَّهُ غَالِبٌ عَلَىٰٓ أَمْرِهِۦ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ وَلَمَّا بَلَغَ أَشُدَّهُۥٓ ءَاتَيْنَٰهُ حُكْمًا وَعِلْمًا وَكَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ

❴21. And he (the man) from Egypt who bought him, said to his wife: "Make his stay comfortable, maybe he will profit us or we shall adopt him as a son." Thus did We establish Yūsuf in the land, that We might teach him the interpretation of events. And Allāh has full power and control over His affairs, but most of men know not.❵

❴22. And when he [Yūsuf] attained his full manhood, We gave him wisdom and knowledge (the prophethood), thus We reward the doers of good.❵

Yūsuf in Egypt

Allāh mentions the favors that He granted Yūsuf, peace be on him, by which He made the man from Egypt who bought him, take care of him and provide him with a comfortable life. He also ordered his wife to be kind to Yūsuf and had good hopes for his future, because of his firm righteous behavior. He said to his wife,

Qur’an 12:21أَكْرِمِى مَثْوَىٰهُ عَسَىٰٓ أَن يَنفَعَنَآ أَوْ نَتَّخِذَهُۥ وَلَدًا

«Make his stay comfortable, maybe he will profit us or we shall adopt him as a son.»

The man who bought Yūsuf was the minister of Egypt at the time, and his title was 'Azīz'. Abu Isḥāq narrated that Abu 'Ubaydah said that 'Abdullāh bin Mas'ūd said, "Three had the most insight: the 'Azīz of Egypt, who said to his wife,

Qur’an 12:21أَكْرِمِى مَثْوَىٰهُ

«Make his stay comfortable...», the woman who said to her father,

Qur’an 28:26يَٰٓأَبَتِ ٱسْتَـْٔجِرْهُ

«O my father! Hire him...», [28:26] and Abu Bakr Aṣ-Ṣiddīq when he appointed 'Umar bin Al-Khaṭṭāb to be the Khalīfah after him, may Allāh be pleased with them both."^{1Aṭ-Ṭabari 16:19.}

Allāh said next that just as He saved Yūsuf from his brothers,

Qur’anوَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِى ٱلْأَرْضِ

«Thus did We establish Yūsuf in the land», in reference to Egypt,

Qur’an 12:21وَلِنُعَلِّمَهُۥ مِن تَأْوِيلِ ٱلْأَحَادِيثِ

«that We might teach him the interpretation of events.» the interpretation of dreams, according to Mujāhid and As-Suddi.^{2Aṭ-Ṭabari 16:20.} Allāh said next,

Qur’an 12:21وَٱللَّهُ غَالِبٌ عَلَىٰٓ أَمْرِهِۦ

«And Allāh has full power and control over His affairs,»

if He wills something, then there is no averting His decision, nor can it ever be stopped or contradicted. Rather, Allāh has full power over everything and everyone else. Sa'īd bin Jubayr said while commenting on Allāh's statement,

Qur’an 12:21وَٱللَّهُ غَالِبٌ عَلَىٰٓ أَمْرِهِۦ

«And Allāh has full power and control over His affairs,»

"He does what ever He wills."^{3Aṭ-Ṭabari 16:21.} Allāh said,

Qur’anوَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ

«but most of men know not.» meaning, have no knowledge of Allāh's wisdom with regards to His creation, compassion and doing what He wills. Allāh said next,

Qur’an 12:22وَلَمَّا بَلَغَ

«And when he attained», in reference to Prophet Yūsuf, peace be upon him,

Qur’an 12:22أَشُدَّهُۥٓ

«his full manhood», sound in mind and perfect in body,

Qur’an 12:22ءَاتَيْنَٰهُ حُكْمًا وَعِلْمًا

«We gave him wisdom and knowledge», which is the prophethood that Allāh sent him with for the people he lived among,

Qur’an 12:22وَكَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ

«thus We reward the doers of good.» because Yūsuf used to do good in the obedience of Allāh the Exalted.

Qur’an 12:23وَرَٰوَدَتْهُ ٱلَّتِى هُوَ فِى بَيْتِهَا عَن نَّفْسِهِۦ وَغَلَّقَتِ ٱلْأَبْوَٰبَ وَقَالَتْ هَيْتَ لَكَ قَالَ مَعَاذَ ٱللَّهِ إِنَّهُۥ رَبِّىٓ أَحْسَنَ مَثْوَاىَ إِنَّهُۥ لَا يُفْلِحُ ٱلظَّٰلِمُونَ

«23. And she, in whose house he was, sought to seduce him (to do an evil act), and she closed the doors and sdid: "Come on, O you." He said: "I seek refuge in Allāh! Truly, he is my Rabb! He made my living in a great comfort! Verily, the wrongdoers will never be successful."»

Wife of the 'Azīz loves Yūsuf and plots against Him

Allāh states that the wife of the 'Azīz of Egypt, in whose house Yūsuf resided and whose husband recommended that she takes care of him and be generous to him, tried to seduce Yūsuf! She called him to do an evil act with her, because she loved him very much. Yūsuf was very handsome, filled with manhood and beauty. She beautified herself for him, closed the doors and called him,

Qur’an 12:23وَقَالَتْ هَيْتَ لَكَ

«and (she) said: "Come on, O you."» But he categorically refused her call,

Qur’an 12:23قَالَ مَعَاذَ ٱللَّهِ إِنَّهُۥ رَبِّىٓ أَحْسَنَ مَثْوَاىَ

«He said: "I seek refuge in Allāh! Truly, he is my Rabb! He made my living in a great comfort!"»

as they used to call the chief and master a 'Rabb', Yūsuf said to her, 'your husband is my master who provided me with comfortable living and was kind to me, so I will never betray him by committing immoral sins with his wife,'

Qur’an 12:23إِنَّهُۥ لَا يُفْلِحُ ٱلظَّٰلِمُونَ

«Verily, the wrongdoers will never be successful.»

This was said by Mujāhid, As-Suddi, Muḥammad bin Isḥāq and several others. The scholars differ in their recitation of,

Qur’an 12:23هَيْتَ لَكَ

«Hayta Laka», whereby Ibn 'Abbās, Mujāhid and several other scholars said that it means that she was calling him to herself.^{1Aṭ-Ṭabari 16:27.} Al-Bukhāri said; "Ikrimah said that,

Qur’an 12:23هَيْتَ لَكَ

«Hayta Laka'» means, 'come on, O you', in the Aramaic language." Al-Bukhāri collected this statement from 'Ikrimah without a chain of narration.^{2Fatḥ Al-Bāri 8:214.} Other scholars read it with the meaning, 'I am ready for you'. Ibn 'Abbās, Abu 'Abdur-Raḥmān As-Sulami, Abu Wā'il, 'Ikrimah and Qatādah were reported to have read this part of the Āyah this way and explained it in the manner we mentioned, as 'I am ready for you'.

Qur’an 12:24وَلَقَدْ هَمَّتْ بِهِۦ وَهَمَّ بِهَا لَوْلَآ أَن رَّءَا بُرْهَٰنَ رَبِّهِۦ كَذَٰلِكَ لِنَصْرِفَ عَنْهُ ٱلسُّوٓءَ وَٱلْفَحْشَآءَ إِنَّهُۥ مِنْ عِبَادِنَا ٱلْمُخْلَصِينَ

«24. And indeed she did desire him, and he would have inclined to her desire, had he not seen the evidence of his Lord. Thus it was, that We might turn away from him evil and immoral sins. Surely, he was one of Our Mukhlaṣīn servants.»

This is about the thoughts that cross the mind, according to Al-Baghawi who mentioned this opinion from some of the analysts. Al-Baghawi next mentioned here a Ḥadīth that he narrated from 'Abdur Razzāq, from Ma'mar, from Hammām, from Abu Hurayrah, from the Messenger of Allāh ﷺ,

Ḥadīthيَقُولُ اللهُ تَعَالَى: إِذَا هَمَّ عَبْدِي بِحَسَنَةٍ فَاكْتُبُوهَا لَهُ حَسَنَةً، فَإِنْ عَمِلَهَا فَاكْتُبُوهَا لَهُ بِعَشْرِ أَمْثَالِهَا، وَإِنْ هَمَّ بِسَيِّئَةٍ فَلَمْ يَعْمَلْهَا فَاكْتُبُوهَا حَسَنَةً، فَإِنَّمَا تَرَكَهَا مِنْ جَرَّائِي، فَإِنْ عَمِلَهَا فَاكْتُبُوهَا بِمِثْلِهَا

«Allāh the Exalted said, 'If my slave intends to perform a good deed, then record it for him as one good deed; if he performs it, then record it for him multiplied ten folds. If he intends to commit an evil act but did not commit it, then record it for him as one good deed, if he left it for My sake. But if he commits it, then write it as one evil deed.'»^{1Al-Baghawi 2:420.}

This Ḥadīth was also collected in the Two Ṣaḥīḥs^{2Fatḥ Al-Bāri 13:473 Muslim 1:117.} using various wording, this is one of them. It was also reported that the Āyah means that Yūsuf was about to beat her. As for the evidence that Yūsuf saw at that moment, there are conflicting opinions to what it was. Ibn Jarīr Aṭ-Ṭabari said, "The correct opinion is that we should say that he saw an Āyah from among Allāh's Āyāt that repelled the thought that crossed his mind. This evidence might have been the image of Ya'qūb, or the image of an angel, or a divine statement that forbade him from doing that evil sin, etc. There are no clear proofs to support any of these statements in specific, so it should be left vague, as Allāh left it. Allāh's statement next,

Qur’an 12:24كَذَٰلِكَ لِنَصْرِفَ عَنْهُ ٱلسُّوٓءَ وَٱلْفَحْشَآءَ

«Thus it was, that We might turn away from him evil and immoral sins.»

Qur’an 12:23–30وَرَٰوَدَتْهُ ٱلَّتِى هُوَ فِى بَيْتِهَا عَن نَّفْسِهِۦ وَغَلَّقَتِ ٱلْأَبْوَٰبَ وَقَالَتْ هَيْتَ لَكَ قَالَ مَعَاذَ ٱللَّهِ إِنَّهُۥ رَبِّىٓ أَحْسَنَ مَثْوَاىَ إِنَّهُۥ لَا يُفْلِحُ ٱلظَّٰلِمُونَ وَلَقَدْ هَمَّتْ بِهِۦ وَهَمَّ بِهَا لَوْلَآ أَن رَّءَا بُرْهَٰنَ رَبِّهِۦ كَذَٰلِكَ لِنَصْرِفَ عَنْهُ ٱلسُّوٓءَ وَٱلْفَحْشَآءَ إِنَّهُۥ مِنْ عِبَادِنَا ٱلْمُخْلَصِينَ وَٱسْتَبَقَا ٱلْبَابَ وَقَدَّتْ قَمِيصَهُۥ مِن دُبُرٍ وَأَلْفَيَا سَيِّدَهَا لَدَا ٱلْبَابِ قَالَتْ مَا جَزَآءُ مَنْ أَرَادَ بِأَهْلِكَ سُوٓءًا إِلَّآ أَن يُسْجَنَ أَوْ عَذَابٌ أَلِيمٌ قَالَ هِىَ رَٰوَدَتْنِى عَن نَّفْسِى وَشَهِدَ شَاهِدٌ مِّنْ أَهْلِهَآ إِن كَانَ قَمِيصُهُۥ قُدَّ مِن قُبُلٍ فَصَدَقَتْ وَهُوَ مِنَ ٱلْكَٰذِبِينَ وَإِن كَانَ قَمِيصُهُۥ قُدَّ مِن دُبُرٍ فَكَذَبَتْ وَهُوَ مِنَ ٱلصَّٰدِقِينَ فَلَمَّا رَءَا قَمِيصَهُۥ قُدَّ مِن دُبُرٍ قَالَ إِنَّهُۥ مِن كَيْدِكُنَّ إِنَّ كَيْدَكُنَّ عَظِيمٌ يُوسُفُ أَعْرِضْ عَنْ هَٰذَا وَٱسْتَغْفِرِى لِذَنۢبِكِ إِنَّكِ كُنتِ مِنَ ٱلْخَاطِـِٔينَ وَقَالَ نِسْوَةٌ فِى ٱلْمَدِينَةِ ٱمْرَأَتُ ٱلْعَزِيزِ تُرَٰوِدُ فَتَىٰهَا عَن نَّفْسِهِۦ قَدْ شَغَفَهَا حُبًّا إِنَّا لَنَرَىٰهَا فِى ضَلَٰلٍ مُّبِينٍ

means, 'Just as We showed him the evidence that turned him away from that sin, We save him from all types of evil and illegal sexual activity in all his affairs,' because,

Qur’an 12:24إِنَّهُۥ مِنْ عِبَادِنَا ٱلْمُخْلَصِينَ

«Surely, he was one of Our Mukhlaṣīn servants.»

meaning, chosen, purified, designated, appointed and righteous. May Allāh's peace and blessings be on him."^{3Aṭ-Ṭabari 16:49.}

Qur’an 12:25–29وَٱسْتَبَقَا ٱلْبَابَ وَقَدَّتْ قَمِيصَهُۥ مِن دُبُرٍ وَأَلْفَيَا سَيِّدَهَا لَدَا ٱلْبَابِ قَالَتْ مَا جَزَآءُ مَنْ أَرَادَ بِأَهْلِكَ سُوٓءًا إِلَّآ أَن يُسْجَنَ أَوْ عَذَابٌ أَلِيمٌ قَالَ هِىَ رَٰوَدَتْنِى عَن نَّفْسِى وَشَهِدَ شَاهِدٌ مِّنْ أَهْلِهَآ إِن كَانَ قَمِيصُهُۥ قُدَّ مِن قُبُلٍ فَصَدَقَتْ وَهُوَ مِنَ ٱلْكَٰذِبِينَ وَإِن كَانَ قَمِيصُهُۥ قُدَّ مِن دُبُرٍ فَكَذَبَتْ وَهُوَ مِنَ ٱلصَّٰدِقِينَ فَلَمَّا رَءَا قَمِيصَهُۥ قُدَّ مِن دُبُرٍ قَالَ إِنَّهُۥ مِن كَيْدِكُنَّ إِنَّ كَيْدَكُنَّ عَظِيمٌ يُوسُفُ أَعْرِضْ عَنْ هَٰذَا وَٱسْتَغْفِرِى لِذَنۢبِكِ إِنَّكِ كُنتِ مِنَ ٱلْخَاطِـِٔينَ

«25. So they raced with one another to the door, and she tore his shirt from the back. They both found her master (i.e. her husband) at the door. She said: "What is the recompense (punishment) for him who intended an evil design against your wife, except that he be put in prison or a painful torment?"» «26. He [Yūsuf] said: "It was she that sought to seduce me;" and a witness of her household bore witness (saying): "If it be that his shirt is torn from the front, then her tale is true and he is a liar!"»

«27. "But if it be that his shirt is torn from the back, then she has told a lie and he is speaking the truth!"»

«28. So when he (her husband) saw his [Yūsuf's] shirt torn at the back, he (her husband) said: "Surely, it is a plot of you women! Certainly mighty is your plot!"»

«29. "O Yūsuf ! Turn away from this! (O woman!) Ask forgiveness for your sin, verily, you were of the sinful."»

Allāh says that Yūsuf and the wife of the 'Azīz raced to the door, Yūsuf running away from her and her running after him to bring him back to the room. She caught up with him and held on to his shirt from the back, tearing it so terribly that it fell off Yūsuf's back. Yūsuf continued running from her, with her in pursuit. However, they found her master, her husband, at the front door. This is when she responded by deceit and evil plots, trying to exonerate herself and implicate him, saying,

Qur’an 12:25مَا جَزَآءُ مَنْ أَرَادَ بِأَهْلِكَ سُوٓءًا

«What is the recompense (punishment) for him who intended an evil design against your wife...?»,

in reference to illegal sexual intercourse,

Qur’an 12:25إِلَّآ أَن يُسْجَنَ

«except that he be put in prison»

Qur’an 12:25أَوْ عَذَابٌ أَلِيمٌ

«or a painful torment?»

tormented severely with painful beating. Yūsuf did not stand idle, but he declared the truth and exonerated himself from the betrayal she accused him of,

Qur’anقَالَ

«He [Yūsuf] said», in truth and honesty,

Qur’an 12:26هِىَ رَٰوَدَتْنِى عَن نَّفْسِى

«It was she that sought to seduce me»,

and mentioned that she pursued him and pulled him towards her until she tore his shirt.

Qur’an 12:26وَشَهِدَ شَاهِدٌ مِّنْ أَهْلِهَآ إِن كَانَ قَمِيصُهُۥ قُدَّ مِن قُبُلٍ

«And a witness of her household bore witness (saying): "If it be that his shirt is torn from the front..."», not from the back,

Qur’an 12:26فَصَدَقَتْ

«then her tale is true»

that he tried to commit an illegal sexual act with her. Had he called her to have sex with him and she refused, she would have pushed him away from her and tore his shirt from the front,

Qur’an 12:27وَإِن كَانَ قَمِيصُهُۥ قُدَّ مِن دُبُرٍ فَكَذَبَتْ وَهُوَ مِنَ ٱلصَّٰدِقِينَ

«But if it be that his shirt is torn from the back, then she has told a lie and he is speaking the truth!»

Had Yūsuf run away from her, and this is what truly happened, and she set in his pursuit, she would have held to his shirt from the back to bring him back to her, thus tearing his shirt from the back.

There is a difference of opinion over the age and gender of the witness mentioned here. 'Abdur-Razzāq recorded that Ibn 'Abbās said that,

Qur’an 12:26وَشَهِدَ شَاهِدٌ مِّنْ أَهْلِهَآ

«and a witness of her household bore witness»

"was a bearded man," meaning an adult male. Ath-Thawri reported that Jābir said that Ibn Abi Mulaykah said that Ibn 'Abbās said, "He was from the king's entourage." Mujāhid, 'Ikrimah, Al-Ḥasan, Qatādah, 'As-Suddi, Muḥammad bin Isḥāq and others also said that the witness was an adult male.

Al-'Awfi reported that Ibn 'Abbās said about Allāh's statement,

Qur’an 12:26وَشَهِدَ شَاهِدٌ مِّنْ أَهْلِهَآ

«and a witness of her household bore witness» "He was a babe in the cradle."^{1Aṭ-Ṭabari 16:56} Similar was reported from Abu Hurayrah, Hilāl bin Yasāf, Al-Ḥasan, Sa'īd bin Jubayr and Aḍ-Ḍaḥḥāk bin Muzāḥim, that the witness was a young boy who lived in the 'Azīz's house.^{2Aṭ-Ṭabari 16:54-55.} Ibn Jarīr Aṭ-Ṭabari preferred this view.

Allāh's statement,

Qur’an 12:28فَلَمَّا رَءَا قَمِيصَهُۥ قُدَّ مِن دُبُرٍ

«So when he saw his [Yūsuf's] shirt torn at the back,»

indicates that when her husband became certain that Yūsuf was telling the truth and that his wife was lying when she heralded the accusation of betrayal at Yūsuf,

Qur’an 12:28قَالَ إِنَّهُۥ مِن كَيْدِكُنَّ

«he said: "Surely, it is a plot of you women!..."»

He said, 'This false accusation and staining the young man's reputation is but a plot of many that you, women, have,'

Qur’an 12:28إِنَّ كَيْدَكُنَّ عَظِيمٌ

«Certainly mighty is your plot!»

The 'Azīz ordered Yūsuf, peace be upon him, to be discrete about what happened,

Qur’an 12:29يُوسُفُ أَعْرِضْ عَنْ هَٰذَا

«O Yūsuf ! Turn away from this!», do not mention to anyone what has happened,

Qur’an 12:29وَٱسْتَغْفِرِى لِذَنۢبِكِ

«And ask forgiveness for your sin,»

addressing his wife. The 'Azīz was an easy man, or gave excuse to his wife because she saw in Yūsuf an appeal she could not resist. He said to her, 'Ask forgiveness for your sin, the evil desire that you wanted to satisfy with this young man, and then inventing false accusations about him,'

Qur’an 12:29إِنَّكِ كُنتِ مِنَ ٱلْخَاطِـِٔينَ

Qur’an 12:31–37فَلَمَّا سَمِعَتْ بِمَكْرِهِنَّ أَرْسَلَتْ إِلَيْهِنَّ وَأَعْتَدَتْ لَهُنَّ مُتَّكَـًٔا وَءَاتَتْ كُلَّ وَٰحِدَةٍ مِّنْهُنَّ سِكِّينًا وَقَالَتِ ٱخْرُجْ عَلَيْهِنَّ فَلَمَّا رَأَيْنَهُۥٓ أَكْبَرْنَهُۥ وَقَطَّعْنَ أَيْدِيَهُنَّ وَقُلْنَ حَٰشَ لِلَّهِ مَا هَٰذَا بَشَرًا إِنْ هَٰذَآ إِلَّا مَلَكٌ كَرِيمٌ قَالَتْ فَذَٰلِكُنَّ ٱلَّذِى لُمْتُنَّنِى فِيهِ وَلَقَدْ رَٰوَدتُّهُۥ عَن نَّفْسِهِۦ فَٱسْتَعْصَمَ وَلَئِن لَّمْ يَفْعَلْ مَآ ءَامُرُهُۥ لَيُسْجَنَنَّ وَلَيَكُونًا مِّنَ ٱلصَّٰغِرِينَ قَالَ رَبِّ ٱلسِّجْنُ أَحَبُّ إِلَىَّ مِمَّا يَدْعُونَنِىٓ إِلَيْهِ وَإِلَّا تَصْرِفْ عَنِّى كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُن مِّنَ ٱلْجَٰهِلِينَ فَٱسْتَجَابَ لَهُۥ رَبُّهُۥ فَصَرَفَ عَنْهُ كَيْدَهُنَّ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ ثُمَّ بَدَا لَهُم مِّنۢ بَعْدِ مَا رَأَوُا۟ ٱلْـَٔايَٰتِ لَيَسْجُنُنَّهُۥ حَتَّىٰ حِينٍ وَدَخَلَ مَعَهُ ٱلسِّجْنَ فَتَيَانِ قَالَ أَحَدُهُمَآ إِنِّىٓ أَرَىٰنِىٓ أَعْصِرُ خَمْرًا وَقَالَ ٱلْـَٔاخَرُ إِنِّىٓ أَرَىٰنِىٓ أَحْمِلُ فَوْقَ رَأْسِى خُبْزًا تَأْكُلُ ٱلطَّيْرُ مِنْهُ نَبِّئْنَا بِتَأْوِيلِهِۦٓ إِنَّا نَرَىٰكَ مِنَ ٱلْمُحْسِنِينَ قَالَ لَا يَأْتِيكُمَا طَعَامٌ تُرْزَقَانِهِۦٓ إِلَّا نَبَّأْتُكُمَا بِتَأْوِيلِهِۦ قَبْلَ أَن يَأْتِيَكُمَا ذَٰلِكُمَا مِمَّا عَلَّمَنِى رَبِّىٓ إِنِّى تَرَكْتُ مِلَّةَ قَوْمٍ لَّا يُؤْمِنُونَ بِٱللَّهِ وَهُم بِٱلْـَٔاخِرَةِ هُمْ كَٰفِرُونَ

«verily, you were of the sinful.»

Qur’an 12:30–34وَقَالَ نِسْوَةٌ فِى ٱلْمَدِينَةِ ٱمْرَأَتُ ٱلْعَزِيزِ تُرَٰوِدُ فَتَىٰهَا عَن نَّفْسِهِۦ قَدْ شَغَفَهَا حُبًّا إِنَّا لَنَرَىٰهَا فِى ضَلَٰلٍ مُّبِينٍ فَلَمَّا سَمِعَتْ بِمَكْرِهِنَّ أَرْسَلَتْ إِلَيْهِنَّ وَأَعْتَدَتْ لَهُنَّ مُتَّكَـًٔا وَءَاتَتْ كُلَّ وَٰحِدَةٍ مِّنْهُنَّ سِكِّينًا وَقَالَتِ ٱخْرُجْ عَلَيْهِنَّ فَلَمَّا رَأَيْنَهُۥٓ أَكْبَرْنَهُۥ وَقَطَّعْنَ أَيْدِيَهُنَّ وَقُلْنَ حَٰشَ لِلَّهِ مَا هَٰذَا بَشَرًا إِنْ هَٰذَآ إِلَّا مَلَكٌ كَرِيمٌ قَالَتْ فَذَٰلِكُنَّ ٱلَّذِى لُمْتُنَّنِى فِيهِ وَلَقَدْ رَٰوَدتُّهُۥ عَن نَّفْسِهِۦ فَٱسْتَعْصَمَ وَلَئِن لَّمْ يَفْعَلْ مَآ ءَامُرُهُۥ لَيُسْجَنَنَّ وَلَيَكُونًا مِّنَ ٱلصَّٰغِرِينَ قَالَ رَبِّ ٱلسِّجْنُ أَحَبُّ إِلَىَّ مِمَّا يَدْعُونَنِىٓ إِلَيْهِ وَإِلَّا تَصْرِفْ عَنِّى كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُن مِّنَ ٱلْجَٰهِلِينَ فَٱسْتَجَابَ لَهُۥ رَبُّهُۥ فَصَرَفَ عَنْهُ كَيْدَهُنَّ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ

«30. And women in the city said: "The wife of the 'Azīz is seeking to seduce her (slave) young man, indeed she loves him violently; verily, we see her in plain error."»

«31. So when she heard of their accusation, she sent for them and prepared a banquet for them; she gave each one of them a knife, and she said [to Yūsuf]: "Come out before them." Then, when they saw him, they exalted him (at his beauty) and (in their astonishment) cut their hands. They said: "How perfect is Allāh! No man is this! This is none other than a noble angel!"»

«32. She said: "This is he (the young man) about whom you did blame me, and I did seek to seduce him, but he refused. And now if he refuses to obey my order, he shall certainly be cast into prison, and will be one of those who are disgraced."»

«33. He said: "O my Lord! Prison is dearer to me than that to which they invite me. Unless You turn away their plot from me, I will feel inclined towards them and be one of the ignorant."»

«34. So his Lord answered his invocation and turned away from him their plot. Verily, He is the All-Hearer, the All-Knower.»

The News reaches Women in the City, Who also plot against Yūsuf

Allāh states that the news of what happened between the wife of the 'Azīz and Yūsuf spread in the city, that is, Egypt, and people talked about it,

Qur’an 12:30وَقَالَ نِسْوَةٌ فِى ٱلْمَدِينَةِ

«And women in the city said...», such as women of chiefs and princes said, while admonishing and criticizing the wife of the 'Azīz,

Qur’an 12:30ٱمْرَأَتُ ٱلْعَزِيزِ تُرَٰوِدُ فَتَىٰهَا عَن نَّفْسِهِۦ

«The wife of the 'Azīz is seeking to seduce her (slave) young man,»,

she is luring her servant to have sex with her,

Qur’an 12:30قَدْ شَغَفَهَا حُبًّا

«indeed she loves him violently;», her love for him filled her heart and engulfed it,

Qur’an 12:30إِنَّا لَنَرَىٰهَا فِى ضَلَٰلٍ مُّبِينٍ

«verily, we see her in plain error.», by loving him and trying to seduce him.

Qur’an 12:31فَلَمَّا سَمِعَتْ بِمَكْرِهِنَّ

«So when she heard of their accusation,»

especially their statement, "indeed she loves him violently." Muḥammad bin Isḥāq commented, "They heard of Yūsuf's beauty and wanted to see him, so they said these words in order to get a look at him." This is when,

Qur’an 12:31أَرْسَلَتْ إِلَيْهِنَّ

«she sent for them», invited them to her house,

Qur’an 12:31وَأَعْتَدَتْ لَهُنَّ مُتَّكَـًٔا

«and prepared a banquet for them.»

Ibn 'Abbās, Sa'īd bin Jubayr, Mujāhid, Al-Ḥasan, As-Suddi and several others commented that she prepared a sitting room which had couches, pillows [to recline on] and food that requires knives to cut, such as citron.^{1Aṭ-Ṭabari 16:71-72.} This is why Allāh said next,

Qur’an 12:31وَءَاتَتْ كُلَّ وَٰحِدَةٍ مِّنْهُنَّ سِكِّينًا

«and she gave each one of them a knife», as a part of her plan of revenge for their plot to see Yūsuf,

Qur’an 12:31وَقَالَتِ ٱخْرُجْ عَلَيْهِنَّ

«and she said [to Yūsuf]: "Come out before them."», for she had asked him to stay somewhere else in the house,

Qur’anفَلَمَّا

«Then, when» he went out and,

Qur’an 12:31رَأَيْنَهُۥٓ أَكْبَرْنَهُۥ

«they saw him, they exalted him»

they thought highly of him and were astonished at what they saw. They started cutting their hands in amazement at his beauty, while thinking that they were cutting the citron with their knives. Therefore, they injured their hands with the knives they were holding, according to several reports of Tafsīr.^{2Aṭ-Ṭabari 16:76-78.}

Others said that after they ate and felt comfortable, and after having placed citron in front of them, giving each one of them a knife, the wife of the 'Azīz asked them, "Would you like to see Yūsuf?" They said, "Yes." So she sent for him to come in front of them and when they saw him, they started cutting their hands. She ordered him to keep coming and going, so that they saw him from all sides, and he went back in while they were still cutting their hands. When they felt the pain, they started screaming and she said to them, "You did all this from one look at him, so how can I be blamed?

Qur’an 12:31وَقُلْنَ حَٰشَ لِلَّهِ مَا هَٰذَا بَشَرًا إِنْ هَٰذَآ إِلَّا مَلَكٌ كَرِيمٌ

«They said: "How perfect is Allāh! No man is this! This is none other than a noble angel!"»

They said to her, "We do not blame you anymore after the sight that we saw." They never saw anyone like Yūsuf before, for he, peace be upon him, was given half of all beauty. An authentic Ḥadīth stated that the Messenger of Allāh ﷺ passed by Prophet Yūsuf, during the Night of Isrā^{3The overnight journey from Makkah to Jerusalem, then to heaven, then back to Makkah.} in the third heaven and commented,

Ḥadīthفَإِذَا هُوَ قَدْ أُعْطِيَ شَطْرَ الْحُسْنِ

«He was given a half of all beauty.»^{4Muslim 1:146.}

Mujāhid and others said [they said]: "We seek refuge from Allāh,"

Qur’an 12:31مَا هَٰذَا بَشَرًا

«No man is this!»^{5Aṭ-Ṭabari 16:84}

They said next,

Qur’an 12:31–32إِنْ هَٰذَآ إِلَّا مَلَكٌ كَرِيمٌ قَالَتْ فَذَٰلِكُنَّ ٱلَّذِى لُمْتُنَّنِى فِيهِ

«"This is none other than a noble angel!" She said: "This is he (the young man) about whom you did blame me..."»

She said these words to them so that they excuse her behavior, for a man who looks this beautiful and perfect, is worthy of being loved, she thought. She said,

Qur’an 12:32وَلَقَدْ رَٰوَدتُّهُۥ عَن نَّفْسِهِۦ فَٱسْتَعْصَمَ

«and I did seek to seduce him, but he refused» to obey me. Some scholars said that when the women saw Yūsuf's beauty, she told them about his inner beauty that they did not know of, being chaste and beautiful from the inside and outside. She then threatened him,

Qur’an 12:32وَلَئِن لَّمْ يَفْعَلْ مَآ ءَامُرُهُۥ لَيُسْجَنَنَّ وَلَيَكُونًا مِّنَ ٱلصَّٰغِرِينَ

«And now if he refuses to obey my order, he shall certainly be cast into prison, and will be one of those who are disgraced.»

This is when Prophet Yūsuf sought refuge with Allāh from their evil and wicked plots,

Qur’an 12:33قَالَ رَبِّ ٱلسِّجْنُ أَحَبُّ إِلَىَّ مِمَّا يَدْعُونَنِىٓ إِلَيْهِ

«He said: "O my Lord! Prison is dearer to me than that to which they invite me..."» illegal sexual acts,

Qur’an 12:33وَإِلَّا تَصْرِفْ عَنِّى كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ

«Unless You turn away their plot from me, I will feel inclined towards them»

Yūsuf invoked Allāh: If You abandon me and I am reliant on myself, then I have no power over myself, nor can I bring harm or benefit to myself, except with Your power and will. Verily, You are sought for each and everything, and our total reliance is on You Alone for each and everything. Please, do not abandon me and leave me to rely on myself, for then,

Qur’an 12:33–34أَصْبُ إِلَيْهِنَّ وَأَكُن مِّنَ ٱلْجَٰهِلِينَ فَٱسْتَجَابَ لَهُۥ رَبُّهُۥ

«"I will feel inclined towards them and be one of the ignorant." So his Lord answered his invocation»

Yūsuf, peace be upon him, was immune from error by Allāh's will, and He saved him from accepting the advances of the wife of the 'Azīz'. He preferred prison, rather than accept her illicit call. This indicates the best and most perfect grade in this case, for Yūsuf was youthful, beautiful and full of manhood. His master's wife was calling him to herself, and she was the wife of the 'Azīz of Egypt. She was also very beautiful and wealthy, as well as having a great social rank. He refused all this and preferred prison, for he feared Allāh and hoped to earn His reward.

It is recorded in the Two Ṣaḥīḥs that the Messenger of Allāh ﷺ

said,

Ḥadīthسَبْعَةٌ يُظِلُّهُمُ الله فِي ظِلِّهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ: إِمَامٌ عَادِلٌ، وَشَابٌّ نَشَأَ فِي عِبَادَةِ الله، وَرَجُلٌ قَلْبُهُ مُعَلَّقٌ بِالْمَسْجِدِ إِذَا خَرَجَ مِنْهُ حَتَّى يَعُودَ إِلَيْهِ، وَرَجُلَانِ تَحَابَّا فِي الله، اجْتَمَعَا عَلَيْهِ وَتَفَرَّقَا عَلَيْهِ، وَرَجُلٌ تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا حَتَّى لَا تَعْلَمَ شِمَالُهُ مَا أَنْفَقَتْ يَمِينُهُ، وَرَجُلٌ دَعَتْهُ امْرَأَةٌ ذَاتُ مَنْصِبٍ وَجَمَالٍ فَقَالَ: إِنِّي أَخَافُ الله، وَرَجُلٌ ذَكَرَ الله خَالِيًا فَفَاضَتْ عَيْنَاهُ

«Allāh will give shade to seven, on the Day when there will be no shade but His: A just ruler, a youth who has been brought up in the worship of Allāh, a man whose heart is attached to the Masjid, from the time he goes out of the Masjid until he gets back to it, two persons who love each other only for Allāh's sake and they meet and part in Allāh's cause only, a man who gives charitable gifts so secretly that his left hand does not know what his right hand has given, a man who refuses the call of a charming woman of noble birth for illicit intercourse with her and says: "I am afraid of Allāh, and a person who remembers Allāh in seclusion and his eyes are then flooded with tears."»^{6Fatḥ Al-Bāri 2:168, Muslim 2:715.}

Qur’an 12:35ثُمَّ بَدَا لَهُم مِّنۢ بَعْدِ مَا رَأَوُا۟ ٱلْـَٔايَٰتِ لَيَسْجُنُنَّهُۥ حَتَّىٰ حِينٍ

«35. Then it occurred to them, after they had seen the proofs (of his innocence), to imprison him for a time.»

Yūsuf is imprisoned without Justification

Allāh says, 'Then it occurred to them that it would be in their interest to imprison Yūsuf for a time, even after they were convinced of his innocence and saw the proofs of his truth, honesty and chastity.' It appears, and Allāh knows best, that they imprisoned him after the news of what happened spread. They wanted to pretend that Yūsuf was the one who tried to seduce the 'Azīz's wife and that they punished him with imprisonment. This is why when the Pharaoh asked Yūsuf to leave jail a long time afterwards, he refused to leave until his innocence was acertained and the allegation of his betrayal was refuted. When this was successfully achieved, Yūsuf left the prison with his honor intact, peace be upon him.

Qur’an 12:36وَدَخَلَ مَعَهُ ٱلسِّجْنَ فَتَيَانِ قَالَ أَحَدُهُمَآ إِنِّىٓ أَرَىٰنِىٓ أَعْصِرُ خَمْرًا وَقَالَ ٱلْـَٔاخَرُ إِنِّىٓ أَرَىٰنِىٓ أَحْمِلُ فَوْقَ رَأْسِى خُبْزًا تَأْكُلُ ٱلطَّيْرُ مِنْهُ نَبِّئْنَا بِتَأْوِيلِهِۦٓ إِنَّا نَرَىٰكَ مِنَ ٱلْمُحْسِنِينَ

«36. And there entered with him two young men in the prison. One of them said: "Verily, I saw myself (in a dream) pressing wine." The other said: "Verily, I saw myself (in a dream) carrying bread on my head and birds were eating thereof." (They said): "Inform us of the interpretation of this. Verily, we think you are one of the doers of good."»

Two Jail Mates ask Yūsuf to interpret their Dreams

Qatādah said, "One of them was the king's distiller and the other was his baker."^{1Aṭ-Ṭabari 16:95.} Each of these two men had a dream and asked Yūsuf to interpret it for them.

Qur’an 12:37–38قَالَ لَا يَأْتِيكُمَا طَعَامٌ تُرْزَقَانِهِۦٓ إِلَّا نَبَّأْتُكُمَا بِتَأْوِيلِهِۦ قَبْلَ أَن يَأْتِيَكُمَا ذَٰلِكُمَا مِمَّا عَلَّمَنِى رَبِّىٓ إِنِّى تَرَكْتُ مِلَّةَ قَوْمٍ لَّا يُؤْمِنُونَ بِٱللَّهِ وَهُم بِٱلْـَٔاخِرَةِ هُمْ كَٰفِرُونَ وَٱتَّبَعْتُ مِلَّةَ ءَابَآءِىٓ إِبْرَٰهِيمَ وَإِسْحَٰقَ وَيَعْقُوبَ مَا كَانَ لَنَآ أَن نُّشْرِكَ بِٱللَّهِ مِن شَىْءٍ ذَٰلِكَ مِن فَضْلِ ٱللَّهِ عَلَيْنَا وَعَلَى ٱلنَّاسِ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَشْكُرُونَ

«37. He said: "No food will come to ycu as your provision, but I will inform its interpretation before it comes. This is of that which my Lord has taught me. Verily, I have abandoned the religion of a people that believe not in Allāh and are disbelievers in the Hereafter."»

«38. "And I have followed the religion of my fathers, - Ibrāhīm, Isḥāq and Ya'qūb and never could we attribute any partners whatsoever to Allāh. This is from the grace of Allāh to us and to mankind, but most men thank not.»

Yūsuf calls His Jail Mates to Tawḥīd even before He interprets Their Dreams

Yūsuf, peace be upon him, told the two men that he has knowledge in the interpretation of whatever they saw in their dream, and that he will tell them about the interpretation of the dreams before they become a reality. This is why he said,

Qur’an 12:37لَا يَأْتِيكُمَا طَعَامٌ تُرْزَقَانِهِۦٓ إِلَّا نَبَّأْتُكُمَا بِتَأْوِيلِهِۦ

«No food will come to you as your provision, but I will inform you of its interpretation»

Mujāhid commented,

Qur’an 12:37لَا يَأْتِيكُمَا طَعَامٌ تُرْزَقَانِهِۦٓ

«No food will come to you as your provision,» this day,

Qur’an 12:37إِلَّا نَبَّأْتُكُمَا بِتَأْوِيلِهِۦ قَبْلَ أَن يَأْتِيَكُمَا

«but I will inform you of its interpretation before it comes.»

As-Suddi said similarly.^{1Aṭ-Ṭabari 16:100.} Yūsuf said that, this knowledge is from Allāh Who taught it to me, because I shunned the religion of those who disbelieve in Him and the Last Day, who neither hope for Allāh's reward nor fear His punishment on the Day of Return,

Qur’an 12:38وَٱتَّبَعْتُ مِلَّةَ ءَابَآءِىٓ إِبْرَٰهِيمَ وَإِسْحَٰقَ وَيَعْقُوبَ

«And I have followed the religion of my fathers, - Ibrāhīm, Isḥāq and Ya'qūb»

Yūsuf said, 'I have avoided the way of disbelief and polytheism, and followed the way of these honorable Messengers,' may Allāh's peace and blessings be on them. This, indeed, is the way of he who seeks the path of guidance and follows the way of the Messengers, all the while shunning the path of deviation. It is he whose heart Allāh will guide, teaching him what he did not know beforehand. It is he whom Allāh will make an Imām who is imitated in the way of righteousness, and a caller to the path of goodness. Yūsuf said next,

Qur’an 12:38مَا كَانَ لَنَآ أَن نُّشْرِكَ بِٱللَّهِ مِن شَىْءٍ ذَٰلِكَ مِن فَضْلِ ٱللَّهِ عَلَيْنَا وَعَلَى ٱلنَّاسِ

«and never could we attribute any partners whatsoever to Allāh. This is from the grace of Allāh to us and to mankind,»

this Tawḥīd -Monotheism-, affirming that there is no deity

Qur’an 12:38–43وَٱتَّبَعْتُ مِلَّةَ ءَابَآءِىٓ إِبْرَٰهِيمَ وَإِسْحَٰقَ وَيَعْقُوبَ مَا كَانَ لَنَآ أَن نُّشْرِكَ بِٱللَّهِ مِن شَىْءٍ ذَٰلِكَ مِن فَضْلِ ٱللَّهِ عَلَيْنَا وَعَلَى ٱلنَّاسِ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَشْكُرُونَ يَٰصَٰحِبَىِ ٱلسِّجْنِ ءَأَرْبَابٌ مُّتَفَرِّقُونَ خَيْرٌ أَمِ ٱللَّهُ ٱلْوَٰحِدُ ٱلْقَهَّارُ مَا تَعْبُدُونَ مِن دُونِهِۦٓ إِلَّآ أَسْمَآءً سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم مَّآ أَنزَلَ ٱللَّهُ بِهَا مِن سُلْطَٰنٍ إِنِ ٱلْحُكْمُ إِلَّا لِلَّهِ أَمَرَ أَلَّا تَعْبُدُوٓا۟ إِلَّآ إِيَّاهُ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ يَٰصَٰحِبَىِ ٱلسِّجْنِ أَمَّآ أَحَدُكُمَا فَيَسْقِى رَبَّهُۥ خَمْرًا وَأَمَّا ٱلْـَٔاخَرُ فَيُصْلَبُ فَتَأْكُلُ ٱلطَّيْرُ مِن رَّأْسِهِۦ قُضِىَ ٱلْأَمْرُ ٱلَّذِى فِيهِ تَسْتَفْتِيَانِ وَقَالَ لِلَّذِى ظَنَّ أَنَّهُۥ نَاجٍ مِّنْهُمَا ٱذْكُرْنِى عِندَ رَبِّكَ فَأَنسَىٰهُ ٱلشَّيْطَٰنُ ذِكْرَ رَبِّهِۦ فَلَبِثَ فِى ٱلسِّجْنِ بِضْعَ سِنِينَ وَقَالَ ٱلْمَلِكُ إِنِّىٓ أَرَىٰ سَبْعَ بَقَرَٰتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعَ سُنۢبُلَٰتٍ خُضْرٍ وَأُخَرَ يَابِسَٰتٍ يَٰٓأَيُّهَا ٱلْمَلَأُ أَفْتُونِى فِى رُءْيَٰىَ إِن كُنتُمْ لِلرُّءْيَا تَعْبُرُونَ

worthy of worship except Allāh alone without partners,

Qur’an 12:38مِن فَضْلِ ٱللَّهِ عَلَيْنَا

«is from the grace of Allāh to us», He has revealed it to us and ordained it on us,

Qur’an 12:38وَعَلَى ٱلنَّاسِ

«and to mankind,», to whom He has sent us as callers to Tawḥīd,

Qur’anوَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَشْكُرُونَ

«but most men thank not.» they do not admit Allāh's favor and blessing of send- ing the Messengers to them, but rather,

Qur’an 14:28بَدَّلُوا۟ نِعْمَتَ ٱللَّهِ كُفْرًا وَأَحَلُّوا۟ قَوْمَهُمْ دَارَ ٱلْبَوَارِ

«Have changed the blessings of Allāh into disbelief, and caused their people to dwell in the house of destruction.» [14:28]

Qur’an 12:39–40يَٰصَٰحِبَىِ ٱلسِّجْنِ ءَأَرْبَابٌ مُّتَفَرِّقُونَ خَيْرٌ أَمِ ٱللَّهُ ٱلْوَٰحِدُ ٱلْقَهَّارُ مَا تَعْبُدُونَ مِن دُونِهِۦٓ إِلَّآ أَسْمَآءً سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم مَّآ أَنزَلَ ٱللَّهُ بِهَا مِن سُلْطَٰنٍ إِنِ ٱلْحُكْمُ إِلَّا لِلَّهِ أَمَرَ أَلَّا تَعْبُدُوٓا۟ إِلَّآ إِيَّاهُ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ

«39. "O two companions of the prison! Are many different lords (gods) better or Allāh, the One, the Irresistible?"»

«40. "You do not worship besides Him but only names which you have named (forged) - you and your fathers - for which Allāh has sent down no authority. The command is for none but Allāh. He has commanded that you worship none but Him; «that is the straight religion, but most men know not."»

Prophet Yūsuf went on calling his two prison companions to worship Allāh alone, without partners, and to reject whatever is being worshipped instead of Him like the idols, which were worshipped by the people of the two men, Yūsuf said,

Qur’an 12:39ءَأَرْبَابٌ مُّتَفَرِّقُونَ خَيْرٌ أَمِ ٱللَّهُ ٱلْوَٰحِدُ ٱلْقَهَّارُ

«Are many different lords (gods) better or Allāh, the One, the Irresistible?»

to Whose grace and infinite kingdom everything and everyone has submitted in humiliation. Prophet Yūsuf explained to them next that it is because of their ignorance that they worship false deities and give them names, for these names were forged and are being transferred from one generation to the next generation. They have no proof or authority that supports this practice, hence his statement to them,

Qur’an 12:40مَّآ أَنزَلَ ٱللَّهُ بِهَا مِن سُلْطَٰنٍ

«for which Allāh has sent down no authority»

or proof and evidence. He then affirmed that the judgement, decision, will and kingdom are all for Allāh alone, and He has commanded all of His servants to worship none but Him. He said,

Qur’an 12:40ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ

«that is the straight religion,»

'this, Tawḥīd of Allāh and directing all acts of worship at Him alone in sincerity, that I am calling you to is the right, straight religion that Allāh has ordained and for which He has revealed what He wills of proofs and evidences,'

Qur’anوَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ

«but most men know not.», and this is why most of them are idolators,

Qur’an 12:103وَمَآ أَكْثَرُ ٱلنَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ

«And most of mankind will not believe even if you eagerly desire it.» [12:103]

When Yūsuf finished calling them, he started interpreting their dreams for them,

Qur’an 12:41يَٰصَٰحِبَىِ ٱلسِّجْنِ أَمَّآ أَحَدُكُمَا فَيَسْقِى رَبَّهُۥ خَمْرًا وَأَمَّا ٱلْـَٔاخَرُ فَيُصْلَبُ فَتَأْكُلُ ٱلطَّيْرُ مِن رَّأْسِهِۦ قُضِىَ ٱلْأَمْرُ ٱلَّذِى فِيهِ تَسْتَفْتِيَانِ

«41. "O two companions of the prison! As for one of you, he will pour out wine for his master to drink; and as for the other, he will be crucified and birds will eat from his head. Thus is the case judged concerning which you both did inquire."»

The Interpretation of the Dreams

Yūsuf said,

Qur’an 12:41يَٰصَٰحِبَىِ ٱلسِّجْنِ أَمَّآ أَحَدُكُمَا فَيَسْقِى رَبَّهُۥ خَمْرًا

«O two companions of the prison! As for one of you, he will pour out wine for his master to drink;»

to the man who saw in a dream that he was pressing wine. He did not direct this speech at him, however, so that to lessen the grief of the other person. This is why he made his statement indirect,

Qur’an 12:41وَأَمَّا ٱلْـَٔاخَرُ فَيُصْلَبُ فَتَأْكُلُ ٱلطَّيْرُ مِن رَّأْسِهِۦ

«and as for the other, he will be crucified and birds will eat from his head.»

which is the interpretation of the other man's dream in which he saw himself carrying bread above his head. Yūsuf told them that the decision about their matter has already been taken and it shall come to pass. This is because the dream is tied to a bird's leg, as long as it is not truthfully interpreted. If it is interpreted, then it becomes a reality. Ath-Thawri said that 'Imarah bin Al-Qa'qā' narrated that Ibrāhīm said that 'Abdullāh bin Mas'ūd said, "When they said what they said to him, and he explained their dreams to them, they replied, 'We did not see anything at all.' This is when he said,

Qur’an 12:41قُضِىَ ٱلْأَمْرُ ٱلَّذِى فِيهِ تَسْتَفْتِيَانِ

«Thus is the case judged concerning which you both did inquire.»"^{1Aṭ-Ṭabari 16:108.} The understanding in this is that he who claims that he saw a dream and was given its interpretation, then he will be tied to its interpretation, and Allāh has the best knowledge. There is an honorable Ḥadīth that Imām Aḥmad collected from Mu'āwiyah bin Ḥaydah that the Prophet ﷺ said,

Ḥadīthالرُّؤْيَا عَلَى رِجْلِ طَائِرٍ مَا لَمْ تُعَبَّرْ، فَإِذَا عُبِّرَتْ وَقَعَتْ

«The dream is tied to a bird's leg, as long as it is not interpreted. If it is interpreted, it becomes a reality.»^{2Aḥmad 4:10.}

Qur’an 12:42وَقَالَ لِلَّذِى ظَنَّ أَنَّهُۥ نَاجٍ مِّنْهُمَا ٱذْكُرْنِى عِندَ رَبِّكَ فَأَنسَىٰهُ ٱلشَّيْطَٰنُ ذِكْرَ رَبِّهِۦ فَلَبِثَ فِى ٱلسِّجْنِ بِضْعَ سِنِينَ

«42. And he said to the one whom he knew to be saved: "Mention me to your king." But Shayṭān made him forget to mention it to his master. So [Yūsuf] stayed in prison a few (more) years.»

Yūsuf asks the King's Distiller to mention Him to the King

Yūsuf knew that the distiller would be saved. So discretely, so that the other man's suspicion that he would be crucified would not intensify, he said,

Qur’an 12:42ٱذْكُرْنِى عِندَ رَبِّكَ

«Mention me to your King.»

asking him to mention his story to the king. That man forgot Yūsuf's request and did not mention his story to the king, a plot from the devil, so that Allāh's Prophet would not leave the prison. This is the correct meaning of,

Qur’an 12:42فَأَنسَىٰهُ ٱلشَّيْطَٰنُ ذِكْرَ رَبِّهِۦ

«But Shayṭān made him forget to mention it to his master.»

that it refers to the man who was saved. As was said by Mujāhid, Muḥammad bin Isḥāq and several others.^{1Aṭ-Ṭabari 16:113.} As for, 'a few years', or, Biḍa' in Arabic, it means between three and nine,

Qur’an 12:44–52قَالُوٓا۟ أَضْغَٰثُ أَحْلَٰمٍ وَمَا نَحْنُ بِتَأْوِيلِ ٱلْأَحْلَٰمِ بِعَٰلِمِينَ وَقَالَ ٱلَّذِى نَجَا مِنْهُمَا وَٱدَّكَرَ بَعْدَ أُمَّةٍ أَنَا۠ أُنَبِّئُكُم بِتَأْوِيلِهِۦ فَأَرْسِلُونِ يُوسُفُ أَيُّهَا ٱلصِّدِّيقُ أَفْتِنَا فِى سَبْعِ بَقَرَٰتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعِ سُنۢبُلَٰتٍ خُضْرٍ وَأُخَرَ يَابِسَٰتٍ لَّعَلِّىٓ أَرْجِعُ إِلَى ٱلنَّاسِ لَعَلَّهُمْ يَعْلَمُونَ قَالَ تَزْرَعُونَ سَبْعَ سِنِينَ دَأَبًا فَمَا حَصَدتُّمْ فَذَرُوهُ فِى سُنۢبُلِهِۦٓ إِلَّا قَلِيلًا مِّمَّا تَأْكُلُونَ ثُمَّ يَأْتِى مِنۢ بَعْدِ ذَٰلِكَ سَبْعٌ شِدَادٌ يَأْكُلْنَ مَا قَدَّمْتُمْ لَهُنَّ إِلَّا قَلِيلًا مِّمَّا تُحْصِنُونَ ثُمَّ يَأْتِى مِنۢ بَعْدِ ذَٰلِكَ عَامٌ فِيهِ يُغَاثُ ٱلنَّاسُ وَفِيهِ يَعْصِرُونَ وَقَالَ ٱلْمَلِكُ ٱئْتُونِى بِهِۦ فَلَمَّا جَآءَهُ ٱلرَّسُولُ قَالَ ٱرْجِعْ إِلَىٰ رَبِّكَ فَسْـَٔلْهُ مَا بَالُ ٱلنِّسْوَةِ ٱلَّٰتِى قَطَّعْنَ أَيْدِيَهُنَّ إِنَّ رَبِّى بِكَيْدِهِنَّ عَلِيمٌ قَالَ مَا خَطْبُكُنَّ إِذْ رَٰوَدتُّنَّ يُوسُفَ عَن نَّفْسِهِۦ قُلْنَ حَٰشَ لِلَّهِ مَا عَلِمْنَا عَلَيْهِ مِن سُوٓءٍ قَالَتِ ٱمْرَأَتُ ٱلْعَزِيزِ ٱلْـَٰٔنَ حَصْحَصَ ٱلْحَقُّ أَنَا۠ رَٰوَدتُّهُۥ عَن نَّفْسِهِۦ وَإِنَّهُۥ لَمِنَ ٱلصَّٰدِقِينَ ذَٰلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ بِٱلْغَيْبِ وَأَنَّ ٱللَّهَ لَا يَهْدِى كَيْدَ ٱلْخَآئِنِينَ

according to Mujāhid and Qatādah.^{2Wahb bin Munabbih said, "Ayyūb suffered from the illness for seven years, Yūsuf remained in prison for seven years and Bukhtanassar (Nebuchadnezzar - Chaldean king of Babylon) was tormented for seven years."} Wahb bin Munabbih said, "Ayyūb suffered from the illness for seven years, Yūsuf remained in prison for seven years and Bukhtanassar (Nebuchadnezzar - Chaldean king of Babylon) was tormented for seven years."[2]

Qur’an 12:43–49وَقَالَ ٱلْمَلِكُ إِنِّىٓ أَرَىٰ سَبْعَ بَقَرَٰتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعَ سُنۢبُلَٰتٍ خُضْرٍ وَأُخَرَ يَابِسَٰتٍ يَٰٓأَيُّهَا ٱلْمَلَأُ أَفْتُونِى فِى رُءْيَٰىَ إِن كُنتُمْ لِلرُّءْيَا تَعْبُرُونَ قَالُوٓا۟ أَضْغَٰثُ أَحْلَٰمٍ وَمَا نَحْنُ بِتَأْوِيلِ ٱلْأَحْلَٰمِ بِعَٰلِمِينَ وَقَالَ ٱلَّذِى نَجَا مِنْهُمَا وَٱدَّكَرَ بَعْدَ أُمَّةٍ أَنَا۠ أُنَبِّئُكُم بِتَأْوِيلِهِۦ فَأَرْسِلُونِ يُوسُفُ أَيُّهَا ٱلصِّدِّيقُ أَفْتِنَا فِى سَبْعِ بَقَرَٰتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعِ سُنۢبُلَٰتٍ خُضْرٍ وَأُخَرَ يَابِسَٰتٍ لَّعَلِّىٓ أَرْجِعُ إِلَى ٱلنَّاسِ لَعَلَّهُمْ يَعْلَمُونَ قَالَ تَزْرَعُونَ سَبْعَ سِنِينَ دَأَبًا فَمَا حَصَدتُّمْ فَذَرُوهُ فِى سُنۢبُلِهِۦٓ إِلَّا قَلِيلًا مِّمَّا تَأْكُلُونَ ثُمَّ يَأْتِى مِنۢ بَعْدِ ذَٰلِكَ سَبْعٌ شِدَادٌ يَأْكُلْنَ مَا قَدَّمْتُمْ لَهُنَّ إِلَّا قَلِيلًا مِّمَّا تُحْصِنُونَ ثُمَّ يَأْتِى مِنۢ بَعْدِ ذَٰلِكَ عَامٌ فِيهِ يُغَاثُ ٱلنَّاسُ وَفِيهِ يَعْصِرُونَ

«43. And the king (of Egypt) said: "Verily, I saw (in a dream) seven fat cows, whom seven lean ones were devouring, and seven green ears of corn, and (seven) others dry. O notables!

[1] Aṭ-Ṭabari 16:115.

[2] Aṭ-Ṭabari 16:114. according to Mujāhid and Qatādah. Explain to me my dream, if it be that you can interpret dreams."

«44. They said: "Mixed up false dreams and we are not skilled in the interpretation of dreams."»

«45. Then the man who was released, now at length remembered and said: "I will tell you its interpretation, so send me forth."»

«46. (He said): "O Yūsuf, the man of truth! Explain to us seven fat cows whom seven lean ones were devouring, and seven green ears of corn, and (seven) others dry, that I may return to the people, and that they may know."»

«47. [Yūsuf] said: "For seven consecutive years, you shall sow as usual and that which you reap you shall leave it in the ears, (all) except a little of it which you may eat."»

«48. "Then will come after that, seven hard (years), which will devour what you have laid by in advance for them, (all) except a little of that which you have guarded (stored)."»

«49. "Then thereafter will come a year in which people will have abundant rain and in which they will press (wine and oil)."»

The Dream of the King of Egypt

The King of Egypt had a dream that Allāh the Exalted made a reason for Yūsuf's release from prison, with his honor and reputation preserved. When the king had this dream, he was astonished and fearful and sought its interpretation. He gathered the priests, the chiefs of his state and the princes and told them what he had seen in a dream, asking them to interpret it for him. They did not know its interpretation and as an excuse, they said,

Qur’an 12:44أَضْغَٰثُ أَحْلَٰمٍ

«Mixed up false dreams», which you saw,

Qur’an 12:44وَمَا نَحْنُ بِتَأْوِيلِ ٱلْأَحْلَٰمِ بِعَٰلِمِينَ

«and we are not skilled in the interpretation of dreams.»

They said, had your dream been a vision rather than a mixed up false dream, we would not have known its interpretation. The man who was saved from the two, who were Yūsuf's companions in prison, remembered. Shayṭān plotted to make him forget the request of Yūsuf, to mention his story to the king. Now, years later, he remembered after forgetfulness and said to the king and his entourage,

Qur’an 12:45أَنَا۠ أُنَبِّئُكُم بِتَأْوِيلِهِۦ

«I will tell you its interpretation,» he interpretation of this dream,

Qur’an 12:45فَأَرْسِلُونِ

«so send me forth.» to the prison, to Yūsuf, the man of truth. So they sent him, and he said to Yūsuf,

Qur’an 12:46يُوسُفُ أَيُّهَا ٱلصِّدِّيقُ أَفْتِنَا

«O Yūsuf, the man of truth! Explain to us..» and mentioned the king's dream to him.

Yūsuf's Interpretation of the King's Dream

This is when Yūsuf, peace be upon him, told the interpretation of the dream, without criticizing the man for forgetting his request that he had made to him. Neither did he make a precondition that he be released before explaining the meaning. Rather, he said,

Qur’an 12:47تَزْرَعُونَ سَبْعَ سِنِينَ دَأَبًا

«For seven consecutive years, you shall sow as usual»

'you will receive the usual amount of rain and fertility for seven consecutive years.' He interpreted the cows to be years, because cows till the land that produce fruits and vegetables, which represent the green ears of corn in the dream. He next recommended what they should do during these fertile years,

Qur’an 12:47فَمَا حَصَدتُّمْ فَذَرُوهُ فِى سُنۢبُلِهِۦٓ إِلَّا قَلِيلًا مِّمَّا تَأْكُلُونَ

«and that (the harvest) which you reap you shall leave it in the ears, (all) except a little of it which you may eat.»

He said, 'Whatever you harvest during those seven fertile years, leave it in the ears so as to preserve it better. This will help the harvest stay healthy longer, except the amount that you need to eat, which should not be substantial. Stay away from extravagance, so that you use what remains of the harvest during the seven years of drought that will follow the seven fertile years.' This was represented by the seven lean cows that eat the seven fat cows.

During the seven years of drought, they will eat from the harvest they collected during the seven fertile years, as represented by the dry ears of corn in the dream. Yūsuf told them that during these years, the remaining ears will not produce anything and whatever they try to plant, will not produce any harvest, so he said,

Qur’an 12:48يَأْكُلْنَ مَا قَدَّمْتُمْ لَهُنَّ إِلَّا قَلِيلًا مِّمَّا تُحْصِنُونَ

«which will devour what you have laid by in advance for them, (all) except a little of that which you have guarded (stored).»

He delivered the good news to them that after the consecutive years of drought, there will come a fertile year, during which people will receive rain and the land will produce in abundance. The people will then press wine and oil as usual.

Qur’an 12:50–53وَقَالَ ٱلْمَلِكُ ٱئْتُونِى بِهِۦ فَلَمَّا جَآءَهُ ٱلرَّسُولُ قَالَ ٱرْجِعْ إِلَىٰ رَبِّكَ فَسْـَٔلْهُ مَا بَالُ ٱلنِّسْوَةِ ٱلَّٰتِى قَطَّعْنَ أَيْدِيَهُنَّ إِنَّ رَبِّى بِكَيْدِهِنَّ عَلِيمٌ قَالَ مَا خَطْبُكُنَّ إِذْ رَٰوَدتُّنَّ يُوسُفَ عَن نَّفْسِهِۦ قُلْنَ حَٰشَ لِلَّهِ مَا عَلِمْنَا عَلَيْهِ مِن سُوٓءٍ قَالَتِ ٱمْرَأَتُ ٱلْعَزِيزِ ٱلْـَٰٔنَ حَصْحَصَ ٱلْحَقُّ أَنَا۠ رَٰوَدتُّهُۥ عَن نَّفْسِهِۦ وَإِنَّهُۥ لَمِنَ ٱلصَّٰدِقِينَ ذَٰلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ بِٱلْغَيْبِ وَأَنَّ ٱللَّهَ لَا يَهْدِى كَيْدَ ٱلْخَآئِنِينَ وَمَآ أُبَرِّئُ نَفْسِىٓ إِنَّ ٱلنَّفْسَ لَأَمَّارَةٌۢ بِٱلسُّوٓءِ إِلَّا مَا رَحِمَ رَبِّىٓ إِنَّ رَبِّى غَفُورٌ رَّحِيمٌ

«50. And the king said: "Bring him to me." But when the messenger came to him, [Yūsuf] said: "Return to your king and ask him, 'What happened to the women who cut their hands? Surely, my Lord (Allāh) is Well-Aware of their plot."'»

«51. (The king) said (to the women): "What was your affair when you did seek to seduce Yūsuf?" The women said: "Allāh forbid! No evil know we against him!" The wife of the 'Azīz said: "Now the truth is manifest (to all); it was I who sought to seduce him, and he is surely of the truthful."»

«52. [Then Yūsuf said: "I asked for this inquiry] in order that he may know that I betrayed him not in (his) absence." And, verily, Allāh guides not the plot of the betrayers.»

«53. "And I free not myself (from the blame). Verily, the self is inclined to evil, except when my Lord bestows His mercy (upon whom He wills). Verily, my Lord is Oft-Forgiving, Most Merciful."﴿

The King investigates what happened between the Wife of the 'Azīz, the Women in the City, and Yūsuf

Allāh narrates to us that when the king was conveyed the interpretation of his dream, he liked Yūsuf's interpretation and felt sure that it was true. He realized the virtue of Prophet Yūsuf, recognized his knowledge in the interpretation of dreams and valued his good conduct with his subjects in his country. The king said,

Qur’an 12:50ٱئْتُونِى بِهِۦ

«Bring him to me.»

'Release him from prison and bring him to me.' When the king's emissary came to Yūsuf and conveyed the news of his imminent release, Yūsuf refused to leave the prison until the king and his subjects declare his innocence and the integrity of his honor, denouncing the false accusation that the wife of the 'Azīz made against him. He wanted them to know that sending him to prison was an act of injustice and aggression, not that he committed an offense that warranted it. He said,

Qur’an 12:50ٱرْجِعْ إِلَىٰ رَبِّكَ

«Return to your lord (i.e. king...»

The Sunnah of our Prophet ﷺ praised Prophet Yūsuf and asserted his virtues, honor, elevated rank and patience, may Allāh's peace and blessings be on him. The Musnad and the Two Ṣaḥīḥs recorded that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthنَحْنُ أَحَقُّ بِالشَّكِّ مِنْ إِبْرَاهِيمَ إِذْ قَالَ

«We are more liable to be in doubt than Ibrāhīm when he said,»

Qur’an 2:260رَبِّ أَرِنِى كَيْفَ تُحْىِ ٱلْمَوْتَىٰ

«My Lord! Show me how You give life to the dead...»

«وَيَرْحَمُ اللهُ لُوطًا لَقَدْ كَانَ يَأْوِي إِلَىٰ رُكْنٍ شَدِيدٍ، وَلَوْ لَبِثْتُ فِي السِّجْنِ مَا لَبِثَ يُوسُفُ لَأَجَبْتُ الدَّاعِيَ»

«And may Allāh send His mercy on Lūṭ! He wished to have powerful support! If I were to stay in prison for such a long time as Yūsuf did, I would have accepted the offer.»^{1Aḥmad 2:326, Fatḥ Al-Bāri 8:216 Muslim 1:133.}

In another narration collected by Aḥmad from Abu Hurayrah, the Prophet ﷺ said about Yūsuf's statement,

Qur’an 12:50فَسْـَٔلْهُ مَا بَالُ ٱلنِّسْوَةِ ٱلَّٰتِى قَطَّعْنَ أَيْدِيَهُنَّ إِنَّ رَبِّى بِكَيْدِهِنَّ عَلِيمٌ

«"...and ask him, 'What happened to the women who cut their hands? Surely, my Lord (Allāh) is Well-Aware of their plot.'"»

Ḥadīthلَوْ كُنْتُ أَنَا، لَأَسْرَعْتُ الْإِجَابَةَ وَمَا ابْتَغَيْتُ الْعُذْرَ

«If it was me, I would have accepted the offer rather than await my exoneration first.»^{2Aḥmad 2:346.}

Allāh said (that the king asked),

Qur’an 12:51قَالَ مَا خَطْبُكُنَّ إِذْ رَٰوَدتُّنَّ يُوسُفَ عَن نَّفْسِهِۦ

«He said, "What was your affair when you did seek to seduce Yūsuf?"»

The king gathered those women who cut their hands, while being hosted at the house of the wife of the 'Azīz. He asked them all, even though he was directing his speech at the wife of his minister, the 'Azīz in particular. He asked the women who cut their hands,

Qur’an 12:51مَا خَطْبُكُنَّ

«What was your affair...», what was your story with regards to,

Qur’an 12:51إِذْ رَٰوَدتُّنَّ يُوسُفَ عَن نَّفْسِهِۦ

«when you did seek to seduce Yūsuf?» on the day of the banquet?

Qur’an 12:51قُلْنَ حَٰشَ لِلَّهِ مَا عَلِمْنَا عَلَيْهِ مِن سُوٓءٍ

«The women said: "Allāh forbid! No evil know we against him!"»

The women answered the king, 'Allāh forbid that Yūsuf be guilty of this, for by Allāh, we never knew him to do evil.' This is when,

Qur’an 12:51قَالَتِ ٱمْرَأَتُ ٱلْعَزِيزِ ٱلْـَٰٔنَ حَصْحَصَ ٱلْحَقُّ

«The wife of the 'Azīz said: "Now the truth has Ḥaṣḥaṣa..."»

or the truth is manifest to all, according to Ibn 'Abbās, Mujāhid and others.^{3Aṭ-Ṭabari 16:138.} Ḥaṣḥaṣa also means, 'became clear and plain',

Qur’an 12:51أَنَا۠ رَٰوَدتُّهُۥ عَن نَّفْسِهِۦ وَإِنَّهُۥ لَمِنَ ٱلصَّٰدِقِينَ

«it was I who sought to seduce him, and he is surely of the truthful.» when he said,

Qur’an 12:26هِىَ رَٰوَدَتْنِى عَن نَّفْسِى

«It was she that sought to seduce me.»

Qur’an 12:52ذَٰلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ بِٱلْغَيْبِ

«in order that he may know that I betrayed him not in (his) absence.»

She said, 'I admit this against myself so that my husband knows that I did not betray him in his absence and that adultery did not occur. I tried to seduce this young man and he refused, and I am admitting this so that he knows I am innocent,'

Qur’an 12:52–53وَأَنَّ ٱللَّهَ لَا يَهْدِى كَيْدَ ٱلْخَآئِنِينَ وَمَآ أُبَرِّئُ نَفْسِىٓ

«And, verily, Allāh guides not the plot of the betrayers. And I free not myself (from the blame).»

She said, 'I do not exonerate myself from blame, because the soul wishes and lusts, and this is what made me seduce him,' for,

Qur’an 12:53ٱلنَّفْسَ لَأَمَّارَةٌۢ بِٱلسُّوٓءِ إِلَّا مَا رَحِمَ رَبِّىٓ

«Verily, the (human) self is inclined to evil, except when my Lord bestows His mercy (upon whom He wills).»

whom Allāh the Exalted wills to grant them immunity,

Qur’an 12:53إِنَّ رَبِّى غَفُورٌ رَّحِيمٌ

«Verily, my Lord is Oft-Forgiving, Most Merciful.»

This is the most viable and suitable understanding for the continuity of the story and the meanings of Arabic speech. Al-Māwardi mentioned this in his Tafsīr, in support of it, it was also preferred by Imām Abu Al-'Abbās Ibn Taymiyyah who wrote about it in detail in a separate work.

It was said Yūsuf peace be upon him is the one who said,

Qur’an 12:52ذَٰلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ

«in order that he (the 'Azīz) may know that I betrayed him not» with his wife,

Qur’an 12:52بِٱلْغَيْبِ

«in (his) absence).» until the end of Āyah (53) He said, 'I sent back the emissary, so that the king would investigate my innocence and the 'Azīz be certain that,

Qur’an 12:52أَنِّى لَمْ أَخُنْهُ

«I betrayed him not», with his wife,

Qur’an 12:52بِٱلْغَيْبِ وَأَنَّ ٱللَّهَ لَا يَهْدِى كَيْدَ ٱلْخَآئِنِينَ

«in (his) absence. And, verily, Allāh guides not the plot of the betrayers.»'

This is the only explanation presented by Ibn Jarīr Aṭ-Ṭabari and Ibn Abi Ḥātim, but the first view is stronger and more obvious because it is a continuation of what the wife of the 'Azīz said in the presence of the king. Yūsuf was not present at all during this time, for he was released later on and brought to the king by his order.

Qur’an 12:54–55وَقَالَ ٱلْمَلِكُ ٱئْتُونِى بِهِۦٓ أَسْتَخْلِصْهُ لِنَفْسِى فَلَمَّا كَلَّمَهُۥ قَالَ إِنَّكَ ٱلْيَوْمَ لَدَيْنَا مَكِينٌ أَمِينٌ قَالَ ٱجْعَلْنِى عَلَىٰ خَزَآئِنِ ٱلْأَرْضِ إِنِّى حَفِيظٌ عَلِيمٌ

«54. And the king said: "Bring him to me that I may attach him to my person." Then, when he spoke to him, he said: "Verily, this day, you are with us high in rank and fully trusted."»

«55. [Yūsuf] said: "Set me over the storehouses of the land; I will indeed guard them with full knowledge."»

Yūsuf's Rank with the King of Egypt

Allāh states that when he became aware of Yūsuf's innocence and his innocense of what he was accused of, the king said,

Qur’an 12:54ٱئْتُونِى بِهِۦٓ أَسْتَخْلِصْهُ لِنَفْسِى

«Bring him to me that I may attach him to my person.», 'that I may make him among my close aids and associates,'

Qur’an 12:54فَلَمَّا كَلَّمَهُۥ

«Then, when he spoke to him», when the king spoke to Yūsuf and further recognized his virtues, great ability, brilliance, good conduct and perfect mannerism, he said to him,

Qur’an 12:54إِنَّكَ ٱلْيَوْمَ لَدَيْنَا مَكِينٌ أَمِينٌ

«Verily, this day, you are with us high in rank and fully trusted.»

The king said to Yūsuf, 'You have assumed an exalted status with us and are indeed fully trusted.' Yūsuf, peace be upon him said,

Qur’an 12:55ٱجْعَلْنِى عَلَىٰ خَزَآئِنِ ٱلْأَرْضِ إِنِّى حَفِيظٌ عَلِيمٌ

«Set me over the storehouses of the land; I will indeed guard them with full knowledge.»

Yūsuf praised himself, for this is allowed when one's abilities are unknown and there is a need to do so. He said that he is,

Qur’anحَفِيظٌ

«Ḥafīẓ», an honest guard,

Qur’an 12:55عَلِيمٌ

«'Alīm», having knowledge and wisdom about the job he is to be entrusted with. Prophet Yūsuf asked the king to appoint him as minister of finance for the land, responsible for the harvest storehouses, in which they would collect produce for the years of drought which he told them will come. He wanted to be the guard, so that he could dispense the harvest in the wisest, best and most beneficial way. The king accepted Yūsuf's offer, for he was eager to draw Yūsuf close to him and to honor him. So Allāh said,

Qur’an 12:56–57وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِى ٱلْأَرْضِ يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَآءُ نُصِيبُ بِرَحْمَتِنَا مَن نَّشَآءُ وَلَا نُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ وَلَأَجْرُ ٱلْـَٔاخِرَةِ خَيْرٌ لِّلَّذِينَ ءَامَنُوا۟ وَكَانُوا۟ يَتَّقُونَ

«56. Thus did We give full authority to Yūsuf in the land, to take possession therein, when or where he likes. We bestow of Our mercy on whom We will, and We make not to be lost the reward of the good doers.»

«57. And verily, the reward of the Hereafter is better for those who believed and had Taqwā.»

Yūsuf's Reign in Egypt

Allāh said next,

Qur’anوَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِى ٱلْأَرْضِ

«Thus did We give full authority to Yūsuf in the land», in Egypt,

Qur’an 12:56يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَآءُ

«to take possession therein, when or where he likes.»

As-Suddi and 'Abdur-Raḥmān bin Zayd bin Aslam said that this part of the Āyah means, "To do whatever he wants therein."^{1Aṭ-Ṭabari 16:151-152.} Ibn Jarīr aṭ-Ṭabari said that it means, "He used to move about freely in the land after being imprisoned, suffering from hardship and the disgrace of slavery."^{2Aṭ-Ṭabari 16:151.} Allāh said next,

Qur’an 12:56نُصِيبُ بِرَحْمَتِنَا مَن نَّشَآءُ وَلَا نُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ

«We bestow of Our mercy on whom We will, and We make not to be lost the reward of the good doers.»

Allāh says here, We did not let the patience of Yūsuf, from the harm his brothers exerted on him and being imprisoned because of the wife of the 'Azīz, to be lost. Instead, Allāh the Exalted and Most Honored rewarded him with His aid and victory,

Qur’an 12:56–57وَلَا نُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ وَلَأَجْرُ ٱلْـَٔاخِرَةِ خَيْرٌ لِّلَّذِينَ ءَامَنُوا۟ وَكَانُوا۟ يَتَّقُونَ

Qur’an 12:53–63وَمَآ أُبَرِّئُ نَفْسِىٓ إِنَّ ٱلنَّفْسَ لَأَمَّارَةٌۢ بِٱلسُّوٓءِ إِلَّا مَا رَحِمَ رَبِّىٓ إِنَّ رَبِّى غَفُورٌ رَّحِيمٌ وَقَالَ ٱلْمَلِكُ ٱئْتُونِى بِهِۦٓ أَسْتَخْلِصْهُ لِنَفْسِى فَلَمَّا كَلَّمَهُۥ قَالَ إِنَّكَ ٱلْيَوْمَ لَدَيْنَا مَكِينٌ أَمِينٌ قَالَ ٱجْعَلْنِى عَلَىٰ خَزَآئِنِ ٱلْأَرْضِ إِنِّى حَفِيظٌ عَلِيمٌ وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِى ٱلْأَرْضِ يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَآءُ نُصِيبُ بِرَحْمَتِنَا مَن نَّشَآءُ وَلَا نُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ وَلَأَجْرُ ٱلْـَٔاخِرَةِ خَيْرٌ لِّلَّذِينَ ءَامَنُوا۟ وَكَانُوا۟ يَتَّقُونَ وَجَآءَ إِخْوَةُ يُوسُفَ فَدَخَلُوا۟ عَلَيْهِ فَعَرَفَهُمْ وَهُمْ لَهُۥ مُنكِرُونَ وَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ قَالَ ٱئْتُونِى بِأَخٍ لَّكُم مِّنْ أَبِيكُمْ أَلَا تَرَوْنَ أَنِّىٓ أُوفِى ٱلْكَيْلَ وَأَنَا۠ خَيْرُ ٱلْمُنزِلِينَ فَإِن لَّمْ تَأْتُونِى بِهِۦ فَلَا كَيْلَ لَكُمْ عِندِى وَلَا تَقْرَبُونِ قَالُوا۟ سَنُرَٰوِدُ عَنْهُ أَبَاهُ وَإِنَّا لَفَٰعِلُونَ وَقَالَ لِفِتْيَٰنِهِ ٱجْعَلُوا۟ بِضَٰعَتَهُمْ فِى رِحَالِهِمْ لَعَلَّهُمْ يَعْرِفُونَهَآ إِذَا ٱنقَلَبُوٓا۟ إِلَىٰٓ أَهْلِهِمْ لَعَلَّهُمْ يَرْجِعُونَ فَلَمَّا رَجَعُوٓا۟ إِلَىٰٓ أَبِيهِمْ قَالُوا۟ يَٰٓأَبَانَا مُنِعَ مِنَّا ٱلْكَيْلُ فَأَرْسِلْ مَعَنَآ أَخَانَا نَكْتَلْ وَإِنَّا لَهُۥ لَحَٰفِظُونَ

«And We make not to be lost the reward of the good doers. And verily, the reward of the Hereafter is better for those who believed and had Taqwā.»

Allāh states that what He has prepared for His Prophet Yūsuf, peace be upon him, in the Hereafter is much greater, substantial and honored than the authority He gave him in this life. Allāh said about His Prophet Sulaymān (Solomon), peace be upon him,

Qur’an 38:39–40هَٰذَا عَطَآؤُنَا فَٱمْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسَابٍ وَإِنَّ لَهُۥ عِندَنَا لَزُلْفَىٰ وَحُسْنَ مَـَٔابٍ

«"This is Our gift, so spend or withhold, no account will be asked of you." And verily, for him is a near access to Us, and a good (final) return (Paradise).» [38:39-40]

Yūsuf, peace be upon him, was appointed minister of finance by Ar-Rayyan bin Al-Walīd, king of Egypt at the time, instead of the 'Azīz who bought him and the husband of she who tried to seduce him. The king of Egypt embraced Islām at the hands of Yūsuf, peace be upon him, according to Mujāhid.

Qur’an 12:58–62وَجَآءَ إِخْوَةُ يُوسُفَ فَدَخَلُوا۟ عَلَيْهِ فَعَرَفَهُمْ وَهُمْ لَهُۥ مُنكِرُونَ وَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ قَالَ ٱئْتُونِى بِأَخٍ لَّكُم مِّنْ أَبِيكُمْ أَلَا تَرَوْنَ أَنِّىٓ أُوفِى ٱلْكَيْلَ وَأَنَا۠ خَيْرُ ٱلْمُنزِلِينَ فَإِن لَّمْ تَأْتُونِى بِهِۦ فَلَا كَيْلَ لَكُمْ عِندِى وَلَا تَقْرَبُونِ قَالُوا۟ سَنُرَٰوِدُ عَنْهُ أَبَاهُ وَإِنَّا لَفَٰعِلُونَ وَقَالَ لِفِتْيَٰنِهِ ٱجْعَلُوا۟ بِضَٰعَتَهُمْ فِى رِحَالِهِمْ لَعَلَّهُمْ يَعْرِفُونَهَآ إِذَا ٱنقَلَبُوٓا۟ إِلَىٰٓ أَهْلِهِمْ لَعَلَّهُمْ يَرْجِعُونَ

«58. And Yūsuf's brethren came and they entered unto him, and he recognized them, but they recognized him not.»

«59. And when he furnished them with their provisions, he said: "Bring me a brother of yours from your father. See you not that I give full measure, and that I am the best of the hosts?"»

«60. "But if you bring him not to me, there shall be no measure (of corn) for you with me, nor shall you come near me."»

«61. They said: "We shall try to get permission (for him) from his father, and verily, we shall do it."»

«62. And [Yūsuf] told his servants to put their money into their bags, so that they might know it when they go back to their people; in order that they might come again.»

Yūsuf's Brothers travel to Egypt

As-Suddi, Muḥammad bin Isḥāq and several others said that the reason why Yūsuf's brothers went to Egypt, is that after Yūsuf became minister of Egypt and the seven years of abundance passed, then came the seven years of drought that struck all areas of Egypt. The drought also reached the area of Kana'ān (Canaan), where Prophet Ya'qūb, peace be upon him, and his children resided. Prophet Yūsuf efficiently guarded the people's harvest and collected it, and what he collected became a great fortune for the people. This also permitted Yūsuf to give gifts to the people who sought his aid from various areas who came to buy food and provisions for their families. Yūsuf would not give a family man more than whatever a camel could carry, as annual provisions for them. Yūsuf himself did not fill his stomach from this food, nor did the king and his aids eat except one meal a day. By doing so, the people could sustain themselves with what they had for the remainder of the seven years. Indeed, Yūsuf was a mercy from Allāh sent to the people of Egypt.

Yūsuf's brothers were among those who came to Egypt to buy food supplies, by the order of their father: They knew that the 'Azīz of Egypt was selling food to people who need it for a low price, so they took some merchandise from their land with them to exchange it for food. They were ten, because Ya'qūb peace be upon him kept his son and Yūsuf's brother Binyāmin with him. Binyāmin was the dearest of his sons to him after Yūsuf.

When Prophet Yūsuf's brothers entered on him in his court and the center of his authority, he knew them the minute he saw them. However, they did not recognize him because they got rid of him when he was still young, and sold him to a caravan of travelers while unaware of their destination. They could not have imagined that Yūsuf would end up being a minister, and this is why they did not recognize him, while he did recognize them. As-Suddi said that Yūsuf started talking to his brothers and asked them, "What brought you to my land?" They said, "O, 'Azīz, we came to buy provisions." He asked them, "You might be spies." They said, "Allāh forbids." He asked them, "Where are you from?" They said, "From the area of Kana'ān, and our father is Allāh's Prophet Ya'qūb." He asked them, "Does he have other children besides you?" They said, "Yes, we were twelve brothers. Our youngest died in the desert, and he used to be the dearest to his father. His full brother is alive and his father kept him, so that his closeness compensates him for losing our youngest brother [who died]." Yūsuf ordered that his brothers be honored and allowed to remain,

Qur’an 12:59وَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ

«And when he furnished them with their provisions,»

according to their needs and gave them what they wanted to buy, he said to them, "Bring me your brother from your father's side whom you mentioned, so that I know that you have told me the truth." He continued,

Qur’an 12:59أَلَا تَرَوْنَ أَنِّىٓ أُوفِى ٱلْكَيْلَ وَأَنَا۠ خَيْرُ ٱلْمُنزِلِينَ

«See you not that I give full measure, and that I am the best of the hosts?»

encouraging them to return to him. He then threatened them,

Qur’an 12:60فَإِن لَّمْ تَأْتُونِى بِهِۦ فَلَا كَيْلَ لَكُمْ عِندِى

«But if you bring him not to me, there shall be no measure (of corn) for you with me.» He threatened them that if the next time they come without Binyāmin with them, they will not be allowed to buy the food that they need,

Qur’an 12:60–61وَلَا تَقْرَبُونِ قَالُوا۟ سَنُرَٰوِدُ عَنْهُ أَبَاهُ وَإِنَّا لَفَٰعِلُونَ

«"...nor shall you come near me." They said: "We shall try to get permission (for him) from his father, and verily, we shall do it."»

They said, 'We will try our best to bring him with us, so that we spare no effort to prove to you that we are truthful in what we told you about ourselves.' Allāh said,

Qur’an 12:62وَقَالَ لِفِتْيَٰنِهِ

«And [Yūsuf] told his servants», or his slaves,

Qur’an 12:62ٱجْعَلُوا۟ بِضَٰعَتَهُمْ

«to put their money», or the merchandise they brought with them to exchange for food,

Qur’an 12:62فِى رِحَالِهِمْ

«into their bags,», while they were unaware,

Qur’an 12:62لَعَلَّهُمْ يَرْجِعُونَ

«in order that they might come again.» It was said that Yūsuf did this because he feared that his brothers might not have any more merchandise they could bring with them to exchange for food.

Qur’an 12:63–64فَلَمَّا رَجَعُوٓا۟ إِلَىٰٓ أَبِيهِمْ قَالُوا۟ يَٰٓأَبَانَا مُنِعَ مِنَّا ٱلْكَيْلُ فَأَرْسِلْ مَعَنَآ أَخَانَا نَكْتَلْ وَإِنَّا لَهُۥ لَحَٰفِظُونَ قَالَ هَلْ ءَامَنُكُمْ عَلَيْهِ إِلَّا كَمَآ أَمِنتُكُمْ عَلَىٰٓ أَخِيهِ مِن قَبْلُ فَٱللَّهُ خَيْرٌ حَٰفِظًا وَهُوَ أَرْحَمُ ٱلرَّٰحِمِينَ

«63. So, when they returned to their father, they said: "O our father! No more measure of grain shall we get (unless we take our brother). So send our brother with us, and we shall get our measure and truly, we will guard him."»

«64. He said: "Can I entrust him to you except as I entrusted his brother [Yūsuf] to you aforetime? But Allāh is the Best to guard, and He is the Most Merciful of those who show mercy."» Yūsuf's Brothers ask Ya'qūb's Permission to send Their Brother Binyāmin with Them to Egypt

Allāh says that when they went back to their father,

Qur’an 12:63قَالُوا۟ يَٰٓأَبَانَا مُنِعَ مِنَّا ٱلْكَيْلُ

«they said: "O our father! No more measure of grain shall we get..."»

'after this time, unless you send our brother Binyāmin with us. So send him with us, and we shall get our measure and we shall certainly guard him.' Some scholars read this Āyah in a way that means, 'and he shall get his ration.' They said,

Qur’anوَإِنَّا لَهُۥ لَحَٰفِظُونَ

«and truly, we will guard him.», 'do not fear for his safety, for he will be returned back to you.' This is what they said to Ya'qūb about their brother Yūsuf,

Qur’an 12:12أَرْسِلْهُ مَعَنَا غَدًا يَرْتَعْ وَيَلْعَبْ وَإِنَّا لَهُۥ لَحَٰفِظُونَ

«"Send him with us tomorrow to enjoy himself and play, and verily, we will take care of him."» [12:12]

This is why Prophet Ya'qūb said to them,

Qur’an 12:64هَلْ ءَامَنُكُمْ عَلَيْهِ إِلَّا كَمَآ أَمِنتُكُمْ عَلَىٰٓ أَخِيهِ مِن قَبْلُ

«Can I entrust him to you except as I entrusted his brother [Yūsuf] to you aforetime?»

He asked them, 'Will you do to him except what you did to his brother Yūsuf before, when you took him away from me and separated me from him?'

Qur’an 12:64فَٱللَّهُ خَيْرٌ حَٰفِظًا وَهُوَ أَرْحَمُ ٱلرَّٰحِمِينَ

«But Allāh is the Best to guard, and He is the Most Merciful of those who show mercy.»

Ya'qūb said, 'Allāh has the most mercy with me among all those who show mercy, He is compassionate with me for my old age, feebleness and eagerness for my son. I invoke Allāh to return him to me, and to allow him and I to be together; for surely, He is the Most Merciful of those who show mercy.'

Qur’an 12:65–66وَلَمَّا فَتَحُوا۟ مَتَٰعَهُمْ وَجَدُوا۟ بِضَٰعَتَهُمْ رُدَّتْ إِلَيْهِمْ قَالُوا۟ يَٰٓأَبَانَا مَا نَبْغِى هَٰذِهِۦ بِضَٰعَتُنَا رُدَّتْ إِلَيْنَا وَنَمِيرُ أَهْلَنَا وَنَحْفَظُ أَخَانَا وَنَزْدَادُ كَيْلَ بَعِيرٍ ذَٰلِكَ كَيْلٌ يَسِيرٌ قَالَ لَنْ أُرْسِلَهُۥ مَعَكُمْ حَتَّىٰ تُؤْتُونِ مَوْثِقًا مِّنَ ٱللَّهِ لَتَأْتُنَّنِى بِهِۦٓ إِلَّآ أَن يُحَاطَ بِكُمْ فَلَمَّآ ءَاتَوْهُ مَوْثِقَهُمْ قَالَ ٱللَّهُ عَلَىٰ مَا نَقُولُ وَكِيلٌ

«65. And when they opened their bags, they found their money had been returned to them. They said: "O our father! What (more) can we desire? This, our money has been returned to us; so we shall get (more) food for our family, and we shall guard our brother and add one more measure of a camel's load. This quantity is easy (for the king to give)."»

«66. He [Ya'qūb] said: "I will not send him with you until you swear a solemn oath to me in Allāh's Name, that you will bring him back to me unless you are yourselves surrounded (by enemies)," And when they had sworn their solemn oath, he said: "Allāh is the Witness to what we have said."»

They find Their Money returned to Their Bags

Allāh says, when Yūsuf's brothers opened their bags, they found their merchandise inside them, for Yūsuf had ordered his servants to return it to their bags. When they found their merchandise in their bags,

Qur’an 12:65قَالُوا۟ يَٰٓأَبَانَا مَا نَبْغِى

«They said: "O our father! What (more) can we desire?..."», what more can we ask for,

Qur’an 12:65هَٰذِهِۦ بِضَٰعَتُنَا رُدَّتْ إِلَيْنَا

«This, our money has been returned to us;»

Qatādah commented (that they said), "What more can we ask for, our merchandise was returned to us and the 'Azīz has given us the sufficient load we wanted?"^{1Aṭ-Ṭabari 16:162.} They said next,

Qur’an 12:65وَنَمِيرُ أَهْلَنَا

«so we shall get (more) food for our family,», 'if you send our brother with us the next time we go to buy food for our family,'

Qur’an 12:65وَنَحْفَظُ أَخَانَا وَنَزْدَادُ كَيْلَ بَعِيرٍ

«and we shall guard our brother and add one more measure of a camel's load.»

since Yūsuf, peace be upon him, gave each man a camel's load of corn.

Qur’an 12:65ذَٰلِكَ كَيْلٌ يَسِيرٌ

«This quantity is easy (for the king to give).»

They said these words to make their case more appealing, saying that taking their brother with them is worth this gain,

Qur’an 12:66قَالَ لَنْ أُرْسِلَهُۥ مَعَكُمْ حَتَّىٰ تُؤْتُونِ مَوْثِقًا مِّنَ ٱللَّهِ

«He [Ya'qūb (Jacob)] said: "I will not send him with you until you swear a solemn oath to me in Allāh's Name..."»,

until you swear by Allāh with the strongest oath,

Qur’an 12:66لَتَأْتُنَّنِى بِهِۦٓ إِلَّآ أَن يُحَاطَ بِكُمْ

«that you will bring him back to me unless you are yourselves surrounded (by enemies)»,

unless you were all overwhelmed and were unable to rescue him,

Qur’an 12:66فَلَمَّآ ءَاتَوْهُ مَوْثِقَهُمْ

«And when they had sworn their solemn oath», he affirmed it further, saying,

Qur’an 12:66ٱللَّهُ عَلَىٰ مَا نَقُولُ وَكِيلٌ

«Allāh is the Witness to what we have said.»

Ibn Isḥāq commented, "Ya'qūb did that because he had no choice but to send them to bring necessary food supplies for their survival. So he sent Binyāmin with them."^{2Aṭ-Ṭabari 16:164.}

Qur’an 12:67–68وَقَالَ يَٰبَنِىَّ لَا تَدْخُلُوا۟ مِنۢ بَابٍ وَٰحِدٍ وَٱدْخُلُوا۟ مِنْ أَبْوَٰبٍ مُّتَفَرِّقَةٍ وَمَآ أُغْنِى عَنكُم مِّنَ ٱللَّهِ مِن شَىْءٍ إِنِ ٱلْحُكْمُ إِلَّا لِلَّهِ عَلَيْهِ تَوَكَّلْتُ وَعَلَيْهِ فَلْيَتَوَكَّلِ ٱلْمُتَوَكِّلُونَ وَلَمَّا دَخَلُوا۟ مِنْ حَيْثُ أَمَرَهُمْ أَبُوهُم مَّا كَانَ يُغْنِى عَنْهُم مِّنَ ٱللَّهِ مِن شَىْءٍ إِلَّا حَاجَةً فِى نَفْسِ يَعْقُوبَ قَضَىٰهَا وَإِنَّهُۥ لَذُو عِلْمٍ لِّمَا عَلَّمْنَٰهُ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ

«67. And he said: "O my sons! Do not enter by one gate, but enter by different gates, and I cannot avail you against Allāh at all. Verily, the decision rests only with Allāh. In Him, I put my trust and let all those that trust, put their trust in Him."»

«68. And when they entered according to their father's advice, it did not avail them in the least against (the will of) Allāh; it was but a need of Ya'qūb's inner self which he discharged. And verily, he was endowed with knowledge because We had taught him, but most men know not.»

Ya'qūb orders His Children to enter Egypt from Different Gates

Allāh says that Ya'qūb, peace be upon him, ordered his children, when he sent Binyāmin with them to Egypt, to enter from different gates rather than all of them entering from one gate. Ibn 'Abbās, Muḥammad bin Ka'b, Mujāhid, Aḍ-Ḍaḥḥāk Qatādah, As-Suddi and several others said that he feared the evil eye for them, because they were handsome and looked beautiful and graceful. He feared that people might direct the evil eye at them, because the evil eye truly harms, by Allāh's decree, and brings down the mighty warrior-rider from his horse. He next said,

Qur’an 12:67وَمَآ أُغْنِى عَنكُم مِّنَ ٱللَّهِ مِن شَىْءٍ

«and I cannot avail you against Allāh at all.» this precaution will not resist Allāh's decision and appointed decree. Verily, whatever Allāh wills, cannot be resisted or stopped,

Qur’an 12:67–68إِنِ ٱلْحُكْمُ إِلَّا لِلَّهِ عَلَيْهِ تَوَكَّلْتُ وَعَلَيْهِ فَلْيَتَوَكَّلِ ٱلْمُتَوَكِّلُونَ وَلَمَّا دَخَلُوا۟ مِنْ حَيْثُ أَمَرَهُمْ أَبُوهُم مَّا كَانَ يُغْنِى عَنْهُم مِّنَ ٱللَّهِ مِن شَىْءٍ إِلَّا حَاجَةً فِى نَفْسِ يَعْقُوبَ قَضَىٰهَا

«"Verily, the decision rests only with Allāh. In Him, I put my trust and let all those that trust, put their trust in Him." And when they entered according to their father's advice, it did not avail them in the least against (the will of) Allāh; it was but a need of Ya'qūb's inner self which he discharged.», as a precaution against the evil eye,

Qur’an 12:68وَإِنَّهُۥ لَذُو عِلْمٍ لِّمَا عَلَّمْنَٰهُ

«And verily, he was endowed with knowledge because We had taught him,»

he had knowledge that he implemented, according to Qatādah and Ath-Thawri.^{1Aṭ-Ṭabari 16:168.} Ibn Jarīr said that this part of the Āyah means, he has knowledge that We taught him,

Qur’anوَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ

«but most men know not.»^2Ibid.

Qur’an 12:69وَلَمَّا دَخَلُوا۟ عَلَىٰ يُوسُفَ ءَاوَىٰٓ إِلَيْهِ أَخَاهُ قَالَ إِنِّىٓ أَنَا۠ أَخُوكَ فَلَا تَبْتَئِسْ بِمَا كَانُوا۟ يَعْمَلُونَ

«69. And when they went in before Yūsuf, he took his brother (Binyāmin) to himself and said: "Verily, I am your brother, so grieve not for what they used to do."»

Yūsuf comforts Binyāmin

Allāh states that when Yūsuf's brothers went in before him along with his full brother Binyāmin, he invited them to a place of honor as privileged guests. He granted them gifts and generous hospitality and kindness. He met his brother in confidence and told him the story of what happened to him and that he was in fact his brother. He said to him, لَا تَبْتَئِسْ

'«grieve not» nor feel sad for what they did to me.' He ordered Binyāmin to hide the news from them and to refrain from telling them that the 'Azīz is his brother Yūsuf. He plotted with him to keep him in Egypt enjoying honor and great hospitality.

Qur’an 12:70–72فَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ جَعَلَ ٱلسِّقَايَةَ فِى رَحْلِ أَخِيهِ ثُمَّ أَذَّنَ مُؤَذِّنٌ أَيَّتُهَا ٱلْعِيرُ إِنَّكُمْ لَسَٰرِقُونَ قَالُوا۟ وَأَقْبَلُوا۟ عَلَيْهِم مَّاذَا تَفْقِدُونَ قَالُوا۟ نَفْقِدُ صُوَاعَ ٱلْمَلِكِ وَلِمَن جَآءَ بِهِۦ حِمْلُ بَعِيرٍ وَأَنَا۠ بِهِۦ زَعِيمٌ

«70. So when he furnished them forth with their provisions, he put the bowl in his brother's bag. Then a crier cried: "O you (in) the caravan! Surely, you are thieves!"»

«71. They, turning towards them, said: "What is it that you have lost?"»

«72. They said: "We have lost the bowl of the king and for him who produces it is (the reward of) a camel load; and I will be bound by it."»

Yūsuf had His Golden Bowl placed in Binyāmin's Bag; a Plot to keep Him in Egypt

After Yūsuf supplied them with their provisions, he ordered some of his servants to place his silver bowl (in Binyāmin's bag), according to the majority of scholars. Some scholars said that the king's bowl was made from gold. Ibn Zayd added that the king used it to drink from,^{1Aṭ-Ṭabari 16:172.} and later, measured food grains with it since food became scarce in that time, according to Ibn 'Abbās, Mujāhid, Qatādah, Aḍ-Ḍaḥḥāk and 'Abdur-Raḥmān bin Zayd.^{2Aṭ-Ṭabari 16:173.} Shu'bah said that Abu Bishr narrated that Sa'īd bin Jubayr said that Ibn 'Abbās said that the king's bowl was made from silver and he used it to drink with.^{3Aṭ-Ṭabari 16:176.} Yūsuf had the bowl placed in Binyāmin's bag while they were unaware, and then had someone herald,

Qur’an 12:70أَيَّتُهَا ٱلْعِيرُ إِنَّكُمْ لَسَٰرِقُونَ

Qur’an 12:70–78فَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ جَعَلَ ٱلسِّقَايَةَ فِى رَحْلِ أَخِيهِ ثُمَّ أَذَّنَ مُؤَذِّنٌ أَيَّتُهَا ٱلْعِيرُ إِنَّكُمْ لَسَٰرِقُونَ قَالُوا۟ وَأَقْبَلُوا۟ عَلَيْهِم مَّاذَا تَفْقِدُونَ قَالُوا۟ نَفْقِدُ صُوَاعَ ٱلْمَلِكِ وَلِمَن جَآءَ بِهِۦ حِمْلُ بَعِيرٍ وَأَنَا۠ بِهِۦ زَعِيمٌ قَالُوا۟ تَٱللَّهِ لَقَدْ عَلِمْتُم مَّا جِئْنَا لِنُفْسِدَ فِى ٱلْأَرْضِ وَمَا كُنَّا سَٰرِقِينَ قَالُوا۟ فَمَا جَزَٰٓؤُهُۥٓ إِن كُنتُمْ كَٰذِبِينَ قَالُوا۟ جَزَٰٓؤُهُۥ مَن وُجِدَ فِى رَحْلِهِۦ فَهُوَ جَزَٰٓؤُهُۥ كَذَٰلِكَ نَجْزِى ٱلظَّٰلِمِينَ فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَآءِ أَخِيهِ ثُمَّ ٱسْتَخْرَجَهَا مِن وِعَآءِ أَخِيهِ كَذَٰلِكَ كِدْنَا لِيُوسُفَ مَا كَانَ لِيَأْخُذَ أَخَاهُ فِى دِينِ ٱلْمَلِكِ إِلَّآ أَن يَشَآءَ ٱللَّهُ نَرْفَعُ دَرَجَٰتٍ مَّن نَّشَآءُ وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ قَالُوٓا۟ إِن يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَّهُۥ مِن قَبْلُ فَأَسَرَّهَا يُوسُفُ فِى نَفْسِهِۦ وَلَمْ يُبْدِهَا لَهُمْ قَالَ أَنتُمْ شَرٌّ مَّكَانًا وَٱللَّهُ أَعْلَمُ بِمَا تَصِفُونَ قَالُوا۟ يَٰٓأَيُّهَا ٱلْعَزِيزُ إِنَّ لَهُۥٓ أَبًا شَيْخًا كَبِيرًا فَخُذْ أَحَدَنَا مَكَانَهُۥٓ إِنَّا نَرَىٰكَ مِنَ ٱلْمُحْسِنِينَ

«O you (in) the caravan! Surely, you are thieves!» They looked at the man who was heralding this statement and asked him,

Qur’an 12:71–72مَّاذَا تَفْقِدُونَ قَالُوا۟ نَفْقِدُ صُوَاعَ ٱلْمَلِكِ

«"What is it that you have lost?" They said: "We have lost the bowl of the king..."», which he used to measure food grains,

Qur’an 12:72وَلِمَن جَآءَ بِهِۦ حِمْلُ بَعِيرٍ

«and for him who produces it is a camel load;», as a reward,

Qur’an 12:72وَأَنَا۠ بِهِۦ زَعِيمٌ

«and I will be bound by it.», as assurance of delivery of the reward.

Qur’an 12:73–76قَالُوا۟ تَٱللَّهِ لَقَدْ عَلِمْتُم مَّا جِئْنَا لِنُفْسِدَ فِى ٱلْأَرْضِ وَمَا كُنَّا سَٰرِقِينَ قَالُوا۟ فَمَا جَزَٰٓؤُهُۥٓ إِن كُنتُمْ كَٰذِبِينَ قَالُوا۟ جَزَٰٓؤُهُۥ مَن وُجِدَ فِى رَحْلِهِۦ فَهُوَ جَزَٰٓؤُهُۥ كَذَٰلِكَ نَجْزِى ٱلظَّٰلِمِينَ فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَآءِ أَخِيهِ ثُمَّ ٱسْتَخْرَجَهَا مِن وِعَآءِ أَخِيهِ كَذَٰلِكَ كِدْنَا لِيُوسُفَ مَا كَانَ لِيَأْخُذَ أَخَاهُ فِى دِينِ ٱلْمَلِكِ إِلَّآ أَن يَشَآءَ ٱللَّهُ نَرْفَعُ دَرَجَٰتٍ مَّن نَّشَآءُ وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ

«73. They said: "By Allāh! Indeed you know that we came not to make mischief in the land, and we are no thieves!"»

«74. They said: "What then shall be the penalty of him, if you are (proved to be) liars."»

«75. They [Yūsuf's brothers] said: "His penalty should be that he, in whose bag it is found, should be held for the punishment (of the crime). Thus we punish the wrongdoers!"»

«76. So he [Yūsuf] began (the search) in their bags before the bag of his brother. Then he brought it out of his brother's bag. Thus did We plan for Yūsuf. He could not take his brother by the law of the king (as a slave), except that Allāh willed it. We raise to degrees whom We will, but over all those endowed with knowledge is the All-Knowing (Allāh).»

After Yūsuf's servants accused his brothers of theft, they said,

Qur’an 12:73تَٱللَّهِ لَقَدْ عَلِمْتُم مَّا جِئْنَا لِنُفْسِدَ فِى ٱلْأَرْضِ وَمَا كُنَّا سَٰرِقِينَ

«By Allāh! Indeed you know that we came not to make mischief in the land, and we are no thieves!»

'Ever since you knew us, you, due to our good conduct, became certain that,

Qur’an 12:73مَّا جِئْنَا لِنُفْسِدَ فِى ٱلْأَرْضِ وَمَا كُنَّا سَٰرِقِينَ

«we came not to make mischief in the land, and we are no thieves!»

They said, 'Theft is not in our character, as you came to know.' Yūsuf's men said,

Qur’an 12:74فَمَا جَزَٰٓؤُهُۥٓ

'«What then shall be the penalty of him», in reference to the thief, if it came out that he is one of you,'

Qur’an 12:74إِن كُنتُمْ كَٰذِبِينَ

«if you are (proved to be) liars?» They asked them, 'What should be the thief's punishment if he is one of you?'

Qur’an 12:75قَالُوا۟ جَزَٰٓؤُهُۥ مَن وُجِدَ فِى رَحْلِهِۦ فَهُوَ جَزَٰٓؤُهُۥ كَذَٰلِكَ نَجْزِى ٱلظَّٰلِمِينَ

«They said: "His penalty should be that he, in whose bag it is found, should be held for the punishment. Thus we punish the wrongdoers!"»

This was the law of Prophet Ibrāhīm, peace be upon him, that the thief be given as a slave to the victim of theft. This is what Yūsuf wanted, and this is why he started with their bags first before his brother's bag, to perfect the plot,

Qur’an 12:76ثُمَّ ٱسْتَخْرَجَهَا مِن وِعَآءِ أَخِيهِ

«Then he brought it out of his brother's bag.»

Therefore, Yūsuf took Binyāmin as a slave according to their judgement and the law which they believed in. So Allāh said;

Qur’an 12:76كَذَٰلِكَ كِدْنَا لِيُوسُفَ

«Thus did We plan for Yūsuf.» and this is a good plot that Allāh likes and prefers, because it seeks a certain benefit using wisdom and the benefit of all.

Allāh said next,

Qur’an 12:76مَا كَانَ لِيَأْخُذَ أَخَاهُ فِى دِينِ ٱلْمَلِكِ

«He could not take his brother by the law of the king,»

as a captive, for this was not the law of king of Egypt, according to Aḍ-Ḍaḥḥāk and several other scholars.^{1Aṭ-Ṭabari 16:188.} Allāh only allowed Yūsuf to take his brother as a captive after his brothers agreed to this judgement beforehand, and he knew that this was their law. This is why Allāh praised him when He said,

Qur’an 12:76نَرْفَعُ دَرَجَٰتٍ مَّن نَّشَآءُ

«We raise to degrees whom We will,» just as He said in another Āyah,

Qur’an 58:11يَرْفَعِ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ مِنكُمْ

«Allāh will exalt in degree those of you who believe.» [58:11] Allāh said next,

Qur’an 12:76وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ

«but over all those endowed with knowledge is the All-Knowing.»

Al-Ḥasan commented, "There is no knowledgeable person, but there is another person with more knowledge until it ends at Allāh the Exalted and Most Honored.^{2Aṭ-Ṭabari 16:193.} In addition, 'Abdur-Razzāq recorded that Sa'īd bin Jubayr said, "We were with Ibn 'Abbās when he narrated an amazing Ḥadīth. A man in the audience said, 'All praise is to Allāh! There is an all-knowing above every person endowed with knowledge.' Ibn 'Abbās responded, 'Worse it is that which you said! Allāh is the All- Knowing and His knowledge is above the knowledge of every knowledgeable person.^{3'Abdur-Razzāq 2:327.} Simāk narrated that 'Ikrimah said that Ibn 'Abbās said about Allāh's statement,

Qur’an 12:76وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ

«but over all those endowed with knowledge is the All-Knowing (Allāh).»

"This person has more knowledge than that person, and Allāh is above all knowledgeable persons."^{4Aṭ-Ṭabari 16:192.} Similar was narrated from 'Ikrimah.^5Ibid. Qatādah said, "Over every person endowed with knowledge is a more knowledgeable person until all knowledge ends with Allāh. Verily, knowledge started from Allāh, and from Him the scholars learn, and to Him all knowledge returns." 'Abdullāh bin Mas'ūd read the Āyah this way,

(وَفَوْقَ كُلِّ عَالِمٍ عَلِيمٌ)

"And above every scholar, is the All-Knower (Allāh)."^{6Aṭ-Ṭabari 16:193.}

Qur’an 12:77قَالُوٓا۟ إِن يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَّهُۥ مِن قَبْلُ فَأَسَرَّهَا يُوسُفُ فِى نَفْسِهِۦ وَلَمْ يُبْدِهَا لَهُمْ قَالَ أَنتُمْ شَرٌّ مَّكَانًا وَٱللَّهُ أَعْلَمُ بِمَا تَصِفُونَ

«77. They [Yūsuf's brothers] said: "If he steals, there was a brother of his [Yūsuf] who did steal before (him)." But these things did Yūsuf keep in himself, revealing not the secrets to them. He said (within himself): "You are in an evil situation, and Allāh is the Best Knower of that which you describe!"»

Yūsuf's Brothers accuse Him of Theft!

After Yūsuf's brothers saw that the king's bowl was taken out of Binyāmīn's bag, they said,

Qur’an 12:77إِن يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَّهُۥ مِن قَبْلُ

«If he steals, there was a brother of his who did steal before.»

They tried to show themselves as innocent from being like Binyāmīn, saying that he did just like a brother of his did beforehand, meaning Yūsuf, peace be upon him! Allāh said,

Qur’an 12:77فَأَسَرَّهَا يُوسُفُ فِى نَفْسِهِۦ

«But these things did Yūsuf keep in himself», meaning the statement that he said afterwards,

Qur’an 12:77أَنتُمْ شَرٌّ مَّكَانًا وَٱللَّهُ أَعْلَمُ بِمَا تَصِفُونَ

«You are in an evil situation, and Allāh is the Best Knower of that which you describe!»

Yūsuf said this to himself and did not utter it aloud, thus intending to hide what he wanted to say to himself even before he said it. Al-'Awfī reported that Ibn 'Abbās said about Allāh's statement,

Qur’an 12:77فَأَسَرَّهَا يُوسُفُ فِى نَفْسِهِۦ

«But these things did Yūsuf keep in himself», "He kept in himself [his statement next],

Qur’an 12:77أَنتُمْ شَرٌّ مَّكَانًا وَٱللَّهُ أَعْلَمُ بِمَا تَصِفُونَ

«You are in an evil situation, and Allāh is the Best Knower of that which you describe!»."

Qur’an 12:78–79قَالُوا۟ يَٰٓأَيُّهَا ٱلْعَزِيزُ إِنَّ لَهُۥٓ أَبًا شَيْخًا كَبِيرًا فَخُذْ أَحَدَنَا مَكَانَهُۥٓ إِنَّا نَرَىٰكَ مِنَ ٱلْمُحْسِنِينَ قَالَ مَعَاذَ ٱللَّهِ أَن نَّأْخُذَ إِلَّا مَن وَجَدْنَا مَتَٰعَنَا عِندَهُۥٓ إِنَّآ إِذًا لَّظَٰلِمُونَ

«78. They said: "O 'Azīz! 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: "Allāh forbid, that we should take anyone but him with whom we found our property. Indeed (if we did so), we should be wrongdoers."»

Yūsuf's Brothers offer taking One of Them instead of Binyāmīn as a Slave, Yūsuf rejects the Offer

When it was decided that Benyāmin was to be taken and kept with Yūsuf according to the law they adhered by, Yūsuf's brothers started requesting clemency and raising compassion in his heart for them,

Qur’an 12:78قَالُوا۟ يَٰٓأَيُّهَا ٱلْعَزِيزُ إِنَّ لَهُۥٓ أَبًا شَيْخًا كَبِيرًا

Qur’an 12:79–86قَالَ مَعَاذَ ٱللَّهِ أَن نَّأْخُذَ إِلَّا مَن وَجَدْنَا مَتَٰعَنَا عِندَهُۥٓ إِنَّآ إِذًا لَّظَٰلِمُونَ فَلَمَّا ٱسْتَيْـَٔسُوا۟ مِنْهُ خَلَصُوا۟ نَجِيًّا قَالَ كَبِيرُهُمْ أَلَمْ تَعْلَمُوٓا۟ أَنَّ أَبَاكُمْ قَدْ أَخَذَ عَلَيْكُم مَّوْثِقًا مِّنَ ٱللَّهِ وَمِن قَبْلُ مَا فَرَّطتُمْ فِى يُوسُفَ فَلَنْ أَبْرَحَ ٱلْأَرْضَ حَتَّىٰ يَأْذَنَ لِىٓ أَبِىٓ أَوْ يَحْكُمَ ٱللَّهُ لِى وَهُوَ خَيْرُ ٱلْحَٰكِمِينَ ٱرْجِعُوٓا۟ إِلَىٰٓ أَبِيكُمْ فَقُولُوا۟ يَٰٓأَبَانَآ إِنَّ ٱبْنَكَ سَرَقَ وَمَا شَهِدْنَآ إِلَّا بِمَا عَلِمْنَا وَمَا كُنَّا لِلْغَيْبِ حَٰفِظِينَ وَسْـَٔلِ ٱلْقَرْيَةَ ٱلَّتِى كُنَّا فِيهَا وَٱلْعِيرَ ٱلَّتِىٓ أَقْبَلْنَا فِيهَا وَإِنَّا لَصَٰدِقُونَ قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ عَسَى ٱللَّهُ أَن يَأْتِيَنِى بِهِمْ جَمِيعًا إِنَّهُۥ هُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ وَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَٰٓأَسَفَىٰ عَلَىٰ يُوسُفَ وَٱبْيَضَّتْ عَيْنَاهُ مِنَ ٱلْحُزْنِ فَهُوَ كَظِيمٌ قَالُوا۟ تَٱللَّهِ تَفْتَؤُا۟ تَذْكُرُ يُوسُفَ حَتَّىٰ تَكُونَ حَرَضًا أَوْ تَكُونَ مِنَ ٱلْهَٰلِكِينَ قَالَ إِنَّمَآ أَشْكُوا۟ بَثِّى وَحُزْنِىٓ إِلَى ٱللَّهِ وَأَعْلَمُ مِنَ ٱللَّهِ مَا لَا تَعْلَمُونَ

«They said, "O 'Azīz! Verily, he has an old father..."» who loves him very much and is comforted by his presence from the son that he lost,

Qur’an 12:78فَخُذْ أَحَدَنَا مَكَانَهُۥٓ

«so take one of us in his place.», instead of Binyāmīn to remain with you,

Qur’anإِنَّا نَرَىٰكَ مِنَ ٱلْمُحْسِنِينَ

«Indeed we think that you are one of the doers of good.», the good doers, just, and accepting fairness,

Qur’an 12:79قَالَ مَعَاذَ ٱللَّهِ أَن نَّأْخُذَ إِلَّا مَن وَجَدْنَا مَتَٰعَنَا عِندَهُۥٓ

«He said: "Allāh forbid, that we should take anyone but him with whom we found our property..."», 'according to the judgement that you gave for his punishment,

Qur’an 12:79إِنَّآ إِذًا لَّظَٰلِمُونَ

«Indeed, we should be wrongdoers.», if we take an innocent man instead of the guilty man.'

Qur’an 12:80–82فَلَمَّا ٱسْتَيْـَٔسُوا۟ مِنْهُ خَلَصُوا۟ نَجِيًّا قَالَ كَبِيرُهُمْ أَلَمْ تَعْلَمُوٓا۟ أَنَّ أَبَاكُمْ قَدْ أَخَذَ عَلَيْكُم مَّوْثِقًا مِّنَ ٱللَّهِ وَمِن قَبْلُ مَا فَرَّطتُمْ فِى يُوسُفَ فَلَنْ أَبْرَحَ ٱلْأَرْضَ حَتَّىٰ يَأْذَنَ لِىٓ أَبِىٓ أَوْ يَحْكُمَ ٱللَّهُ لِى وَهُوَ خَيْرُ ٱلْحَٰكِمِينَ ٱرْجِعُوٓا۟ إِلَىٰٓ أَبِيكُمْ فَقُولُوا۟ يَٰٓأَبَانَآ إِنَّ ٱبْنَكَ سَرَقَ وَمَا شَهِدْنَآ إِلَّا بِمَا عَلِمْنَا وَمَا كُنَّا لِلْغَيْبِ حَٰفِظِينَ وَسْـَٔلِ ٱلْقَرْيَةَ ٱلَّتِى كُنَّا فِيهَا وَٱلْعِيرَ ٱلَّتِىٓ أَقْبَلْنَا فِيهَا وَإِنَّا لَصَٰدِقُونَ

«80. So, when they despaired of him, they consulted in private. The eldest among them said: "Know you not that your father did take an oath from you in Allāh's Name, and before this you did fail in your duty with Yūsuf? Therefore I will not leave this land until my father permits me, or Allāh decides my case and He is the Best of the judges.»

«81. "Return to your father and say, 'O our father! Verily, your son has stolen, and we testify not except according to what we know, and we could not know the Unseen!»

«82. "And ask (the people of) the town where we have been, and the caravan in which we returned; and indeed we are telling the truth."»

Yūsuf's Brothers consult Each Other in Confidence; the Advice Their Eldest Brother gave Them

Allāh narrates to us that Yūsuf's brothers were desperate because they could not secure the release of their brother Binyāmīn, even though they had given a promise and sworn to their father to bring him back. They were unable to fulfill their promise to their father, so,

Qur’an 12:80خَلَصُوا۟

«in private», away from people's eyes,

Qur’an 12:80نَجِيًّا

«they consulted», among themselves,

Qur’an 12:80قَالَ كَبِيرُهُمْ

«The eldest among them said», and his name, as we mentioned, was Rūbīl, or Yahudhā. He was the one among them who recommended throwing Yūsuf into a well, rather than killing him. So Rūbīl said to them,

Qur’an 12:80أَلَمْ تَعْلَمُوٓا۟ أَنَّ أَبَاكُمْ قَدْ أَخَذَ عَلَيْكُم مَّوْثِقًا مِّنَ ٱللَّهِ

'«Know you not that your father did take an oath from you in Allāh's Name,»

that you will return Binyāmīn to him? However, you were not able to fulfill this promise and, before you caused Yūsuf to be lost from his father,

Qur’an 12:80فَلَنْ أَبْرَحَ ٱلْأَرْضَ

«Therefore I will not leave this land», I will not leave Egypt,

Qur’an 12:80حَتَّىٰ يَأْذَنَ لِىٓ أَبِىٓ

«until my father permits me,» allows me to go back to him while he is pleased with me,

Qur’an 12:80أَوْ يَحْكُمَ ٱللَّهُ لِى

«or Allāh decides my case» by using the sword, or, they says; by allowing me to secure the release of my brother,

Qur’an 12:80وَهُوَ خَيْرُ ٱلْحَٰكِمِينَ

«and He is the Best of the judges.»,

He next ordered them to narrate to their father what happened so that they could present their excuse about that happened to Binyāmīn and as claim their innocence before him. Rūbīl said to them (to say to their father),

Qur’an 12:81وَمَا كُنَّا لِلْغَيْبِ حَٰفِظِينَ

«and we could not know the Unseen!»

or, 'we did not know that your son had committed theft,' according to Qatādah and 'Ikrimah.^{1Aṭ-Ṭabari 16:211-212.} 'Abdur-Raḥmān bin Zayd bin Aslam said that it means, 'we did not know that Binyāmīn stole something that belonged to the king, we only stated the punishment of the thief,'

Qur’an 12:82وَسْـَٔلِ ٱلْقَرْيَةَ ٱلَّتِى كُنَّا فِيهَا

«And ask (the people of) the town where we have been,», in reference to Egypt,^{2Aṭ-Ṭabari 16:210.} according to Qatādah,^{3Aṭ-Ṭabari 16:212.} or another town.

Qur’an 12:82وَٱلْعِيرَ ٱلَّتِىٓ أَقْبَلْنَا فِيهَا

«and the caravan in which we returned», 'about our truthfulness, honesty, protection and sincere guardianship,

Qur’an 12:82وَإِنَّا لَصَٰدِقُونَ

«and indeed we are telling the truth.» in what we have told you, that Binyāmīn stole and was taken as a captive as compensation for his theft.'

Qur’an 12:83–86قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ عَسَى ٱللَّهُ أَن يَأْتِيَنِى بِهِمْ جَمِيعًا إِنَّهُۥ هُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ وَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَٰٓأَسَفَىٰ عَلَىٰ يُوسُفَ وَٱبْيَضَّتْ عَيْنَاهُ مِنَ ٱلْحُزْنِ فَهُوَ كَظِيمٌ قَالُوا۟ تَٱللَّهِ تَفْتَؤُا۟ تَذْكُرُ يُوسُفَ حَتَّىٰ تَكُونَ حَرَضًا أَوْ تَكُونَ مِنَ ٱلْهَٰلِكِينَ قَالَ إِنَّمَآ أَشْكُوا۟ بَثِّى وَحُزْنِىٓ إِلَى ٱللَّهِ وَأَعْلَمُ مِنَ ٱللَّهِ مَا لَا تَعْلَمُونَ

«83. He [Ya'qūb] said: "Nay, but your own selves have beguiled you into something. So patience is most fitting (for me). May be Allāh will bring them (back) all to me. Truly, He! Only He is All-Knowing, All-Wise."»

«84. And he turned away from them and said: "Alas, my grief for Yūsuf!" And he lost his sight because of the sorrow that he was suppressing.»

«85. They said: "By Allāh! You will never cease remembering Yūsuf until you become weak with old age, or until you be of the dead."»

«86. He said: "I only complain of my grief and sorrow to Allāh, and I know from Allāh that which you know not."»

Allāh's Prophet Ya'qūb receives the Grievous News

Allāh's Prophet Ya'qūb repeated to his children the same words he said to them when they brought false blood on Yūsuf' shirt,

Qur’anبَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ

«Nay, but your own selves have beguiled you into something. So patience is most fitting (for me).»

Muḥammad bin Isḥāq said, "When they went back to Ya'qūb and told him what happened, he did not believe them and thought that this was a repetition of what they did to Yūsuf. So he said,

Qur’anبَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ

«Nay, but your own selves have beguiled you into something. So patience is most fitting (for me).» Some said that since this new development came after what they did before [to Yūsuf], they were given the same judgement to this later incident that was given to them when they did what they did [to Yūsuf]. Therefore, Ya'qūb's statement here is befitting,

Qur’anبَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ

«Nay, but your own selves have beguiled you into something. So patience is most fitting (for me).»

He then begged Allāh to bring back his three sons: Yūsuf, Binyāmīn and Rūbīl to him."^{1Aṭ-Ṭabari 16:214.} Rubil had remained in Egypt awaiting Allāh's decision about his case, either his father's permission ordering him to go back home, or to secure the release of his brother in confidence. This is why Ya'qūb said,

Qur’an 12:83عَسَى ٱللَّهُ أَن يَأْتِيَنِى بِهِمْ جَمِيعًا إِنَّهُۥ هُوَ ٱلْعَلِيمُ

«May be Allāh will bring them (back) all to me. Truly, He! Only He is All-Knowing,», in my distress,

Qur’anٱلْحَكِيمُ

«the All-Wise», in His decisions and the decree and preordainment He appoints. Allāh said next,

Qur’an 12:84وَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَٰٓأَسَفَىٰ عَلَىٰ يُوسُفَ

«And he turned away from them and said: "Alas, my grief for Yūsuf!"» He turned away from his children and remembered his old grief for Yūsuf,

Qur’an 12:84يَٰٓأَسَفَىٰ عَلَىٰ يُوسُفَ

«Alas, my grief for Yūsuf!»

The new grief, losing Binyāmīn and Rūbīl, renewed his old sadness that he kept to himself. 'Abdur-Razzāq narrated that Ath-Thawri said that Sufyān Al-'Uṣfuri said that Sa'īd bin Jubayr said, "Only this nation [the following of Prophet Muḥammad ﷺ] were given Al-Istirja'.^{2Saying: "To Allāh we belong and to Him shall be our return."} Have you not heard the statement of Ya'qūb, peace be upon him,

Qur’an 12:84يَٰٓأَسَفَىٰ عَلَىٰ يُوسُفَ وَٱبْيَضَّتْ عَيْنَاهُ مِنَ ٱلْحُزْنِ فَهُوَ كَظِيمٌ

«"Alas, my grief for Yūsuf !" And he lost his sight because of the sorrow that he was suppressing.»?"^{3'Abdur-Razzāq 2:227.} Ya'qūb suppressed his sorrow and did not complain to a created being, according to Qatādah and other scholars.^{4Aṭ-Ṭabari 16:216.} Ad-Ḍaḥḥāk also commented, "Ya'qūb was aggrieved, sorrowful and sad."^{5Aṭ-Ṭabari 16:218.} Ya'qūb's children felt pity for him and said, while feeling sorrow and compassion,

Qur’an 12:85تَٱللَّهِ تَفْتَؤُا۟ تَذْكُرُ يُوسُفَ

«By Allāh! You will never cease remembering Yūsuf», 'you will keep remembering Yūsuf,

Qur’an 12:85حَتَّىٰ تَكُونَ حَرَضًا

«until you become weak with old age,», until your strength leaves you,'

Qur’an 12:85أَوْ تَكُونَ مِنَ ٱلْهَٰلِكِينَ

«or until you be of the dead.» They said, 'if you continue like this, we fear for you that you might die of grief,'

Qur’an 12:86قَالَ إِنَّمَآ أَشْكُوا۟ بَثِّى وَحُزْنِىٓ إِلَى ٱللَّهِ

«He said: "I only complain of my grief and sorrow to Allāh."» When they said these words to him, Ya'qūb said,

Qur’an 12:86إِنَّمَآ أَشْكُوا۟ بَثِّى وَحُزْنِىٓ

'«I only complain of my grief and sorrow» for the afflictions that struck me,

Qur’anإِلَى ٱللَّهِ

«to Allāh,» alone,

Qur’an 12:87–95يَٰبَنِىَّ ٱذْهَبُوا۟ فَتَحَسَّسُوا۟ مِن يُوسُفَ وَأَخِيهِ وَلَا تَا۟يْـَٔسُوا۟ مِن رَّوْحِ ٱللَّهِ إِنَّهُۥ لَا يَا۟يْـَٔسُ مِن رَّوْحِ ٱللَّهِ إِلَّا ٱلْقَوْمُ ٱلْكَٰفِرُونَ فَلَمَّا دَخَلُوا۟ عَلَيْهِ قَالُوا۟ يَٰٓأَيُّهَا ٱلْعَزِيزُ مَسَّنَا وَأَهْلَنَا ٱلضُّرُّ وَجِئْنَا بِبِضَٰعَةٍ مُّزْجَىٰةٍ فَأَوْفِ لَنَا ٱلْكَيْلَ وَتَصَدَّقْ عَلَيْنَآ إِنَّ ٱللَّهَ يَجْزِى ٱلْمُتَصَدِّقِينَ قَالَ هَلْ عَلِمْتُم مَّا فَعَلْتُم بِيُوسُفَ وَأَخِيهِ إِذْ أَنتُمْ جَٰهِلُونَ قَالُوٓا۟ أَءِنَّكَ لَأَنتَ يُوسُفُ قَالَ أَنَا۠ يُوسُفُ وَهَٰذَآ أَخِى قَدْ مَنَّ ٱللَّهُ عَلَيْنَآ إِنَّهُۥ مَن يَتَّقِ وَيَصْبِرْ فَإِنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ قَالُوا۟ تَٱللَّهِ لَقَدْ ءَاثَرَكَ ٱللَّهُ عَلَيْنَا وَإِن كُنَّا لَخَٰطِـِٔينَ قَالَ لَا تَثْرِيبَ عَلَيْكُمُ ٱلْيَوْمَ يَغْفِرُ ٱللَّهُ لَكُمْ وَهُوَ أَرْحَمُ ٱلرَّٰحِمِينَ ٱذْهَبُوا۟ بِقَمِيصِى هَٰذَا فَأَلْقُوهُ عَلَىٰ وَجْهِ أَبِى يَأْتِ بَصِيرًا وَأْتُونِى بِأَهْلِكُمْ أَجْمَعِينَ وَلَمَّا فَصَلَتِ ٱلْعِيرُ قَالَ أَبُوهُمْ إِنِّى لَأَجِدُ رِيحَ يُوسُفَ لَوْلَآ أَن تُفَنِّدُونِ قَالُوا۟ تَٱللَّهِ إِنَّكَ لَفِى ضَلَٰلِكَ ٱلْقَدِيمِ

Qur’anوَأَعْلَمُ مِنَ ٱللَّهِ مَا لَا تَعْلَمُونَ

«and I know from Allāh that which you know not.» I anticipate from Allāh each and every type of goodness.' Ibn 'Abbās commented on the meaning of,

Qur’anوَأَعْلَمُ مِنَ ٱللَّهِ مَا لَا تَعْلَمُونَ

«and I know from Allāh that which you know not.» "The vision that Yūsuf saw is truthful and Allāh will certainly make it come true."^{6Aṭ-Ṭabari 16:227.}

Qur’an 12:87–88يَٰبَنِىَّ ٱذْهَبُوا۟ فَتَحَسَّسُوا۟ مِن يُوسُفَ وَأَخِيهِ وَلَا تَا۟يْـَٔسُوا۟ مِن رَّوْحِ ٱللَّهِ إِنَّهُۥ لَا يَا۟يْـَٔسُ مِن رَّوْحِ ٱللَّهِ إِلَّا ٱلْقَوْمُ ٱلْكَٰفِرُونَ فَلَمَّا دَخَلُوا۟ عَلَيْهِ قَالُوا۟ يَٰٓأَيُّهَا ٱلْعَزِيزُ مَسَّنَا وَأَهْلَنَا ٱلضُّرُّ وَجِئْنَا بِبِضَٰعَةٍ مُّزْجَىٰةٍ فَأَوْفِ لَنَا ٱلْكَيْلَ وَتَصَدَّقْ عَلَيْنَآ إِنَّ ٱللَّهَ يَجْزِى ٱلْمُتَصَدِّقِينَ

«87. "O my sons! Go you and inquire about Yūsuf and his brother, and never give up hope of Allāh's mercy. Certainly no one despairs of Allāh's mercy, except the people who disbelieve."»

«88. Then, when they entered unto him, they said: "O 'Azīz! A hard time has hit us and our family, and we have brought but poor capital, so pay us full measure and be charitable to us. Truly, Allāh does reward the charitable."»

Ya'qūb orders His Children to inquire about Yūsuf and His Brother

Allāh states that Ya'qūb, peace be upon him, ordered his children to go back and inquire about the news of Yūsuf and his brother Binyāmīn, in a good manner, not as spies. He encouraged them, delivered to them the good news and ordered them not to despair of Allāh's mercy. He ordered them to never give up hope in Allāh, nor to ever discontinue trusting in Him for what they seek to accomplish. He said to them that only the disbelieving people despair of Allāh's mercy.

Yūsuf's Brothers stand before Him

Allāh said next,

Qur’an 12:88فَلَمَّا دَخَلُوا۟ عَلَيْهِ

«Then, when they entered unto him», when they went back to Egypt and entered upon Yūsuf,

Qur’an 12:88قَالُوا۟ يَٰٓأَيُّهَا ٱلْعَزِيزُ مَسَّنَا وَأَهْلَنَا ٱلضُّرُّ

«they said: "O Azīz! A hard time has hit us and our family..."», because of severe droughts and the scarcity of food,

Qur’an 12:88وَجِئْنَا بِبِضَٰعَةٍ مُّزْجَىٰةٍ

«and we have brought but poor capital,» means, 'we brought money for the food we want to buy, but it is not substantial,' according to Mujāhid, Al-Ḥasan and several others.^{1Aṭ-Ṭabari 16:238.} Allāh said that they said next,

Qur’an 12:88فَأَوْفِ لَنَا ٱلْكَيْلَ

«so pay us full measure» meaning, 'in return for the little money we brought, give us the full measure that you gave us before.' Ibn Mas'ūd read this Āyah in a way that means, "So give the full load on our animals and be charitable with us."^2Ibid. Ibn Jurayj commented, "So be charitable to us by returning our brother to us."^{3Aṭ-Ṭabari 16:243.} And when Sufyān bin 'Uyaynah was asked if the Ṣadaqah (charity) was prohibited for any Prophet before our Prophet ﷺ, he said, "Have you not heard the Āyah,

Qur’an 12:88فَأَوْفِ لَنَا ٱلْكَيْلَ وَتَصَدَّقْ عَلَيْنَآ إِنَّ ٱللَّهَ يَجْزِى ٱلْمُتَصَدِّقِينَ

«so pay us full measure and be charitable to us. Truly, Allāh does reward the charitable.»?" Ibn Jarīr Aṭ-Ṭabari^{4Aṭ-Ṭabari 16:242.} collected this statement.

Qur’an 12:89–92قَالَ هَلْ عَلِمْتُم مَّا فَعَلْتُم بِيُوسُفَ وَأَخِيهِ إِذْ أَنتُمْ جَٰهِلُونَ قَالُوٓا۟ أَءِنَّكَ لَأَنتَ يُوسُفُ قَالَ أَنَا۠ يُوسُفُ وَهَٰذَآ أَخِى قَدْ مَنَّ ٱللَّهُ عَلَيْنَآ إِنَّهُۥ مَن يَتَّقِ وَيَصْبِرْ فَإِنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ قَالُوا۟ تَٱللَّهِ لَقَدْ ءَاثَرَكَ ٱللَّهُ عَلَيْنَا وَإِن كُنَّا لَخَٰطِـِٔينَ قَالَ لَا تَثْرِيبَ عَلَيْكُمُ ٱلْيَوْمَ يَغْفِرُ ٱللَّهُ لَكُمْ وَهُوَ أَرْحَمُ ٱلرَّٰحِمِينَ

«89. He said: "Do you know what you did with Yūsuf and his brother, when you were ignorant?"»

«90. They said: "Are you indeed Yūsuf?" He said: "I am Yūsuf , and this is my brother. Allāh has indeed been gracious to us. He who has Taqwā, and is patient, then surely, Allāh makes not the reward of the gooddoers to be lost."»

«91. They said: "By Allāh! Indeed Allāh has preferred you above us, and we certainly have been sinners."»

«92. He said: "No reproach on you this day; may Allāh forgive you, and He is the Most Merciful of those who show mercy!»

Yūsuf reveals His True Identity to His Brothers and forgives Them

Allāh says, when Yūsuf's brothers told him about the afflictions and hardship, and shortages in food they suffered from in the aftermath of the drought that struck them, and he remembered his father's grief for losing his two children, he felt compassion, pity and mercy for his father and brothers. He felt this way, especially since he was enjoying kingship, authority and power, so he cried and revealed his true identity to them when he asked them,

Qur’an 12:89هَلْ عَلِمْتُم مَّا فَعَلْتُم بِيُوسُفَ وَأَخِيهِ إِذْ أَنتُمْ جَٰهِلُونَ

«Do you know what you did with Yūsuf and his brother, when you were ignorant?» meaning, 'when you separated between Yūsuf and his brother,'

Qur’an 12:89إِذْ أَنتُمْ جَٰهِلُونَ

«when you were ignorant?» He said, 'What made you do this is your ignorance of the tremendous sin you were about to commit.' It appears, and Allāh knows best, that Yūsuf revealed his identity to his brothers only then by Allāh's command, just as he hid his identity from them in the first two meetings, by Allāh's command. When the affliction became harder, Allāh sent His relief from that affliction, just as He said He does,

Qur’an 94:5–6فَإِنَّ مَعَ ٱلْعُسْرِ يُسْرًا إِنَّ مَعَ ٱلْعُسْرِ يُسْرًا

«Verily, along with every hardship is relief. Verily, along with every hardship is relief.»[94:5-6]

This is when they said to Yūsuf,

Qur’an 12:90أَءِنَّكَ لَأَنتَ يُوسُفُ

«Are you indeed Yūsuf?», in amazement, because they had been meeting him for more than two years while unaware of who he really was. Yet, he knew who they were and hid this news from them. Therefore, they asked in astonishment,

Qur’an 12:90أَءِنَّكَ لَأَنتَ يُوسُفُ قَالَ أَنَا۠ يُوسُفُ وَهَٰذَآ أَخِى

«Are you indeed Yūsuf? He said: "I am Yūsuf, and this is my brother..."»

Yūsuf said next,

Qur’an 12:90قَدْ مَنَّ ٱللَّهُ عَلَيْنَآ

'«Allāh has indeed been gracious to us.» by gathering us together after being separated all this time,'

Qur’an 12:90–91إِنَّهُۥ مَن يَتَّقِ وَيَصْبِرْ فَإِنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ قَالُوا۟ تَٱللَّهِ لَقَدْ ءَاثَرَكَ ٱللَّهُ عَلَيْنَا

«"Verily, he who has Taqwā, and is patient, then surely, Allāh makes not the reward of the gooddoers to be lost." They said: "By Allāh! Indeed Allāh has preferred you above us."»

They affirmed Yūsuf's virtue above them, being blessed with beauty, conduct, richness, kingship, authority and, above all, prophethood. They admitted their error and acknowledged that they made a mistake against him,

Qur’an 12:92قَالَ لَا تَثْرِيبَ عَلَيْكُمُ ٱلْيَوْمَ

«He said: "No reproach on you this day."» He said to them, There will be no blame for you today or admonishment, and I will not remind you after today of your error against me.' He then multiplied his generosity by invoking Allāh for them for mercy,

Qur’an 12:92يَغْفِرُ ٱللَّهُ لَكُمْ وَهُوَ أَرْحَمُ ٱلرَّٰحِمِينَ

«may Allāh forgive you, and He is the Most Merciful of those who show mercy!»

Qur’an 12:93–95ٱذْهَبُوا۟ بِقَمِيصِى هَٰذَا فَأَلْقُوهُ عَلَىٰ وَجْهِ أَبِى يَأْتِ بَصِيرًا وَأْتُونِى بِأَهْلِكُمْ أَجْمَعِينَ وَلَمَّا فَصَلَتِ ٱلْعِيرُ قَالَ أَبُوهُمْ إِنِّى لَأَجِدُ رِيحَ يُوسُفَ لَوْلَآ أَن تُفَنِّدُونِ قَالُوا۟ تَٱللَّهِ إِنَّكَ لَفِى ضَلَٰلِكَ ٱلْقَدِيمِ

«93. "Go with this shirt of mine, and cast it over the face of my father, his vision will return, and bring to me all your family."»

«94. And when the caravan departed, their father said: "I do indeed sense the smell of Yūsuf, if only you think me not senile)."»

«95. They said: "By Allāh! Certainly, you are in your old Ḍalāl (error)."»

Ya'qūb finds the Scent of Yūsuf in his Shirt!

Yūsuf said, 'Take this shirt of mine,

Qur’an 12:93فَأَلْقُوهُ عَلَىٰ وَجْهِ أَبِى يَأْتِ بَصِيرًا

«and cast it over the face of my father, his vision will return»,' because Ya'qūb had lost his sight from excessive crying,

Qur’an 12:93وَأْتُونِى بِأَهْلِكُمْ أَجْمَعِينَ

«and bring to me all your family.» all the children of Ya'qūb.

Qur’an 12:94وَلَمَّا فَصَلَتِ ٱلْعِيرُ

«And when the caravan departed» from Egypt,

Qur’an 12:94قَالَ أَبُوهُمْ

«their father said...», Ya‘qūb, peace be upon him, said to the children who remained with him,

Qur’an 12:94إِنِّى لَأَجِدُ رِيحَ يُوسُفَ لَوْلَآ أَن تُفَنِّدُونِ

‘«I do indeed feel the smell of Yūsuf, if only you think me not senile.», except that you might think me senile because of old age.’ ‘Abdur-Razzāq narrated that Ibn ‘Abbās said, “When the caravan departed [from Egypt], a wind started blowing and brought the scent of Yūsuf’s shirt to Ya‘qūb. He said,

Qur’an 12:94إِنِّى لَأَجِدُ رِيحَ يُوسُفَ لَوْلَآ أَن تُفَنِّدُونِ

«I do indeed feel the smell of Yūsuf , if only you think me not senile.»

He found his scent from a distance of eight days away!”^{1‘Abdur-Razzāq 2:329.} Similar was also reported through Sufyān Ath-Thawri and Shu‘bah and others reported it from Abu Sinān.^{2Aṭ-Ṭabari 16:250.}

Ya‘qūb said to them,

Qur’an 12:94لَوْلَآ أَن تُفَنِّدُونِ

«if only you think me not senile.»

Ibn ‘Abbās, Mujāhid, ‘Aṭā, Qatādah and Sa‘īd bin Jubayr commented, “If only you think me not a fool!”^{3Aṭ-Ṭabari 16:253.} Mujāhid and Al-Ḥasan said that it means, “If only you think me not old.”^{4Aṭ-Ṭabari 16:255.} Their answer to him was,

Qur’an 12:95إِنَّكَ لَفِى ضَلَٰلِكَ ٱلْقَدِيمِ

«Certainly, you are in your old Ḍalāl.»

meaning, ‘in your old error,’ according to Ibn ‘Abbās.^{5Aṭ-Ṭabari 16:257.} Qatādah commented, “They meant that, ‘because of your love for Yūsuf you will never forget him.’ So they uttered a harsh word to their father that they should never have uttered to him, nor to a Prophet of Allāh.”^{6Aṭ-Ṭabari 16:257.} Similar was said by As-Suddi and others.^7Ibid.

Qur’an 12:96–98فَلَمَّآ أَن جَآءَ ٱلْبَشِيرُ أَلْقَىٰهُ عَلَىٰ وَجْهِهِۦ فَٱرْتَدَّ بَصِيرًا قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّىٓ أَعْلَمُ مِنَ ٱللَّهِ مَا لَا تَعْلَمُونَ قَالُوا۟ يَٰٓأَبَانَا ٱسْتَغْفِرْ لَنَا ذُنُوبَنَآ إِنَّا كُنَّا خَٰطِـِٔينَ قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّىٓ إِنَّهُۥ هُوَ ٱلْغَفُورُ ٱلرَّحِيمُ

«96. Then, when the bearer of the good news arrived, he cast it (the shirt) over his face, and his vision returned. He said: “Did I not say to you, 'I know from Allāh that which you know not?'”»

«97. They said: “O our father! Ask forgiveness (from Allāh) for our sins, indeed we have been sinners.”»

«98. He said: “I will ask my Lord for forgiveness for you, verily, He! Only He is the Oft-Forgiving, the Most Merciful.”»

Yahūdhā brings Yūsuf’s Shirt and Good News

Ibn ‘Abbās and Aḍ-Ḍaḥḥāk said;

Qur’an 12:96ٱلْبَشِيرُ

«good news» means information.

Mujāhid and As-Suddi said that the bearer of good news was Yahūdhā, son of Ya‘qūb.^{1Aṭ-Ṭabari 16:258.} As-Suddi added, “He brought it (Yūsuf’s shirt) because it was he who brought Yūsuf’s shirt stained with the false blood. So he liked to erase that error with this good act, by bringing Yūsuf’s shirt and placing it on his father’s face. His father’s sight was restored to him.”^{2Aṭ-Ṭabari 16:259.} Ya‘qūb said to his children,

Qur’an 12:96أَلَمْ أَقُل لَّكُمْ إِنِّىٓ أَعْلَمُ مِنَ ٱللَّهِ مَا لَا تَعْلَمُونَ

«Did I not say to you, 'I know from Allāh that which you know not?'», that I know that Allāh will return Yūsuf to me and that,

Qur’an 12:94إِنِّى لَأَجِدُ رِيحَ يُوسُفَ لَوْلَآ أَن تُفَنِّدُونِ

Qur’an 12:96–103فَلَمَّآ أَن جَآءَ ٱلْبَشِيرُ أَلْقَىٰهُ عَلَىٰ وَجْهِهِۦ فَٱرْتَدَّ بَصِيرًا قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّىٓ أَعْلَمُ مِنَ ٱللَّهِ مَا لَا تَعْلَمُونَ قَالُوا۟ يَٰٓأَبَانَا ٱسْتَغْفِرْ لَنَا ذُنُوبَنَآ إِنَّا كُنَّا خَٰطِـِٔينَ قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّىٓ إِنَّهُۥ هُوَ ٱلْغَفُورُ ٱلرَّحِيمُ فَلَمَّا دَخَلُوا۟ عَلَىٰ يُوسُفَ ءَاوَىٰٓ إِلَيْهِ أَبَوَيْهِ وَقَالَ ٱدْخُلُوا۟ مِصْرَ إِن شَآءَ ٱللَّهُ ءَامِنِينَ وَرَفَعَ أَبَوَيْهِ عَلَى ٱلْعَرْشِ وَخَرُّوا۟ لَهُۥ سُجَّدًا وَقَالَ يَٰٓأَبَتِ هَٰذَا تَأْوِيلُ رُءْيَٰىَ مِن قَبْلُ قَدْ جَعَلَهَا رَبِّى حَقًّا وَقَدْ أَحْسَنَ بِىٓ إِذْ أَخْرَجَنِى مِنَ ٱلسِّجْنِ وَجَآءَ بِكُم مِّنَ ٱلْبَدْوِ مِنۢ بَعْدِ أَن نَّزَغَ ٱلشَّيْطَٰنُ بَيْنِى وَبَيْنَ إِخْوَتِىٓ إِنَّ رَبِّى لَطِيفٌ لِّمَا يَشَآءُ إِنَّهُۥ هُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ رَبِّ قَدْ ءَاتَيْتَنِى مِنَ ٱلْمُلْكِ وَعَلَّمْتَنِى مِن تَأْوِيلِ ٱلْأَحَادِيثِ فَاطِرَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ أَنتَ وَلِىِّۦ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ تَوَفَّنِى مُسْلِمًا وَأَلْحِقْنِى بِٱلصَّٰلِحِينَ ذَٰلِكَ مِنْ أَنۢبَآءِ ٱلْغَيْبِ نُوحِيهِ إِلَيْكَ وَمَا كُنتَ لَدَيْهِمْ إِذْ أَجْمَعُوٓا۟ أَمْرَهُمْ وَهُمْ يَمْكُرُونَ وَمَآ أَكْثَرُ ٱلنَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ

«I do indeed feel the smell of Yūsuf, if only you think me not senile.»

Yūsuf’s Brothers feel Sorry and Regretful

This is when Yūsuf’s brothers said to their father, with humbleness,

Qur’an 12:97–98يَٰٓأَبَانَا ٱسْتَغْفِرْ لَنَا ذُنُوبَنَآ إِنَّا كُنَّا خَٰطِـِٔينَ قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّىٓ إِنَّهُۥ هُوَ ٱلْغَفُورُ ٱلرَّحِيمُ

«“O our father! Ask forgiveness (from Allāh) for our sins, indeed we have been sinners.” He said: “I will ask my Lord for forgiveness for you, verily, He! Only He is the Oft-Forgiving, the Most Merciful.”» and He forgives those who repent to Him. ‘Abdullāh bin Mas‘ūd, Ibrāhīm At-Taymi, ‘Amr bin Qays, Ibn Jurayj and several others said that Prophet Ya‘qūb delayed fulfilling their request until the latter part of the night.^{3Aṭ-Ṭabari 16:262.}

Qur’an 12:99–100فَلَمَّا دَخَلُوا۟ عَلَىٰ يُوسُفَ ءَاوَىٰٓ إِلَيْهِ أَبَوَيْهِ وَقَالَ ٱدْخُلُوا۟ مِصْرَ إِن شَآءَ ٱللَّهُ ءَامِنِينَ وَرَفَعَ أَبَوَيْهِ عَلَى ٱلْعَرْشِ وَخَرُّوا۟ لَهُۥ سُجَّدًا وَقَالَ يَٰٓأَبَتِ هَٰذَا تَأْوِيلُ رُءْيَٰىَ مِن قَبْلُ قَدْ جَعَلَهَا رَبِّى حَقًّا وَقَدْ أَحْسَنَ بِىٓ إِذْ أَخْرَجَنِى مِنَ ٱلسِّجْنِ وَجَآءَ بِكُم مِّنَ ٱلْبَدْوِ مِنۢ بَعْدِ أَن نَّزَغَ ٱلشَّيْطَٰنُ بَيْنِى وَبَيْنَ إِخْوَتِىٓ إِنَّ رَبِّى لَطِيفٌ لِّمَا يَشَآءُ إِنَّهُۥ هُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ

«99. Then, when they came in before Yūsuf, he took his parents to himself and said: "Enter Egypt, if Allāh wills, in security."»

«100. And he raised his parents to the 'Arsh and they fell down before him prostrate. And he said: "O my father! This is the interpretation of my dream aforetime! My Lord has made it come true! He was indeed good to me, when He took me out of the prison, and brought you (all here) out of the bedouin life, after Shayṭān had sown enmity between me and my brothers. Certainly, my Lord is the Most Courteous and Kind unto whom He wills. Truly, He! Only He is the All-Knowing, the All-Wise.»

Yūsuf welcomes His Parents; His Dream comes True

Allāh states that Ya'qūb went to Yūsuf in Egypt. Yūsuf had asked his brothers to bring all of their family, and they all departed their area and left Kana'ān to Egypt. When Yūsuf received news of their approach to Egypt, he went out to receive them. The king ordered the princes and notable people to go out in the receiving party with Yūsuf to meet Allāh's Prophet Ya'qūb, peace be upon him. It is said that the king also went out with them to meet Ya'qūb. Yūsuf said to his family, after they entered unto him and he took them to himself,

Qur’an 12:99وَقَالَ ٱدْخُلُوا۟ مِصْرَ إِن شَآءَ ٱللَّهُ ءَامِنِينَ

«and said: "Enter Egypt, if Allāh wills, in security."»

He said to them, 'enter Egypt', meaning, 'reside in Egypt', and added, 'if Allāh wills, in security', in reference to the hardship and famine that they suffered.

Allāh said next,

Qur’an 12:99ءَاوَىٰٓ إِلَيْهِ أَبَوَيْهِ

«and he took his parents to himself»

As-Suddi and 'Abdur-Raḥmān bin Zayd bin Aslam said that his parents were his father and maternal aunt,^{1Aṭ-Ṭabari 16:267.} as his mother had died long ago.^{2Aṭ-Ṭabari 16:269.} Muḥammad bin Isḥāq and Ibn Jarīr Aṭ-Ṭabari said, “His father and mother were both alive.” Ibn Jarīr added, “There is no evidence that his mother had died before then. Rather, the apparent words of the Qur’ān testify that she was alive.” This opinion has the apparent and suitable meaning that this story testifies to.^{3Aṭ-Ṭabari 16:267.}

Allāh said next,

Qur’an 12:100وَرَفَعَ أَبَوَيْهِ عَلَى ٱلْعَرْشِ

«And he raised his parents to Al-'Arsh»

he raised them to his bedstead where he sat, according to Ibn ‘Abbās, Mujāhid and several others.^4Ibid. Allāh said,

Qur’an 12:100وَخَرُّوا۟ لَهُۥ سُجَّدًا

«and they fell down before him prostrate.»

Yūsuf’s parents and brothers prostrated before him, and they were eleven men,

Qur’an 12:100وَقَالَ يَٰٓأَبَتِ هَٰذَا تَأْوِيلُ رُءْيَٰىَ مِن قَبْلُ

«And he said: “O my father! This is the Ta'wīl (interpretation) of my dream aforetime...”», in reference to the dream that he narrated to his father before,

Qur’an 12:4إِنِّى رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا

«I saw (in a dream) eleven stars...»

In the laws of these and previous Prophets, it was allowed for the people to prostrate before the men of authority, when they met them. This practice was allowed in the law of Ādam until the law of ‘Īsā, peace be upon them, but was later prohibited in our law. Islām made prostration exclusively for Allāh Alone, the Exalted and Most Honored. The implication of this statement was collected from Qatādah and other scholars.^{5Aṭ-Ṭabari 16:269.}

When Mu‘ādh bin Jabal visited the Shām area,^{6Greater Syria, which now comprises Syria, Lebanon, Palestine and Jordan.} he found them prostrating before their priests. When he returned (to Al- Madīnah), he prostrated before the Messenger of Allāh ﷺ, who asked him,

Ḥadīthمَا هَذَا يَا مُعَاذُ؟

«What is this, O, Mu'ādh?» Mu'ādh said, “I saw that they prostrate before their priests. However, you, O Messenger of Allāh, deserve more to be prostrated before.” The Messenger ﷺ said,

Ḥadīthلَوْ كُنْتُ آمِرًا أَحَدًا أَنْ يَسْجُدَ لِأَحَدٍ، لَأَمَرْتُ الْمَرْأَةَ أَنْ تَسْجُدَ لِزَوْجِهَا لِعِظَمِ حَقِّهِ عَلَيْهَا

«If I were to order anyone to prostrate before anyone else (among the creation), I would have ordered the wife to prostrate before her husband because of the enormity of his right on her.»^{7Ibn Mājah 1 :595.}

Therefore, this practice was allowed in previous laws, as we stated. This is why they (Ya'qūb and his wife and eleven sons) prostrated before Yūsuf, who said at that time,

Qur’an 12:100يَٰٓأَبَتِ هَٰذَا تَأْوِيلُ رُءْيَٰىَ مِن قَبْلُ قَدْ جَعَلَهَا رَبِّى حَقًّا

«O my father! This is the Ta'wil of my dream aforetime! My Lord has made it come true!»

using the word, 'Ta'wil', to describe what became of the matter, later on. Allāh said in another Āyah,

Qur’an 7:53هَلْ يَنظُرُونَ إِلَّا تَأْوِيلَهُۥ يَوْمَ يَأْتِى تَأْوِيلُهُۥ

«Await they just for its Ta'wil? On the Day the event is finally fulfilled...»,

meaning, on the Day of Judgement what they were promised of good or evil will surely come to them.

Yūsuf said,

Qur’an 12:100قَدْ جَعَلَهَا رَبِّى حَقًّا

«My Lord has made it come true!»

mentioning that Allāh blessed him by making his dream come true,

Qur’an 12:100وَقَدْ أَحْسَنَ بِىٓ إِذْ أَخْرَجَنِى مِنَ ٱلسِّجْنِ وَجَآءَ بِكُم مِّنَ ٱلْبَدْوِ

«He was indeed good to me, when He took me out of the prison, and brought you (all here) out of the bedouin life,»

out of the desert, for they lived a bedouin life and raised cattle, according to Ibn Jurayj and others.^{8Aṭ-Ṭabari 16:276.} He also said that they used to live in the Arava, Ghur area of Palestine, in Greater Syria. Yūsuf said next,

Qur’an 12:100مِنۢ بَعْدِ أَن نَّزَغَ ٱلشَّيْطَٰنُ بَيْنِى وَبَيْنَ إِخْوَتِىٓ إِنَّ رَبِّى لَطِيفٌ لِّمَا يَشَآءُ

«after Shayṭān had sown enmity between me and my brothers. Certainly, my Lord is the Most Courteous and Kind unto whom He wills.»

for when Allāh wills something, He brings forth its reasons and elements of existence, then wills it into existence and makes it easy to attain,

Qur’anإِنَّهُۥ هُوَ ٱلْعَلِيمُ

«Truly, He! Only He is the All-Knowing.» what benefits His servants,

Qur’anٱلْحَكِيمُ

«the All-Wise.» in His statements, actions, decrees, preordainment and what He chooses and wills.

Qur’an 12:101رَبِّ قَدْ ءَاتَيْتَنِى مِنَ ٱلْمُلْكِ وَعَلَّمْتَنِى مِن تَأْوِيلِ ٱلْأَحَادِيثِ فَاطِرَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ أَنتَ وَلِىِّۦ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ تَوَفَّنِى مُسْلِمًا وَأَلْحِقْنِى بِٱلصَّٰلِحِينَ

«101. “My Lord! You have indeed bestowed on me of the sovereignty, and taught me something of the interpretation of dreams - the (Only) Creator of the heavens and the earth! You are my Wali in this world and in the Hereafter. Cause me to die as a Muslim, and join me with the righteous.”»

Yūsuf begs Allāh to die as A Muslim

This is the invocation of Yūsuf, the truthful one, to his Lord the Exalted and Most Honored. He invoked Allāh after His favor was complete on him by being reunited with his parents and brothers, after He had bestowed on him prophethood and kingship. He begged his Lord the Exalted and Ever High, that as He has perfected His bounty on him in this life, to continue it until the Hereafter. He begged Him that, when he dies, he dies as a Muslim, as Aḍ-Ḍaḥḥāk said, and to join him with the ranks of the righteous, with his brethren the Prophets and Messengers, may Allāh's peace and blessings be on them all.^{1Aṭ-Ṭabari 16:280.} It is possible that Yūsuf, peace be upon him, said this supplication while dying. In the Two Ṣaḥīḥs, it is recorded that 'Ā'ishah, may Allāh be pleased with her, said that while dying, the Messenger of Allāh ﷺ was raising his finger and said - thrice,

Ḥadīthاللَّهُمَّ فِي الرَّفِيقِ الْأَعْلَى، ثَلَاثًا

«O Allāh to Ar-Rafīq Al-A'lā [the uppermost, highest company in heaven].»^{2Fatḥ Al-Bāri 7:743.}

It is also possible that long before he died, Yūsuf begged Allāh to die as a Muslim and be joined with the ranks of the righteous.

Qur’an 12:102–104ذَٰلِكَ مِنْ أَنۢبَآءِ ٱلْغَيْبِ نُوحِيهِ إِلَيْكَ وَمَا كُنتَ لَدَيْهِمْ إِذْ أَجْمَعُوٓا۟ أَمْرَهُمْ وَهُمْ يَمْكُرُونَ وَمَآ أَكْثَرُ ٱلنَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ وَمَا تَسْـَٔلُهُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَٰلَمِينَ

«102. That is of the news of the Ghayb (Unseen) which We reveal to you. You were not (present) with them when they arranged their plan together, and (while) they were plotting.»

«103. And most of mankind will not believe even if you desire it eagerly.»

«104. And no reward you ask of them for it; it (the Qur'ān) is no less than a Reminder unto the 'Ālamīn (men and Jinn).»

This Story is a Revelation from Allāh

Allāh narrated to Muḥammad, peace be upon him, the story of Yūsuf and his brothers and how Allāh raised him over them, giving him the better end, triumph, the sovereignty and wisdom (i.e., prophethood), even though they tried to harm and kill him. Allāh said, 'This and similar stories are part of the unseen incidents of the past, O Muḥammad,

Qur’an 12:102نُوحِيهِ إِلَيْكَ

«which We reveal to you.»

and inform you of, O Muḥammad, because it carries a lesson, for you to draw from and a reminder to those who defy you.' Allāh said next,

Qur’an 12:102وَمَا كُنتَ لَدَيْهِمْ

'«You were not (present) with them», you did not witness their conference nor saw them,

Qur’an 12:102إِذْ أَجْمَعُوٓا۟ أَمْرَهُمْ

«when they arranged their plan together,» to throw Yūsuf into the well,

Qur’an 12:102وَهُمْ يَمْكُرُونَ

«and (while) they were plotting»

against him. We taught you all this through Our Revelation which We sent down to you.' Allāh said in other Āyāt,

Qur’an 3:44وَمَا كُنتَ لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلَٰمَهُمْ

«You were not with them, when they cast lots with their pens..» and,

Qur’an 28:44وَمَا كُنتَ بِجَانِبِ ٱلْغَرْبِىِّ إِذْ قَضَيْنَآ إِلَىٰ مُوسَى ٱلْأَمْرَ

«And you were not on the western side, when We made clear to Mūsā the commandment...» [28:44] until,

Qur’an 28:46وَمَا كُنتَ بِجَانِبِ ٱلطُّورِ إِذْ نَادَيْنَا

«And you were not at the side of the Ṭur when We did call.»[28:46]

Allāh also said,

Qur’an 28:45وَمَا كُنتَ ثَاوِيًا فِىٓ أَهْلِ مَدْيَنَ تَتْلُوا۟ عَلَيْهِمْ ءَايَٰتِنَا

«And you were not a dweller among the people of Madyan, reciting Our verses to them.» [28:45]

Allāh states that Muḥammad is His Messenger and that He has taught him the news of what occurred in the past, which carry lessons for people to draw from, so that they acquire their safety in their religious affairs as well as their worldly affairs. Yet, most people did not and will not believe, so Allāh said,

Qur’an 12:103وَمَآ أَكْثَرُ ٱلنَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ

«And most of mankind will not believe even if you desire it eagerly.» Allāh said in similar Āyāt,

Qur’an 6:116وَإِن تُطِعْ أَكْثَرَ مَن فِى ٱلْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِ

«And if you obey most of those on the earth, they will mislead you far away from Allāh's path» [6:116], and,

Qur’anإِنَّ فِى ذَٰلِكَ لَـَٔايَةً وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ

«Verily, in this is an Āyah, yet most of them are not believers.» [26:8]

Allāh said next,

Qur’an 12:104وَمَا تَسْـَٔلُهُمْ عَلَيْهِ مِنْ أَجْرٍ

«And no reward you ask of them for it;»

Allāh says, 'You, O Muḥammad, do not ask them in return for this advice and your call to all that is good and righteous, for any price or compensation for delivering it. Rather, you do so seeking Allāh's Face and to deliver good and sincere advice to His creatures,

Qur’an 12:104إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَٰلَمِينَ

«it (the Qur'ān) is no less than a Reminder unto the 'Ālamīn (men and Jinn)»

with which they remember, receive guidance and save themselves in this life and the Hereafter.'

Qur’an 12:105–107وَكَأَيِّن مِّنْ ءَايَةٍ فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ يَمُرُّونَ عَلَيْهَا وَهُمْ عَنْهَا مُعْرِضُونَ وَمَا يُؤْمِنُ أَكْثَرُهُم بِٱللَّهِ إِلَّا وَهُم مُّشْرِكُونَ أَفَأَمِنُوٓا۟ أَن تَأْتِيَهُمْ غَٰشِيَةٌ مِّنْ عَذَابِ ٱللَّهِ أَوْ تَأْتِيَهُمُ ٱلسَّاعَةُ بَغْتَةً وَهُمْ لَا يَشْعُرُونَ

«105. And how many a sign in the heavens and the earth they pass by, while they are averse therefrom.»

«106. And most of them believe not in Allāh except that they attribute partners unto Him.»

«107. Do they then feel secure from the coming against them of the covering veil of the torment of Allāh, or of the coming against them of the (Final) Hour, all of a sudden while they perceive not?»

People neglect to ponder the Signs before Them

Allāh states that most people do not think about His signs and proofs of His Oneness that He created in the heavens and earth. Allāh created brilliant stars and rotating heavenly objects and planets; all made subservient. There are many plots of fertile land next to each other on earth, and gardens, solid mountains, lively oceans, with their waves smashing against each other, and spacious deserts. There are many live creatures and others that have died; and animals, plants and fruits that are similar in shape, but different in taste, scent, color and attributes. All praise is due to Allāh the One and Only, Who created all types of creations, Who Alone will remain and last forever. It is He Who is unique in His Names and Attributes.

Allāh said next,

Qur’an 12:106وَمَا يُؤْمِنُ أَكْثَرُهُم بِٱللَّهِ إِلَّا وَهُم مُّشْرِكُونَ

«And most of them believe not in Allāh except that they attribute partners unto Him.»

Ibn 'Abbās commented, "They have a part of faith, for when they are asked, 'Who created the heavens? Who created the earth? Who created the mountains?' They say, 'Allāh did.' Yet, they associate others with Him in worship."^{1Aṭ-Ṭabari 16:292.} Similar is said by Mujāhid, 'Aṭā, 'Ikrimah, Ash-Sha'bi, Qatādah, Aḍ-Ḍaḥḥāk and 'Abdur-Raḥmān bin Zayd bin Aslam.^2Ibid. In the Ṣaḥīḥ, it is recorded that during the Ḥajj season, the idolators used to say in their Talbiyah: "Here we rush to Your service. You have no partners with You, except a partner with You whom You own but he owns not!"^{3Muslim 2:843.} Allāh said in another Āyah,

Qur’an 31:13إِنَّ ٱلشِّرْكَ لَظُلْمٌ عَظِيمٌ

«Verily, joining others in worship with Allāh is a great Ẓulm (wrong) indeed.» [31:13]

This indeed is the greatest type of Shirk, associating others with Allāh in worship. It is recorded in the Two Ṣaḥīḥs that 'Abdullāh bin Mas'ūd said, "I said, 'O Allāh's Messenger! What is the greatest sin?' He said,

Ḥadīthأَنْ تَجْعَلَ لِلّٰهِ نِدًّا وَهُوَ خَلَقَكَ

«That you call a rival to Allāh while He alone created you.»"^{4Fatḥ Al-Bāri 8:350, Muslim 1:90.}

Al-Ḥasan Al-Baṣri commented on Allāh's statement,

Qur’an 12:106وَمَا يُؤْمِنُ أَكْثَرُهُم بِٱللَّهِ إِلَّا وَهُم مُّشْرِكُونَ

«And most of them believe not in Allāh except that they attribute partners unto Him.»

"This is the hypocrite; if he performs good deeds, he does so to show off with the people, and he is an idolator while doing this." Al-Ḥasan was referring to Allāh's statement,

Qur’an 4:142إِنَّ ٱلْمُنَٰفِقِينَ يُخَٰدِعُونَ ٱللَّهَ وَهُوَ خَٰدِعُهُمْ وَإِذَا قَامُوٓا۟ إِلَى ٱلصَّلَوٰةِ قَامُوا۟ كُسَالَىٰ يُرَآءُونَ ٱلنَّاسَ وَلَا يَذْكُرُونَ ٱللَّهَ إِلَّا قَلِيلًا

«Verily, the hypocrites seek to deceive Allāh, but it is He Who deceives them. And when they stand up for Aṣ-Ṣalāh, they stand with laziness and to be seen of men, and they do not remember Allāh but little.» [4:142]

There is another type of hidden Shirk that most people are unaware of. Ḥammād bin Salamah narrated that 'Āṣim bin Abi An-Najūd said that 'Urwah said, "Ḥudhayfah visited an ill man and saw a rope tied around his arm, so he ripped it off while reciting,

Qur’an 12:106وَمَا يُؤْمِنُ أَكْثَرُهُم بِٱللَّهِ إِلَّا وَهُم مُّشْرِكُونَ

«And most of them believe not in Allāh except that they attribute partners unto Him.»

In a Ḥadīth, from Ibn 'Umar collected by At-Tirmidhi who said it was Ḥasan, the Prophet ﷺ said,

Ḥadīthمَنْ حَلَفَ بِغَيْرِ اللهِ فَقَدْ أَشْرَكَ

«He who swears by other than Allāh, commits Shirk.»^{5Tuḥfat Al-Aḥwadhi 5:135.}

Imām Aḥmad, Abu Dāwud and other scholars of Ḥadīth narrated that 'Abdullāh bin Mas'ūd said that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ الرُّقَى وَالتَّمَائِمَ وَالتِّوَلَةَ شِرْكٌ

«Verily, Ar-Ruqā, At-Tamā'im and At-Tiwalah are all acts of Shirk.»^{6Aḥmad 1:381, Abu Dāwud 4:212, Ibn Mājah 2:1167. Ar-Ruqā is the act of reciting incantations, charm etc., the lawful type is done with Qur'ān. At-Tamā'im is the act of putting an amulet around the necks of children to save them from the effects of evil eye. At-Tiwalah is a kind of bewitchment done by those who claim they can cause a woman to be more loved by her husband or vice versa.}

In another narration collected by Aḥmad and Abu Dāwud, the Prophet ﷺ said,

Ḥadīthالطِّيَرَةُ شِرْكٌ وَمَا مِنَّا إِلَّا، وَلَكِنَّ اللهَ يُذْهِبُهُ بِالتَّوَكُّلِ

«Verily, Aṭ-Ṭiyarah [omen] is Shirk; everyone might feel a glimpse of it, but Allāh dissipates it with Tawakkul.»^{7Reliance on and trust in Him. 8Aḥmad 1:389, Abu Dāwud 4:230.}

Allāh said next,

Qur’an 12:107أَفَأَمِنُوٓا۟ أَن تَأْتِيَهُمْ غَٰشِيَةٌ مِّنْ عَذَابِ ٱللَّهِ

«Do they then feel secure from the coming against them of the covering veil of the torment of Allāh?»

Allāh asks, 'Do these idolators who associate others with Allāh in the worship, feel secure from the coming of an encompassing torment from where they perceive not?' Allāh said in other 'Āyāt,

Qur’an 16:45–47أَفَأَمِنَ ٱلَّذِينَ مَكَرُوا۟ ٱلسَّيِّـَٔاتِ أَن يَخْسِفَ ٱللَّهُ بِهِمُ ٱلْأَرْضَ أَوْ يَأْتِيَهُمُ ٱلْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ أَوْ يَأْخُذَهُمْ فِى تَقَلُّبِهِمْ فَمَا هُم بِمُعْجِزِينَ أَوْ يَأْخُذَهُمْ عَلَىٰ تَخَوُّفٍ فَإِنَّ رَبَّكُمْ

Qur’anلَرَءُوفٌ رَّحِيمٌ

«Do then those who devise evil plots feel secure that Allāh will not sink them into the earth, or that the torment will not seize them from directions they perceive not? Or that He may catch them in the midst of their going to and from, so that there be no escape for them (from Allāh's punishment)? Or that He may catch them with gradual wasting (of their wealth and health)? Truly, Your Lord is indeed full of kindness, Most Merciful.» [16:45-47]

and,

Qur’an 7:97–99أَفَأَمِنَ أَهْلُ ٱلْقُرَىٰٓ أَن يَأْتِيَهُم بَأْسُنَا بَيَٰتًا وَهُمْ نَآئِمُونَ أَوَأَمِنَ أَهْلُ ٱلْقُرَىٰٓ أَن يَأْتِيَهُم بَأْسُنَا ضُحًى وَهُمْ يَلْعَبُونَ أَفَأَمِنُوا۟ مَكْرَ ٱللَّهِ فَلَا يَأْمَنُ مَكْرَ ٱللَّهِ إِلَّا ٱلْقَوْمُ ٱلْخَٰسِرُونَ

«Did the people of the towns then feel secure against the coming of Our punishment by night while they were asleep? Or, did the people of the towns then feel secure against the coming of Our punishment in the forenoon while they were playing? Did they then feel secure against the plan of Allāh? None feels secure from the plan of Allāh except the people who are the losers.» [7:97-99]

Qur’an 12:108قُلْ هَٰذِهِۦ سَبِيلِىٓ أَدْعُوٓا۟ إِلَى ٱللَّهِ عَلَىٰ بَصِيرَةٍ أَنَا۠ وَمَنِ ٱتَّبَعَنِى وَسُبْحَٰنَ ٱللَّهِ وَمَآ أَنَا۠ مِنَ ٱلْمُشْرِكِينَ

«108. Say "This is my way; I invite unto Allāh with sure knowledge, I and whosoever follows me. And Glorified and Exalted be Allāh. And I am not of the idolators."»

The Messenger's Way

Allāh orders His Messenger ﷺ to say to mankind and the Jinns that this is his way, meaning, his method, path and Sunnah, concentrating on calling to the testimony that there is no deity worthy of worship except Allāh alone without partners. The Messenger ﷺ calls to this testimonial with sure knowledge, certainty and firm evidence. He calls to this way, and those who followed him call to what Allāh's Messenger ﷺ called to with sure knowledge, certainty and evidence, whether logical or religious evidence,

Qur’an 12:108وَسُبْحَٰنَ ٱللَّهِ

«And Glorified and Exalted be Allāh.»

This part of the Āyah means, I glorify, honor, revere and praise Allāh from having a partner, equal, rival, parent, son, wife, minister or advisor. All praise and honor be to Allāh, glorified He is from all that they attribute to Him,

Qur’an 17:44تُسَبِّحُ لَهُ ٱلسَّمَٰوَٰتُ ٱلسَّبْعُ وَٱلْأَرْضُ وَمَن فِيهِنَّ وَإِن مِّن شَىْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِۦ وَلَٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ إِنَّهُۥ كَانَ حَلِيمًا غَفُورًا

«The seven heavens and the earth and all that is therein, glorify Him, and there is not a thing but glorifies His praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft-Forgiving.» [17:44]

Qur’an 12:109وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا نُّوحِىٓ إِلَيْهِم مِّنْ أَهْلِ ٱلْقُرَىٰٓ أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ وَلَدَارُ ٱلْـَٔاخِرَةِ خَيْرٌ لِّلَّذِينَ ٱتَّقَوْا۟ أَفَلَا تَعْقِلُونَ

«109. And We sent not before you (as Messengers) any but men unto whom We revealed, from among the people of townships. Have they not traveled in the land and seen what was the end of those who were before them? And verily, the home of the Hereafter is the best for those who have Taqwā. Do you not then understand?»

All of the Prophets are Humans and Men

Allāh states that He only sent Prophets and Messengers from among men and not from among women, as this Āyah clearly states. Allāh did not reveal religious and legislative laws to any woman from among the daughters of Ādam. This is the belief of Ahlus-Sunnah wal-Jamā'ah. Shaykh Abu Al-Ḥasan, 'Ali bin Ismā'il Al-Ash'ari mentioned that it is the view of Ahlus-Sunnah wal-Jamā'ah, that there were no female Prophets, but there were truthful believers from among women. Allāh mentions the most honorable of the truthful female believers, Maryam, the daughter of 'Imrān, when He said,

Qur’an 5:75مَّا ٱلْمَسِيحُ ٱبْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ ٱلرُّسُلُ وَأُمُّهُۥ صِدِّيقَةٌ كَانَا

Qur’an 5:75يَأْكُلَانِ ٱلطَّعَامَ

«The Messiah ['Īsā], son of Maryam (Mary), was no more than a Messenger; many were the Messengers that passed away before him. His mother was a Siddiqah [truthful believer]. They both used to eat food.» [5:75]

Therefore, the best description Allāh gave her is Siddiqah. Had she been a Prophet, Allāh would have mentioned this fact when He was praising her qualities and honor. Therefore, Mary was a truthful believer according to the words of the Qur'ān.

All Prophets were Humans not Angels

Aḍ-Ḍaḥḥāk reported that Ibn 'Abbās commented on Allāh's statement,

Qur’an 12:109وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا

«And We sent not before you (as Messengers) any but men»

"They were not from among the residents of the heaven (angels), as you claimed."^{1Ad-Durr Al-Manthūr 4:595.} This statement of Ibn 'Abbās is supported by Allāh's statements,

Qur’an 25:20وَمَآ أَرْسَلْنَا قَبْلَكَ مِنَ ٱلْمُرْسَلِينَ إِلَّآ إِنَّهُمْ لَيَأْكُلُونَ ٱلطَّعَامَ وَيَمْشُونَ فِى ٱلْأَسْوَاقِ

«And We never sent before you any of the Messengers, but verily, they ate food and walked in the markets», [25:20]

Qur’an 21:8–9وَمَا جَعَلْنَٰهُمْ جَسَدًا لَّا يَأْكُلُونَ ٱلطَّعَامَ وَمَا كَانُوا۟ خَٰلِدِينَ ثُمَّ صَدَقْنَٰهُمُ ٱلْوَعْدَ فَأَنجَيْنَٰهُمْ وَمَن نَّشَآءُ وَأَهْلَكْنَا ٱلْمُسْرِفِينَ

«And We did not create them with bodies that ate not food, nor were they immortals. Then We fulfilled to them the promise. So We saved them and those whom We willed, but We destroyed extravagants», [21:8-9]

and,

Qur’an 46:9قُلْ مَا كُنتُ بِدْعًا مِّنَ ٱلرُّسُلِ

«Say: "I am not a new thing among the Messengers."» [46:9] Allāh said next,

Qur’an 12:109مِّنْ أَهْلِ ٱلْقُرَىٰٓ

«from among the people of townships», meaning, from among the people of cities, not that they were sent among the bedouins who are some of the harshest and roughest of all people.

Drawing Lessons from the Incidents of the Past

Allāh said next,

Qur’an 12:109أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ

«Have they not traveled in the land», meaning, 'Have not these people who rejected you, O Muḥammad, traveled in the land,'

Qur’an 12:109فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ

«and seen what was the end of those who were before them?»

that is, the earlier nations that rejected the Messengers, and how Allāh destroyed them. A similar end is awaiting all disbelievers. Allāh said in another Āyah,

Qur’an 22:46أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَآ

«Have they not traveled through the land, and have they hearts wherewith to understand?» [22:46]

When they hear this statement, they should realize that Allāh destroyed the disbelievers and saved the believers, and this is His way with His creation. This is why Allāh said,

Qur’an 12:109وَلَدَارُ ٱلْـَٔاخِرَةِ خَيْرٌ لِّلَّذِينَ ٱتَّقَوْا۟

«And verily, the home of the Hereafter is the best for those who have Taqwā.»

Allāh says, 'Just as We saved the faithful in this life, We also wrote safety for them in the Hereafter, which is far better for them than the life of the present world.' Allāh said in another Āyah,

Qur’an 40:51–52إِنَّا لَنَنصُرُ رُسُلَنَا وَٱلَّذِينَ ءَامَنُوا۟ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَيَوْمَ يَقُومُ ٱلْأَشْهَٰدُ يَوْمَ لَا يَنفَعُ ٱلظَّٰلِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ ٱللَّعْنَةُ وَلَهُمْ سُوٓءُ ٱلدَّارِ

«Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses

Qur’an 12:104–111وَمَا تَسْـَٔلُهُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَٰلَمِينَ وَكَأَيِّن مِّنْ ءَايَةٍ فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ يَمُرُّونَ عَلَيْهَا وَهُمْ عَنْهَا مُعْرِضُونَ وَمَا يُؤْمِنُ أَكْثَرُهُم بِٱللَّهِ إِلَّا وَهُم مُّشْرِكُونَ أَفَأَمِنُوٓا۟ أَن تَأْتِيَهُمْ غَٰشِيَةٌ مِّنْ عَذَابِ ٱللَّهِ أَوْ تَأْتِيَهُمُ ٱلسَّاعَةُ بَغْتَةً وَهُمْ لَا يَشْعُرُونَ قُلْ هَٰذِهِۦ سَبِيلِىٓ أَدْعُوٓا۟ إِلَى ٱللَّهِ عَلَىٰ بَصِيرَةٍ أَنَا۠ وَمَنِ ٱتَّبَعَنِى وَسُبْحَٰنَ ٱللَّهِ وَمَآ أَنَا۠ مِنَ ٱلْمُشْرِكِينَ وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا نُّوحِىٓ إِلَيْهِم مِّنْ أَهْلِ ٱلْقُرَىٰٓ أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ وَلَدَارُ ٱلْـَٔاخِرَةِ خَيْرٌ لِّلَّذِينَ ٱتَّقَوْا۟ أَفَلَا تَعْقِلُونَ حَتَّىٰٓ إِذَا ٱسْتَيْـَٔسَ ٱلرُّسُلُ وَظَنُّوٓا۟ أَنَّهُمْ قَدْ كُذِبُوا۟ جَآءَهُمْ نَصْرُنَا فَنُجِّىَ مَن نَّشَآءُ وَلَا يُرَدُّ بَأْسُنَا عَنِ ٱلْقَوْمِ ٱلْمُجْرِمِينَ لَقَدْ كَانَ فِى قَصَصِهِمْ عِبْرَةٌ لِّأُو۟لِى ٱلْأَلْبَٰبِ مَا كَانَ حَدِيثًا يُفْتَرَىٰ وَلَٰكِن تَصْدِيقَ ٱلَّذِى بَيْنَ يَدَيْهِ وَتَفْصِيلَ كُلِّ شَىْءٍ وَهُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ

will stand forth (i.e. Day of Resurrection). The Day when their ex- cuses will be of no profit to the wrongdoers. Theirs will be the curse, and theirs will be the evil abode (in Hellfire).» [40:51-52]

Qur’an 12:110حَتَّىٰٓ إِذَا ٱسْتَيْـَٔسَ ٱلرُّسُلُ وَظَنُّوٓا۟ أَنَّهُمْ قَدْ كُذِبُوا۟ جَآءَهُمْ نَصْرُنَا فَنُجِّىَ مَن نَّشَآءُ وَلَا يُرَدُّ بَأْسُنَا عَنِ ٱلْقَوْمِ ٱلْمُجْرِمِينَ

«110. (They were reprieved) until, when the Messengers gave up hope and thought that they were denied, then came to them Our help, and whomsoever We willed were rescued. And Our punishment cannot be warded off from the people who are criminals.»

Allāh's Prophets are aided by Victory in Times of Distress and Need

Allāh states that He sends His aid and support to His Messengers, peace be upon them, when distress and hardship surround them and they eagerly await Allāh's aid. Allāh said in another Āyah,

Qur’an 2:214وَزُلْزِلُوا۟ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ مَتَىٰ نَصْرُ ٱللَّهِ

«..and were so shaken that even the Messenger and those who believed along with him said, "When (will come) the help of Allāh?"» [2:214]

As for saying of Allāh,

Qur’an 12:110كُذِبُوا۟

«they were denied» There are two recitations for it. One of them is with a Shadda (meaning: they were betrayed by their people). And this is the way 'Ā'ishah, may Allāh be pleased with her, recited it.

Al-Bukhāri said that 'Urwah bin Az-Zubayr narrated that he asked 'Aishah about the meaning of the following verse,

Qur’an 12:110حَتَّىٰٓ إِذَا ٱسْتَيْـَٔسَ ٱلرُّسُلُ

«'Until when the Messengers give up hope...», Respite will be granted, is it denied or betrayed? 'A'ishah replied, "betrayed." 'Urwah said, "I said, 'They were sure that their people betrayed them, so why use the word 'thought'?' She said, 'Yes, they were sure that they betrayed them.' I said,

Qur’an 12:110وَظَنُّوٓا۟ أَنَّهُمْ قَدْ كُذِبُوا۟

«and they thought that they were denied (by Allāh)»?

'A'ishah said, 'Allāh forbid! The Messengers did not suspect their Lord of such a thing.' I asked, 'So what does this Āyah mean?' She said, 'This Verse is concerned with the Messengers' followers who had faith in their Lord and believed in their Messengers. The period of trials for those followers was long and Allāh's help was delayed until the Messengers gave up hope for the conversion of the disbelievers amongst their nation and suspected that even their followers were shaken in their belief, Allāh's help then came to them.'"^{1Fatḥ Al-Bāri 8:217.}

Ibn Jurayj narrated that Ibn Abi Mulaikah said that Ibn 'Abbās read this Āyah this way,

Qur’an 12:110وَظَنُّوٓا۟ أَنَّهُمْ قَدْ كُذِبُوا۟

«and they thought they were denied.» 'Abdullāh bin Abi Mulaikah said, "Then Ibn 'Abbās said to me that they were humans. He then recited this Āyah,

Qur’an 2:214حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ مَتَىٰ نَصْرُ ٱللَّهِ أَلَآ إِنَّ نَصْرَ ٱللَّهِ قَرِيبٌ

«..even the Messenger and those who believed along with him said, "When (will come) the help of Allāh?" Yes! Certainly, the help of Allāh is near!»[2:214]"

Ibn Jurayj also narrated that Ibn Abi Mulaykah said that 'Urwah narrated to him that 'Āishah did not agree to this and rejected it. She said, "Nothing that Allāh has promised Muḥammad, peace be upon him, but Muḥammad knew for certainty that it shall come, until he died. However, the Messengers were tried with trials until they thought that those believers, who were with them, did not fully support them." Ibn Abi Mulaykah said that 'Urwah narrated that 'Āishah recited this Āyah this way,

Qur’an 12:110وَظَنُّوٓا۟ أَنَّهُمْ قَدْ كُذِبُوا۟

"and they thought that they were betrayed."^{2Aṭ-Ṭabari 16:307.}

Therefore, there is another way of reciting this word, and there is a difference of opinion about its meaning. We narrated the meaning that Ibn 'Abbās gave. Ibn Mas'ūd said, as Sufyān Ath-Thawri narrated from him, that he read the Āyah this way,

Qur’an 12:110حَتَّىٰٓ إِذَا ٱسْتَيْـَٔسَ ٱلرُّسُلُ وَظَنُّوٓا۟ أَنَّهُمْ قَدْ كُذِبُوا۟

«until, when the Messengers gave up hope and thought that they were denied.»

'Abdullāh commented that this is the recitation that you dislike. Ibn 'Abbās also commented on the Āyah,

Qur’an 12:110حَتَّىٰٓ إِذَا ٱسْتَيْـَٔسَ ٱلرُّسُلُ وَظَنُّوٓا۟ أَنَّهُمْ قَدْ كُذِبُوا۟

«until, when the Messengers gave up hope and thought that they were denied»

"When the Messengers gave up hope that their people would accept their messages, and their people thought that their Messengers had not said the truth to them, Allāh's victory came then,

Qur’an 12:110فَنُجِّىَ مَن نَّشَآءُ

«and whomsoever We willed were rescued.»

Ibn Jarīr Aṭ-Ṭabari narrated that Ibrāhīm bin Abi Ḥamzah [Ḥurrah] Al-Jazari said, "A young man from Quraysh asked Sa'īd bin Jubayr 'O, Abu 'Abdullāh! How do you read this word, for when I pass by it, I wish I had not read this Sūrah,

Qur’an 12:110حَتَّىٰٓ إِذَا ٱسْتَيْـَٔسَ ٱلرُّسُلُ وَظَنُّوٓا۟ أَنَّهُمْ قَدْ كُذِبُوا۟

«until, when the Messengers gave up hope and thought that they were denied...»

He said, 'Yes, it means, when the Messengers gave up hope that their people will believe in them and those to whom the Messengers were sent thought that the Messengers were not truthful.'" Aḍ-Ḍaḥḥāk bin Muzāḥim commented, "I have not seen someone who is called to knowledge and is lazy accepting the invitation, until today! If you traveled to Yemen just to get this explanation, it will still be worth it." Ibn Jarīr Aṭ-Ṭabari narrated that Muslim bin Yasār asked Sa'īd bin Jubayr about the same Āyah and he gave the same response. Muslim stood up and embraced Sa'īd bin Jubayr, saying, "May Allāh relieve a distress from you as you relieved a distress from me!"^{3Aṭ-Ṭabari 16:303.} This was reported from Sa'īd bin Jubayr through various chains of narration. This is also the Tafsīr that Mujāhid bin Jabr and several other Salaf scholars gave for this Āyah. However, some scholars said that the Āyah,

Qur’an 12:110وَظَنُّوٓا۟ أَنَّهُمْ قَدْ كُذِبُوا۟

«and thought that they were denied»,

is in reference to the believers who followed the Messengers, while some said it is in reference to the disbelievers among the Messengers' nation. In the latter case, the meaning becomes: 'and the disbelievers thought that the Messengers were not given a true promise of victory.' Ibn Jarīr Aṭ-Ṭabari narrated that Tamīm bin Ḥadhlam said, "I heard 'Abdullāh bin Mas'ūd comment on this Āyah,

Qur’an 12:110حَتَّىٰٓ إِذَا ٱسْتَيْـَٔسَ ٱلرُّسُلُ

«until, when the Messengers gave up hope»

that their people will believe in them, and their people thought when the respite was long, that the Messengers were not given a true promise."^{4Aṭ-Ṭabari 16:304.}

Qur’an 12:111لَقَدْ كَانَ فِى قَصَصِهِمْ عِبْرَةٌ لِّأُو۟لِى ٱلْأَلْبَٰبِ مَا كَانَ حَدِيثًا يُفْتَرَىٰ وَلَٰكِن تَصْدِيقَ ٱلَّذِى بَيْنَ يَدَيْهِ وَتَفْصِيلَ كُلِّ شَىْءٍ وَهُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ

«111. Indeed in their stories, there is a lesson for men of understanding. It (the Qur'ān) is not a forged statement but a confirmation of that which was before it and a detailed explanation of everything and a guide and a mercy for the people who believe.»

A Lesson for Men Who have Understanding

Allāh states here that the stories of the Messengers and their nations and how we saved the believers and destroyed the disbelievers are,

Qur’an 12:111عِبْرَةٌ لِّأُو۟لِى ٱلْأَلْبَٰبِ

«a lesson for men of understanding», who have sound minds,

Qur’an 12:111مَا كَانَ حَدِيثًا يُفْتَرَىٰ

«It is not a forged statement.»

Allāh says here that this Qur'ān could not have been forged; it truly came from Allāh,

Qur’an 12:111وَلَٰكِن تَصْدِيقَ ٱلَّذِى بَيْنَ يَدَيْهِ

«but a confirmation of that which was before it»

in reference to the previously revealed Divine Books, by which this Qur'ān testifies to the true parts that remain in them and denies and refutes the forged parts that were added, changed and falsified by people. The Qur'ān accepts or abrogates whatever Allāh wills of these Books,

Qur’an 12:111وَتَفْصِيلَ كُلِّ شَىْءٍ

«and a detailed explanation of everything»

Meaning the allowed, the prohibited, the preferred and the disliked matters. The Qur'ān deals with the acts of worship, the obligatory and recommended matters, forbids the unlawful and discourages from the disliked. The Qur'ān contains major facts regarding the existence and about matters of the future in general terms or in detail. The Qur'ān tells us about the Lord, the Exalted and Most Honored, and about His Names and Attributes and teaches us that Allāh is glorified from being similar in any way to the creation. Hence, the Qur'ān is,

Qur’an 7:52هُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ

«a guide and a mercy for the people who believe.»

with which their hearts are directed from misguidance to guidance and from deviation to conformance, and with which they seek the mercy of the Lord of all creation in this life and on the Day of Return. We ask Allāh the Most Great to make us among this group in the life of the present world and in the Hereafter, on the Day when those who are successful will have faces that radiate with light, while those whose faces are dark will end up with the losing deal.

This is the end of the Tafsīr of Sūrah Yūsuf; and all the thanks and praises are due to Allāh, and all our trust and reliance are on Him Alone.