ayah_text: Jacob said, "Indeed, it saddens me that you should take him, and I fear that a wolf would eat him while you are of him unaware."

ayah_text_ar: قَالَ إِنِّى لَيَحْزُنُنِىٓ أَن تَذْهَبُوا۟ بِهِۦ وَأَخَافُ أَن يَأْكُلَهُ ٱلذِّئْبُ وَأَنتُمْ عَنْهُ غَـٰفِلُونَ

ayah_tafsir:
## Ya\`qub's Answer to Their Request

Allah narrates to us that His Prophet Ya\`qub said to his children, in response to their request that he send Yusuf with them to the desert to tend their cattle,

إِنِّى لَيَحْزُنُنِى أَن تَذْهَبُواْ بِهِ

(Truly, it saddens me that you should take him away.) He said that it was hard on him that he be separated from Yusuf for the duration of their trip, until they came back. This demonstrates the deep love that Ya\`qub had for his son, because he saw in Yusuf great goodness and exalted qualities with regards to conduct and physical attractiveness associated with the rank of prophethood. May Allah's peace and blessings be on him. Prophet Ya\`qub's statement next,

وَأَخَافُ أَن يَأْكُلَهُ الذِّئْبُ وَأَنْتُمْ عَنْهُ غَـفِلُونَ

(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,

لَئِنْ أَكَلَهُ الذِّئْبُ وَنَحْنُ عُصْبَةٌ إِنَّآ إِذَا لَّخَـسِرُونَ

(If a wolf devours him, while we are an \`Usbah, 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.'


ayah_text: They said, "If a wolf should eat him while we are a strong clan, indeed, we would then be losers."

ayah_text_ar: قَالُوا۟ لَئِنْ أَكَلَهُ ٱلذِّئْبُ وَنَحْنُ عُصْبَةٌ إِنَّآ إِذًا لَّخَـٰسِرُونَ

ayah_translator: Saheeh International

ayah_language: English

ayah_tafsir: MISSING

surah_name_english: Yusuf

surah_name_arab: يوسف

surah_revelation_place: Mecca

surah_meaning: Joseph

surah_type: meccan

tafsir_language: English

tafsir_author: Hafiz Ibn Kathir

tafsir_name: Tafsir Ibn Kathir


ayah_text: So when they took him out and agreed to put him into the bottom of the well... But We inspired to him, "You will surely inform them someday about this affair of theirs while they do not perceive your identity."

ayah_text_ar: فَلَمَّا ذَهَبُوا۟ بِهِۦ وَأَجْمَعُوٓا۟ أَن يَجْعَلُوهُ فِى غَيَـٰبَتِ ٱلْجُبِّ ۚ وَأَوْحَيْنَآ إِلَيْهِ لَتُنَبِّئَنَّهُم بِأَمْرِهِمْ هَـٰذَا وَهُمْ لَا يَشْعُرُونَ

ayah_tafsir:
## Yusuf is thrown in a Well

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

وَأَجْمَعُواْ أَن يَجْعَلُوهُ فِى غَيَابَةِ الْجُبِّ

(they all agreed to throw him down to the bottom of the well,) This part of the Ayah 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\`qub, peace be upon him, embraced Yusuf, kissed him and supplicated to Allah for him when he sent him with his brothers. As-Suddi said that the time spent between pretending to be well-wishers and harming Yusuf was no longer than their straying far from their father's eyes. They then started abusing Yusuf 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 Yusuf 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. Allah said next,

وَأَوْحَيْنَآ إِلَيْهِ لَتُنَبِّئَنَّهُمْ بِأَمْرِهِمْ هَـذَا وَهُمْ لاَ يَشْعُرُونَ

(and We revealed to him: "Indeed, you shall (one day) inform them of this their affair, when they know (you) not. ") In this Ayah, Allah mentions His mercy and compassion and His compensation and relief that He sends in times of distress. Allah revealed to Yusuf, 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 Allah will aid you against them, elevate your rank and raise your grade. Later on, you will remind them of what they did to you,' i

وَهُمْ لاَ يَشْعُرُونَ

(when they know not.) "Ibn \`Abbas commented on this Ayah, "You will remind them of this evil action against you, while they are unaware of your identity and unable to recognize you."


ayah_text: And they came to their father at night, weeping.

ayah_text_ar: وَجَآءُوٓ أَبَاهُمْ عِشَآءً يَبْكُونَ

ayah_tafsir:
## Yusuf's Brothers try to deceive Their Father

Allah narrates to us the deceit that Yusuf'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 Yusuf. They started giving excuses to their father for what happened to Yusuf, falsely claiming that,

إِنَّا ذَهَبْنَا نَسْتَبِقُ

(We went racing with one another), or had a shooting competition,

وَتَرَكْنَا يُوسُفَ عِندَ مَتَـعِنَا

(and left Yusuf by our belongings), guarding our clothes and luggage,

فَأَكَلَهُ الذِّئْبُ

(and a wolf devoured him), which is exactly what their father told them he feared for Yusuf and warned against. They said next,

وَمَآ أَنتَ بِمُؤْمِنٍ لَّنَا وَلَوْ كُنَّا صَـدِقِينَ

(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 Yusuf 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. '

وَجَآءُوا عَلَى قَمِيصِهِ 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 Mujahid, As-Suddi and several other scholars, and stained Yusuf's shirt with its blood. They claimed that this was the shirt Yusuf was wearing when the wolf devoured him, being stained with his blood. But, they forgot to tear the shirt, and this is why Allah's Prophet Ya\`qub did not believe them. Rather, he told them what he felt about what they said to him, thus refusing their false claim,

بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ

(Nay, but your ownselves have made up a tale. So (for me) patience is most fitting.) Ya\`qub said, \`I will firmly observe patience for this plot on which you agreed, until Allah relieves the distress with His aid and compassion,

وَاللَّهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ

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


ayah_text: They said, "O our father, indeed we went racing each other and left Joseph with our possessions, and a wolf ate him. But you would not believe us, even if we were truthful."

ayah_text_ar: قَالُوا۟ يَـٰٓأَبَانَآ إِنَّا ذَهَبْنَا نَسْتَبِقُ وَتَرَكْنَا يُوسُفَ عِندَ مَتَـٰعِنَا فَأَكَلَهُ ٱلذِّئْبُ ۖ وَمَآ أَنتَ بِمُؤْمِنٍ لَّنَا وَلَوْ كُنَّا صَـٰدِقِينَ


ayah_text: And they brought upon his shirt false blood. Jacob said, "Rather, your souls have enticed you to something, so patience is most fitting. And Allah is the one sought for help against that which you describe."

ayah_text_ar: وَجَآءُو عَلَىٰ قَمِيصِهِۦ بِدَمٍ كَذِبٍ ۚ قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا ۖ فَصَبْرٌ جَمِيلٌ ۖ وَٱللَّهُ ٱلْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ


ayah_text: And there came a company of travelers; then they sent their water drawer, and he let down his bucket. He said, "Good news! Here is a boy." And they concealed him, taking him as merchandise; and Allah was knowing of what they did.

ayah_text_ar: وَجَآءَتْ سَيَّارَةٌ فَأَرْسَلُوا۟ وَارِدَهُمْ فَأَدْلَىٰ دَلْوَهُۥ ۖ قَالَ يَـٰبُشْرَىٰ هَـٰذَا غُلَـٰمٌ ۚ وَأَسَرُّوهُ بِضَـٰعَةً ۚ وَٱللَّهُ عَلِيمٌۢ بِمَا يَعْمَلُونَ

ayah_tafsir:
## Yusuf is Rescued from the Well and sold as a Slave

Allah narrates what happened to Yusuf, 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 \`Ayyash. Muhammad bin Ishaq said, "After Yusuf'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. Allah 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, Yusuf held on to it and the man rescued him and felt happy,

يبُشْرَى هَـذَا غُلاَمٌ

("What good news! Here is a boy.") Al-\`Awfi reported that Ibn \`Abbas commented, "Allah's statement,

وَأَسَرُّوهُ بِضَـعَةً

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

يبُشْرَى هَـذَا غُلاَمٌ

("What good news! Here is a boy."), a slave whom we can sell. Therefore, Yusuf's own brothers sold him." Allah's statement,

وَاللَّهُ عَلِيمٌ بِمَا يَعْمَلُونَ

(And Allah was the All-Knower of what they did. ) states that Allah knew what Yusuf'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,

أَلاَ لَهُ الْخَلْقُ وَالاٌّمْرُ تَبَارَكَ اللَّهُ رَبُّ الْعَـلَمِينَ

(Surely, His is the creation and commandment. Blessed is Allah, the Lord of the all that exists!) 7:54 This reminds Allah's Messenger Muhammad , that Allah 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 Muhammad the victory and make him prevail over them, just as He gave Yusuf victory and made him prevail over his brothers. Allah said next,

وَشَرَوْهُ بِثَمَنٍ بَخْسٍ دَرَهِمَ مَعْدُودَةٍ

(And they sold him for a Bakhs price, - for a few Dirhams) in reference to Yusuf's brothers selling him for a little price, according to Mujahid and \`Ikrimah. \`Bakhs' means decreased, just as Allah the Exalted said in another Ayah,

فَلاَ يَخَافُ بَخْساً وَلاَ رَهَقاً

(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 Yusuf'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 \`Abbas, Mujahid and Ad-Dahhak said that,

وَشَرَوْهُ

(And they sold him), is in reference to Yusuf's brothers. They sold Yusuf for the lowest price, as indicated by Allah's statement next,

دَرَهِمَ مَعْدُودَةٍ

(for a few Dirhams), twenty Dirhams, according to \`Abdullah bin Mas\`ud. Similar was said by Ibn \`Abbas, Nawf Al-Bikali, As-Suddi, Qatadah and \`Atiyah Al-\`Awfi, who added that they divided the Dirhams among themselves, each getting two Dirhams. Ad-Dahhak commented on Allah's statement,

وَكَانُواْ فِيهِ مِنَ الزَهِدِينَ

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


ayah_text: And they sold him for a reduced price - a few dirhams - and they were, concerning him, of those content with little.

ayah_text_ar: وَشَرَوْهُ بِثَمَنٍۭ بَخْسٍ دَرَٰهِمَ مَعْدُودَةٍ وَكَانُوا۟ فِيهِ مِنَ ٱلزَّٰهِدِينَ


ayah_text: And the one from Egypt who bought him said to his wife, "Make his residence comfortable. Perhaps he will benefit us, or we will adopt him as a son." And thus, We established Joseph in the land that We might teach him the interpretation of events. And Allah is predominant over His affair, but most of the people do not know.

ayah_text_ar: 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 وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ

ayah_tafsir:
## Yusuf in Egypt

Allah mentions the favors that He granted Yusuf, 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 Yusuf and had good hopes for his future, because of his firm righteous behavior. He said to his wife,

أَكْرِمِى مَثْوَاهُ عَسَى أَن يَنفَعَنَآ أَوْ نَتَّخِذَهُ وَلَدًا

(Make his stay comfortable, maybe he will profit us or we shall adopt him as a son.) The man who bought Yusuf was the minister of Egypt at the time, and his title was \`Aziz'. Abu Ishaq narrated that Abu \`Ubaydah said that \`Abdullah bin Mas\`ud said, "Three had the most insight: the \`Aziz of Egypt, who said to his wife,

أَكْرِمِى مَثْوَاهُ

(Make his stay comfortable...), the woman who said to her father,

يأَبَتِ اسْتَـْجِرْهُ

(O my father! Hire him...), 28:26 and Abu Bakr As-Siddiq when he appointed \`Umar bin Al-Khattab to be the Khalifah after him, may Allah be pleased with them both." Allah said next that just as He saved Yusuf from his brothers,

كَذَلِكَمَكَّنَّا لِيُوسُفَ فِى الاٌّرْضِ

(Thus did We establish Yusuf in the land), in reference to Egypt,

وَلِنُعَلِّمَهُ مِن تَأْوِيلِ الاٌّحَادِيثِ

(that We might teach him the interpretation of events.) the interpretation of dreams, according to Mujahid and As-Suddi. Allah said next,

وَاللَّهُ غَالِبٌ عَلَى أَمْرِهِ

(And Allah 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, Allah has full power over everything and everyone else. Sa\`id bin Jubayr said while commenting on Allah's statement,

وَاللَّهُ غَالِبٌ عَلَى أَمْرِهِ

(And Allah has full power and control over His affairs,) "He does what ever He wills." Allah said,

وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ

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

وَلَمَّا بَلَغَ

(And when he attained), in reference to Prophet Yusuf, peace be upon him,

أَشُدَّهُ

(his full manhood), sound in mind and perfect in body,

آتَيْنَاهُ حُكْمًا وَعِلْمًا

(We gave him wisdom and knowledge), which is the prophethood that Allah sent him with for the people he lived among,

وَكَذَلِكَ نَجْزِى الْمُحْسِنِينَ

(thus We reward the doers of good.) because Yusuf used to do good in the obedience of Allah the Exalted.


ayah_text: And when Joseph reached maturity, We gave him judgment and knowledge. And thus We reward the doers of good.

ayah_text_ar: وَلَمَّا بَلَغَ أَشُدَّهُۥٓ ءَاتَيْنَـٰهُ حُكْمًا وَعِلْمًا ۚ وَكَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ


ayah_text: And she, in whose house he was, sought to seduce him. She closed the doors and said, "Come, you." He said, "I seek the refuge of Allah. Indeed, he is my master, who has made good my residence. Indeed, wrongdoers will not succeed."

ayah_text_ar: وَرَٰوَدَتْهُ ٱلَّتِى هُوَ فِى بَيْتِهَا عَن نَّفْسِهِۦ وَغَلَّقَتِ ٱلْأَبْوَٰبَ وَقَالَتْ هَيْتَ لَكَ ۚ قَالَ مَعَاذَ ٱللَّهِ ۖ إِنَّهُۥ رَبِّىٓ أَحْسَنَ مَثْوَاىَ ۖ إِنَّهُۥ لَا يُفْلِحُ ٱلظَّـٰلِمُونَ

ayah_tafsir:
## Wife of the \`Aziz loves Yusuf and plots against Him

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

وَقَالَتْ هَيْتَ لَكَ

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

قَالَ مَعَاذَ اللَّهِ إِنَّهُ رَبِّى أَحْسَنَ مَثْوَاىَّ

(He said: "I seek refuge in Allah! Truly, he is my Rabb! He made my living in a great comfort!") as they used to call the chief and master a \`Rabb', Yusuf 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,'

إِنَّهُ لاَ يُفْلِحُ الظَّـلِمُونَ

(Verily, the wrongdoers will never be successful.) This was said by Mujahid, As-Suddi, Muhammad bin Ishaq and several others. The scholars differ in their recitation of,

هَيْتَ لَكَ

(Hayta Laka), whereby Ibn \`Abbas, Mujahid and several other scholars said that it means that she was calling him to herself. Al-Bukhari said; "Ikrimah said that,

هَيْتَ لَكَ

(Hayta Laka') means, \`come on, O you', in the Aramaic language." Al-Bukhari collected this statement from \`Ikrimah without a chain of narration. Other scholars read it with the meaning, \`I am ready for you'. Ibn \`Abbas, Abu \`Abdur-Rahman As-Sulami, Abu Wa'il, \`Ikrimah and Qatadah were reported to have read this part of the Ayah this way and explained it in the manner we mentioned, as \`I am ready for you'.


ayah_text: And she certainly determined to seduce him, and he would have inclined to her had he not seen the proof of his Lord. And thus it was that We should avert from him evil and immorality. Indeed, he was of Our chosen servants.

ayah_text_ar: وَلَقَدْ هَمَّتْ بِهِۦ ۖ وَهَمَّ بِهَا لَوْلَآ أَن رَّءَا بُرْهَـٰنَ رَبِّهِۦ ۚ كَذَٰلِكَ لِنَصْرِفَ عَنْهُ ٱلسُّوٓءَ وَٱلْفَحْشَآءَ ۚ إِنَّهُۥ مِنْ عِبَادِنَا ٱلْمُخْلَصِينَ

ayah_tafsir:
«يَقُولُ 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 جَرّائِي، فَإِنْ عَمِلَهَا فَاكْتُبُوهَا بِمِثْلِهَا»

(Allah 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.') This Hadith was also collected in the Two Sahihs using various wording, this is one of them. It was also reported that the Ayah means that Yusuf was about to beat her. As for the evidence that Yusuf saw at that moment, there are conflicting opinions to what it was. Ibn Jarir At-Tabari said, "The correct opinion is that we should say that he saw an Ayah from among Allah's Ayat that repelled the thought that crossed his mind. This evidence might have been the image of Ya\`qub, 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 Allah left it. Allah's statement next,

كَذَلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَآءَ

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

إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ

(Surely, he was one of Our Mukhlasin servants. ) meaning, chosen, purified, designated, appointed and righte- ous. May Allah's peace and blessings be on him."

وَاسُتَبَقَا الْبَابَ وَقَدَّتْ قَمِيصَهُ مِن دُبُرٍ وَأَلْفَيَا سَيِّدَهَا لَدَى الْبَابِ قَالَتْ مَا جَزَآءُ مَنْ أَرَادَ بِأَهْلِكَ سُوءًا إِلاَ أَن يُسْجَنَ أَوْ عَذَابٌ أَلِيمٌ \- قَالَ هِىَ رَاوَدَتْنِى عَن نَّفْسِى وَشَهِدَ شَاهِدٌ مِّنْ أَهْلِهَآ إِن كَانَ قَمِيصُهُ قُدَّ مِن قُبُلٍ فَصَدَقَتْ وَهُوَ مِنَ الكَـذِبِينَ \- وَإِنْ كَانَ قَمِيصُهُ قُدَّ مِن دُبُرٍ فَكَذَبَتْ وَهُوَ مِن الصَّـدِقِينَ \- فَلَمَّا رَأَى قَمِيصَهُ قُدَّ مِن دُبُرٍ قَالَ إِنَّهُ مِن كَيْدِكُنَّ إِنَّ كَيْدَكُنَّ عَظِيمٌ


ayah_text: And they both raced to the door, and she tore his shirt from the back, and they found her husband at the door. She said, "What is the recompense of one who intended evil for your wife but that he be imprisoned or a painful punishment?"

ayah_text_ar: وَٱسْتَبَقَا ٱلْبَابَ وَقَدَّتْ قَمِيصَهُۥ مِن دُبُرٍ وَأَلْفَيَا سَيِّدَهَا لَدَا ٱلْبَابِ ۚ قَالَتْ مَا جَزَآءُ مَنْ أَرَادَ بِأَهْلِكَ سُوٓءًا إِلَّآ أَن يُسْجَنَ أَوْ عَذَابٌ أَلِيمٌ

ayah_tafsir:
مَا جَزَآءُ مَنْ أَرَادَ بِأَهْلِكَ سُوءًا

(What is the recompense (punishment) for him who intended an evil design against your wife...), in reference to illegal sexual intercourse,

إِلاَ أَن يُسْجَنَ

(except that he be put in prison)

أَوْ عَذَابٌ أَلِيمٌ

(or a painful torment) tormented severely with painful beating. Yusuf did not stand idle, but he declared the truth and exonerated himself from the betrayal she accused him of,

قَالَ

(He Yusuf said), in truth and honesty,

هِىَ رَاوَدَتْنِى 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.

وَشَهِدَ شَاهِدٌ مِّنْ أَهْلِهَآ إِن كَانَ قَمِيصُهُ 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,

فَصَدَقَتْ

(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,

وَإِنْ كَانَ قَمِيصُهُ قُدَّ مِن دُبُرٍ فَكَذَبَتْ وَهُوَ مِن الصَّـدِقِينَ

(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 Yusuf 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-Razzaq recorded that Ibn \`Abbas said that,

وَشَهِدَ شَاهِدٌ مِّنْ أَهْلِهَآ

(and a witness of her household bore witness) "was a bearded man," meaning an adult male. Ath-Thawri reported that Jabir said that Ibn Abi Mulaykah said that Ibn \`Abbas said, "He was from the king's entourage." Mujahid, \`Ikrimah, Al-Hasan, Qatadah, As-Suddi, Muhammad bin Ishaq and others also said that the witness was an adult male. Al-\`Awfi reported that Ibn \`Abbas said about Allah's statement,

وَشَهِدَ شَاهِدٌ مِّنْ أَهْلِهَآ

(and a witness of her household bore witness) "He was a babe in the cradle. " Similar was reported from Abu Hurayrah, Hilal bin Yasaf, Al-Hasan, Sa\`id bin Jubayr and Ad-Dahhak bin Muzahim, that the witness was a young boy who lived in the \`Aziz's house. Ibn Jarir At-Tabari preferred this view. Allah's statement,

فَلَمَّا رَأَى قَمِيصَهُ قُدَّ مِن دُبُرٍ

(So when he saw his Yusuf's shirt torn at the back,) indicates that when her husband became certain that Yusuf was telling the truth and that his wife was lying when she heralded the accusation of betrayal at Yusuf,

قَالَ إِنَّهُ 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,'

إِنَّ كَيْدَكُنَّ عَظِيمٌ

(Certainly mighty is your plot!) The \`Aziz ordered Yusuf, peace be upon him, to be discrete about what happened,

يُوسُفُ أَعْرِضْ عَنْ هَـذَا

(O Yusuf ! Turn away from this!), do not mention to anyone what has happened,

وَاسْتَغْفِرِى لِذَنبِكِ

(And ask forgiveness for your sin, ) addressing his wife. The \`Aziz was an easy man, or gave excuse to his wife because she saw in Yusuf 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,'

إِنَّكِ كُنتِ مِنَ الْخَـطِئِينَ

(verily, you were of the sinful.)


ayah_text: Joseph said, "It was she who sought to seduce me." And a witness from her family testified. "If his shirt is torn from the front, then she has told the truth, and he is of the liars.

ayah_text_ar: قَالَ هِىَ رَٰوَدَتْنِى عَن نَّفْسِى ۚ وَشَهِدَ شَاهِدٌ مِّنْ أَهْلِهَآ إِن كَانَ قَمِيصُهُۥ قُدَّ مِن قُبُلٍ فَصَدَقَتْ وَهُوَ مِنَ ٱلْكَـٰذِبِينَ


ayah_text: But if his shirt is torn from the back, then she has lied, and he is of the truthful."

ayah_text_ar: وَإِن كَانَ قَمِيصُهُۥ قُدَّ مِن دُبُرٍ فَكَذَبَتْ وَهُوَ مِنَ ٱلصَّـٰدِقِينَ


ayah_text: So when her husband saw his shirt torn from the back, he said, "Indeed, it is of the women's plan. Indeed, your plan is great.

ayah_text_ar: فَلَمَّا رَءَا قَمِيصَهُۥ قُدَّ مِن دُبُرٍ قَالَ إِنَّهُۥ مِن كَيْدِكُنَّ ۖ إِنَّ كَيْدَكُنَّ عَظِيمٌ


ayah_text: Joseph, ignore this. And, my wife, ask forgiveness for your sin. Indeed, you were of the sinful."

ayah_text_ar: يُوسُفُ أَعْرِضْ عَنْ هَـٰذَا ۚ وَٱسْتَغْفِرِى لِذَنۢبِكِ ۖ إِنَّكِ كُنتِ مِنَ ٱلْخَاطِـِٔينَ


ayah_text: And women in the city said, "The wife of al-'Azeez is seeking to seduce her slave boy; he has impassioned her with love. Indeed, we see her to be in clear error."

ayah_text_ar: ۞ وَقَالَ نِسْوَةٌ فِى ٱلْمَدِينَةِ ٱمْرَأَتُ ٱلْعَزِيزِ تُرَٰوِدُ فَتَىٰهَا عَن نَّفْسِهِۦ ۖ قَدْ شَغَفَهَا حُبًّا ۖ إِنَّا لَنَرَىٰهَا فِى ضَلَـٰلٍ مُّبِينٍ

ayah_tafsir:
## The News reaches Women in the City, Who also plot against Yusuf

Allah states that the news of what happened between the wife of the \`Aziz and Yusuf spread in the city, that is, Egypt, and people talked about it,

وَقَالَ نِسْوَةٌ فِى الْمَدِينَةِ

(And women in the city said...), such as women of chiefs and princes said, while admonishing and criticizing the wife of the \`Aziz,

امْرَأَتُ الْعَزِيزِ تُرَاوِدُ فَتَـهَا عَن نَّفْسِهِ

(The wife of the \`Aziz is seeking to seduce her (slave) young man,), she is luring her servant to have sex with her,

قَدْ شَغَفَهَا حُبًّا

(indeed she loves him violently;), her love for him filled her heart and engulfed it,

إِنَّا لَنَرَاهَا فِى ضَلَـلٍ مُّبِينٍ

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

فَلَمَّا سَمِعَتْ بِمَكْرِهِنَّ

(So when she heard of their accusation,) especially their statement, "indeed she loves him violently." Muhammad bin Ishaq commented, "They heard of Yusuf's beauty and wanted to see him, so they said these words in order to get a look at him. " This is when,

أَرْسَلَتْ إِلَيْهِنَّ

(she sent for them), invited them to her house,

وَأَعْتَدَتْ لَهُنَّ مُتَّكَئًا

(and prepared a banquet for them.) Ibn \`Abbas, Sa'id bin Jubayr, Mujahid, Al-Hasan, 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. This is why Allah said next,

وَءَاتَتْ كُلَّ وَاحِدَةٍ مَّنْهُنَّ سِكِّينًا

(and she gave each one of them a knife), as a part of her plan of revenge for their plot to see Yusuf,

وَقَالَتِ اخْرُجْ عَلَيْهِنَّ

(and she said to Yusuf: "Come out before them."), for she had asked him to stay somewhere else in the house,

فَلَمَّآ

(Then, when) he went out and,

رَأَيْنَهُ أَكْبَرْنَهُ

(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 Tafsir. 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 \`Aziz asked them, "Would you like to see Yusuf" 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

وَقُلْنَ حَاشَ للَّهِ مَا هَـذَا بَشَرًا إِنْ هَـذَآ إِلاَّ مَلَكٌ كَرِيمٌ

(They said: "How perfect is Allah! 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 Yusuf before, for he, peace be upon him, was given half of all beauty. An authentic Hadith stated that the Messenger of Allah passed by Prophet Yusuf, during the Night of Isra' in the third heaven and commented,

«فَإِذَا هُوَ قَدْ أُعْطِيَ شَطْرَ الْحُسْن»

(He was given a half of all beauty.) Mujahid and others said they said: "We seek refuge from Allah,"

مَا هَـذَا بَشَرًا

(No man is this!) They said next,

إِنْ هَـذَآ إِلاَّ مَلَكٌ كَرِيمٌقَالَتْ فَذلِكُنَّ الَّذِى 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,

وَلَقَدْ رَاوَدتُّهُ عَن نَّفْسِهِ فَاسَتَعْصَمَ

(and I did seek to seduce him, but he refused) to obey me. Some scholars said that when the women saw Yusuf'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,

وَلَئِن لَّمْ يَفْعَلْ مَآ ءَامُرُهُ لَيُسْجَنَنَّ وَلَيَكُونًا مِّن الصَّـغِرِينَ

(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 Yusuf sought refuge with Allah from their evil and wicked plots,

قَالَ رَبِّ السِّجْنُ أَحَبُّ إِلَىَّ مِمَّا يَدْعُونَنِى إِلَيْهِ

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

وَإِلاَّ تَصْرِفْ عَنِّى كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ

(Unless You turn away their plot from me, I will feel inclined towards them) Yusuf invoked Allah: 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,

أَصْبُ إِلَيْهِنَّ وَأَكُن منَ الْجَـهِلِينَفَاسْتَجَابَ لَهُ رَبُّهُ

("I will feel inclined towards them and be one of the ignorant." So his Lord answered his invocation) Yusuf, peace be upon him, was immune from error by Allah's will, and He saved him from accepting the advances of the wife of the \`Aziz'. He preferred prison, rather than accept her illicit call. This indicates the best and most perfect grade in this case, for Yusuf was youthful, beautiful and full of manhood. His master's wife was calling him to herself, and she was the wife of the \`Aziz 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 Allah and hoped to earn His reward. It is recorded in the Two Sahihs that the Messenger of Allah said,

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

(Allah 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 Allah, 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 Allah's sake and they meet and part in Allah'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 Allah, and a person who remembers Allah in seclusion and his eyes are then flooded with tears.")


ayah_text: So when she heard of their scheming, she sent for them and prepared for them a banquet and gave each one of them a knife and said to Joseph, "Come out before them." And when they saw him, they greatly admired him and cut their hands and said, "Perfect is Allah! This is not a man; this is none but a noble angel."

ayah_text_ar: فَلَمَّا سَمِعَتْ بِمَكْرِهِنَّ أَرْسَلَتْ إِلَيْهِنَّ وَأَعْتَدَتْ لَهُنَّ مُتَّكَـًٔا وَءَاتَتْ كُلَّ وَٰحِدَةٍ مِّنْهُنَّ سِكِّينًا وَقَالَتِ ٱخْرُجْ عَلَيْهِنَّ ۖ فَلَمَّا رَأَيْنَهُۥٓ أَكْبَرْنَهُۥ وَقَطَّعْنَ أَيْدِيَهُنَّ وَقُلْنَ حَـٰشَ لِلَّهِ مَا هَـٰذَا بَشَرًا إِنْ هَـٰذَآ إِلَّا مَلَكٌ كَرِيمٌ


ayah_text: She said, "That is the one about whom you blamed me. And I certainly sought to seduce him, but he firmly refused; and if he will not do what I order him, he will surely be imprisoned and will be of those debased."

ayah_text_ar: قَالَتْ فَذَٰلِكُنَّ ٱلَّذِى لُمْتُنَّنِى فِيهِ ۖ وَلَقَدْ رَٰوَدتُّهُۥ عَن نَّفْسِهِۦ فَٱسْتَعْصَمَ ۖ وَلَئِن لَّمْ يَفْعَلْ مَآ ءَامُرُهُۥ لَيُسْجَنَنَّ وَلَيَكُونًا مِّنَ ٱلصَّـٰغِرِينَ


ayah_text: He said, "My Lord, prison is more to my liking than that to which they invite me. And if You do not avert from me their plan, I might incline toward them and thus be of the ignorant."

ayah_text_ar: قَالَ رَبِّ ٱلسِّجْنُ أَحَبُّ إِلَىَّ مِمَّا يَدْعُونَنِىٓ إِلَيْهِ ۖ وَإِلَّا تَصْرِفْ عَنِّى كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُن مِّنَ ٱلْجَـٰهِلِينَ


ayah_text: So his Lord responded to him and averted from him their plan. Indeed, He is the Hearing, the Knowing.

ayah_text_ar: فَٱسْتَجَابَ لَهُۥ رَبُّهُۥ فَصَرَفَ عَنْهُ كَيْدَهُنَّ ۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ


ayah_text: Then it appeared to them after they had seen the signs that al-'Azeez should surely imprison him for a time.

ayah_text_ar: ثُمَّ بَدَا لَهُم مِّنۢ بَعْدِ مَا رَأَوُا۟ ٱلْـَٔايَـٰتِ لَيَسْجُنُنَّهُۥ حَتَّىٰ حِينٍ

ayah_tafsir:
## Yusuf is imprisoned without Justification

Allah says, \`Then it occurred to them that it would be in their interest to imprison Yusuf for a time, even after they were convinced of his innocence and saw the proofs of his truth, honesty and chastity.' It appears, and Allah knows best, that they imprisoned him after the news of what happened spread. They wanted to pretend that Yusuf was the one who tried to seduce the \`Aziz's wife and that they punished him with imprisonment. This is why when the Pharaoh asked Yusuf 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, Yusuf left the prison with his honor intact, peace be upon him.


ayah_text: And there entered the prison with him two young men. One of them said, "Indeed, I have seen myself in a dream pressing wine." The other said, "Indeed, I have seen myself carrying upon my head some bread, from which the birds were eating. Inform us of its interpretation; indeed, we see you to be of those who do good."

ayah_text_ar: 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

ayah_tafsir:
## Two Jail Mates ask Yusuf to interpret their Dreams

Qatadah said, "One of them was the king's distiller and the other was his baker." Each of these two men had a dream and asked Yusuf to interpret it for them.


ayah_text: He said, "You will not receive food that is provided to you except that I will inform you of its interpretation before it comes to you. That is from what my Lord has taught me. Indeed, I have left the religion of a people who do not believe in Allah, and they, in the Hereafter, are disbelievers.

ayah_text_ar: 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 كَـٰفِرُونَ

ayah_tafsir:
## Yusuf calls His Jail Mates to Tawhid even before He interprets Their Dreams

Yusuf, 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,

لاَ يَأْتِيكُمَا طَعَامٌ تُرْزَقَانِهِ إِلاَّ نَبَّأْتُكُمَا بِتَأْوِيلِهِ

(No food will come to you as your provision, but I will inform you of its interpretation) Mujahid commented,

لاَ يَأْتِيكُمَا طَعَامٌ تُرْزَقَانِهِ

(No food will come to you as your provision,) this day,

إِلاَّ نَبَّأْتُكُمَا بِتَأْوِيلِهِ قَبْلَ أَن يَأْتِيَكُمَا

(but I will inform you of its interpretation before it comes.) As-Suddi said similarly. Yusuf said that, this knowledge is from Allah Who taught it to me, because I shunned the religion of those who disbelieve in Him and the Last Day, who neither hope for Allah's reward nor fear His punishment on the Day of Return,

وَاتَّبَعْتُ مِلَّةَ ءَابَآءِي إِبْرَهِيمَ وَإِسْحَـقَ وَيَعْقُوبَ

(And I have followed the religion of my fathers, - Ibrahim, Ishaq and Ya\`qub) Yusuf said, \`I have avoided the way of disbelief and polytheism, and followed the way of these honorable Messengers,' may Allah'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 Allah will guide, teaching him what he did not know beforehand. It is he whom Allah will make an Imam who is imitated in the way of righteousness, and a caller to the path of goodness. Yusuf said next,

مَا كَانَ لَنَآ أَن نُّشْرِكَ بِاللَّهِ مِن شَىْءٍ ذلِكَ مِن فَضْلِ اللَّهِ عَلَيْنَا وَعَلَى النَّاسِ

(and never could we attribute any partners whatsoever to Allah. This is from the grace of Allah to us and to mankind,) this Tawhid -Monotheism-, affirming that there is no deity worthy of worship except Allah alone without partners,

مِن فَضْلِ اللَّهِ عَلَيْنَا

(is from the grace of Allah to us), He has revealed it to us and ordained it on us,

وَعَلَى النَّاسِ

(and to mankind,), to whom He has sent us as callers to Tawhid,

وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَشْكُرُونَ

(but most men thank not.) they do not admit Allah's favor and blessing of sending the Messengers to them, but rather,

بَدَّلُواْ نِعْمَتَ اللَّهِ كُفْرًا وَأَحَلُّواْ قَوْمَهُمْ دَارَ الْبَوَارِ

(Have changed the blessings of Allah into disbelief, and caused their people to dwell in the house of destruction.) 14:28


ayah_text: And I have followed the religion of my fathers, Abraham, Isaac and Jacob. And it was not for us to associate anything with Allah. That is from the favor of Allah upon us and upon the people, but most of the people are not grateful.

ayah_text_ar: وَٱتَّبَعْتُ مِلَّةَ ءَابَآءِىٓ إِبْرَٰهِيمَ وَإِسْحَـٰقَ وَيَعْقُوبَ ۚ مَا كَانَ لَنَآ أَن نُّشْرِكَ بِٱللَّهِ مِن شَىْءٍ ۚ ذَٰلِكَ مِن فَضْلِ ٱللَّهِ عَلَيْنَا وَعَلَى ٱلنَّاسِ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَشْكُرُونَ


ayah_text: O my two companions of prison, are separate lords better or Allah, the One, the Prevailing?

ayah_text_ar: يَـٰصَـٰحِبَىِ ٱلسِّجْنِ ءَأَرْبَابٌ مُّتَفَرِّقُونَ خَيْرٌ أَمِ ٱللَّهُ ٱلْوَٰحِدُ ٱلْقَهَّارُ

ayah_tafsir:
ءَأَرْبَابٌ مُّتَّفَرِّقُونَ خَيْرٌ أَمِ اللَّهُ الْوَاحِدُ الْقَهَّارُ

(Are many different lords (gods) better or Allah, the One, the Irresistible) to Whose grace and infinite kingdom everything and everyone has submitted in humiliation. Prophet Yusuf 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,

مَّآ أَنزَلَ اللَّهُ بِهَا مِن سُلْطَـنٍ

(for which Allah has sent down no authority) or proof and evidence. He then affirmed that the judgement, decision, will and kingdom are all for Allah alone, and He has commanded all of His servants to worship none but Him. He said,

ذلِكَ الدِّينُ الْقَيِّمُ

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

وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ

(but most men know not.), and this is why most of them are idolators,

وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ

(And most of mankind will not believe even if you eagerly desire it.) 12:103 When Yusuf finished calling them, he started interpreting their dreams for them,


ayah_text: You worship not besides Him except mere names you have named them, you and your fathers, for which Allah has sent down no authority. Legislation is not but for Allah. He has commanded that you worship not except Him. That is the correct religion, but most of the people do not know.

ayah_text_ar: مَا تَعْبُدُونَ مِن دُونِهِۦٓ إِلَّآ أَسْمَآءً سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم مَّآ أَنزَلَ ٱللَّهُ بِهَا مِن سُلْطَـٰنٍ ۚ إِنِ ٱلْحُكْمُ إِلَّا لِلَّهِ ۚ أَمَرَ أَلَّا تَعْبُدُوٓا۟ إِلَّآ إِيَّاهُ ۚ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ


ayah_text: O two companions of prison, as for one of you, he will give drink to his master of wine; but as for the other, he will be crucified, and the birds will eat from his head. The matter has been decreed about which you both inquire."

ayah_text_ar: يَـٰصَـٰحِبَىِ ٱلسِّجْنِ أَمَّآ أَحَدُكُمَا فَيَسْقِى رَبَّهُۥ خَمْرًا ۖ وَأَمَّا ٱلْـَٔاخَرُ فَيُصْلَبُ فَتَأْكُلُ ٱلطَّيْرُ مِن رَّأْسِهِۦ ۚ قُضِىَ ٱلْأَمْرُ ٱلَّذِى فِيهِ تَسْتَفْتِيَانِ

ayah_tafsir:
## The Interpretation of the Dreams

Yusuf said,

يصَاحِبَىِ السِّجْنِ أَمَّآ أَحَدُكُمَا فَيَسْقِى رَبَّهُ 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,

وَأَمَّا الاٌّخَرُ فَيُصْلَبُ فَتَأْكُلُ الطَّيْرُ مِن رَّأْسِهِ

(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. Yusuf 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\`qa\` narrated that Ibrahim said that \`Abdullah bin Mas\`ud 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,

قُضِىَ الاٌّمْرُ الَّذِى فِيهِ تَسْتَفْتِيَانِ

(Thus is the case judged concerning which you both did inquire.)" 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 Allah has the best knowledge. There is an honorable Hadith that Imam Ahmad collected from Mu\`awiyah bin Haydah that the Prophet said,

«الرُّؤْيَا عَلَى رِجْلِ طَائِرٍ مَا لَمْ تُعْبَرْ، فَإِذَا عُبِرَتْ وَقَعَت»

(The dream is tied to a bird's leg, as long as it is not interpreted. If it is interpreted, it becomes a reality.)


ayah_text: And he said to the one whom he knew would go free, "Mention me before your master." But Satan made him forget the mention to his master, and Joseph remained in prison several years.

ayah_text_ar: وَقَالَ لِلَّذِى ظَنَّ أَنَّهُۥ نَاجٍ مِّنْهُمَا ٱذْكُرْنِى عِندَ رَبِّكَ فَأَنسَىٰهُ ٱلشَّيْطَـٰنُ ذِكْرَ رَبِّهِۦ فَلَبِثَ فِى ٱلسِّجْنِ بِضْعَ سِنِينَ

ayah_tafsir:
## Yusuf asks the King's Distiller to mention Him to the King

Yusuf 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,

اذْكُرْنِى عِندَ رَبِّكَ

(Mention me to your King.) asking him to mention his story to the king. That man forgot Yusuf's request and did not mention his story to the king, a plot from the devil, so that Allah's Prophet would not leave the prison. This is the correct meaning of,

فَأَنْسَاهُ الشَّيْطَـنُ ذِكْرَ رَبِّهِ

(But Shaytan made him forget to mention it to his master.) that it refers to the man who was saved. As was said by Mujahid, Muhammad bin Ishaq and several others. As for, \`a few years', or, Bida\` in Arabic, it means between three and nine, according to Mujahid and Qatadah. Wahb bin Munabbih said, "Ayyub suffered from the illness for seven years, Yusuf remained in prison for seven years and Bukhtanassar (Nebuchadnezzar - Chaldean king of Babylon) was tormented for seven years."


ayah_text: And subsequently the king said, "Indeed, I have seen in a dream seven fat cows being eaten by seven that were lean, and seven green spikes of grain and others that were dry. O eminent ones, explain to me my vision, if you should interpret visions."

ayah_text_ar: وَقَالَ ٱلْمَلِكُ إِنِّىٓ أَرَىٰ سَبْعَ بَقَرَٰتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعَ سُنۢبُلَـٰتٍ خُضْرٍ وَأُخَرَ يَابِسَـٰتٍ ۖ يَـٰٓأَيُّهَا ٱلْمَلَأُ أَفْتُونِى فِى رُءْيَـٰىَ إِن كُنتُمْ لِلرُّءْيَا تَعْبُرُونَ

ayah_tafsir:
## The Dream of the King of Egypt

The King of Egypt had a dream that Allah the Exalted made a reason for Yusuf'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,

أَضْغَـثُ أَحْلَـمٍ

(Mixed up false dreams), which you saw,

وَمَا نَحْنُ بِتَأْوِيلِ الاٌّحْلَـمِ بِعَـلِمِينَ

(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 Yusuf's companions in prison, remembered. Shaytan plotted to make him forget the request of Yusuf, to mention his story to the king. Now, years later, he remembered after forgetfulness and said to the king and his entourage,

أَنَاْ أُنَبِّئُكُمْ بِتَأْوِيلِهِ

(I will tell you its interpretation,) he interpretation of this dream,

فَأَرْسِلُونِ

(so send me forth.) to the prison, to Yusuf, the man of truth. So they sent him, and he said to Yusuf,

يُوسُفُ أَيُّهَا الصِّدِّيقُ أَفْتِنَا

(O Yusuf, the man of truth! Explain to us..) and mentioned the king's dream to him.

## Yusuf's Interpretation of the King's Dream

This is when Yusuf, 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,

تَزْرَعُونَ سَبْعُ 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,

فَمَا حَصَدتُّمْ فَذَرُوهُ فِى سُنبُلِهِ إِلاَّ قَلِيلاً 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. Yusuf 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,

يَأْكُلْنَ مَا قَدَّمْتُمْ لَهُنَّ إِلاَّ قَلِيلاً 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.


ayah_text: They said, "It is but a mixture of false dreams, and we are not learned in the interpretation of dreams."

ayah_text_ar: قَالُوٓا۟ أَضْغَـٰثُ أَحْلَـٰمٍ ۖ وَمَا نَحْنُ بِتَأْوِيلِ ٱلْأَحْلَـٰمِ بِعَـٰلِمِينَ


ayah_text: But the one who was freed and remembered after a time said, "I will inform you of its interpretation, so send me forth."

ayah_text_ar: وَقَالَ ٱلَّذِى نَجَا مِنْهُمَا وَٱدَّكَرَ بَعْدَ أُمَّةٍ أَنَا۠ أُنَبِّئُكُم بِتَأْوِيلِهِۦ فَأَرْسِلُونِ


ayah_text: He said, "Joseph, O man of truth, explain to us about seven fat cows eaten by seven that were lean, and seven green spikes of grain and others that were dry - that I may return to the people; perhaps they will know about you."

ayah_text_ar: يُوسُفُ أَيُّهَا ٱلصِّدِّيقُ أَفْتِنَا فِى سَبْعِ بَقَرَٰتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعِ سُنۢبُلَـٰتٍ خُضْرٍ وَأُخَرَ يَابِسَـٰتٍ لَّعَلِّىٓ أَرْجِعُ إِلَى ٱلنَّاسِ لَعَلَّهُمْ يَعْلَمُونَ


ayah_text: Joseph said, "You will plant for seven years consecutively; and what you harvest leave in its spikes, except a little from which you will eat.

ayah_text_ar: قَالَ تَزْرَعُونَ سَبْعَ سِنِينَ دَأَبًا فَمَا حَصَدتُّمْ فَذَرُوهُ فِى سُنۢبُلِهِۦٓ إِلَّا قَلِيلًا مِّمَّا تَأْكُلُونَ


ayah_text: Then will come after that seven difficult years which will consume what you saved for them, except a little from which you will store.

ayah_text_ar: ثُمَّ يَأْتِى مِنۢ بَعْدِ ذَٰلِكَ سَبْعٌ شِدَادٌ يَأْكُلْنَ مَا قَدَّمْتُمْ لَهُنَّ إِلَّا قَلِيلًا مِّمَّا تُحْصِنُونَ


ayah_text: Then will come after that a year in which the people will be given rain and in which they will press olives and grapes."

ayah_text_ar: ثُمَّ يَأْتِى مِنۢ بَعْدِ ذَٰلِكَ عَامٌ فِيهِ يُغَاثُ ٱلنَّاسُ وَفِيهِ يَعْصِرُونَ


ayah_text: And the king said, "Bring him to me." But when the messenger came to him, Joseph said, "Return to your master and ask him what is the case of the women who cut their hands. Indeed, my Lord is Knowing of their plan."

ayah_text_ar: وَقَالَ ٱلْمَلِكُ ٱئْتُونِى بِهِۦ ۖ فَلَمَّا جَآءَهُ ٱلرَّسُولُ قَالَ ٱرْجِعْ إِلَىٰ رَبِّكَ فَسْـَٔلْهُ مَا بَالُ ٱلنِّسْوَةِ ٱلَّـٰتِى قَطَّعْنَ أَيْدِيَهُنَّ ۚ إِنَّ رَبِّى بِكَيْدِهِنَّ عَلِيمٌ

ayah_tafsir:
## The King investigates what happened between the Wife of the \`Aziz, the Women in the City, and Yusuf

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

ائْتُونِى بِهِ

(Bring him to me.) \`Release him from prison and bring him to me.' When the king's emissary came to Yusuf and conveyed the news of his imminent release, Yusuf 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 \`Aziz 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,

ارْجِعْ إِلَى رَبِّكَ

(Return to your lord (i.e. king...) The Sunnah of our Prophet praised Prophet Yusuf and asserted his virtues, honor, elevated rank and patience, may Allah's peace and blessings be on him. The Musnad and the Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah said,

«نَحْنُ أَحَقُّ بِالشَّكِّ مِنْ إِبْرَاهِيمَ إِذْ قَال»

(We are more liable to be in doubt than Ibrahim when he said,)

رَبِّ أَرِنِى كَيْفَ تُحْىِ الْمَوْتَى

(My Lord! Show me how You give life to the dead. ..)

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

(And may Allah send His mercy on Lut! He wished to have powerful support! If I were to stay in prison for such a long time as Yusuf did, I would have accepted the offer.) In another narration collected by Ahmad from Abu Hurayrah, the Prophet said about Yusuf's statement,

فَاسْأَلْهُ مَا بَالُ النِّسْوَةِ الَّـتِى قَطَّعْنَ أَيْدِيَهُنَّ إِنَّ رَبِّى بِكَيْدِهِنَّ عَلِيمٌ

("...and ask him, \`What happened to the women who cut their hands Surely, my Lord (Allah) is Well-Aware of their plot."')

«لَوْ كُنْتُ أَنَا، لَأَسْرَعْتُ الْإِجَابَةَ وَمَا ابْتَغَيْتُ الْعُذْر»

(If it was me, I would have accepted the offer rather than await my exoneration first.) Allah said (that the king asked),

قَالَ مَا خَطْبُكُنَّ إِذْ رَاوَدتُنَّ يُوسُفَ عَن نَّفْسِهِ

(He said, "What was your affair when you did seek to seduce Yusuf") The king gathered those women who cut their hands, while being hosted at the house of the wife of the \`Aziz. He asked them all, even though he was directing his speech at the wife of his minister, the \`Aziz in particular. He asked the women who cut their hands,

مَا خَطْبُكُنَّ

(What was your affair...), what was your story with regards to,

إِذْ رَاوَدتُنَّ يُوسُفَ عَن نَّفْسِهِ

(when you did seek to seduce Yusuf) on the day of the banquet

قُلْنَ حَاشَ للَّهِ مَا عَلِمْنَا عَلَيْهِ مِن سُوءٍ

(The women said: "Allah forbid! No evil know we against him!") The women answered the king, \`Allah forbid that Yusuf be guilty of this, for by Allah, we never knew him to do evil.' This is when,

قَالَتِ امْرَأَتُ الْعَزِيزِ الَنَ حَصْحَصَ الْحَقُّ

(The wife of the \`Aziz said: "Now the truth has Hashasa...") or the truth is manifest to all, according to Ibn \`Abbas, Mujahid and others. Hashasa also means, \`became clear and plain',

أَنَاْ رَوَدْتُّهُ عَن نَّفْسِهِ وَإِنَّهُ لَمِنَ الصَّـدِقِينَ

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

هِىَ رَاوَدَتْنِى عَن نَّفْسِى

(It was she that sought to seduce me.)

ذَلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ بِالْغَيْبِ

(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,'

وَأَنَّ اللَّهَ لاَ يَهْدِى كَيْدَ الْخَـئِنِينَوَمَآ أُبَرِّىءُ نَفْسِى

(And, verily, Allah 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,

النَّفْسَ لأَمَّارَةٌ بِالسُّوءِ إِلاَّ مَا رَحِمَ رَبِّى

(Verily, the (human) self is inclined to evil, except when my Lord bestows His mercy (upon whom He wills).) whom Allah the Exalted wills to grant them immunity,

إِنَّ 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-Mawardi mentioned this in his Tafsir, in support of it, it was also preferred by Imam Abu Al-\`Abbas Ibn Taymiyyah who wrote about it in detail in a separate work. It was said Yusuf peace be upon him is the one who said,

ذَلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ

(in order that he (the \`Aziz) may know that I betrayed him not) with his wife,

بِالْغَيْبِ

(in (his) absence).) until the end of Ayah (53) He said, \`I sent back the emissary, so that the king would investigate my innocence and the \`Aziz be certain that,

أَنِّى لَمْ أَخُنْهُ

(I betrayed him not), with his wife,

بِالْغَيْبِ وَأَنَّ اللَّهَ لاَ يَهْدِى كَيْدَ الْخَـئِنِينَ

(in (his) absence. And, verily, Allah guides not the plot of the betrayers.)' This is the only explanation presented by Ibn Jarir At-Tabari and Ibn Abi Hatim, but the first view is stronger and more obvious because it is a continuation of what the wife of the \`Aziz said in the presence of the king. Yusuf was not present at all during this time, for he was released later on and brought to the king by his order.


ayah_text: Said the king to the women, "What was your condition when you sought to seduce Joseph?" They said, "Perfect is Allah! We know about him no evil." The wife of al-'Azeez said, "Now the truth has become evident. It was I who sought to seduce him, and indeed, he is of the truthful.

ayah_text_ar: قَالَ مَا خَطْبُكُنَّ إِذْ رَٰوَدتُّنَّ يُوسُفَ عَن نَّفْسِهِۦ ۚ قُلْنَ حَـٰشَ لِلَّهِ مَا عَلِمْنَا عَلَيْهِ مِن سُوٓءٍ ۚ قَالَتِ ٱمْرَأَتُ ٱلْعَزِيزِ ٱلْـَٔـٰنَ حَصْحَصَ ٱلْحَقُّ أَنَا۠ رَٰوَدتُّهُۥ عَن نَّفْسِهِۦ وَإِنَّهُۥ لَمِنَ ٱلصَّـٰدِقِينَ

ayah_tafsir: MISSING


ayah_text: That is so al-'Azeez will know that I did not betray him in his absence and that Allah does not guide the plan of betrayers.

ayah_text_ar: ذَٰلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ بِٱلْغَيْبِ وَأَنَّ ٱللَّهَ لَا يَهْدِى كَيْدَ ٱلْخَآئِنِينَ


ayah_text: And I do not acquit myself. Indeed, the soul is a persistent enjoiner of evil, except those upon which my Lord has mercy. Indeed, my Lord is Forgiving and Merciful."

ayah_text_ar: ۞ وَمَآ أُبَرِّئُ نَفْسِىٓ ۚ إِنَّ ٱلنَّفْسَ لَأَمَّارَةٌۢ بِٱلسُّوٓءِ إِلَّا مَا رَحِمَ رَبِّىٓ ۚ إِنَّ رَبِّى غَفُورٌ رَّحِيمٌ


ayah_text: And the king said, "Bring him to me; I will appoint him exclusively for myself." And when he spoke to him, he said, "Indeed, you are today established in position and trusted."

ayah_text_ar: وَقَالَ ٱلْمَلِكُ ٱئْتُونِى بِهِۦٓ أَسْتَخْلِصْهُ لِنَفْسِى ۖ فَلَمَّا كَلَّمَهُۥ قَالَ إِنَّكَ ٱلْيَوْمَ لَدَيْنَا مَكِينٌ أَمِينٌ

ayah_tafsir:
## Yusuf's Rank with the King of Egypt

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

ائْتُونِى بِهِ 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,'

فَلَمَّا كَلَّمَهُ

(Then, when he spoke to him), when the king spoke to Yusuf and further recognized his virtues, great ability, brilliance, good conduct and perfect mannerism, he said to him,

إِنَّكَ الْيَوْمَ لَدَيْنَا مِكِينٌ أَمِينٌ

(Verily, this day, you are with us high in rank and fully trusted.) The king said to Yusuf, \`You have assumed an exalted status with us and are indeed fully trusted.' Yusuf, peace be upon him said,

اجْعَلْنِى عَلَى خَزَآئِنِ الاٌّرْضِ إِنِّى حَفِيظٌ عَلِيمٌ

(Set me over the storehouses of the land; I will indeed guard them with full knowledge.) Yusuf 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,

حَفِيظٌ

(Hafiz), an honest guard,

عَلِيمٌ

(\`Alim), having knowledge and wisdom about the job he is to be entrusted with. Prophet Yusuf 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 Yusuf's offer, for he was eager to draw Yusuf close to him and to honor him. So Allah said,


ayah_text: Joseph said, "Appoint me over the storehouses of the land. Indeed, I will be a knowing guardian."

ayah_text_ar: قَالَ ٱجْعَلْنِى عَلَىٰ خَزَآئِنِ ٱلْأَرْضِ ۖ إِنِّى حَفِيظٌ عَلِيمٌ


ayah_text: And thus We established Joseph in the land to settle therein wherever he willed. We touch with Our mercy whom We will, and We do not allow to be lost the reward of those who do good.

ayah_text_ar: وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِى ٱلْأَرْضِ يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَآءُ ۚ نُصِيبُ بِرَحْمَتِنَا مَن نَّشَآءُ ۖ وَلَا نُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ

ayah_tafsir:
## Yusuf's Reign in Egypt

Allah said next,

وَكَذلِكَ مَكَّنَّا لِيُوسُفَ فِى الاٌّرْضِ

(Thus did We give full authority to Yusuf in the land), in Egypt,

يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَآءُ

(to take possession therein, when or where he likes.) As-Suddi and \`Abdur-Rahman bin Zayd bin Aslam said that this part of the Ayah means, "To do whatever he wants therein." Ibn Jarir at Tabari said that it means, "He used to move about freely in the land after being imprisoned, suffering from hardship and the disgrace of slavery." Allah said next,

نُصِيبُ بِرَحْمَتِنَا مَن نَّشَآءُ وَلاَ نُضِيعُ أَجْرَ الْمُحْسِنِينَ

(We bestow of Our mercy on whom We will, and We make not to be lost the reward of the good doers.) Allah says here, We did not let the patience of Yusuf, from the harm his brothers exerted on him and being imprisoned because of the wife of the \`Aziz, to be lost. Instead, Allah the Exalted and Most Honored rewarded him with His aid and victory,

وَكَذَلِكَ مَكَّنَّا لِيُوسُفَ فِى الاٌّرْضِ يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَآءُ نُصِيبُ بِرَحْمَتِنَا مَن نَّشَآءُ وَلاَ نُضِيعُ أَجْرَ الْمُحْسِنِينَ \- وَلاّجْرُ الاٌّخِرَةِ خَيْرٌ لِّلَّذِينَ ءَامَنُواْ وَكَانُواْ يَتَّقُونَ

(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 Taqwa.) Allah states that what He has prepared for His Prophet Yusuf, peace be upon him, in the Hereafter is much greater, subs- tantial and honored than the authority He gave him in this life. Allah said about His Prophet Sulayman (Solomon), peace be upon him,

هَـذَا عَطَآؤُنَا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسَابٍ \- وَإِنَّ لَهُ عِندَنَا لَزُلْفَى وَحُسْنَ مَـَابٍ

("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 Yusuf, peace be upon him, was appointed minister of finance by Ar-Rayyan bin Al-Walid, king of Egypt at the time, instead of the \`Aziz who bought him and the husband of she who tried to seduce him. The king of Egypt embraced Islam at the hands of Yusuf, peace be upon him, according to Mujahid.


ayah_text: And the reward of the Hereafter is better for those who believed and were fearing Allah.

ayah_text_ar: وَلَأَجْرُ ٱلْـَٔاخِرَةِ خَيْرٌ لِّلَّذِينَ ءَامَنُوا۟ وَكَانُوا۟ يَتَّقُونَ


ayah_text: And the brothers of Joseph came seeking food, and they entered upon him; and he recognized them, but he was to them unknown.

ayah_text_ar: وَجَآءَ إِخْوَةُ يُوسُفَ فَدَخَلُوا۟ عَلَيْهِ فَعَرَفَهُمْ وَهُمْ لَهُۥ مُنكِرُونَ

ayah_tafsir:
## Yusuf's Brothers travel to Egypt

As-Suddi, Muhammad bin Ishaq and several others said that the reason why Yusuf's brothers went to Egypt, is that after Yusuf 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\`an (Canaan), where Prophet Ya\`qub, peace be upon him, and his children resided. Prophet Yusuf efficiently guarded the people's harvest and collected it, and what he collected became a great fortune for the people. This also permitted Yusuf to give gifts to the people who sought his aid from various areas who came to buy food and provisions for their families. Yusuf would not give a family man more than whatever a camel could carry, as annual provisions for them. Yusuf 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, Yusuf was a mercy from Allah sent to the people of Egypt. Yusuf's brothers were among those who came to Egypt to buy food supplies, by the order of their father. They knew that the \`Aziz 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\`qub peace be upon him kept his son and Yusuf's brother Binyamin with him. Binyamin was the dearest of his sons to him after Yusuf. When Prophet Yusuf'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 Yusuf would end up being a minister, and this is why they did not recognize him, while he did recognize them. As-Suddi said that Yusuf started talking to his brothers and asked them, "What brought you to my land" They said, "O, \`Aziz, we came to buy provisions." He asked them, "You might be spies." They said, "Allah forbids." He asked them, "Where are you from" They said, "From the area of Kana\`an, and our father is Allah's Prophet Ya\`qub." 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." Yusuf ordered that his brothers be honored and allowed to remain,

وَلَمَّا 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,

أَلاَ تَرَوْنَ أَنِّى أُوفِى الْكَيْلَ وَأَنَاْ خَيْرُ الْمُنْزِلِينَ

(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,

فَإِن لَّمْ تَأْتُونِى بِهِ فَلاَ 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 Binyamin with them, they will not be allowed to buy the food that they need,

فَإِن لَّمْ تَأْتُونِى بِهِ فَلاَ كَيْلَ لَكُمْ عِندِى وَلاَ تَقْرَبُونِ \- قَالُواْ سَنُرَوِدُ عَنْهُ أَبَاهُ وَإِنَّا لَفَـعِلُونَ

("...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.' Allah said,

وَقَالَ لِفِتْيَانِهِ

(And Yusuf told his servants), or his slaves,

اجْعَلُواْ بِضَـعَتَهُمْ

(to put their money), or the merchandise they brought with them to exchange for food,

فِى رِحَالِهِمْ

(into their bags,), while they were unaware,

لَعَلَّهُمْ يَرْجِعُونَ

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


ayah_text: And when he had furnished them with their supplies, he said, "Bring me a brother of yours from your father. Do not you see that I give full measure and that I am the best of accommodators?

ayah_text_ar: وَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ قَالَ ٱئْتُونِى بِأَخٍ لَّكُم مِّنْ أَبِيكُمْ ۚ أَلَا تَرَوْنَ أَنِّىٓ أُوفِى ٱلْكَيْلَ وَأَنَا۠ خَيْرُ ٱلْمُنزِلِينَ


ayah_text: But if you do not bring him to me, no measure will there be hereafter for you from me, nor will you approach me."

ayah_text_ar: فَإِن لَّمْ تَأْتُونِى بِهِۦ فَلَا كَيْلَ لَكُمْ عِندِى وَلَا تَقْرَبُونِ


ayah_text: They said, "We will attempt to dissuade his father from keeping him, and indeed, we will do it."

ayah_text_ar: قَالُوا۟ سَنُرَٰوِدُ عَنْهُ أَبَاهُ وَإِنَّا لَفَـٰعِلُونَ


ayah_text: And Joseph said to his servants, "Put their merchandise into their saddlebags so they might recognize it when they have gone back to their people that perhaps they will again return."

ayah_text_ar: وَقَالَ لِفِتْيَـٰنِهِ ٱجْعَلُوا۟ بِضَـٰعَتَهُمْ فِى رِحَالِهِمْ لَعَلَّهُمْ يَعْرِفُونَهَآ إِذَا ٱنقَلَبُوٓا۟ إِلَىٰٓ أَهْلِهِمْ لَعَلَّهُمْ يَرْجِعُونَ


ayah_text: So when they returned to their father, they said, "O our father, further measure has been denied to us, so send with us our brother that we will be given measure. And indeed, we will be his guardians."

ayah_text_ar: فَلَمَّا رَجَعُوٓا۟ إِلَىٰٓ أَبِيهِمْ قَالُوا۟ يَـٰٓأَبَانَا مُنِعَ مِنَّا ٱلْكَيْلُ فَأَرْسِلْ مَعَنَآ أَخَانَا نَكْتَلْ وَإِنَّا لَهُۥ لَحَـٰفِظُونَ

ayah_tafsir:
## Yusuf's Brothers ask Ya\`qub's Permission to send Their Brother Binyamin with Them to Egypt

Allah says that when they went back to their father,

قَالُواْ يأَبَانَا مُنِعَ مِنَّا الْكَيْلُ

(they said: "O our father! No more measure of grain shall we get...") \`after this time, unless you send our brother Binyamin with us. So send him with us, and we shall get our measure and we shall certainly guard him.' Some scholars read this Ayah in a way that means, \`and he shall get his ration.' They said,

وَإِنَّا لَهُ لَحَـفِظُونَ

(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\`qub about their brother Yusuf,

أَرْسِلْهُ مَعَنَا غَداً يَرْتَعْ وَيَلْعَبْ وَإِنَّا لَهُ لَحَـفِظُونَ

("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\`qub said to them,

هَلْ آمَنُكُمْ عَلَيْهِ إِلاَّ كَمَآ أَمِنتُكُمْ عَلَى أَخِيهِ مِن قَبْلُ

(Can I entrust him to you except as I entrusted his brother Yusuf to you aforetime) He asked them, \`Will you do to him except what you did to his brother Yusuf before, when you took him away from me and separated me from him'

فَاللَّهُ خَيْرٌ حَـفِظًا

وَهُوَ أَرْحَمُ الرَحِمِينَ

(But Allah is the Best to guard, and He is the Most Merciful of those who show mercy.) Ya\`qub said, \`Allah 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 Allah 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.'


ayah_text: He said, "Should I entrust you with him except under coercion as I entrusted you with his brother before? But Allah is the best guardian, and He is the most merciful of the merciful."

ayah_text_ar: قَالَ هَلْ ءَامَنُكُمْ عَلَيْهِ إِلَّا كَمَآ أَمِنتُكُمْ عَلَىٰٓ أَخِيهِ مِن قَبْلُ ۖ فَٱللَّهُ خَيْرٌ حَـٰفِظًا ۖ وَهُوَ أَرْحَمُ ٱلرَّٰحِمِينَ


ayah_text: And when they opened their baggage, they found their merchandise returned to them. They said, "O our father, what more could we desire? This is our merchandise returned to us. And we will obtain supplies for our family and protect our brother and obtain an increase of a camel's load; that is an easy measurement."

ayah_text_ar: وَلَمَّا فَتَحُوا۟ مَتَـٰعَهُمْ وَجَدُوا۟ بِضَـٰعَتَهُمْ رُدَّتْ إِلَيْهِمْ ۖ قَالُوا۟ يَـٰٓأَبَانَا مَا نَبْغِى ۖ هَـٰذِهِۦ بِضَـٰعَتُنَا رُدَّتْ إِلَيْنَا ۖ وَنَمِيرُ أَهْلَنَا وَنَحْفَظُ أَخَانَا وَنَزْدَادُ كَيْلَ بَعِيرٍ ۖ ذَٰلِكَ كَيْلٌ يَسِيرٌ

ayah_tafsir:
## They find Their Money returned to Their Bags

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

قَالُواْ يأَبَانَا مَا نَبْغِى

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

هَـذِهِ بِضَـعَتُنَا رُدَّتْ إِلَيْنَا

(This, our money has been returned to us;) Qatadah commented (that they said), "What more can we ask for, our merchandise was returned to us and the \`Aziz has given us the sufficient load we wanted" They said next,

وَنَمِيرُ 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,'

وَنَحْفَظُ أَخَانَا وَنَزْدَادُ كَيْلَ بَعِيرٍ

(and we shall guard our brother and add one more measure of a camel's load.) since Yusuf, peace be upon him, gave each man a camel's load of corn.

ذلِكَ 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,

قَالَ لَنْ أُرْسِلَهُ مَعَكُمْ حَتَّى تُؤْتُونِ مَوْثِقًا مِّنَ اللَّهِ

(He Ya\`qub (Jacob) said: "I will not send him with you until you swear a solemn oath to me in Allah's Name..."), until you swear by Allah with the strongest oath,

لَتَأْتُنَّنِى بِهِ إِلاَّ 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,

فَلَمَّآ ءَاتَوْهُ مَوْثِقَهُمْ

(And when they had sworn their solemn oath), he affirmed it further, saying,

اللَّهُ عَلَى مَا نَقُولُ وَكِيلٌ

(Allah is the Witness to what we have said.) Ibn Ishaq commented, "Ya\`qub did that because he had no choice but to send them to bring necessary food supplies for their survival. So he sent Binyamin with them."


ayah_text: Jacob said, "Never will I send him with you until you give me a promise by Allah that you will bring him back to me, unless you should be surrounded by enemies." And when they had given their promise, he said, "Allah, over what we say, is Witness."

ayah_text_ar: قَالَ لَنْ أُرْسِلَهُۥ مَعَكُمْ حَتَّىٰ تُؤْتُونِ مَوْثِقًا مِّنَ ٱللَّهِ لَتَأْتُنَّنِى بِهِۦٓ إِلَّآ أَن يُحَاطَ بِكُمْ ۖ فَلَمَّآ ءَاتَوْهُ مَوْثِقَهُمْ قَالَ ٱللَّهُ عَلَىٰ مَا نَقُولُ وَكِيلٌ


ayah_text: And he said, "O my sons, do not enter from one gate but enter from different gates; and I cannot avail you against the decree of Allah at all. The decision is only for Allah; upon Him I have relied, and upon Him let those who would rely indeed rely."

ayah_text_ar: وَقَالَ يَـٰبَنِىَّ 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

ayah_tafsir:
## Ya\`qub orders His Children to enter Egypt from Different Gates

Allah says that Ya\`qub, peace be upon him, ordered his children, when he sent Binyamin with them to Egypt, to enter from different gates rather than all of them entering from one gate. Ibn \`Abbas, Muhammad bin Ka\`b, Mujahid, Ad-Dahhak Qatadah, 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 Allah's decree, and brings down the mighty warrior-rider from his horse. He next said, l

وَمَآ أُغْنِى عَنكُمْ مِّنَ اللَّهِ مِن شَىْءٍ

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

إِنِ الْحُكْمُ إِلاَّ للَّهِ عَلَيْهِ تَوَكَّلْتُ وَعَلَيْهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَوَلَمَّا دَخَلُواْ مِنْ حَيْثُ أَمَرَهُمْ أَبُوهُم مَّا كَانَ يُغْنِى عَنْهُمْ مِّنَ اللَّهِ مِن شَىْءٍ إِلاَّ حَاجَةً فِى نَفْسِ يَعْقُوبَ قَضَاهَا

("Verily, the decision rests only with Allah. 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) Allah; it was but a need of Ya\`qub's inner self which he discharged. ), as a precaution against the evil eye,

وَإِنَّهُ لَذُو عِلْمٍ لِّمَا عَلَّمْنَاهُ

(And verily, he was endowed with knowledge because We had taught him,) he had knowledge that he implemented, according to Qatadah and Ath-Thawri. Ibn Jarir said that this part of the Ayah means, he has knowledge that We taught him,

وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ

(but most men know not.)


ayah_text: And when they entered from where their father had ordered them, it did not avail them against Allah at all except it was a need within the soul of Jacob, which he satisfied. And indeed, he was a possessor of knowledge because of what We had taught him, but most of the people do not know.

ayah_text_ar: وَلَمَّا دَخَلُوا۟ مِنْ حَيْثُ أَمَرَهُمْ أَبُوهُم مَّا كَانَ يُغْنِى عَنْهُم مِّنَ ٱللَّهِ مِن شَىْءٍ إِلَّا حَاجَةً فِى نَفْسِ يَعْقُوبَ قَضَىٰهَا ۚ وَإِنَّهُۥ لَذُو عِلْمٍ لِّمَا عَلَّمْنَـٰهُ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ


ayah_text: And when they entered upon Joseph, he took his brother to himself; he said, "Indeed, I am your brother, so do not despair over what they used to do to me."

ayah_text_ar: وَلَمَّا دَخَلُوا۟ عَلَىٰ يُوسُفَ ءَاوَىٰٓ إِلَيْهِ أَخَاهُ ۖ قَالَ إِنِّىٓ أَنَا۠ أَخُوكَ فَلَا تَبْتَئِسْ بِمَا كَانُوا۟ يَعْمَلُونَ

ayah_tafsir:
## Yusuf comforts Binyamin

Allah states that when Yusuf's brothers went in before him along with his full brother Binyamin, 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,

لاتَبْتَئِسْ

\`(grieve not) nor feel sad for what they did to me.' He ordered Binyamin to hide the news from them and to refrain from telling them that the \`Aziz is his brother Yusuf. He plotted with him to keep him in Egypt enjoying honor and great hospitality.


ayah_text: So when he had furnished them with their supplies, he put the gold measuring bowl into the bag of his brother. Then an announcer called out, "O caravan, indeed you are thieves."

ayah_text_ar: فَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ جَعَلَ ٱلسِّقَايَةَ فِى رَحْلِ أَخِيهِ ثُمَّ أَذَّنَ مُؤَذِّنٌ أَيَّتُهَا ٱلْعِيرُ إِنَّكُمْ لَسَـٰرِقُونَ

ayah_tafsir:
## Yusuf had His Golden Bowl placed in Binyamin's Bag; a Plot to keep Him in Egypt

After Yusuf supplied them with their provisions, he ordered some of his servants to place his silver bowl (in Binyamin'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, and later, measured food grains with it since food became scarce in that time, according to Ibn \`Abbas, Mujahid, Qatadah, Ad-Dahhak and \`Abdur-Rahman bin Zayd. Shu\`bah said that Abu Bishr narrated that Sa\`id bin Jubayr said that Ibn \`Abbas said that the king's bowl was made from silver and he used it to drink with. Yusuf had the bowl placed in Binyamin's bag while they were unaware, and then had someone herald,

أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسَارِقُونَ

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

مَّاذَا تَفْقِدُونَقَالُواْ نَفْقِدُ صُوَاعَ الْمَلِكِ

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

وَلِمَن جَآءَ بِهِ حِمْلُ بَعِيرٍ

(and for him who produces it is a camel load), as a reward,

وَأَنَاْ بِهِ زَعِيمٌ

(and I will be bound by it.), as assurance of delivery of the reward.


ayah_text: They said while approaching them, "What is it you are missing?"

ayah_text_ar: قَالُوا۟ وَأَقْبَلُوا۟ عَلَيْهِم مَّاذَا تَفْقِدُونَ


ayah_text: They said, "We are missing the measure of the king. And for he who produces it is the reward of a camel's load, and I am responsible for it."

ayah_text_ar: قَالُوا۟ نَفْقِدُ صُوَاعَ ٱلْمَلِكِ وَلِمَن جَآءَ بِهِۦ حِمْلُ بَعِيرٍ وَأَنَا۠ بِهِۦ زَعِيمٌ


ayah_text: They said, "By Allah, you have certainly known that we did not come to cause corruption in the land, and we have not been thieves."

ayah_text_ar: قَالُوا۟ تَٱللَّهِ لَقَدْ عَلِمْتُم مَّا جِئْنَا لِنُفْسِدَ فِى ٱلْأَرْضِ وَمَا كُنَّا سَـٰرِقِينَ

ayah_tafsir:
تَاللَّهِ لَقَدْ عَلِمْتُمْ مَّا جِئْنَا لِنُفْسِدَ فِى الاٌّرْضِ وَمَا كُنَّا سَـرِقِينَ

(By Allah! 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,

مَّا جِئْنَا لِنُفْسِدَ فِى الاٌّرْضِ وَمَا كُنَّا سَـرِقِينَ

(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.' Yusuf's men said,

فَمَا جَزَآؤُهُ

\`(What then shall be the penalty of him), in reference to the thief, if it came out that he is one of you,'

إِن كُنتُمْ كَـذِبِينَ

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

قَالُواْ جَزؤُهُ مَن وُجِدَ فِى رَحْلِهِ فَهُوَ جَزَاؤُهُ كَذَلِكَ نَجْزِى الظَّـلِمِينَ

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

ثُمَّ اسْتَخْرَجَهَا مِن وِعَآءِ أَخِيهِ

(Then he brought it out of his brother's bag.) Therefore, Yusuf took Binyamin as a slave according to their judgement and the law which they believed in. So Allah said;

كَذَلِكَ كِدْنَا لِيُوسُفَ

(Thus did We plan for Yusuf.) and this is a good plot that Allah likes and prefers, because it seeks a certain benefit using wisdom and the benefit of all. Allah said next,

مَا كَانَ لِيَأْخُذَ أَخَاهُ فِى دِينِ الْمَلِكِ

(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 Ad-Dahhak and several other scholars. Allah only allowed Yusuf 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 Allah praised him when He said,

نَرْفَعُ دَرَجَـتٍ مَّن نَّشَآءُ

(We raise to degrees whom We will,) just as He said in another Ayah,

يَرْفَعِ اللَّهُ الَّذِينَ ءَامَنُواْ مِنكُمْ

(Allah will exalt in degree those of you who believe.) 58:11 Allah said next,

وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ

(but over all those endowed with knowledge is the All-Knowing.) Al-Hasan commented, "There is no knowledgeable person, but there is another person with more knowledge until it ends at Allah the Exalted and Most Honored. In addition, \`Abdur-Razzaq recorded that Sa\`id bin Jubayr said, "We were with Ibn \`Abbas when he narrated an amazing Hadith. A man in the audience said, \`All praise is to Allah! There is an all-knowing above every person endowed with knowledge.' Ibn \`Abbas responded, \`Worse it is that which you said! Allah is the All-Knowing and His knowledge is above the knowledge of every knowledgeable person.' Simak narrated that \`Ikrimah said that Ibn \`Abbas said about Allah's statement,

وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ

(but over all those endowed with knowledge is the All-Knowing (Allah).) "This person has more knowledge than that person, and Allah is above all knowledgeable persons." Similar was narrated from \`Ikrimah. Qatadah said, "Over every person endowed with knowledge is a more knowledgeable person until all knowledge ends with Allah. Verily, knowledge started from Allah, and from Him the scholars learn, and to Him all knowledge returns." \`Abdullah bin Mas\`ud read the Ayah this way, (وَفَوْقَ كُلِّ عَالِمٍ عَلِيمٌ) "And above every scholar, is the All-Knower (Allah)."


ayah_text: The accusers said, "Then what would be its recompense if you should be liars?"

ayah_text_ar: قَالُوا۟ فَمَا جَزَٰٓؤُهُۥٓ إِن كُنتُمْ كَـٰذِبِينَ


ayah_text: The brothers said, "Its recompense is that he in whose bag it is found - he himself will be its recompense. Thus do we recompense the wrongdoers."

ayah_text_ar: قَالُوا۟ جَزَٰٓؤُهُۥ مَن وُجِدَ فِى رَحْلِهِۦ فَهُوَ جَزَٰٓؤُهُۥ ۚ كَذَٰلِكَ نَجْزِى ٱلظَّـٰلِمِينَ


ayah_text: So he began the search with their bags before the bag of his brother; then he extracted it from the bag of his brother. Thus did We plan for Joseph. He could not have taken his brother within the religion of the king except that Allah willed. We raise in degrees whom We will, but over every possessor of knowledge is one more knowing.

ayah_text_ar: 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 دَرَجَـٰتٍ مَّن نَّشَآءُ ۗ وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ


ayah_text: They said, "If he steals - a brother of his has stolen before." But Joseph kept it within himself and did not reveal it to them. He said, "You are worse in position, and Allah is most knowing of what you describe."

ayah_text_ar: ۞ قَالُوٓا۟ إِن يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَّهُۥ مِن قَبْلُ ۚ فَأَسَرَّهَا يُوسُفُ فِى نَفْسِهِۦ وَلَمْ يُبْدِهَا لَهُمْ ۚ قَالَ أَنتُمْ شَرٌّ مَّكَانًا ۖ وَٱللَّهُ أَعْلَمُ بِمَا تَصِفُونَ

ayah_tafsir:
## Yusuf's Brothers accuse Him of Theft!

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

إِن يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَّهُ 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 Binyamin, saying that he did just like a brother of his did beforehand, meaning Yusuf, peace be upon him! Allah said,

فَأَسَرَّهَا يُوسُفُ فِى نَفْسِهِ

(But these things did Yusuf keep in himself), meaning the statement that he said afterwards,

أَنْتُمْ شَرٌّ مَّكَاناً وَاللَّهُ أَعْلَمْ بِمَا تَصِفُونَ

(You are in an evil situation, and Allah is the Best Knower of that which you describe!) Yusuf 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-\`Awfi reported that Ibn \`Abbas said about Allah's statement,

فَأَسَرَّهَا يُوسُفُ فِى نَفْسِهِ

(But these things did Yusuf keep in himself), "He kept in himself his statement next,

أَنْتُمْ شَرٌّ مَّكَاناً وَاللَّهُ أَعْلَمْ بِمَا تَصِفُونَ

(You are in an evil situation, and Allah is the Best Knower of that which you describe!)."


ayah_text: They said, "O 'Azeez, indeed he has a father who is an old man, so take one of us in place of him. Indeed, we see you as a doer of good."

ayah_text_ar: قَالُوا۟ يَـٰٓأَيُّهَا ٱلْعَزِيزُ إِنَّ لَهُۥٓ أَبًا شَيْخًا كَبِيرًا فَخُذْ أَحَدَنَا مَكَانَهُۥٓ ۖ إِنَّا نَرَىٰكَ مِنَ ٱلْمُحْسِنِينَ

ayah_tafsir:
## Yusuf's Brothers offer taking One of Them instead of Binyamin as a Slave, Yusuf rejects the Offer

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

قَالُواْ يأَيُّهَا الْعَزِيزُ إِنَّ لَهُ أَبًا شَيْخًا كَبِيرًا

(They said, "O \`Aziz! Verily, he has an old father...") who loves him very much and is comfor- ted by his presence from the son that he lost,

فَخُذْ أَحَدَنَا مَكَانَهُ

(so take one of us in his place.), instead of Binyamin to remain with you,

إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ

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

قَالَ مَعَاذَ اللَّهِ أَن نَّأْخُذَ إِلاَّ مَن وَجَدْنَا مَتَـعَنَا عِندَهُ

(He said: "Allah forbid, that we should take anyone but him with whom we found our property..."), \`according to the judgement that you gave for his punishment,

إِنَّـآ إِذًا لَّظَـلِمُونَ

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


ayah_text: He said, "I seek the refuge of Allah to prevent that we take except him with whom we found our possession. Indeed, we would then be unjust."

ayah_text_ar: قَالَ مَعَاذَ ٱللَّهِ أَن نَّأْخُذَ إِلَّا مَن وَجَدْنَا مَتَـٰعَنَا عِندَهُۥٓ إِنَّآ إِذًا لَّظَـٰلِمُونَ


ayah_text: So when they had despaired of him, they secluded themselves in private consultation. The eldest of them said, "Do you not know that your father has taken upon you an oath by Allah and that before you failed in your duty to Joseph? So I will never leave this land until my father permits me or Allah decides for me, and He is the best of judges.

ayah_text_ar: 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 ٱلْحَـٰكِمِينَ

ayah_tafsir:
## Allah's Prophet Ya\`qub receives the Grievous News

Allah's Prophet Ya\`qub repeated to his children the same words he said to them when they brought false blood on Yusuf' shirt,

بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ

(Nay, but your own selves have beguiled you into something. So patience is most fitting (for me).) Muhammad bin Ishaq said, "When they went back to Ya\`qub and told him what happened, he did not believe them and thought that this was a repetition of what they did to Yusuf. So he said,

بَلْ 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 Yusuf, they were given the same judgement to this later incident that was given to them when they did what they did to Yusuf. Therefore, Ya\`qub's statement here is befitting,

بَلْ 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 Allah to bring back his three sons: Yusuf, Binyamin and Rubil to him." Rubil had remained in Egypt awaiting Allah'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\`qub said,

عَسَى اللَّهُ أَن يَأْتِيَنِى بِهِمْ جَمِيعًا إِنَّهُ هُوَ الْعَلِيمُ

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

الْحَكِيمُ

(the All-Wise), in His decisions and the decree and preordainment He appoints. Allah said next,

وَتَوَلَّى عَنْهُمْ وَقَالَ يأَسَفَا عَلَى يُوسُفَ

(And he turned away from them and said: "Alas, my grief for Yusuf!") He turned away from his children and remembered his old grief for Yusuf,

يأَسَفَا عَلَى يُوسُفَ

(Alas, my grief for Yusuf!) The new grief, losing Binyamin and Rubil, renewed his old sadness that he kept to himself. \`Abdur-Razzaq narrated that Ath-Thawri said that Sufyan Al-\`Usfuri said that Sa\`id bin Jubayr said, "Only this nation the following of Prophet Muhammad were given Al-Istirja'. Have you not heard the statement of Ya\`qub, peace be upon him,

يأَسَفَا عَلَى يُوسُفَ وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ

("Alas, my grief for Yusuf !" And he lost his sight because of the sorrow that he was suppressing. )" Ya\`qub suppressed his sorrow and did not complain to a created being, according to Qatadah and other scholars. Ad-Dahhak also commented, "Ya\`qub was aggrieved, sorrowful and sad." Ya\`qub's children felt pity for him and said, while feeling sorrow and compassion,

تَالله تَفْتَأُ تَذْكُرُ يُوسُفَ

(By Allah! You will never cease remembering Yusuf), \`you will keep remembering Yusuf,

حَتَّى تَكُونَ حَرَضاً

(until you become weak with old age,), until your strength leaves you,'

أَوْ تَكُونَ مِنَ الْهَـلِكِينَ

(or until you be of the dead.) They said, \`if you continue like this, we fear for you that you might die of grief,'

قَالَ إِنَّمَآ أَشْكُو بَثِّى وَحُزْنِى إِلَى اللَّهِ

(He said: "I only complain of my grief and sorrow to Allah.") When they said these words to him, Ya\`qub said,

إِنَّمَآ أَشْكُو بَثِّى وَحُزْنِى

\`(I only complain of my grief and sorrow) for the afflictions that struck me,

إِلَى اللَّهِ

(to Allah, ) alone,

وَأَعْلَمُ مِنَ اللَّهِ مَا لاَ تَعْلَمُونَ

(and I know from Allah that which you know not.) I anticipate from Allah each and every type of goodness.' Ibn \`Abbas commented on the meaning of,

وَأَعْلَمُ مِنَ اللَّهِ مَا لاَ تَعْلَمُونَ

(and I know from Allah that which you know not.) "The vision that Yusuf saw is truthful and Allah will certainly make it come true."


ayah_text: Return to your father and say, "O our father, indeed your son has stolen, and we did not testify except to what we knew. And we were not witnesses of the unseen,

ayah_text_ar: ٱرْجِعُوٓا۟ إِلَىٰٓ أَبِيكُمْ فَقُولُوا۟ يَـٰٓأَبَانَآ إِنَّ ٱبْنَكَ سَرَقَ وَمَا شَهِدْنَآ إِلَّا بِمَا عَلِمْنَا وَمَا كُنَّا لِلْغَيْبِ حَـٰفِظِينَ


ayah_text: And ask the city in which we were and the caravan in which we came - and indeed, we are truthful,"

ayah_text_ar: وَسْـَٔلِ ٱلْقَرْيَةَ ٱلَّتِى كُنَّا فِيهَا وَٱلْعِيرَ ٱلَّتِىٓ أَقْبَلْنَا فِيهَا ۖ وَإِنَّا لَصَـٰدِقُونَ


ayah_text: Jacob said, "Rather, your souls have enticed you to something, so patience is most fitting. Perhaps Allah will bring them to me all together. Indeed it is He who is the Knowing, the Wise."

ayah_text_ar: قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا ۖ فَصَبْرٌ جَمِيلٌ ۖ عَسَى ٱللَّهُ أَن يَأْتِيَنِى بِهِمْ جَمِيعًا ۚ إِنَّهُۥ هُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ


ayah_text: And he turned away from them and said, "Oh, my sorrow over Joseph," and his eyes became white from grief, for he was of that a suppressor.

ayah_text_ar: وَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَـٰٓأَسَفَىٰ عَلَىٰ يُوسُفَ وَٱبْيَضَّتْ عَيْنَاهُ مِنَ ٱلْحُزْنِ فَهُوَ كَظِيمٌ


ayah_text: They said, "By Allah, you will not cease remembering Joseph until you become fatally ill or become of those who perish."

ayah_text_ar: قَالُوا۟ تَٱللَّهِ تَفْتَؤُا۟ تَذْكُرُ يُوسُفَ حَتَّىٰ تَكُونَ حَرَضًا أَوْ تَكُونَ مِنَ ٱلْهَـٰلِكِينَ


ayah_text: He said, "I only complain of my suffering and my grief to Allah, and I know from Allah that which you do not know.

ayah_text_ar: قَالَ إِنَّمَآ أَشْكُوا۟ بَثِّى وَحُزْنِىٓ إِلَى ٱللَّهِ وَأَعْلَمُ مِنَ ٱللَّهِ مَا لَا تَعْلَمُونَ


ayah_text: O my sons, go and find out about Joseph and his brother and despair not of relief from Allah. Indeed, no one despairs of relief from Allah except the disbelieving people."

ayah_text_ar: يَـٰبَنِىَّ ٱذْهَبُوا۟ فَتَحَسَّسُوا۟ مِن يُوسُفَ وَأَخِيهِ وَلَا تَا۟يْـَٔسُوا۟ مِن رَّوْحِ ٱللَّهِ ۖ إِنَّهُۥ لَا يَا۟يْـَٔسُ مِن رَّوْحِ ٱللَّهِ إِلَّا ٱلْقَوْمُ ٱلْكَـٰفِرُونَ

ayah_tafsir:
## Ya\`qub orders His Children to inquire about Yusuf and His Brother

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

## Yusuf's Brothers stand before Him

Allah said next,

فَلَمَّا دَخَلُواْ عَلَيْهِ

(Then, when they entered unto him), when they went back to Egypt and entered upon Yusuf,

قَالُواْ يأَيُّهَا الْعَزِيزُ مَسَّنَا وَأَهْلَنَا الضُّرُّ

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

وَجِئْنَا بِبِضَاعَةٍ مُّزْجَاةٍ

(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 Mujahid, Al-Hasan and several others. Allah said that they said next,

فَأَوْفِ لَنَا الْكَيْلَ

(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\`ud read this Ayah in a way that means, "So give the full load on our animals and be charitable with us." Ibn Jurayj commented, "So be charitable to us by returning our brother to us." And when Sufyan bin \`Uyaynah was asked if the Sadaqah (charity) was prohibited for any Prophet before our Prophet , he said, "Have you not heard the Ayah,

فَأَوْفِ لَنَا الْكَيْلَ وَتَصَدَّقْ عَلَيْنَآ إِنَّ اللَّهَ يَجْزِى الْمُتَصَدِّقِينَ

(so pay us full measure and be charitable to us. Truly, Allah does reward the charitable.)" Ibn Jarir At-Tabari collected this statement.


ayah_text: So when they entered upon Joseph, they said, "O 'Azeez, adversity has touched us and our family, and we have come with goods poor in quality, but give us full measure and be charitable to us. Indeed, Allah rewards the charitable."

ayah_text_ar: فَلَمَّا دَخَلُوا۟ عَلَيْهِ قَالُوا۟ يَـٰٓأَيُّهَا ٱلْعَزِيزُ مَسَّنَا وَأَهْلَنَا ٱلضُّرُّ وَجِئْنَا بِبِضَـٰعَةٍ مُّزْجَىٰةٍ فَأَوْفِ لَنَا ٱلْكَيْلَ وَتَصَدَّقْ عَلَيْنَآ ۖ إِنَّ ٱللَّهَ يَجْزِى ٱلْمُتَصَدِّقِينَ