Author: sftwr2020

12-94 And when the caravan left (Egypt), their father said: Surely I scent (the power of) Joseph, if you call me not a dotard.^a

وَلَمَّا فَصَلَتِ ٱلْعِيرُ قَالَ أَبُوهُمْ إِنِّى لَأَجِدُ رِيحَ يُوسُفَ ۖ لَوْلَآ أَن تُفَنِّدُونِ (۹۴)

12-94a: رِيحَ – The well-known meaning of رِيحَ is wind and an aroma or a stench is also called رِيحَ or رائحة . In وقد یکونُ الرِّیۡحُ the word رِيحَ is used in the sense of الغلبةِ و القوۃ (R) that is رِيحَ is also used in the sense of dominance and power.

تُفَنِّدُونِ – فَنَد is weak of opinion and تفنید is to attribute this to another (R).

By رِيحَ of Joseph is meant either his scent indicating that Joseph is alive or that Jacob can sense the power and magnificence of Joseph. As soon as Joseph reveals himself, Jacob was able to sense his presence.

12-95 They said: By Allah! thou art surely in thy old error.

قَالُوا۟ تَٱللَّهِ إِنَّكَ لَفِى ضَلَـٰلِكَ ٱلْقَدِيمِ (۹۵)

12-96 Then when the bearer of good news came, he cast it before his face so he became certain. He said: Did I not say to you that I know from Allah what you know not?

فَلَمَّآ أَن جَآءَ ٱلْبَشِيرُ أَلْقَىٰهُ عَلَىٰ وَجْهِهِۦ فَٱرْتَدَّ بَصِيرًۭا ۖ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّىٓ أَعْلَمُ مِنَ ٱللَّهِ مَا لَا تَعْلَمُونَ (۹۶)

12-97 They said: O our father, ask forgiveness of our sins for us, surely we are sinners.

قَالُوا۟ يَـٰٓأَبَانَا ٱسْتَغْفِرْ لَنَا ذُنُوبَنَآ إِنَّا كُنَّا خَـٰطِـِٔينَ (۹۷)

12-98 He said: I shall ask forgiveness for you of my Lord. Surely He is the Forgiving, the Merciful.

قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّىٓ ۖ إِنَّهُۥ هُوَ ٱلْغَفُورُ ٱلرَّحِيمُ (۹۸)

12-99 Then when they went in to Joseph, he lodged his parents with himself and said: Enter Egypt in safety, if Allah please.

فَلَمَّا دَخَلُوا۟ عَلَىٰ يُوسُفَ ءَاوَىٰٓ إِلَيْهِ أَبَوَيْهِ وَقَالَ ٱدْخُلُوا۟ مِصْرَ إِن شَآءَ ٱللَّهُ ءَامِنِينَ (۹۹)

12-100 And he raised his parents on the throne, and they fell prostrate for his sake. And he said: O my father, this is the significance of my vision of old — my Lord has made it true. And He was indeed kind to me, when He brought me forth from the prison, and brought you from the desert after the devil had sown dissensions between me and my brethren. Surely my Lord is Benignant to whom He pleases. Truly He is the Knowing, the Wise.^a

وَرَفَعَ أَبَوَيْهِ عَلَى ٱلْعَرْشِ وَخَرُّوا۟ لَهُۥ سُجَّدًۭا ۖ وَقَالَ يَـٰٓأَبَتِ هَـٰذَا تَأْوِيلُ رُءْيَـٰىَ مِن قَبْلُ قَدْ جَعَلَهَا رَبِّى حَقًّۭا ۖ وَقَدْ أَحْسَنَ بِىٓ إِذْ أَخْرَجَنِى مِنَ ٱلسِّجْنِ وَجَآءَ بِكُم مِّنَ ٱلْبَدْوِ مِنۢ بَعْدِ أَن نَّزَغَ ٱلشَّيْطَـٰنُ بَيْنِى وَبَيْنَ إِخْوَتِىٓ ۚ إِنَّ رَبِّى لَطِيفٌۭ لِّمَا يَشَآءُ ۚ إِنَّهُۥ هُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ (۱۰۰)

12-100a: ٱلْعَرْشِ – It is the place where the king sits and by virtue of the place being elevated, it is called عَرْشِ as is the case here and in يَأْتِينِى بِعَرْشِهَا (bring me her throne) (27:37).

خَرُّوا۟ لَهُۥ سُجَّدًۭا – خَرّ means to fall down in a way that خَرِیر (sound) is emitted and خَرِیر is the sound of water, wind etcetera as it falls from on high, as in فَكَأَنَّمَا خَرَّ مِنَ ٱلسَّمَآءِ (it is as if he had fallen from on high) (22:31); فَخَرَّ عَلَيْهِمُ ٱلسَّقْفُ (so the roof fell down on them from above them) (16:26). In another place, it is stated:  خَرُّوا۟ سُجَّدًۭا وَسَبَّحُوا۟ بِحَمْدِ رَبِّهِمْ(fall down prostrate and celebrate the praise of their Lord) (32:15). Raghib states that the use of the word خَرّ testifies to two things, one is prostration, and the other is glorification. The addition in a further verse of سبحوا بحمد ربہم is to convey that the word خَرِیر is used to mean the sound of the glorification of Allah and not anything else (R). Here as well, the use of the words خَرُّوا۟ لَهُۥ سُجَّدًۭ draws attention to the fact that in prostration the only sounds emitted are the glorification and praise of Allah. It follows that this prostration is not for Joseph but for Allah who they are glorifying and praising and the significance of لَهُ is only that this prostration is to thank Allah for the honor and status that Allah has bestowed on Joseph and which all of them now share.

بَدْو – The meaning of بَدَءَ is manifested and بَدۡو means the opposite of حضر which is urban or civilized regions. It is so called because anything that comes in between becomes manifest. So, بد و بادیہ is country and town. One who lives in the countryside is called باد , as in سَوَآءً ٱلْعَـٰكِفُ فِيهِ وَٱلْبَادِ ۚ(the dweller therein and the visitor) (22:25); لَوْ أَنَّهُم بَادُونَ فِى ٱلْأَعْرَابِ (They would fain be in the deserts with the desert Arabs) (33:20).

The prostration is not to Joseph: Putting the father and mother, or maternal aunt, on the throne is to honor them. The entire family then falls into prostration and glorifies and praises Allah as is obvious from the use of the word خَرُّوا . The idea that this prostration is to Joseph is totally incorrect for then who is being glorified and praised? It is obvious that the glorification and praise is for the same One to whom prostration is being made. The idea that in the previous shariah it was allowed to prostrate to other than Allah is the same as saying that in the previous shariah it was allowed to have partners with Allah. Polytheism and prostration to other than Allah has been prohibited in all shariah and the principles of religion have always stayed the same.

Fulfillment of Joseph’s vision: To consider Joseph’s statement: this is the significance of my vision of old to mean prostration is another fallacy. The word هَـٰذَا (this) refers to the greatness and glory of Joseph which is the reason all of them prostrate to give thanks to Allah. Joseph elucidates this further in the next verse by addressing Allah and saying that it is He who has given him rulership and knowledge and this rulership and knowledge is what is meant by the prostration of the sun, moon and the stars. Otherwise, it is not a big deal if one brother achieves greatness from amongst his siblings and the other brothers admit to his greatness. The detailed interpretation of this vision is given in 12-2b. The finesse with which Joseph mentions his brothers is noteworthy. He does not say that his brothers mistreated him at the instigation of the devil but instead says the devil had sown dissension between him and his brother, as if his brothers are not much at fault.

12-101 My Lord, Thou hast given me of the kingdom and taught me of the interpretation of sayings. Originator of the heavens and the earth, Thou art my Friend in this world and the Hereafter. Make me die in submission and join me with the righteous.^a

رَبِّ قَدْ ءَاتَيْتَنِى مِنَ ٱلْمُلْكِ وَعَلَّمْتَنِى مِن تَأْوِيلِ ٱلْأَحَادِيثِ ۚ فَاطِرَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ أَنتَ وَلِىِّۦ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ ۖ تَوَفَّنِى مُسْلِمًۭا وَأَلْحِقْنِى بِٱلصَّـٰلِحِينَ (۱۰۱)

12-101a: The desires of the righteous are so pure: Joseph is blessed with kingdom and knowledge and that too the knowledge of religion but there is only one desire in his heart – to live and die in obedience to Allah and to be with the righteous. This is the real purpose of life. This is a lesson for the Muslims but alas there are few who live a life according to the Quran today. One of the fruits of righteousness is the grant of a kingdom but those who want the kingdom first and claim that they will then become righteous do not tread the way of the Quran. There is a promise in this surah for the Holy Prophet and his followers that just as Joseph became a ruler and his brothers had to humble themselves before him, similarly the opponents of the Holy Prophet will be discomfited, and the Muslims will become rulers. The equivalent of Joseph’s brothers are not only the Arabs. Hence the kingdom that is promised is not just rulership over Arabia but such a large kingdom that others, besides the people of Arabia, will also profit, just as Joseph’s brothers profited from his rulership. There is an indication in this of a vast kingdom stretching far outside Arabia. Thus, a hadith in Bukhari, which is also reported in Muslim, Tirmazi, and Abu Daud, has the following statement: اِنَّ رَبِّی زَوَی لِیَ الۡاَرۡضَ فَاُرِیۡتُ مشارِ قَہا و مغاربہا و اِنَّ مُلك اُمتی سَیَبۡلُغُ مَازُوِیَ لِی منہا (My Lord has shrunk the earth for me, that is its map was presented to me, and I was shown eastern and western countries and the kingdom of my followers will reach the areas that were shown to me).

12-102 This is of the announcements relating to the unseen (which) We reveal to thee, and thou wast not with them when they resolved upon their affair, and they were devising plans.^a

ذَٰلِكَ مِنْ أَنۢبَآءِ ٱلْغَيْبِ نُوحِيهِ إِلَيْكَ ۖ وَمَا كُنتَ لَدَيْهِمْ إِذْ أَجْمَعُوٓا۟ أَمْرَهُمْ وَهُمْ يَمْكُرُونَ (۱۰۲)

12-102a: Holy Prophet’s opposition and its result: Joseph’s narrative is ended with تَوَفَّنِى مُسْلِمًۭا وَأَلْحِقْنِى بِٱلصَّـٰلِحِينَ (Make me die in submission and join me with the righteous). The narration is now changed to those who are planning against the Holy Prophet and the words وَهُمْ يَمْكُرُونَ (they are devising plans) are a testimony to the elaborate plans that they were hatching. By the words أَنۢبَآءِ ٱلْغَيْبِ (announcements relating to the unseen) are meant those prophecies regarding the Holy Prophet that are incorporated in the narration of Joseph, namely the conspiracies of the opponents and their attempts, the seven year famine, and the final failure of all the opponent’s efforts, their defeat and their presenting themselves before the Holy Prophet in submission, their forgiveness by the Holy Prophet, the grant of a vast kingdom to the Holy Prophet and his former opponents benefitting from it. If the indication in ذَٰلِكَ مِنْ أَنۢبَآءِ ٱلْغَيْبِ  (This is of the announcements relating to the unseen) is taken to be to the narration of Joseph then the equally valid meaning will be that the Quranic narration has many events from which great moral lessons can be obtained but thee events are lacking in the Biblical account which is a mere story devoid of any great moral lessons.

12-103 And most men believe not, though thou desirest it eagerly.

وَمَآ أَكْثَرُ ٱلنَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ (۱۰۳)

12-104 And thou askest them no reward for it. It is nothing but a reminder for all mankind.

وَمَا تَسْـَٔلُهُمْ عَلَيْهِ مِنْ أَجْرٍ ۚ إِنْ هُوَ إِلَّا ذِكْرٌۭ لِّلْعَـٰلَمِينَ (۱۰۴)

12-80 So when they despaired of him, they conferred together privately. The eldest of them said: Know you not that your father took from you a covenant in Allah’s name, and how you fell short of your duty about Joseph before? So I shall not leave this land, until my father permits me or Allah decides for me; and He is the Best of the judges.^a

فَلَمَّا ٱسْتَيْـَٔسُوا۟ مِنْهُ خَلَصُوا۟ نَجِيًّۭا ۖ قَالَ كَبِيرُهُمْ أَلَمْ تَعْلَمُوٓا۟ أَنَّ أَبَاكُمْ قَدْ أَخَذَ عَلَيْكُم مَّوْثِقًۭا مِّنَ ٱللَّهِ وَمِن قَبْلُ مَا فَرَّطتُمْ فِى يُوسُفَ ۖ فَلَنْ أَبْرَحَ ٱلْأَرْضَ حَتَّىٰ يَأْذَنَ لِىٓ أَبِىٓ أَوْ يَحْكُمَ ٱللَّهُ لِى ۖ وَهُوَ خَيْرُ ٱلْحَـٰكِمِينَ (۸۰)

12-80a: ٱسْتَيْـَٔسُوا۟ – اِسۡتَایٔس and یَئِس have the same meaning, that is their hopes were dashed (R). In other words, Joseph rejected their proposal.

نَجِيًّۭا – For the meaning of نَجۡوَی see 4:114a. نَجِیّ means مُنَاجِی that is, one who confers privately and is used both for the singular and plural. Example: وَقَرَّبْنَـٰهُ نَجِيًّۭا (and We made him draw nigh in communion) (19:52).

أَبْرَحَ – بَرِحَ is used in the sense of زَالَ (to cease to exist, terminate) as in لَن نَّبْرَحَ عَلَيْهِ عَـٰكِفِينَ  (We shall not cease to keep to its worship) (20:91); لَآ أَبْرَحُ حَتَّىٰٓ أَبْلُغَ مَجْمَعَ ٱلْبَحْرَيْنِ (I will not cease until I reach the junction of the two rivers) (18:60). The meaning of بَرِحَ الارض is he separated from the earth (LA).

The brothers withdrew to confer privately about what to say to Jacob. There was no need for this private conference if their hearts had been free of guilt. They wanted now to invent an excuse that would satisfy Jacob. The eldest brother refused to go back because of the compact he had made with his father unless his father gave him permission to return, or Allah decided for him, by which he meant that a situation occurs which releases him from his compact.

12-81 Go back to your father and say: O our father, thy son committed theft. And we bear witness only to what we know, and we could not keep watch over the unseen.^a

 ٱرْجِعُوٓا۟ إِلَىٰٓ أَبِيكُمْ فَقُولُوا۟ يَـٰٓأَبَانَآ إِنَّ ٱبْنَكَ سَرَقَ وَمَا شَهِدْنَآ إِلَّا بِمَا عَلِمْنَا وَمَا كُنَّا لِلْغَيْبِ حَـٰفِظِينَ (۸۱)

12-81a: This statement is generally attributed to the eldest brother but some commentators attribute this to Joseph. The most plausible explanation is that this is the outcome of their conference, that is they finally decided unanimously that they will say that Benjamin committed theft and by we bear witness only to what we know is meant that how could they guard against something that did not take place before their eyes, namely the theft by Benjamin. Another explanation is that when the brothers gave their word to their father that they would guard Benjamin, they did not know that he would commit theft.

12-82 And ask the town where we were, and the caravan with which we proceeded. And surely we are truthful.

وَسْـَٔلِ ٱلْقَرْيَةَ ٱلَّتِى كُنَّا فِيهَا وَٱلْعِيرَ ٱلَّتِىٓ أَقْبَلْنَا فِيهَا ۖ وَإِنَّا لَصَـٰدِقُونَ (۸۲)

12-83 He said: Nay, your souls have contrived an affair for you, so patience is good. Maybe Allah will bring them together to me. Surely He is the Knowing, the Wise.^a

قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًۭا ۖ فَصَبْرٌۭ جَمِيلٌ ۖ عَسَى ٱللَّهُ أَن يَأْتِيَنِى بِهِمْ جَمِيعًا ۚ إِنَّهُۥ هُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ (۸۳)

12-83a: The charge of theft against Benjamin is a conspiracy of the half-brothers: The intermediate events are left out and the brothers have now returned home and give their father the explanation that they have agreed upon. Jacob’s response is the same as he gave when informed of Joseph’s disappearance: سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًۭا ۖ فَصَبْرٌۭ جَمِيلٌ (your souls have contrived an affair for you, so patience is good). This shows that Jacob attributed what has happened to them and that this is their plan just as they had planned in the case of Joseph. It is obvious that Jacob would not have falsely accused them with سَوَّلَتْ لَكُمْ أَنفُسُكُمْ (your souls have contrived an affair for you) implying that they have done an evil deed which is fair seeming to them unless he has knowledge about this matter from Allah, just as he has knowledge that both the lost brothers would be found.

12-84 And he turned away from them, and said: O my sorrow for Joseph! And his eyes were filled (with tears) on account of the grief, then he repressed (grief).^a

 وَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَـٰٓأَسَفَىٰ عَلَىٰ يُوسُفَ وَٱبْيَضَّتْ عَيْنَاهُ مِنَ ٱلْحُزْنِ فَهُوَ كَظِيمٌۭ (۸۴)

12-84a: ٱبْيَضَّتْ – بَیاض means whiteness and اَبۡیَض means white. In بَیَّض الشئَ فابۡیَضَّ 

 (He made something white and it became white) بَیَّض means made something white and ابیضّ means it became white. بَیَّضۡتُ السقاءَ means filled the water bag with water (LA). Accordingly, the meaning of اَبۡیَضَّ would be filled with water. Water and milk, or water and bread, or water and wheat is called اَبۡیضان (two white things).

Jacob becoming blind because of crying from grief is against the Quran: Commentators have mostly interpreted the meaning of ٱبْيَضَّتْ عَيْنَاهُ مِنَ ٱلْحُزْنِ to be that Jacob became blind because of crying all the time from grief caused by the separation from Joseph. Thus, they take ابۡیضاض to be another word for blindness. However, it appears to be strange that a prophet of God gives up on his mission of propagation and reform which is the real purpose of prophethood because of the loss of his son and cries continuously, according to some narrations for eighty years of his separation from Joseph. During this period, there is not a moment that his heart is not weighed down with grief and eyes streaming with tears at his loss. Finally, the ceaseless crying causes him to go blind. Such a person cannot even worship God properly, leave alone undertaking the reformation of mankind. If an ordinary person cries in this manner even for a month on the death of a relative, he will be deserving of rebuke, leave alone a prophet of God who behaves in this manner for eighty years. Interestingly, along with such behavior he also says فَصَبْرٌۭ جَمِيلٌ (so patience is good) and that he has knowledge from Allah that his son is alive. Such a narration is unacceptable. The testimony given in support of this story is that the Holy Prophet too cried at the demise of his son Ibrahim and had said: القلب یحزن والعین تدمع (the heart is sorrowful, and the eyes have tears). However, nowhere is it stated that the Holy Prophet kept weeping for one or two years or even for one or two months. There is no doubt that the death of a beloved relative can bring tears to the eyes which is quite natural. One can accept that Jacob went through the normal emotions of paternal grief at the loss of a son but it is inconceivable that he wept for eighty years day and night till he went blind, that he had no concern for the people of the world, and that he showed such impatience. The work of prophethood in that case is just reduced to the worship of Joseph نعوذ باللّٰہ من ذالك  (I seek Allah’s protection from this). Nowhere in the dictionary is the meaning of ٱبْيَضَّتْ عَيْنَاهُ given as becoming blind. This is something that has been understood but this can also mean that the eyes filled with tears and became white which is known in Urdu as ڈبڈبانا ((of eyes) be filled with tears) and this is something that fits the persona of a prophet. The interpretation of the verse then becomes that when Jacob received the news that Benjamin has been caught, this renewed his sorrow at the loss of Joseph and tears welled into his eyes. Even so he suppresses his sorrow and grief as is shown by using the word كَظِيمٌۭ which means to suppress anger or grief so that it does not become manifest. See 3:134a. How can anybody be called كَظِيمٌۭ whose tears did not dry for eighty years?

Ibn Abbas has supported this meaning and accordingly it is stated in Tafsir al-Kabir:

انه لما قال یا اسفی علی یوسف غلبه البکاء و عند غلبة البکاء یکثر الماء العین فتصیر العین کانہا ابیضت من بیاض ذٰلك الماء … فلو حملنا الا بیضاض علی غلبة  ل کان ھذا التعلیل حسنا و لو حملناہ علی العمی لم یحسن ھذا التعلیل نکان ما ذکرناہ اولی و ھذا التفسیر مع الدلیل رواہ الوھدی فی البسیط عن ابن عباس

(When he (Jacob) manifested grief for Joseph, he was overcome and began to cry and at the height of crying, his eyes filled with tears and so the eyes appeared white from the whiteness of the tears…if we assign the whitening of the eyes to being overwhelmed by tears, then this explanation is good but if we assign it to blindness then the explanation is bad. Hence what we have explained is superior and this explanation with supporting arguments is cited in Baseet by Wahidi and attributed to Ibn Abbas). 

12-85 They said: By Allah! Thou wilt not cease remembering Joseph till thou art a prey to disease or thou art of those who perish.^a

قَالُوا۟ تَٱللَّهِ تَفْتَؤُا۟ تَذْكُرُ يُوسُفَ حَتَّىٰ تَكُونَ حَرَضًا أَوْ تَكُونَ مِنَ ٱلْهَـٰلِكِينَ (۸۵)

12-85a: تَفْتَؤُا۟ – The purport is لا تَفْتَؤُا۟ (not cease) and the meaning of ما فَتِئۡت is the same as that of مازلت . The supporting explanation for omitting لا is that if the reply to the oath is in the affirmative then the icon of affirmation is definitely entered and the affirmative icon is ل and the emphasizing icon is ن.

Joseph’s brothers resented his remembrance by their father because they felt guilty at heart. They did not like that Jacob should even take his name. Their purport is that Jacob has grown old and is close to his demise but nevertheless he does not let go of the remembrance of Joseph. This does not mean that Jacob was always mentioning Joseph. This indicates that he mentions Joseph’s name after a long period because of which the brothers felt compelled to remonstrate with him.

12-86 He said: I complain of my grief and sorrow only to Allah, and I know from Allah what you know not.^a

قَالَ إِنَّمَآ أَشْكُوا۟ بَثِّى وَحُزْنِىٓ إِلَى ٱللَّهِ وَأَعْلَمُ مِنَ ٱللَّهِ مَا لَا تَعْلَمُونَ (۸۶)

12-86a: This shows that as far as possible one should not manifest grief and sorrow to others and should manifest it only to Allah because it is only He who can remedy the grief and sorrow. A hadith states: مِن کُنوزِ البِرِّاخفاء الصدقة و کِتُمانُ المصائبِ (keeping good deeds secret and hiding tribulations are a treasure of piety). The story of the constant weeping of Jacob is also belied by this verse.

12-87 O my sons, go and inquire about Joseph and his brother, and despair not of Allah’s mercy. Surely none despairs of Allah’s mercy except the disbelieving people.^a

يَـٰبَنِىَّ ٱذْهَبُوا۟ فَتَحَسَّسُوا۟ مِن يُوسُفَ وَأَخِيهِ وَلَا تَا۟يْـَٔسُوا۟ مِن رَّوْحِ ٱللَّهِ ۖ إِنَّهُۥ لَا يَا۟يْـَٔسُ مِن رَّوْحِ ٱللَّهِ إِلَّا ٱلْقَوْمُ ٱلْكَـٰفِرُونَ (۸۷)

12-87a: تَحَسَّسُوا۟ – حسّ (sense) is from باب تفعل and means to sense out something and the purport is to investigate the condition.

رَوْح – It is spoken of expanse or abundance and its purport here is abundance and mercy (R). From the same root are ریح and رُوح .

This part of Joseph’s life, the return of the brothers and telling Jacob about the arrest of Benjamin, is not narrated in the Bible. According to the Bible, Joseph reveals himself at the time of the arrest of Benjamin and his brothers are troubled in his presence. By narrating this part of Joseph’s history and in departing from the Bible narrative, the Quran has shown that despite the extremely despairing situation and despite a second sorrow heaped on top of the first sorrow, Jacob did not despair. Instead, his faith in the mercy of Allah and in His ability to remove all difficulties just kept on increasing. This is the grand lesson that Allah wants to teach His servants by narrating the lives of pious men. Despite the extremely despairing conditions, they do not let despair touch them in any way. Even as the darkness around them keeps on intensifying, their faith keeps on increasing that the light will eventually dawn. The Quran has made this manifest in the last verse of this surah for which see 12:110. It is a pity that in the Biblical version neither the conditions deteriorate to the depths of despair nor is there the manifestation of the heart warming and inspiring words of the Quran: لَا يَا۟يْـَٔسُ مِن رَّوْحِ ٱللَّهِ إِلَّا ٱلْقَوْمُ ٱلْكَـٰفِرُونَ (despair not of Allah’s mercy. Surely none despairs of Allah’s mercy except the disbelieving people). This is another one of those instances where the majestic lessons that are found in the Quran are missing in the Bible. The Biblical narration is just a story, but the Quranic version is filled with valuable moral lessons, which if one benefits from them, will render one’s life a paradise on earth.

A balm for the despairing hearts of Muslims: The Muslims can take courage from this. Even if truth appears overcome on all sides and disbelief appears to have progressed to its zenith, the pious may appear to be getting trampled everywhere under the feet, frauds and swindlers may appear to be masters of the world, and everything may appear to be under their control but the believers do not despair and remain certain that the sun of God’s mercy will dawn because they are sure that truth will triumph. One is surprised by those Muslims who mimic the behavior of the disbelievers despite the presence of such verses in the Quran and at the slightest setback not only become worried but despair. In the present times, when Islam appears defeated on all sides, there is a need to inculcate this faith. When belief solidifies in the hearts of Muslims, they will once again see the splendor and magnificence of Islam once again which is a secret yearning in their heart.

12-88 So when they came to him, they said: O chief, distress has afflicted us and our family, and we have brought scanty money, so give us full measure and be charitable to us. Surely Allah rewards the charitable.^a

 فَلَمَّا دَخَلُوا۟ عَلَيْهِ قَالُوا۟ يَـٰٓأَيُّهَا ٱلْعَزِيزُ مَسَّنَا وَأَهْلَنَا ٱلضُّرُّ وَجِئْنَا بِبِضَـٰعَةٍۢ مُّزْجَىٰةٍۢ فَأَوْفِ لَنَا ٱلْكَيْلَ وَتَصَدَّقْ عَلَيْنَآ ۖ إِنَّ ٱللَّهَ يَجْزِى ٱلْمُتَصَدِّقِينَ (۸۸)

12-88a: مُزْجَىٰة  – تَزۡجِیَة (زجا) is to push a thing so that it moves forward, as for example the wind pushes the clouds forward, as in: يُزْجِى سَحَابًۭا (drives along the clouds) (24:43); يُزْجِى لَكُمُ ٱلْفُلْكَ (speeds the ships) (17:66). So, something that is small, and thus does not count for much, and is discarded is called مزجاۃ (small, few, insignificant) (R).

This time in accordance with the direction of Jacob the brothers have come in search of Joseph. The manifestation of their poverty and indigence is for the reason that if the chief is indeed Joseph then he would have a meltdown and reveal his identity. This is what happens.

12-89 He said: Do you know how you treated Joseph and his brother, when you were ignorant?^a

 قَالَ هَلْ عَلِمْتُم مَّا فَعَلْتُم بِيُوسُفَ وَأَخِيهِ إِذْ أَنتُمْ جَـٰهِلُونَ (۸۹)

12-89a: The brother’s mischief with Benjamin: This is the only instance where Joseph reminds his half-brothers about their treatment and that too not to rebuke them but to show them that Allah’s mercy is so extensive that despite what they did with him, and then meted a similar treatment to his brother, there is no reproof against them as stated in 12:92 لَا تَثْرِيبَ عَلَيْكُمُ ٱلْيَوْمَ ۖ(No reproof be against you this day). This is the reason why no details are given about the treatment at the hands of the half-brothers and the matter is left just by pointing out that they treated him and his brother in a way that they know. This shows for sure that some mischief like that of Joseph has also been perpetrated on Benjamin and there is only one instance in the Quran where this could have happened, namely the theft of the drinking cup. In the Bible too there is no other incident that is mentioned which could form the basis of the accusation being levied here.

12-90 They said: Art thou indeed Joseph? He said: I am Joseph and this is my brother; Allah has indeed been gracious to us. Surely he who keeps his duty and is patient — Allah never wastes the reward of the doers of good.^a

قَالُوٓا۟ أَءِنَّكَ لَأَنتَ يُوسُفُ ۖ قَالَ أَنَا۠ يُوسُفُ وَهَـٰذَآ أَخِى ۖ قَدْ مَنَّ ٱللَّهُ عَلَيْنَآ ۖ إِنَّهُۥ مَن يَتَّقِ وَيَصْبِرْ فَإِنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ (۹۰)

12-90a: While revealing his identity, Joseph said: قَدْ مَنَّ ٱللَّهُ عَلَيْنَآ (Allah has indeed been gracious to us), meaning that the result of all the events of their life is that Allah has been benevolent to them and has changed their sorrow into happiness. This statement is again intended to show the expansiveness of Allah’s mercy and His favors. God in His mercy changes the tribulations that befall a person into tranquility and happiness. In fact, one can say that every happiness is born out of distress. Unless a person is immersed in trials and tribulations, he cannot find real happiness. Hence one should bear trials and tribulations cheerfully because they are for the betterment of a person. It is stated after this that Allah never wastes the reward of the doers of good, that is those who are just and patient even when going through difficulties. This last statement lays down a general principle which is not specific to Joseph. Any person who passes through trials and tribulations, is patient and remains righteous becomes precious like gold.

12-91 They said: By Allah! Allah has indeed chosen thee over us, and we were certainly sinners.^a

قَالُوا۟ تَٱللَّهِ لَقَدْ ءَاثَرَكَ ٱللَّهُ عَلَيْنَا وَإِن كُنَّا لَخَـٰطِـِٔينَ (۹۱)

12-91a: اٰثر – اَثَر (to prefer (to), like (better than), choose to) is to obtain something that testifies to the existence of the real thing. Its plural is اٰثر , as in ثُمَّ قَفَّيْنَا عَلَىٰٓ ءَاثَـٰرِهِم بِرُسُلِنَا (Then We made Our messengers to follow in their footsteps) (57:27); وَءَاثَارًۭا فِى ٱلْأَرْضِ (and fortifications in the land) (40:21); فَٱنظُرْ إِلَىٰٓ ءَاثَـٰرِ رَحْمَتِ ٱللَّهِ (Look then at the signs of Allah’s mercy) (30:40). So, اٰثار is used to denote footsteps of previous generations, that is a path that leads to those people who have passed away, as in فَهُمْ عَلَىٰٓ ءَاثَـٰرِهِمْ يُهْرَعُونَ (So in their footsteps they are hastening on) (37:70); هُمْ أُو۟لَآءِ عَلَىٰٓ أَثَرِى (They are here on my track) (20:84). The meaning of اَثَرۡتُ الۡعِلۡم is I established a tradition of knowledge, as in أَثَـٰرَةٍۢ مِّنْ عِلْمٍ (relics of knowledge) (46:4). Thus, this is something that is written or is passed on as a tradition so that its traces are left, Metaphorically the meaning of اَثَر is nobility and seniority. Derived from it is اِیثار which means to give eminence, or preference over another, as is the case here and in وَيُؤْثِرُونَ عَلَىٰٓ أَنفُسِهِمْ (and prefer (them) before themselves) (59:9) and in بَلْ تُؤْثِرُونَ ٱلْحَيَوٰةَ ٱلدُّنْيَا (But you prefer the life of this world) (87:16).

12-92 He said: No reproof be against you this day. Allah may forgive you, and He is the most Merciful of those who show mercy.^a

قَالَ لَا تَثْرِيبَ عَلَيْكُمُ ٱلْيَوْمَ ۖ يَغْفِرُ ٱللَّهُ لَكُمْ ۖ وَهُوَ أَرْحَمُ ٱلرَّٰحِمِينَ (۹۲)

12-92a: تَثْرِيبَ – The meaning of شَرَّبَ علیة is rebuked him, blamed him and reminded him of the committed fault. یَثۡرِب is the original name of the city of Madinah and the Holy Prophet changed its name from یَثۡرِب to طَیِبَة because in Arabic شَرۡب  means a riot, brawl, discord (LA). On one occasion in the Quran, a party copied the old name of the city and referred to it as ثیرب as in يَـٰٓأَهْلَ يَثْرِبَ لَا مُقَامَ لَكُمْ (O people of Yathrib, you cannot make a stand) (33:13).

Forgiveness of Joseph and forgiveness of the Last of Prophets: What a large-hearted gesture by Joseph and how great is the forgiveness that the people who were after taking his life are told that there is no reproof against them for all their misdeeds. However, a gesture of much greater magnitude is indicated in the gesture of Joseph and that is the gesture of the Holy Prophet on whose life not one, but multiple attempts were made. During his thirteen years stay in Makkah after prophethood, he was subjected to all kinds of torture, and not only just him but anyone who associated with him. Some of them were killed. This persecution reached an intensity where the believers had to leave their dear homeland and go into exile. Even after the self-imposed exile, their tribulations did not end, and attempts were made to annihilate them by the sword in repeated attacks on Madinah. Despite these crimes, when the persecutors were defeated and came before the Holy Prophet, his blessed tongue repeated these very words: لَا تَثْرِيبَ عَلَيْكُمُ ٱلْيَوْمَ (No reproof be against you this day). This example of the Chief of Mankind is unparalleled in the annals of human history. If the no reproof conduct of Joseph is a grand gesture whose applicability is confined to ten brothers, the no reproof conduct of the Holy Prophet is of a much greater magnitude and unparalleled in that he forgives a whole nation whose crimes exceeded all limits and forgives them in a way that there is not even a word of reproof.

12-93 Take this my shirt and cast it before my father’s face — he will come to know. And come to me with all your family.

ٱذْهَبُوا۟ بِقَمِيصِى هَـٰذَا فَأَلْقُوهُ عَلَىٰ وَجْهِ أَبِى يَأْتِ بَصِيرًۭا وَأْتُونِى بِأَهْلِكُمْ أَجْمَعِينَ (۹۳)

12-93a: بَصِيرۭ – بَصَر is used both for the power by which a person can discover the reality of things and the power of seeing. See 2-96a. The meaning of رجُلٌ بَصِیۡرٌ is مُبۡصر (a superior ability to discern things) and some have said that this is a person who sees things with the eyes (LA). Raghib, after stating that a blind person or ضَرِیر is called بَصِيرۭ as an inversion, writes that it is preferable to call a person بَصِيرۭ who has the power to look into the heart of a person, that is a person who has insight (R). In short, the word بَصِيرۭ has two meanings, a person who sees with the eyes and also a person who has the power to discern the reality of a thing.

This is the third time in this surah that there is the mention of a shirt. See 12-18a. The first time it is a sign of Joseph’s life, the second time it is the sign of his chastity, and the third time here, it is a sign of his rulership. There is a hadith which states that the Holy Prophet told Usman: اِنَّ اللّٰہَ سَیُقَمِّصُكَ قَمِیۡصًا وَ انك لَتُلاصُ علےٰ خَلۡعِهٖ فَاِیَّ ك و خَلۡعَه‘ (Allah will put a shirt on you, and you will be asked to take off that shirt, but beware do not take off that shirt). According to Ibn Kathir, the meaning of the shirt is caliphate. So, it can be that the shirt Joseph sent is a real shirt and it is sent as a sign of the rulership that Allah has bestowed on him. It is meant to convince Jacob that what his sons narrate to him about the rulership and power of Joseph is actually true. It is also possible that by shirt is meant his rulership and the meaning of take this my shirt is to carry the news to his father that Allah has granted him rulership. There is no reference in the Bible that a shirt was sent, and the only thing stated is that Joseph told his brothers to convey the news to his father that Allah has granted him rulership. It is also stated in the Bible that when the brothers narrated these things to Jacob “And Jacob’s heart fainted, for he believed them not” (Genesis 45:26). Perhaps it is to refute this that the Quran uses the terms يَأْتِ بَصِيرًۭا (he will come to know) and فَٱرْتَدَّ بَصِيرًۭا ۖ(so he became certain) (12:96) to show that Jacob did believe what was narrated to him. Some commentators have accepted the explanation that when this news will be conveyed to Jacob, it will lift his spirits and the weakness in his body as a result of sorrow will be ameliorated, and his fading eyesight will improve (RM). Thus, in accepting this explanation, the commentators have not taken this to mean that Jacob is blind and his blindness is cured by the news. Instead, they have taken it to mean that Jacob’s eyesight affected by his sorrow will improve by this news. The interpretation that Jacob is certain when he received the news is also correct because he is aware as a result of the signs from Allah that Joseph is alive, and the testimony provided by the news gives certainty to what he already knows.

12-69 And when they went in to Joseph, he lodged his brother with himself, saying: I am thy brother, so grieve not at what they do.^a

وَلَمَّا دَخَلُوا۟ عَلَىٰ يُوسُفَ ءَاوَىٰٓ إِلَيْهِ أَخَاهُ ۖ قَالَ إِنِّىٓ أَنَا۠ أَخُوكَ فَلَا تَبْتَئِسْ بِمَا كَانُوا۟ يَعْمَلُونَ (۶۹)

12-69a: Joseph gave his real brother accommodation with him and in private told him that he was his brother and asked him not to grieve at what their half-brothers had done, that is not to feel distressed at how the half-brothers had treated Joseph.

12-70 Then when he furnished them with their provision, (someone) placed the drinking-cup in his brother’s bag. Then a crier cried out: O caravan, you are surely thieves!^a

فَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ جَعَلَ ٱلسِّقَايَةَ فِى رَحْلِ أَخِيهِ ثُمَّ أَذَّنَ مُؤَذِّنٌ أَيَّتُهَا ٱلْعِيرُ إِنَّكُمْ لَسَـٰرِقُونَ (۷۰)

12-70a: سِّقَايَةَ – سَقیٰ and اَسۡقیٰ mean to give a drink. اسقاء is more comprehensive than سَقۡی, and means to present a drink so that the drinker may drink it as he wants. Examples are: وَسَقَىٰهُمْ رَبُّهُمْ شَرَابًۭا طَهُورًا (their Lord makes them to drink a pure drink) (76:21); وَأَسْقَيْنَـٰكُم مَّآءًۭ فُرَاتًۭا (and given you to drink of sweet water) (77:27); نُّسْقِيكُم مِّمَّا فِى بُطُونِهَا (We make you to drink of what is in their bellies) (23:21). سِّقَايَةَ is the container in which the drink is poured, that is a glass or cup from which the drink is drunk. Further in the narrative it is called صُواع and صاع is a measuring cup. The king’s cup is called صُواع because it also served as a measuring cup (R).

عِير – Is a party that is conveying a load of grain, that is the camels loaded with grains and the men accompanying them. The word however is used as well separately for the two components, the men and the loaded camels.

Joseph was not the one to place the cup in Benjamin’s sack: Who is the person indicated in the pronoun in جَعَلَ ٱلسِّقَايَةَ ((someone) placed the drinking-cup)? Most commentators think it is Joseph who placed the drinking cup in Benjamin’s sack, but the Quranic words create several difficulties for such an interpretation. How can it be befitting for a prophet to put the cup himself in the sack and then have a public announcement made أَيَّتُهَا ٱلْعِيرُ إِنَّكُمْ لَسَـٰرِقُونَ ( O caravan you are surely thieves). Even if an ordinary person was to commit such an act, he would be open to prosecution. The Quran states: وَمَن يَكْسِبْ خَطِيٓـَٔةً أَوْ إِثْمًۭا ثُمَّ يَرْمِ بِهِۦ بَرِيٓـًۭٔا فَقَدِ ٱحْتَمَلَ بُهْتَـٰنًۭا وَإِثْمًۭا مُّبِينًۭا (And whoever commits a fault or sin, then accuses of it one innocent, he indeed takes upon himself the burden of a calumny and a manifest sin) (4:112). The commentator’s response to this is that they are called thieves because they had stolen Joseph from his father. The question however is that the public announcement made before the Egyptian public is that the brothers had stolen the drinking-cup while they were not guilty of it if Joseph had put the cup in the sack. Finally, they recovered the bowl from the sack of one of them and showed them as thieves in the sight of the public. The intention of the Quran can never be that Joseph had put the cup in the sack or had ordered it to be put in the sack. Previously when Joseph wanted his brother’s money to be returned to them, Joseph had ordered his servants to do so. It is obvious that filling the sacks was not a work that Joseph was doing himself or that was performed before him. Hence if Joseph had wanted to put the cup in the sack, he would have ordered his servants to do so as he had done with the returned money. It follows that it was someone else who placed the cup in the sack. It appears from the Quran that just as Joseph’s brothers had acted wickedly towards him, they had acted wickedly against Benjamin as well. Accordingly, when Joseph finally reveals his identity to them, he says: هَلْ عَلِمْتُم مَّا فَعَلْتُم بِيُوسُفَ وَأَخِيهِ (Do you know how you treated Joseph and his brother) (12:89). It is obvious that there is no other recorded incident in which Benjamin had been treated in a similar fashion to Joseph. This is the only incident. This supposition is further corroborated by the fact that they also falsely accused Joseph of theft: إِن يَسْرِقْ فَقَدْ سَرَقَ أَخٌۭ لَّهُۥ مِن قَبْلُ ۚ (If he did steal, a brother of his did indeed steal before) (12:77). Both the accusations were of course false. Instead of providing testimony to clear the charge, they support the claim of theft by implying that both the brothers are thieves. Later when they returned and mentioned to Jacob that his son had committed theft, he blamed the incident on them by saying: بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًۭا ۖ (Nay, your souls have contrived an affair for you) (12:83) which means clearly that this is their mischief. The real incident appears to be that someone from the brothers put the cup in Benjamin’s sack out of mischief so that he too, like Joseph, may be removed from his father’s presence. There is no doubt, however, that in the Biblical version it is Joseph who instructed his servants to put the cup in Benjamin’s sack. The Bible however is guilty of imputing the most shameful acts to prophets. For example, it has imputed adultery to Lot and that too with his own daughters, assigning partners with Allah to Aaron, idol worship to Solomon, adultery to David. The Quran has exonerated prophets from all these shameful charges and has taught the principle of the sinlessness of prophets. So, if the Bible imputes such an act to Joseph, it is one of the many corruptions of the Bible. The Quran, however, does not do this.

12-71 They said, while they turned towards them: What is it that you miss?^ا

 قَالُوا۟ وَأَقْبَلُوا۟ عَلَيْهِم مَّاذَا تَفْقِدُونَ (۷۱)

12-71a: أَقْبَلُوا – اِقۡبال means to turn attention to, as in فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍۢ (Then some of them will turn to others) (37:50).

12-72 They said: We miss the king’s drinking-cup, and he who brings it shall have a camel-load, and I am responsible for it.^a

قَالُوا۟ نَفْقِدُ صُوَاعَ ٱلْمَلِكِ وَلِمَن جَآءَ بِهِۦ حِمْلُ بَعِيرٍۢ وَأَنَا۠ بِهِۦ زَعِيمٌۭ (۷۲)

12-72a: زَعِيمٌۭ – See 4-60a for the meaning of زعم . The meaning of  زَعَامَة is to give a verbal surety by a responsible chief, and the surety and chief are called زعیم because of a conjecture that they may not keep their word (R).

The word صُوَاعَ ٱلْمَلِكِ (the king’s drinking cup) shows that the missing thing was not Joseph’s cup but the cup of the king. This is another instance that shows that Joseph had no connection with the cup. Plausibly, the cup was made of gold, and this explains the reason for the detailed investigation.

12-73 They said: By Allah! You know for certain that we have not come to make mischief in the land, and we are not thieves.^a

قَالُوا۟ تَٱللَّهِ لَقَدْ عَلِمْتُم مَّا جِئْنَا لِنُفْسِدَ فِى ٱلْأَرْضِ وَمَا كُنَّا سَـٰرِقِينَ (۷۳)

12-73a: تَٱللَّه – تا before a discourse stands for an oath (R). In the opinion of most syntax experts, it is a substitute for و but it is not used with any word other than Allah (RM).

12-74 They said: But what is the penalty for this, if you are liars?

قَالُوا۟ فَمَا جَزَٰٓؤُهُۥٓ إِن كُنتُمْ كَـٰذِبِينَ (۷۴)

12-75 They said: The penalty for this — the person in whose bag it is found, he himself is the penalty for it. Thus do we punish the wrongdoers.^a

قَالُوا۟ جَزَٰٓؤُهُۥ مَن وُجِدَ فِى رَحْلِهِۦ فَهُوَ جَزَٰٓؤُهُۥ ۚ كَذَٰلِكَ نَجْزِى ٱلظَّـٰلِمِينَ

12-75a: The pronoun (this) in جَزَٰٓؤُهُۥ (penalty for this) stands for the verb, as seen in the previous verse as well, that is the punishment for theft is فَهُوَ جَزَٰٓؤُهُۥ ۚ(He himself is the penalty for the theft). The strange thing is that the brothers first inquire what is it that they have lost and when it is confirmed that it is the cup, they then propose the punishment to be the arrest of the person from whose bag the cup is recovered because they knew that the cup is in Benjamin’s sack.

12-76 So he began with their sacks before the sack of his brother, then he brought it out from his brother’s sack. Thus did We plan for the sake of Joseph. He could not take his brother under the king’s law, unless Allah pleased. We raise in degree whom We please. And above everyone possessed of knowledge is the All-Knowing One.^a

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 دَرَجَـٰتٍۢ مَّن نَّشَآءُ ۗ وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌۭ (۷۶)

12-76a: أَوْعِيَة – It is the plural of دِعَاء and the meaning of دَعۡی is to remember a thing, as in أُذُنٌۭ وَٰعِيَةٌۭ (ear might retain it) (69:12). The meaning of اِیۡعاء is to protect one’s things in a وَعَاء (receptacle). The plural is فادعیٰ (withholds) (70:18). دِعَاء is the utensil in which a thing is protected.

كِدْنَا – For کاد in the sense of اراد see 2:71a. The meaning here is plan.

دین – For the meaning of دین in shariah see 1:3a. Here دین is used in the sense of law. According to Qatadah the meaning is command and decree.

Benjamin stays behind with Joseph: The events narrated do not show that all this is taking place in the presence of Joseph. Apparently, the person who has come to investigate is doing this of his own accord. Leaving the search of Benjamin’s sack for the last, if deliberate, is perhaps because Joseph had particularly honored him. Allah states that it was His will that Joseph’s brother should stay back with Joseph. The use of the word كِدْنَا in the sense of اردنا also manifests this, and the statement a bit later in the verse إِلَّآ أَن يَشَآءَ ٱللَّهُ (unless Allah pleased) shows this happened under Allah’s pleasure and will. If كِدْنَا is taken in the sense of a plan, then Allah says that this is His plan for the sake of Joseph and not that this is Joseph’s plan. In this case there is an indication in the use of the word كِدْنَا that the plan of the half-brothers to prevent the return of Benjamin to Jacob is diverted by Allah in favor of Joseph so that the two real brothers could be together. Joseph could not have kept his brother back without revealing his identity and he did not want to reveal this reality. So, Allah created the conditions as a result of which Benjamin stayed back with Joseph. Although this happened without the knowledge of Joseph but God Who had more knowledge than Joseph did this for him. If Joseph had done this himself then it would not have been an occasion that would befit the statement نَرْفَعُ دَرَجَـٰتٍۢ مَّن نَّشَآءُ (We raise in degrees whom We please) because then it would at best be a cunning trick and not an occasion for نَرْفَعُ دَرَجَـٰتٍۢ مَّن نَّشَآءُ that is of raising by degrees. However, for the conditions to develop organically to the point where Joseph could keep his brother is a testimonial to Joseph having been raised to a high degree where Allah is taking care of his affairs. Thus, when one gives himself to Allah, then Allah creates the conditions to benefit the person.

Accepting the laws of a king of different faith: It can also be derived from this verse that when a person is living under the rule of a king of a different faith, the law of that king must be followed. Joseph was under a king who was not of his faith but nevertheless he followed his laws. This small incident provides the foundation for a grand principle.

12-77 They said: If he steal, a brother of his did indeed steal before. But Joseph kept it secret in his soul, and disclosed it not to them. He said: You are in an evil condition, and Allah knows best what you state.^a

قَالُوٓا۟ إِن يَسْرِقْ فَقَدْ سَرَقَ أَخٌۭ لَّهُۥ مِن قَبْلُ ۚ فَأَسَرَّهَا يُوسُفُ فِى نَفْسِهِۦ وَلَمْ يُبْدِهَا لَهُمْ ۚ قَالَ أَنتُمْ شَرٌّۭ مَّكَانًۭا ۖ وَٱللَّهُ أَعْلَمُ بِمَا تَصِفُونَ (۷۷)

12-77a: Some commentators have tried to justify the accusation of theft levied against Joseph either by distorting some statements in the Bible or by putting forward their own made-up stories. However, the brothers levying the accusation of stealing are a group who had no compunction in taking the life of an innocent person and then lying about it to their father, Jacob. So, it is not far-fetched if they have again resorted to a lie. The matter is quite clear. The half-brothers first separate themselves from the affair of theft and then to prove the accusation of theft on Joseph’s brother, they provide the supporting testimony that his brother Joseph is also a thief. Their objective in doing this is to remove Benjamin from the eyes of Jacob, as they had done previously with Joseph. So, their contention is that they, the half-brothers, are a pious band but Joseph and his brother are thieves. What is it that Joseph keeps secret in his soul? Joseph did not want to reveal his identity; otherwise in response to this accusation, his reply would have been: you accuse me falsely to my face. 

12-78 They said: O chief, he has a father, a very old man, so take one of us in his place. Surely we see thee to be of the doers of good.

قَالُوا۟ يَـٰٓأَيُّهَا ٱلْعَزِيزُ إِنَّ لَهُۥٓ أَبًۭا شَيْخًۭا كَبِيرًۭا فَخُذْ أَحَدَنَا مَكَانَهُۥٓ ۖ إِنَّا نَرَىٰكَ مِنَ ٱلْمُحْسِنِينَ (۷۸)

12-79 He said: Allah forbid that we should seize other than him with whom we found our property, for then surely we should be unjust!^a

قَالَ مَعَاذَ ٱللَّهِ أَن نَّأْخُذَ إِلَّا مَن وَجَدْنَا مَتَـٰعَنَا عِندَهُۥٓ إِنَّآ إِذًۭا لَّظَـٰلِمُونَ (۷۹)

12-79a: There were some among the half-brothers who were good hearted. It is one of them who had said on the earlier occasion: لَا تَقْتُلُوا۟ يُوسُفَ (Do not slay Joseph). Even this time, one of them suggests to Joseph that one of them should be imprisoned in place of Benjamin but Joseph rejects the proposal. 

12-58 And Joseph’s brethren came and went in to him, and he knew them, while they recognized him not.^a

وَجَآءَ إِخْوَةُ يُوسُفَ فَدَخَلُوا۟ عَلَيْهِ فَعَرَفَهُمْ وَهُمْ لَهُۥ مُنكِرُونَ (۵۸)

12-58a: Many intermediate events have been left out. The seven years of abundant harvest have passed, and the years of famine have begun. Joseph’s brothers come to Egypt in search of grain and are brought before Joseph. Because Joseph was only a teenager when they were separated and because his condition had changed so much, they did not recognize him.

12-59 And when he furnished them with their provision, he said: Bring to me a brother of yours from your father. See you not that I give full measure and that I am the best of hosts?

وَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ قَالَ ٱئْتُونِى بِأَخٍۢ لَّكُم مِّنْ أَبِيكُمْ ۚ أَلَا تَرَوْنَ أَنِّىٓ أُوفِى ٱلْكَيْلَ وَأَنَا۠ خَيْرُ ٱلْمُنزِلِينَ (۵۹)

12-59a: جَهَّز – جہاز – جَہاز are those provisions etcetera that are made ready and تَجۡھِیزا is to lift the provisions or to send them.

كَيْل – Is a measure of grain. See 7-85b. It has also been used to mean grain.

مُنزِل – نُزُول means حلول (descending, coming down, disembarking, sojourn, residence). نَزِیل means a guest. نُزل is provisions for entertainment or hospitality. Accordingly, اِنزال is hospitality and مُنۡزِل is the host.

In his conversation with them, Joseph finds out everything about their circumstances and therefore commands them to bring their brother. The mention of giving them the full measure and his hospitality is not to manifest a favor but to recount their treatment so that they may come again. Hospitality is a special attribute of the Arabs and hence there was no one in Egypt equal to Joseph in his hospitality.

12-60 But if you bring him not to me, you shall have no measure (of corn) from me, nor shall you come near me.

فَإِن لَّمْ تَأْتُونِى بِهِۦ فَلَا كَيْلَ لَكُمْ عِندِى وَلَا تَقْرَبُونِ (۶۰)

12-61 They said: We shall strive to make his father yield about him, and we are sure to do (it).

قَالُوا۟ سَنُرَٰوِدُ عَنْهُ أَبَاهُ وَإِنَّا لَفَـٰعِلُونَ (۶۱)

12-62 And he said to his servants: Put their money into their bags that they may recognize it when they go back to their family, so that they may come back.^a

 وَقَالَ لِفِتْيَـٰنِهِ ٱجْعَلُوا۟ بِضَـٰعَتَهُمْ فِى رِحَالِهِمْ لَعَلَّهُمْ يَعْرِفُونَهَآ إِذَا ٱنقَلَبُوٓا۟ إِلَىٰٓ أَهْلِهِمْ لَعَلَّهُمْ يَرْجِعُونَ (۶۲)

12-62a: رِحَال – It is the plural of رَحل (the baggage that is placed on a camel for carriage) and sometimes it is used to mean a camel and sometimes the thing on which one sits in the house. The meaning of ارتحال is to journey, march, migrate or decamp, as in: رِحْلَةَ ٱلشِّتَآءِ وَٱلصَّيْفِ (journey in the winter and summer) (106:2).

The purpose of returning the money paid for the grain was that they should come back to Egypt for any future supply of grain that they needed either because of the favor shown to them, or possibly even to return the money they find in their bags.

12-63 So when they returned to their father, they said: O our father, the measure is withheld from us, so send with us our brother that we may get the measure, and we will surely guard him.^a

فَلَمَّا رَجَعُوٓا۟ إِلَىٰٓ أَبِيهِمْ قَالُوا۟ يَـٰٓأَبَانَا مُنِعَ مِنَّا ٱلْكَيْلُ فَأَرْسِلْ مَعَنَآ أَخَانَا نَكْتَلْ وَإِنَّا لَهُۥ لَحَـٰفِظُونَ (۶۳)

12-63a: نَكْتَلْ – The actual word is نکتیل, that is it is a concoction (باب افتعال) where ی has been replaced by ا which has been dropped because of the joining of the consonants.

12-64 He said: Can I trust you with him, except as I trusted you with his brother before. So Allah is the Best Keeper, and He is the most Merciful of those who show mercy.^a

قَالَ هَلْ ءَامَنُكُمْ عَلَيْهِ إِلَّا كَمَآ أَمِنتُكُمْ عَلَىٰٓ أَخِيهِ مِن قَبْلُ ۖ فَٱللَّهُ خَيْرٌ حَـٰفِظًۭا ۖ وَهُوَ أَرْحَمُ ٱلرَّٰحِمِينَ (۶۴)

12-64a: The meaning is that if I trust you, it will be like when I trusted you with Joseph. Protection is only from Allah, and this is the way of the righteous. They are asked to give a solemn pledge, but trust is put only in Allah. Resources are to be used but pious people do not consider resources as the basis of success. For هَلْ see 2-210a.

12-65 And when they opened their goods, they found their money returned to them. They said: O our father, what (more) can we desire? This is our property returned to us, and we shall bring corn for our family and guard our brother, and have in addition the measure of a camel-load. This is an easy measure.^a

وَلَمَّا فَتَحُوا۟ مَتَـٰعَهُمْ وَجَدُوا۟ بِضَـٰعَتَهُمْ رُدَّتْ إِلَيْهِمْ ۖ قَالُوا۟ يَـٰٓأَبَانَا مَا نَبْغِى ۖ هَـٰذِهِۦ بِضَـٰعَتُنَا رُدَّتْ إِلَيْنَا ۖ وَنَمِيرُ أَهْلَنَا وَنَحْفَظُ أَخَانَا وَنَزْدَادُ كَيْلَ بَعِيرٍۢ ۖ ذَٰلِكَ كَيْلٌۭ يَسِيرٌۭ (۶۵)

12-65a: نَمِيرُ – مِیۡرۃ is provisions, supplies, commissariat. مَارَ یَمِیۡرُ means brought grain or corn.

يَسِير – It is the opposite of عُسۡرand يَسِير means ease but a small quantity of a thing is also called يَسِير (R). It is the latter sense in which the word is used here, and the meaning is that the grain they had brought was small in quantity or that it was not sufficient for the period of famine.

12-66 He said: I will by no means send him with you, until you give me a firm covenant in Allah’s name that you will bring him back to me, unless you are completely surrounded. And when they gave him their covenant, he said: Allah is Guardian over what we say.^a

قَالَ لَنْ أُرْسِلَهُۥ مَعَكُمْ حَتَّىٰ تُؤْتُونِ مَوْثِقًۭا مِّنَ ٱللَّهِ لَتَأْتُنَّنِى بِهِۦٓ إِلَّآ أَن يُحَاطَ بِكُمْ ۖ فَلَمَّآ ءَاتَوْهُ مَوْثِقَهُمْ قَالَ ٱللَّهُ عَلَىٰ مَا نَقُولُ وَكِيلٌۭ (۶۶)

12-66a: Despite taking a firm covenant from his sons, Jacob entrusts the matter to God. An attorney is the person to whom a matter is entrusted and the person to whom the matter is entrusted is the custodian of the matter, hence the meaning of وَكِيل here is guardian.

يُحَاطَ بِكُمْ – It can mean surrounded and can also mean killed because one who is surrounded by an enemy may also be killed.

12-67 And he said: O my sons, enter not by one gate but enter by different gates. And I can avail you naught against Allah. Judgment is only Allah’s. On Him I rely, and on Him let the reliant rely.^a

وَقَالَ يَـٰبَنِىَّ لَا تَدْخُلُوا۟ مِنۢ بَابٍۢ وَٰحِدٍۢ وَٱدْخُلُوا۟ مِنْ أَبْوَٰبٍۢ مُّتَفَرِّقَةٍۢ ۖ وَمَآ أُغْنِى عَنكُم مِّنَ ٱللَّهِ مِن شَىْءٍ ۖ إِنِ ٱلْحُكْمُ إِلَّا لِلَّهِ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَعَلَيْهِ فَلْيَتَوَكَّلِ ٱلْمُتَوَكِّلُونَ (۶۷)

12-67a: Reason for the advice to enter from different gates: Most commentators have inclined to the view that this advice was given to avoid the evil eye. The Bible states that in the first visit Joseph was harsh with his brothers and accused them of being spies (Genesis 42:9). Jacob may have thought that if they entered together, the government of Egypt may suspect them and arrest them even before they could reach the king, and the kind attitude of the king may not even come into play. Hence Jacob advised them to adopt this cautious approach while entering the city. This explanation is supported by two other facts as well. First, when Jacob took a covenant from his sons, he allowed for an exception namely  إِلَّآ أَن يُحَاطَ بِكُم (unless you are completely surrounded). Second, he also stated with this: مَآ أُغْنِى عَنكُم مِّنَ ٱللَّهِ مِن شَىْءٍ (I can avail you nought against Allah), that is if some calamity is destined to befall them from Allah, then he (Jacob) will not be able to help them. In the next verse, this same thing is mentioned, and it is followed by: وَإِنَّهُۥ لَذُو عِلْمٍۢ لِّمَا عَلَّمْنَـٰهُ (And surely he was possessed of knowledge, because We had given him knowledge) (12:68). This indicates that Jacob had been informed, either through a revelation or a vision, that some calamity from Allah was going to befall them but revealed prophecies do not have full details and affairs are shown only in a succinct form. Jacob’s mind led him to believe that since the last time his sons were suspected of spying, the calamity that was to befall them may be their arrest on the same ground. However, since this was an idea based on his own thinking, he added that he would not be able to help them whatever the nature of the calamity. As stated in the next verse, they followed their father’s advice and safely entered the city but this did not avert the calamity which was to come from another source. In the case of Joseph also, Jacob had been shown some details of the coming calamity and that is why he had remarked وَأَخَافُ أَن يَأْكُلَهُ ٱلذِّئْبُ  (I fear lest the wolf devour him) (12:13). Prophecies often do not have an exact timing of when an event will occur.

The evil eye: Just as an attractive person can be impacted by the evil eye so can a group, but if the source of anxiety was the evil eye, why did Jacob not advise his sons the first time to enter the city by different gates? The difference between ten sons on the first trip and eleven in the second is not that significant. Events are supportive of the theory that for the first trip Joseph had had no vision about any kind of calamity. For the second trip, Jacob was given information of an impending calamity and so he advised his sons as best as he understood the vision. Even so, like any righteous and pious person, he did not rely on this advice and instead told them to put their trust in Allah. This again goes to show that pious people do not think that available resources should not be used. It is also necessary to add here that the effect of the evil eye is mentioned in the hadith and such a phenomenon is in fact a reality. In the present times, those who have seen the wondrous acts of mesmerism can easily understand the astonishing acts that the eyes can perform and how an ordinary person can be put in a trance by the eyes of a hypnotist. This is a testimony to the truthfulness of the Holy Prophet that even while doing away with all kinds of superstitions, he stated without any fear of reproach a power that exists in humans.

12-68 And when they entered as their father had bidden them, it availed them naught against Allah, but (it was only) a desire in the soul of Jacob, which he satisfied. And surely he was possessed of knowledge, because We had given him knowledge, but most people know not.

وَلَمَّا دَخَلُوا۟ مِنْ حَيْثُ أَمَرَهُمْ أَبُوهُم مَّا كَانَ يُغْنِى عَنْهُم مِّنَ ٱللَّهِ مِن شَىْءٍ إِلَّا حَاجَةًۭ فِى نَفْسِ يَعْقُوبَ قَضَىٰهَا ۚ وَإِنَّهُۥ لَذُو عِلْمٍۢ لِّمَا عَلَّمْنَـٰهُ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ (۶۸)

12-50 And the king said: Bring him to me. So when the messenger came to him, he said: Go back to thy lord and ask him, what is the case of the women who cut their hands. Surely my Lord knows their device.^a

وَقَالَ ٱلْمَلِكُ ٱئْتُونِى بِهِۦ ۖ فَلَمَّا جَآءَهُ ٱلرَّسُولُ قَالَ ٱرْجِعْ إِلَىٰ رَبِّكَ فَسْـَٔلْهُ مَا بَالُ ٱلنِّسْوَةِ ٱلَّـٰتِى قَطَّعْنَ أَيْدِيَهُنَّ ۚ إِنَّ رَبِّى بِكَيْدِهِنَّ عَلِيمٌۭ (۵۰)

12-50a: بَالُ – Manner or condition that deserves attention. In hadith بال is described as کل امرذی (important affairs or matters). In adopting this word, the purport is to draw attention to the importance that Joseph attached to clarifying the matter regarding the women who cut their hands.

The Bible does not exonerate Joseph from the accusations: There is no mention of this matter in the Bible. In the Bible narrative, when Pharoah summoned Joseph to interpret the dream, he presented himself forthwith in the royal court. In contrast the Quran mentions this episode to show that worldly dignity has no meaning in the eyes of a man of God. Joseph knew that he would be honored by the king because of the interpretation of the dream but he had no desire to get out of the jail unless he was exonerated of the charges based on which he was jailed. The importance that Joseph attached to the incident of the women cutting their hands shows that this was the major testimony in his conviction. 

In the explanation of this incident in Bukhari, it is stated that the Holy Prophet said: و لو لَبِثۡثُ فی السِّجۡن ما لَبِثَ یُوۡسُفُ لا جَبۡتُ الداعی   (If I had stayed in the jail like Yusuf, I would have accepted the offer sent with the caller). The meaning of this is just to honor the action of Joseph in desiring to wash the slur on his chastity so intensely that he preferred to stay in jail rather than to keep on carrying the burden of the accusation. As far as the Holy Prophet’s statement above is concerned, there is a different angel to it, which is that the objective of the Holy Prophet’s mission is so much greater than that of Joseph’s mission that he would not have cared what people thought of him. The only magnificent objective before him was the social, moral and spiritual reformation of the people. If such a grand objective had been before Joseph, he too would not have worried about the accusation because the objective of reformation is greater than anything else. As far as false allegations are concerned, the Holy Prophet’s teaching is to avoid situations that will give people a chance to levy such accusations. Once when the Holy Prophet was standing with his wife in a public spot and a companion happened to pass by, the Holy Prophet called the Companion and told him that the lady with him was his wife and added that the devil whispers all kinds of evil in a person’s mind.

12-51 (The king) said: What was your affair when you sought to seduce Joseph? They said: Holy Allah! We knew of no evil on his part. The chief’s wife said:Now has the truth become manifest. I sought to seduce him and he is surely of the truthful.^a

  قَالَ مَا خَطْبُكُنَّ إِذْ رَٰوَدتُّنَّ يُوسُفَ عَن نَّفْسِهِۦ ۚ قُلْنَ حَـٰشَ لِلَّهِ مَا عَلِمْنَا عَلَيْهِ مِن سُوٓءٍۢ ۚ قَالَتِ ٱمْرَأَتُ ٱلْعَزِيزِ ٱلْـَٔـٰنَ حَصْحَصَ ٱلْحَقُّ أَنَا۠ رَٰوَدتُّهُۥ عَن نَّفْسِهِۦ وَإِنَّهُۥ لَمِنَ ٱلصَّـٰدِقِينَ (۵۱)

12-51a: خَطْب – See 11-37a. خَطْب is said of a very important matter in which there are many addresses.

حَصْحَصَ – حَصّ means to sever, and accordingly حِصّه is that which is separated from the whole. The meaning of حَصَّ and حَصْحَصَ is that the matter has become manifest and the thing that had covered it has been removed (R).

Cutting of hands was a conspiracy against Joseph: Why did the king examine the women with the accusatory statement: What was your affair when you sought to seduce Joseph? There appear to be two reasons for this. First is the influence of Joseph’s righteousness brought about by listening to his travails and the impact of his knowledge exhibited in interpreting the king’s dream. This made him realize his greatness. Second, the message that Joseph sent to the king from the prison included the statement that the cutting of the hands was a کید or a stratagem that the women had used against him and although it was not manifest to the people at the time, but Allah knew about it. The message, conveyed in this manner, convinced the king that there was a conspiracy afoot against Joseph. Accordingly, the women realized that Joseph’s righteousness had now become manifest, and their secret could no longer remain hidden. So, they confessed that Joseph had shown no evil attention towards them. Finally, the chief’s wife also admitted that all the veils behind which she had tried to hide the truth had vanished and the truth had now become manifest. This shows that the cutting of the hands by the women was the way in which Joseph’s righteousness had been veiled.

12-52 This is that he might know that I have not been unfaithful to him in secret, and that Allah guides not the device of the unfaithful.^a

 ذَٰلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ بِٱلْغَيْبِ وَأَنَّ ٱللَّهَ لَا يَهْدِى كَيْدَ ٱلْخَآئِنِينَ (۵۲)

12-52a: It appears as if the statement in this verse and in the next is a continuation of the statement of the chief’s wife, but the text contradicts this and shows that the statement is actually that of Joseph. Most commentators agree to this. The chief’s wife could not say that she had not been unfaithful in secret because it was her unfaithfulness that was the cause of Joseph landing in jail. It appears that since the investigation would necessarily take some time, people must have advised Joseph to accept the offer and not to unnecessarily stay in jail. Joseph’s response is given in this verse and the reason he gives is that the king may become aware that he had not been unfaithful to the chief behind his back. Another explanation is that the pronoun in أَخُنْهُ refers to the king but by unfaithfulness to the king would still mean unfaithfulness to the chief because unfaithfulness to a high-powered noble of the king is unfaithfulness to the king. By guidance here is meant reaching the desired goal for which see 1-5a.

12-53 And I call not myself sinless; surely (man’s) self is wont to command evil, except those on whom my Lord has mercy. Surely my Lord is Forgiving, Merciful.^a

وَمَآ أُبَرِّئُ نَفْسِىٓ ۚ إِنَّ ٱلنَّفْسَ لَأَمَّارَةٌۢ بِٱلسُّوٓءِ إِلَّا مَا رَحِمَ رَبِّىٓ ۚ إِنَّ رَبِّى غَفُورٌۭ رَّحِيمٌۭ (۵۳)

12-53a: The way of the righteous: This verse also shows that this is not the statement of the chief’s wife. The stress with which Joseph asserted his innocence could lead one to think that he is claiming a status that no righteous person has claimed before, namely that his soul is so pure that it can never be disobedient. Hence, he draws attention to the fact that it is not the excellence of his soul but merely the blessing of Allah that enabled him to stay away from evil. The soul of every person is the same and its first stage is that it keeps prompting a person to commit evil. It is true however that the soul of those on whom Allah has mercy have already been set aright, such as the prophets who are sinless, some saints who are protected, and those who reform themselves later. The first stage of the soul which is akin to that of an animal is here named نفس امّارہ  and in this stage the animal characteristics dominate a person’s personality. The second stage is called نفس لوّامہ (self-accusing spirit) and this is the stage in which if a person commits some evil, the conscience reprimands and does not agree with what has been done. The third stage is that of نفس مطمئنہ (the soul that is at rest) and this is the stage where the soul is fully reformed and walks only in the ways that pleases Allah.

12-54 And the king said: Bring him to me, I will choose him for myself. So when he talked with him, he said: Surely thou art in our presence today dignified, trusted.^a

وَقَالَ ٱلْمَلِكُ ٱئْتُونِى بِهِۦٓ أَسْتَخْلِصْهُ لِنَفْسِى ۖ فَلَمَّا كَلَّمَهُۥ قَالَ إِنَّكَ ٱلْيَوْمَ لَدَيْنَا مَكِينٌ أَمِينٌۭ (۵۴)

12-54a: أَسْتَخْلِصْ – اِسۡتَخۡلَصَ and اَخۡلَص have the same meaning. اَخۡلَصه‘ means اخۡتَارَہٗ that is: I have authority over him or I have selected him (LA). In خَلَصُوا۟ نَجِيًّۭا ۖ(conferred together privately) (12:80), the meaning of خَلَصُوا۟ is انفردوا خالِصِینَ عن غیرِھم that is to withdraw to confer privately (R).

مَكِينٌ – It means بَیِّن المکانَةِ  (a person whose honorable status is manifest) (LA). In ذِى قُوَّةٍ عِندَ ذِى ٱلْعَرْشِ مَكِينٍۢ (The possessor of strength, established in the presence of the Lord of the Throne) (81:20) the meaning of مَكِينٍۢ is taken as مُتَمکّنٍ ذی قَدۡرٍ و مَنۡزِلَةٍ (Possessor of power and dignity).

12-55 He said: Place me (in authority) over the treasures of the land; surely I am a good keeper, knowing well.^a

قَالَ ٱجْعَلْنِى عَلَىٰ خَزَآئِنِ ٱلْأَرْضِ ۖ إِنِّى حَفِيظٌ عَلِيمٌۭ (۵۵)

12-55a: Joseph takes over the financial management of Egypt: When the king honored Joseph, he requested to be put in charge of the country’s finances because in view of the looming crisis, it was necessary that the financial management of the country be in the hands of an intelligent and trustworthy person. The words good keeper (حَفِيظٌ ) and knowing (عَلِيمٌۭ ) draws attention to this. Righteousness and piety is not just isolating oneself from the world with a rosary. The discharge of the business of the world and performance of national duties in a trustworthy manner is also righteousness of a high degree. It is stated in the Bible that the king handed over all the powers of governance to Joseph. The Quran states ٱجْعَلْنِى عَلَىٰ خَزَآئِنِ ٱلْأَرْضِ (Place me in authority over the treasures of the land) to show that the control of finances is real governance. Today when the western powers desire to pressurize a country, their first weapon is to start interfering in the financial management of the country which begins by extending loans to them.

12-56 And thus did We give to Joseph power in the land — he had mastery in it wherever he liked. We bestow Our mercy on whom We please, and We waste not the reward of the doers of good.

وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِى ٱلْأَرْضِ يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَآءُ ۚ نُصِيبُ بِرَحْمَتِنَا مَن نَّشَآءُ ۖ وَلَا نُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ (۵۶)

12-57 And certainly the reward of the Hereafter is better for those who believe and guard against evil.

وَلَأَجْرُ ٱلْـَٔاخِرَةِ خَيْرٌۭ لِّلَّذِينَ ءَامَنُوا۟ وَكَانُوا۟ يَتَّقُونَ (۵۷)

12-43 And the king said: I have seen seven fat cows which seven lean ones devoured; and seven green ears and (seven) others dry. O chiefs, explain to me my dream, if you can interpret the dream.^a

وَقَالَ ٱلْمَلِكُ إِنِّىٓ أَرَىٰ سَبْعَ بَقَرَٰتٍۢ سِمَانٍۢ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌۭ وَسَبْعَ سُنۢبُلَـٰتٍ خُضْرٍۢ وَأُخَرَ يَابِسَـٰتٍۢ ۖ يَـٰٓأَيُّهَا ٱلْمَلَأُ أَفْتُونِى فِى رُءْيَـٰىَ إِن كُنتُمْ لِلرُّءْيَا تَعْبُرُونَ (۴۳)

12-43a: سِمَان – It is the plural of سَمِین (fat, corpulent) and سِمَن (to fatten) is the opposite of ھُزال (leanness, skinniness). The meaning of اَسۡمَنَ is made him fat, as in لَّا يُسْمِنُ وَلَا يُغْنِى مِن جُوعٍۢ (Neither nourishing nor satisfying hunger) (88:7) (R). سَمۡن is ghee because it fattens (R).

عِجَافٍ – It is the plural of اعجف and عجفاء and means emaciated from hunger.

خُضْرٍ – It is the plural of اَخۡضَر and means green.

يَابِسَ – It is derived from یَبۡس which means dried up or desiccated (R).

 تَعْبُرُون – The meaning of عَبۡر is to cross from one state to another. عُبُور is specific to crossing a body of water and تَعۡبِیۡر is specific to interpreting dreams (another word used for interpreting dreams is تاویل but it is a word of general use and is used in other situations as well). Thus, تَعْبُرُون is crossing over from what is manifest to what is hidden behind it.

For عبرۃ etcetera see  3-13b.

12-44 They said: Confused dreams, and we know not the interpretation of dreams.^a

قَالُوٓا۟ أَضْغَـٰثُ أَحْلَـٰمٍۢ ۖ وَمَا نَحْنُ بِتَأْوِيلِ ٱلْأَحْلَـٰمِ بِعَـٰلِمِينَ (۴۴)

12-44a: أَضْغَـٰث – It is the plural of ضِغۡث (bunch, bundle) and ضِغۡث is to make one part of a thing to meet another part. ضِغۡث الحدیث is to confuse a statement or affair, and hence dreams which out of worry merge into one another are called أَضْغَـٰث . They cannot be interpreted because they are mixed up (LA).

أَحْلَـٰمٍ – حِلۡم means forbearance, or to control one’s temperament from the agitation of anger. Its plural is also أَحْلَـٰمٍۢ , as in أَمْ تَأْمُرُهُمْ أَحْلَـٰمُهُم بِهَـٰذَآ ۚ(Or do their understanding bid them this) (52:32) where the purport is intelligence, although the actual meaning of حِلۡم is not intelligence. أَحْلَـٰمٍ is also the plural of حُلۡم and حُلُم which means dreams. حُلُم also means puberty, as in وَإِذَا بَلَغَ ٱلْأَطْفَـٰلُ مِنكُمُ ٱلْحُلُمَ (And when the children among you attain to puberty) (24:59). In the pre-Islamic period حُلۡم was used for dreams both good and bad but in the Islamic terminology distinction is made between حُلۡم (bad dreams) and رؤیا (good dreams), as in the statement: الرُوۡٔیا من اللّٰہ و الحلم من الشیطان (Good dreams are from Allah and bad dreams are from the devil). احتلام (puberty; sexual maturity) is also from this (LA). This difference between رؤیا and حُلۡم  exists in the Quran as well because the king calls his dream رؤیا but the courtiers call it أَحْلَـٰمٍ .

12-45 And of the two, he who had found deliverance and remembered after a long time said: I will inform you of its interpretation, so send me.^a

وَقَالَ ٱلَّذِى نَجَا مِنْهُمَا وَٱدَّكَرَ بَعْدَ أُمَّةٍ أَنَا۠ أُنَبِّئُكُم بِتَأْوِيلِهِۦ فَأَرْسِلُونِ (۴۵)

12-45a: ٱدَّكَر – In reality the word is اِذۡتَکر that is, it is conjugated from ذِکۡر using the principle of conjugation known as باب افتعال where ت has been replaced by د and ذ has been merged.

12-46 Joseph, O truthful one, explain to us seven fat kine which seven lean ones devoured, and seven green ears and (seven) others dry, that I may go back to the people so that they may know.

يُوسُفُ أَيُّهَا ٱلصِّدِّيقُ أَفْتِنَا فِى سَبْعِ بَقَرَٰتٍۢ سِمَانٍۢ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌۭ وَسَبْعِ سُنۢبُلَـٰتٍ خُضْرٍۢ وَأُخَرَ يَابِسَـٰتٍۢ لَّعَلِّىٓ أَرْجِعُ إِلَى ٱلنَّاسِ لَعَلَّهُمْ يَعْلَمُونَ (۴۶)

12-47 He said: You shall sow for seven years as usual, then that which you reap, leave it in its ear, except a little which you eat.^a

قَالَ تَزْرَعُونَ سَبْعَ سِنِينَ دَأَبًۭا فَمَا حَصَدتُّمْ فَذَرُوهُ فِى سُنۢبُلِهِۦٓ إِلَّا قَلِيلًۭا مِّمَّا تَأْكُلُونَ (۴۷)

12-47a: دَأَبًۭا – See 3-11a. According to Al-Mufradat, the meaning of دَأَب is اِدَاھةُ السَّیۡر (to keep going perpetually), as in وَسَخَّرَ لَكُمُ ٱلشَّمْسَ وَٱلْقَمَرَ دَآئِبَيْنِ ۖ (And He has made subservient to you the sun and the moon, pursuing their courses) (14:33). So, by دَأَب is meant a permanent habit (R).

Along with the interpretation, Joseph also gives a strategy to prepare for the years of famine. He interpreted the seven fat cows and seven green ears as normal agricultural years with a good harvest and added that only what is necessary should be eaten and the rest of the grain stored in the ears. This is to protect the grain from being eaten by insects or otherwise spoilt.

12-48 Then after that will come seven years of hardship, which will eat away all you have beforehand stored for them, except a little which you have preserved.^a

ثُمَّ يَأْتِى مِنۢ بَعْدِ ذَٰلِكَ سَبْعٌۭ شِدَادٌۭ يَأْكُلْنَ مَا قَدَّمْتُمْ لَهُنَّ إِلَّا قَلِيلًۭا مِّمَّا تُحْصِنُونَ (۴۸)

12-48a: This is the interpretation of the seven lean cows that eat the fat cows and of the seven dry ears. The advice to preserve a little of the stored grain is so that seeds may be available to sow for the next year’s crop.

In the commentary of Surah Yusuf in Bukhari, a hadith is recorded here which mentions that as a result of the supplication of the Holy Prophet, a seven-year famine visited the Quraish of Makkah. The Holy Prophet had prayed:   قال اللّٰھم اکۡفِیۡنہِم بِسَبۡعٍ کَسَبۡعِ یوسَف (He said: O Allah send them seven years of famine like the seven years of famine in the time of Yusuf) فاصابَتۡہُم سَنَةٌ حَصَّتۡ کُلَّ شیَئۡیٍ حَتّی اَکَلُو الۡعِظَام حتی جَعَل الرجل یَنۡظُرُ الی اسمأ فیری بَیۡنَهٗ و بَبَیۡنَھا مِثۡلَ الدُّخان   (and save me from their mischief. As a result of this supplication there was a famine for seven years that destroyed everything. People ate bones to survive and when a person looked upwards, they saw a smokey haze between them and the sky). This prophecy is given elsewhere in the Quran: فَٱرْتَقِبْ يَوْمَ تَأْتِى ٱلسَّمَآءُ بِدُخَانٍۢ (So wait for the day when the heaven brings a drought) (44:10). The clear purpose for mentioning this hadith in Surah Yusuf is that events in the life of the Holy Prophet mirrored the events of Joseph and this is also the purpose of stating at the beginning of this chapter ءَايَـٰتٌۭ لِّلسَّآئِلِينَ (there are signs for the inquirer) (12:7).

12-49 Then after that will come a year in which people will have rain and in which they will press (grapes).^a

ثُمَّ يَأْتِى مِنۢ بَعْدِ ذَٰلِكَ عَامٌۭ فِيهِ يُغَاثُ ٱلنَّاسُ وَفِيهِ يَعْصِرُونَ (۴۹)

12-49a: عَام – It means a year just like سَنَة means a year, but the term سَنَة is generally used for a year in which there is drought and severity and عَام for a year that is rainy with an abundance of provisions.

يُغَاث– See 8-9a. غَوۡثmeans aid, help, succor and غَیۡث means rain. Giving aid is called اَغاث and to send rain upon، or water with rain is called غَاثَ (R).

It is given by way of good news that after seven years of drought there will be rain. It is stated in the hadith that when the Quraish had lived through seven years of drought, Abu Sufyan came to the Holy Prophet and said that your people are dying from hunger. The Holy Prophet then supplicated, and the rains came. It is to indicate this that the year in which the rain returns is mentioned at the end.

12-36 And two youths entered the prison with him. One of them said: I saw myself pressing wine. And the other said: I saw myself carrying bread on my head, of which birds were eating. Inform us of its interpretation; surely we see thee to be of the doers of good.^a

وَدَخَلَ مَعَهُ ٱلسِّجْنَ فَتَيَانِ ۖ قَالَ أَحَدُهُمَآ إِنِّىٓ أَرَىٰنِىٓ أَعْصِرُ خَمْرًۭا ۖ وَقَالَ ٱلْـَٔاخَرُ إِنِّىٓ أَرَىٰنِىٓ أَحْمِلُ فَوْقَ رَأْسِى خُبْزًۭا تَأْكُلُ ٱلطَّيْرُ مِنْهُ ۖ نَبِّئْنَا بِتَأْوِيلِهِۦٓ ۖ إِنَّا نَرَىٰكَ مِنَ ٱلْمُحْسِنِينَ (۳۶)

12-36a: Both the prisoners having spent time in the company of Joseph and seeing his piety relate their dreams to Joseph.

12-37 He said: The food with which you are fed shall not come to you, but I shall inform you of its interpretation before it comes to you. This is of what my Lord has taught me. Surely I have forsaken the religion of a people who believe not in Allah, and are deniers of the Hereafter.^a

قَالَ لَا يَأْتِيكُمَا طَعَامٌۭ تُرْزَقَانِهِۦٓ إِلَّا نَبَّأْتُكُمَا بِتَأْوِيلِهِۦ قَبْلَ أَن يَأْتِيَكُمَا ۚ ذَٰلِكُمَا مِمَّا عَلَّمَنِى رَبِّىٓ ۚ إِنِّى تَرَكْتُ مِلَّةَ قَوْمٍۢ لَّا يُؤْمِنُونَ بِٱللَّهِ وَهُم بِٱلْـَٔاخِرَةِ هُمْ كَـٰفِرُونَ (۳۷)

12-37a: Because the two prisoners themselves said that they had seen Joseph to be a doer of good, hence Joseph begins by advising them in the hope that they may reform themselves. This part is again missing from the Bible, and mention is only made of their dreams and Joseph’s interpretation. At every step one realizes how the Quran has filled the narrative of Joseph with useful advice, while the same in the Bible is a dry narrative. The Quran shows that even the walls of a prison cannot prevent a person from doing good, which is the real purpose of life. The purport of the mention of food at the beginning of the verse is not that Joseph will be able to interpret the condition of the food, but by تَأْوِيلِهِۦ is meant the interpretation of their dreams which they had requested. The fact is that worldly people soon tire of being sermonized. Hence Joseph conveys to them that in their current state their main concern is eating and filling their stomachs but he will interpret their dreams and also finish giving them advise before their food arrives.

12-38 And I follow the religion of my fathers, Abraham and Isaac and Jacob. It beseems us not to associate aught with Allah. This is by Allah’s grace upon us and on mankind, but most people give not thanks.^a

وَٱتَّبَعْتُ مِلَّةَ ءَابَآءِىٓ إِبْرَٰهِيمَ وَإِسْحَـٰقَ وَيَعْقُوبَ ۚ مَا كَانَ لَنَآ أَن نُّشْرِكَ بِٱللَّهِ مِن شَىْءٍۢ ۚ ذَٰلِكَ مِن فَضْلِ ٱللَّهِ عَلَيْنَا وَعَلَى ٱلنَّاسِ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَشْكُرُونَ (۳۸)

12-38a: Only the foundational principle of religion is mentioned here, that is the oneness of God which is common to all religions. The purport is that the basic principle of his religion is the same as that of their religion.

12-39 O my two fellow-prisoners, are sundry lords better or Allah the One, the Supreme?^a

يَـٰصَـٰحِبَىِ ٱلسِّجْنِ ءَأَرْبَابٌۭ مُّتَفَرِّقُونَ خَيْرٌ أَمِ ٱللَّهُ ٱلْوَٰحِدُ ٱلْقَهَّارُ (۳۹)

 12-39: Thus, a polytheist accepts the slavery of multiple masters and a slave with many masters cannot prosper. Allah has power over everything and anyone who choses to be His servant will not need to be dependent on anyone else.

12-40 You serve not besides Him but names which you have named, you and your fathers — Allah has sent down no authority for them. Judgment is only Allah’s. He has commanded that you serve none but Him. This is the right religion, but most people know not.^a

مَا تَعْبُدُونَ مِن دُونِهِۦٓ إِلَّآ أَسْمَآءًۭ 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 (۴۰)

12-40a: أَسْمَآءًۭ here means that the names of the idols are just words with no underlying reality.

إِنِ ٱلْحُكْمُ إِلَّا لِلَّهِ means that the correct command is the one that Allah gives and Allah has never given any command through any of His prophets to worship any other than Allah. In fact, He has always been commanding not to worship anything except Allah.

12-41 O my two fellow-prisoners, as for one of you, he will serve wine for his lord to drink; and as for the other, he will be crucified, so that the birds will eat from his head. The matter is decreed concerning which you inquired.

يَـٰصَـٰحِبَىِ ٱلسِّجْنِ أَمَّآ أَحَدُكُمَا فَيَسْقِى رَبَّهُۥ خَمْرًۭا ۖ وَأَمَّا ٱلْـَٔاخَرُ فَيُصْلَبُ فَتَأْكُلُ ٱلطَّيْرُ مِن رَّأْسِهِۦ ۚ قُضِىَ ٱلْأَمْرُ ٱلَّذِى فِيهِ تَسْتَفْتِيَانِ (۴۱)

12-42 And he said to him whom he knew would be delivered of the two: Remember me with thy lord. But the devil caused him to forget mentioning (it) to his lord, so he remained in the prison a few years.^a

وَقَالَ لِلَّذِى ظَنَّ أَنَّهُۥ نَاجٍۢ مِّنْهُمَا ٱذْكُرْنِى عِندَ رَبِّكَ فَأَنسَىٰهُ ٱلشَّيْطَـٰنُ ذِكْرَ رَبِّهِۦ فَلَبِثَ فِى ٱلسِّجْنِ بِضْعَ سِنِينَ (۴۲)

12-42a: ذِكْرَ رَبِّهِۦ – The connection between ذِكْرَ (remember me) and رَبِّهِ (your lord) is known grammatically as اضافت ادنیٰ ملابست (prefixing two pronouns so that the former governs the latter) and the purport is ذکر یوسف عند ربه . This request is not considered as asking assistance from other than Allah. The prisoners had themselves witnessed and testified to Joseph’s piety, so Joseph desires that the prisoner who would be saved and return to the king’s court should convey the same testimony to the king so that he may know that Joseph has been unjustly accused.

12-30 And women in the city said: The chief’s wife seeks to seduce her slave. He has indeed affected her deeply with (his) love. Truly we see her in manifest error.^a

وَقَالَ نِسْوَةٌۭ فِى ٱلْمَدِينَةِ ٱمْرَأَتُ ٱلْعَزِيزِ تُرَٰوِدُ فَتَىٰهَا عَن نَّفْسِهِۦ ۖ قَدْ شَغَفَهَا حُبًّا ۖ إِنَّا لَنَرَىٰهَا فِى ضَلَـٰلٍۢ مُّبِينٍۢ (۳۰)

12-30a: مَدِينَة – مَدَنَ بالمکان means stayed in the house and derived from it is مَدِينَة which means city. A fort that is made in the middle of a land is also called مَدِينَة and so is the land on which it is built. In particular this word is used as the name of the city to which the Holy Prophet migrated and anything belonging to that city is called مَدَنِّی. If مَدِينَة is used in its generic meaning of city, then anything attributed to the city is called مَدِینی. 

ٱلْعَزِيز – عَزِيز means mighty and also king or ruler. It was the title of the kings of Egypt (T). The meaning here is not king because the king of Egypt is referred to in this narrative as مَلِك and instead the word is used here for a grand noble of the court of the king to whom it appears the business of the state was delegated. This is surmised from the same title being accorded to Yusuf when he was delegated the functioning of the state. In the Bible, this noble’s name is given as Potiphar and he was the captain of Pharoah’s guard.

شَغَف – شَغَاف is غلافُ القَلۡب or pericardium and the meaning of شَغَفَهَا حُبًّا is that love has entered her heart or has overtaken her heart (LA).

12-31 So when she heard of their device, she sent for them and prepared for them a repast, and gave each of them a knife, and said (to Joseph): Come out to them. So when they saw him, they deemed him great, and cut their hands (in amazement), and said: Holy Allah! This is not a mortal! This is but a noble angel.

فَلَمَّا سَمِعَتْ بِمَكْرِهِنَّ أَرْسَلَتْ إِلَيْهِنَّ وَأَعْتَدَتْ لَهُنَّ مُتَّكَـًۭٔا وَءَاتَتْ كُلَّ وَٰحِدَةٍۢ مِّنْهُنَّ سِكِّينًۭا وَقَالَتِ ٱخْرُجْ عَلَيْهِنَّ ۖ فَلَمَّا رَأَيْنَهُۥٓ أَكْبَرْنَهُۥ وَقَطَّعْنَ أَيْدِيَهُنَّ وَقُلْنَ حَـٰشَ لِلَّهِ مَا هَـٰذَا بَشَرًا إِنْ هَـٰذَآ إِلَّا مَلَكٌۭ كَرِيمٌۭ (۳۱)

12-31a: بِمَكْرِهِنَّ – مَكْر  is a crafty scheme. The gossip of the women about the chief’s wife is called مَكْر because it was a crafty effort on their part to get to see Joseph. Another explanation why their backbiting and evil speech is called مَكْر is because these women and the chief’s wife were similarly adept at concealment. It is possible that by مَكْر is meant that these women may have conveyed to the chief’s wife a scheme to get Joseph to do her bidding and they were invited to fulfill this purpose. In this context, the purport of ضَلَـٰلٍۢ مُّبِينٍۢ  (manifest error) at the end of the previous verse can be that the chief’s wife had not adopted the right strategy to achieve her purpose. For example, she should have approached Joseph indirectly through someone else to convince him to do her bidding.

مُتَّكَـًۭٔا – The meaning of تَوَکَّأ and اِتَّکَأ (root تکا ) is to lean against a support, as in هِىَ عَصَاىَ أَتَوَكَّؤُا۟ عَلَيْهَا (This is my staff I lean on it) (20:18); ٱلْأَرَآئِكِ مُتَّكِـُٔونَ (reclining on raised couches) (36:56).  A pillow or cushion is also called مُتَّكَـًۭٔا and it is also another word for طعام or food because generally one leans back against a support while eating. Interestingly, this Ummah has been advised against eating while leaning back. Some have taken the meaning of مُتَّكَـًۭٔا as an assembly (LA). It also means citron (R). There are narratives in Ibn Jarir in line with the various meanings given here.

سِكِّينًۭ – It is derived from سکن . It means knife because the knife is used to slaughter animals and the slaughter puts the animal in a condition of سکون (peace or rest) (LA).

أَكْبَرْن – اَکۡبَرتُ الشئَ means رَأیۡتُه‘ کبیرا (saw him as great) (R).

حَـٰشَ لِلَّهِ – It means بُعۡدًا منه and is often used in a sarcastic manner.

The cutting of the hands because of the sudden appearance of Joseph when the women were engaged in eating and had knives in their hands is not an event lacking credence. The cutting of the hands does not mean that the hands were severed, and the purport is simply that they received a cut or otherwise injured their hands. Most commentators have preferred this meaning and there is even a meaning traced to Akramah that it was not the hands that were cut but the sleeve. The statement cutting of the hand could also be metaphorical and similar to the saying, biting the fingers in rage, as in: عَضُّوا۟ عَلَيْكُمُ ٱلْأَنَامِلَ مِنَ ٱلْغَيْظِ ۚ(they bite (their) finger tips in rage) (3:119). Their saying: This is not a mortal but a noble angel is not only because Joseph was handsome but more so because of the strength of his character in remaining chaste. It is imaginable that Joseph did not even cast a glance at this assembly of pretty and beautiful women, and this must have amazed them. Another interpretation of this passage can be based on what is indicated in the explanation of the word مَكْر, namely that this was a well crafted plan under which these women had schemed with the chief’s wife to have a repast in which the women were provided with knives. When Joseph appeared, all or some of them purposely cut their hands and then pressured Joseph that their wounds would be used as evidence against him unless he conceded to the request of the chief’s wife. When Joseph did not concede to their threat, they cried out in amazement that he was not a mortal but an angel because he cared not for their threats. Under this interpretation, the words لُمْتُنَّنِى فِيهِ ۖ in the next verse would amount to saying: You used to rebuke me that I could not get him to agree but now you have tried too and failed. For further explanation see 12:23a.

These events are not mentioned in the Bible but the desired objective of showing Joseph’s high level of chastity and morality cannot be fulfilled unless it is shown that Joseph not only resisted the advance of one woman but that even a bevy of beautiful women from the noblest families of the city were not able to tempt Joseph to compromise on his chastity. Evey Muslim should aspire to reach this high level of morality. The Bible fails to impart this lesson from its narrative of the events.

12-32 She said: This is he about whom you blamed me. And certainly I sought to seduce him, but he was firm in continence. And if he do not what I bid him, he shall certainly be imprisoned, and he shall certainly be of the abject.^a

قَالَتْ فَذَٰلِكُنَّ ٱلَّذِى لُمْتُنَّنِى فِيهِ ۖ وَلَقَدْ رَٰوَدتُّهُۥ عَن نَّفْسِهِۦ فَٱسْتَعْصَمَ ۖ وَلَئِن لَّمْ يَفْعَلْ مَآ ءَامُرُهُۥ لَيُسْجَنَنَّ وَلَيَكُونًۭا مِّنَ ٱلصَّـٰغِرِينَ (۳۲)

12-32a: ٱسْتَعْصَمَ – It means seeking a thing that will save him (R) or keep him chaste.

The wife of the chief threatened Joseph in front of the assemblage that if he did not satisfy her illegal wish then he would be reduced to an abject state and would be imprisoned. At the same time, she sought to get the sympathy of the women on her side by saying that this is he about whom you blamed me.

12-33 He said: My Lord, the prison is dearer to me than that to which they invite me. And if Thou turn not away their device from me, I shall yearn towards them and be of the ignorant.

قَالَ رَبِّ ٱلسِّجْنُ أَحَبُّ إِلَىَّ مِمَّا يَدْعُونَنِىٓ إِلَيْهِ ۖ وَإِلَّا تَصْرِفْ عَنِّى كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُن مِّنَ ٱلْجَـٰهِلِينَ (۳۳)

12-33a: أَصْب – The meaning of صَبَاءَ is نَزَعَ وَ فَعَل فِعۡلَ الصِبۡیان that is to be drawn to a particular thing, to become desirous of it and to do what the boys do. صَبِی means a boy.

The women pressured Joseph: All the details of the conversation that the women had among themselves is not given in the Quran nor of what they said to Joseph but مِمَّا يَدْعُونَنِىٓ إِلَيْهِ (that to which they invite me) and كَيْدَهُنَّ (their devices) shows clearly that these women had put a proposal before Joseph and had initiated some crafty scheme which caused Joseph consternation. Now the seductress was not just one woman and her plan but a conspiracy with many actors all of whom were in some way pushing Joseph to do the bidding of the chief’s wife. It appears that these women were active assistants in fulfilling the purpose of the chief’s wife and attributed the cutting of their hands to an assault by Joseph on their chastity because of which they had sustained injuries. So, despite the chief being convinced that it was his wife who had initiated the seduction, Joseph was imprisoned. On the other hand, we see that when orders were sent to the jail to set Joseph free, he chose to stay in jail until he was exonerated. He does not ask for exoneration from the charge brought by the chief’s wife but instead says: مَا بَالُ ٱلنِّسْوَةِ ٱلَّـٰتِى قَطَّعْنَ أَيْدِيَهُنَّ ۚ إِنَّ رَبِّى بِكَيْدِهِنَّ عَلِيمٌۭ (what is the case of the women who cut their hands. Surely my Lord knows their device) (12:50). This shows that the incident of cutting hands was either part of a plan or that it was used as an excuse. The reply of these women: مَا عَلِمْنَا عَلَيْهِ مِن سُوٓءٍۢ ۚ(We know of no evil on his part) (12:51) exonerates Joseph and shows that they had made a fraudulent charge. This elucidation by the Quran clearly shows that the women had either purposely cut their hands or that if the hands were cut accidently in amazement, they leverage this to bring charges against Joseph. 

Jail preferred to committing sin: It was made clear to Joseph on this occasion that if he did not concede to the wishes of the chief’s wife, he would be incarcerated. So Joseph pleaded with Allah: رَبِّ ٱلسِّجْنُ أَحَبُّ إِلَىَّ مِمَّا يَدْعُونَنِىٓ إِلَيْهِ (My Lord, the prison is dearer to me than that to which they invite me). Allah desires to establish every Muslim on this belief where sin is seen as as a greater catastrophe than going to jail.

12-34 So his Lord accepted his prayer and turned away their device from him. Surely He is the Hearer, the Knower.

فَٱسْتَجَابَ لَهُۥ رَبُّهُۥ فَصَرَفَ عَنْهُ كَيْدَهُنَّ ۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ (۳۴)

12-35 Then it occurred to them after they had seen the signs that they should imprison him till a time.

ثُمَّ بَدَا لَهُم مِّنۢ بَعْدِ مَا رَأَوُا۟ ٱلْـَٔايَـٰتِ لَيَسْجُنُنَّهُۥ حَتَّىٰ حِينٍۢ (۳۵)

12-35a: By ايَـٰت or signs is meant the sign of Joseph’s exoneration. All the circumstantial evidence favored Joseph but because the contention became one of Egyptian versus a non-Egyptian, the national bias won, and Joseph was imprisoned. 

12-21 And the Egyptian who bought him said to his wife: Make his stay honorable. Maybe he will be useful to us, or we may adopt him as a son. And thus We established Joseph in the land, and that We might teach him the interpretation of sayings. And Allah has full control over His affair, but most people know not.^a

وَقَالَ ٱلَّذِى ٱشْتَرَىٰهُ مِن مِّصْرَ لِٱمْرَأَتِهِۦٓ أَكْرِمِى مَثْوَىٰهُ عَسَىٰٓ أَن يَنفَعَنَآ أَوْ نَتَّخِذَهُۥ وَلَدًۭا ۚ وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِى ٱلْأَرْضِ وَلِنُعَلِّمَهُۥ مِن تَأْوِيلِ ٱلْأَحَادِيثِ ۚ وَٱللَّهُ غَالِبٌ عَلَىٰٓ أَمْرِهِۦ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ (۲۱)

12-21a: مَكَّنَّا – The meaning of تمکین is to give strength, power and large resources. See 6:6a. مَکانة is rank and station (T). Apart from this, the giving of large resources for disposition shows the attainment of a high and honorable status.

It has been said that the purchase mentioned in this verse is not the same as the transaction mentioned in the previous section. This would be the case if the sellers in the previous verse were taken to be Joseph’s brothers. With the purchase by the Egyptian, Joseph gets an honorable place in the house of a respected officer, and this becomes a source of strength and knowledge for him. Allah has full control over His affairs, means everything happens as He desires and there is none who can stop his decree from being implemented. Even in the condition of slavery Allah kept Yusuf in a respectable state and this is an indication of the high status and honor that was to be bestowed on him later.

12-22 And when he attained his maturity, We gave him wisdom and knowledge. And thus do We reward the doers of good.^a

وَلَمَّا بَلَغَ أَشُدَّهُۥٓ ءَاتَيْنَـٰهُ حُكْمًۭا وَعِلْمًۭا ۚ وَكَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ (۲۲)

12-22a: What is meant by maturity: The term أَشُدَّهُ is used both for physical maturity and spiritual maturity. Because Joseph was seventeen years old when he was taken out of Canaan, he had already attained physical maturity and so the أَشُدَّهُ mentioned here pertains to spiritual maturity. This is also apparent from the grant of wisdom and knowledge, both of which pertain to spiritual maturity. There is also a mention next that this is how Allah rewards the doers of good by giving them knowledge and wisdom. By حُكْم some have taken to mean prophethood, but this is not correct because Joseph had had no opportunity to preach till that time.

12-23 And she in whose house he was, sought to seduce him, and made fast the doors and said: Come. He said: Allah forbid! Surely my Lord made good my abode. The wrongdoers never prosper.^a

وَرَٰوَدَتْهُ ٱلَّتِى هُوَ فِى بَيْتِهَا عَن نَّفْسِهِۦ وَغَلَّقَتِ ٱلْأَبْوَٰبَ وَقَالَتْ هَيْتَ لَكَ ۚ قَالَ مَعَاذَ ٱللَّهِ ۖ إِنَّهُۥ رَبِّىٓ أَحْسَنَ مَثْوَاىَ ۖ إِنَّهُۥ لَا يُفْلِحُ ٱلظَّـٰلِمُونَ (۲۳)

12-23a: رَٰوَدَتْهُ – رَوۡد means to repeatedly be coming and going and gently pursuing the quest of something, and اِرَاَدۃ is a power which is an admixture of lust, need and expectation, that is one in which there is desire, need and hope or yearning. The beginning of ارادہ (intention) is for the self to be attracted to something and its maximal state is to order something to be or not to be as one wishes. When the word ارادہ is used for Allah, it means the final sequel, that is to order a thing, as in: إِنْ أَرَادَ بِكُمْ سُوٓءًا أَوْ أَرَادَ بِكُمْ رَحْمَةًۭ ۚ(if He intends harm for you or He intends to show you mercy) (33:17); إِذَآ أَرَادَ ٱللَّهُ بِقَوْمٍۢ سُوٓءًۭا فَلَا مَرَدَّ لَهُۥ ۚ(when Allah intends evil to a people, there is no averting it) (13:11). For humans, اِرَاَدۃ is for the self to be attracted to something, and sometimes its meaning is endeavor, desire or crave, as in: لَا يُرِيدُونَ عُلُوًّۭا فِى ٱلْأَرْضِ (no desire to exalt themselves in the earth) (28:83). Just as اِرَاَدۃ is used for humans who have free will, sometimes it is used for animals who act under instinctive power and for inanimate things who do not have any sense, as in: جِدَارًۭا يُرِيدُ أَن يَنقَضَّ (a wall which was on the point of falling) (18:77). مُرَاودَۃ (the past tense of which appears in this verse) means a clash of intentions with another person so that your intention is against the intention of the other person or you seek a thing other than what the other person seeks. The meaning of راودته عن نفسه is تَصۡرفه عن رَأیِه (tried to change him from his intentions) (R).

غَلَّقَتِ – غَلۡق means to lock and اِغۡلاق or تَغۡلِیۡق (from which the verb is here) means to lock many times, that is to lock many doors or to repeatedly lock a door (R). 

هَيْتَ and ھَلُمَّ are very similar in meaning, and mean to come or come here. هَيْتَ لَكَ means اَقۡبِل (approach, draw near, come) (LA). Some have said this term is Aramaic or Sarayani etcetera, but Mujahid states this is Arabic (RM).

Chastity of Joseph: The words Quran has used provide ample testimony of Joseph’s strong intention to remain chaste. The word راودته shows that the intention of this woman was against the intention of Joseph and this fact is further strengthened by the use of عَن نَّفْسِهِۦ . In response to this woman’s machinations and intentions, Joseph gives the same response مَعَاذَ ٱللَّهِ (Allah forbid). This shows that there is not even a momentary lapse in Joseph’s intention to remain chaste. Some have taken إِنَّهُۥ رَبِّىٓ (my Lord) to mean this woman’s husband but the word رَبِّىٓ from the mouth of a chaste person is best taken to mean God. Also, Joseph attributes the words that follow: my Lord made good my abode not to the woman’s husband because he is merely a means, but to Allah who is the real source of all goodness. It is Allah who caused the chief’s heart to honor Joseph. At the same time, Joseph shows perfect belief as reflected in his statement that if he did what he is being incited to do then this will be wrongdoing and wrongdoers do not succeed. Joseph’s firm stand not to compromise his chastity despite the seclusion, the locked doors and a woman who is the mistress inviting her slave to come to her, is a fine spiritual lesson for the reader. The fact is that just as the chief’s wife tried to entice Joseph from his high level of morality, the Quraish of Makkah, who knew the Holy Prophet to be trustworthy and called him as such, tried to tempt him to compromise his high morals by offering him the most beautiful women. The Holy Prophet’s reply to this was that worldly governance, wealth and beauty have no reality and even if they placed the sun in his right hand and the moon in his left hand, he would not leave his moral station. 

12-24 And certainly she desired him, and he would have desired her, were it not that he had seen the manifest evidence of his Lord. Thus (it was) that We might turn away from him evil and indecency. Surely he was one of Our chosen servants.^a

وَلَقَدْ هَمَّتْ بِهِۦ ۖ وَهَمَّ بِهَا لَوْلَآ أَن رَّءَا بُرْهَـٰنَ رَبِّهِۦ ۚ كَذَٰلِكَ لِنَصْرِفَ عَنْهُ ٱلسُّوٓءَ وَٱلْفَحْشَآءَ ۚ إِنَّهُۥ مِنْ عِبَادِنَا ٱلْمُخْلَصِينَ (۲۴)

12-24a: وَهَمَّ بِهَا لَوْلَآ أَن رَّءَا بُرْهَـٰنَ رَبِّهِۦ – (and he would have desired her, were it not that he had seen the manifest evidence of his Lord). Abu Ubaidah is cited in Lisan al-Arab as stating that the last part of the sentence should precede the first part. So the sentence should read: 

لَوْلَآ أَن رَّءَا بُرْهَـٰنَ رَبِّهِ لھَۦَمَّ بِهَا  (Were it not that he had seen the manifest evidence of his Lord, he would have desired her).

The thought of being unchaste did not even cross Joseph’s mind: According to some commentators, Joseph did harbor some unchaste intention in his heart and there are some statements from Ibn Abbas in this vein, but this is not correct. The previous verse contradicts such a notion, and this verse is merely a further exposition of the same subject. There is mention there of مُرَاودَۃ that is the attempt of this woman to change Joseph from his intention and judgment. This attempt is mentioned in وَلَقَدْ هَمَّتْ بِهِ (And certainly she desired him) but the response to this مُرَاودَۃ was مَعَاذَ ٱللَّهِ ۖ إِنَّهُۥ رَبِّىٓ أَحْسَنَ مَثْوَاىَ ۖ إِنَّهُۥ لَا يُفْلِحُ ٱلظَّـٰلِمُونَ (Allah forbid! Surely my Lord made good my abode. The wrongdoers never prosper). If there had been any notion of doing evil in Joseph, the Quran would not have attributed مَعَاذَ ٱللَّهِ (Allah forbid) to Joseph. There is also evidence of this woman in another place about the chastity of Joseph: وَلَقَدْ رَٰوَدتُّهُۥ عَن نَّفْسِهِۦ فَٱسْتَعْصَمَ ۖ(And certainly I tried to seduce him but he was firm in continence) (12:32). The reference here is of  مُرَاودَۃ and of Joseph staying firm. If there had been any other event, as some commentators have opined and have gone to the extent of writing: جلس منھا مجلس الرجل من امراته (He sat there as a man sits with his wife), that woman would not have given testimony of Joseph’s innocence. Wherever this incident is mentioned, there are only two things that are stated – the attempt at seduction of the woman and Joseph remaining firm against being seduced. When the other women gave testimony: قُلْنَ حَـٰشَ لِلَّهِ مَا عَلِمْنَا عَلَيْهِ مِن سُوٓءٍۢ ۚ (Holy Allah! We knew of no evil on his part) (12:51), this woman also confessed: ٱلْـَٔـٰنَ حَصْحَصَ ٱلْحَقُّ أَنَا۠ رَٰوَدتُّهُۥ عَن نَّفْسِهِۦ وَإِنَّهُۥ لَمِنَ ٱلصَّـٰدِقِينَ (Now has the truth become manifest. I sought to seduce him, and he is surely of the truthful) (12:51). Neither the other women nor the chief’s wife even hint in their testimony that Joseph had even a minor evil in his mind. The truth established by previous circumstantial evidence is now directly proven by the confession of the chief’s wife. In short, the thought that Joseph had any bad intention towards this woman is incorrect and against the clear evidence of the Quran. Before the events arrive at the stage of حل سراویل (untying the dress), there are many preliminary steps and anyone who indulges even in those cannot be called innocent. If such a person asserts his innocence, he cannot be called truthful. Further, it is stated in this verse: كَذَٰلِكَ لِنَصْرِفَ عَنْهُ ٱلسُّوٓءَ وَٱلْفَحْشَآءَ (Thus it was that We may turn away from him evil and indecency). It is clear that فَحْشَآءَ is the commission of an indecent act, whether it is adultery or the initiation of any basic requirement towards it, and سُّوٓءَ is any intention of indecency in one’s thoughts. So, Allah exonerates Joseph not only from adultery and acts preliminary to it but also from the entry of any evil intention into his pure heart.

The structure of هَمَّ بِهَا لَوْلَآ أَن رَّءَا بُرْهَـٰنَ رَبِّهِۦ (and he would have desired her, were it not that he had seen the manifest evidence of his Lord) is very similar to إِن كَادَتْ لَتُبْدِى بِهِۦ لَوْلَآ أَن رَّبَطْنَا عَلَىٰ قَلْبِهَا (She would almost have disclosed it, had We not strengthened her heart) (28:10)۔ It is stated in Ruh al-Maani that the response preceding the condition does not forbid the response from having taken place. Even so, its structure is like a saying of Arabs: انت ظالم ان فعلت کذا (You are unjust if you do this) where injustice is not confirmed but contradicted. Similarly, here Joseph’s هَمَّ or desire is contradicted. In the commentary Tafsir Bihar ul Mohit, it is stated that some people have attributed to Joseph that which cannot even be attributed to a transgressor although there is nothing to show هَمَّ or intention. There is actually a contradiction of any intention.

Some have taken بُرْهَـٰنَ رَبِّهِۦ (manifest evidence of His Lord) to be the appearance of a likening of Jacob who gave advise. Some have said that this woman covered her idol and Joseph said: If you feel shame from this stone which neither hears nor has any intelligence, should I not show shame before my God who always sees regardless of the condition. Some have said that a written document appeared before him or that Gabriel came and stopped him. The Quran, however, gives the following testimony in the previous verse: إِنَّهُۥ رَبِّىٓ أَحْسَنَ مَثْوَاىَ ۖ إِنَّهُۥ لَا يُفْلِحُ ٱلظَّـٰلِمُونَ (Surely my Lord made good my abode. The wrongdoers never prosper) and it is this بُرْهَـٰنَ رَبِّهِۦ (manifest evidence of His Lord) that saves Joseph, that is his perfect belief in Allah and on His lordship and in the certainty that the unjust are not successful.

12-25 And they raced with one another to the door, and she rent his shirt from behind, and they met her husband at the door. She said: What is the punishment for one who intends evil to thy wife, except imprisonment or a painful chastisement?

وَٱسْتَبَقَا ٱلْبَابَ وَقَدَّتْ قَمِيصَهُۥ مِن دُبُرٍۢ وَأَلْفَيَا سَيِّدَهَا لَدَا ٱلْبَابِ ۚ قَالَتْ مَا جَزَآءُ مَنْ أَرَادَ بِأَهْلِكَ سُوٓءًا إِلَّآ أَن يُسْجَنَ أَوْ عَذَابٌ أَلِيمٌۭ (۲۵)

12-26 He said: She sought to seduce me. And a witness of her own family bore witness: If his shirt is rent in front, she speaks the truth and he is of the liars.^a

قَالَ هِىَ رَٰوَدَتْنِى عَن نَّفْسِى ۚ وَشَهِدَ شَاهِدٌۭ مِّنْ أَهْلِهَآ إِن كَانَ قَمِيصُهُۥ قُدَّ مِن قُبُلٍۢ فَصَدَقَتْ وَهُوَ مِنَ ٱلْكَـٰذِبِينَ (۲۶)

12-26a: Who was the witness: This witness according to some is a child and according to others an intelligent old man. Both these opinions are found in the commentaries by Ibn Jarir and Ibn Kathir. His testimony is restricted to suggesting a failproof method of determining the truth. This also goes to show that an efficacious method to judge the truth can be enough to decide a case.

The Quran very clearly manifests the innocence of Joseph here, and also further on in the narrative. The Bible mentions only that when the wife of the chief called him “ he left his garment in her hand, and was fled forth” (Genesis 39:13). There is no mention of his innocence, and this accusation is stated to be the reason for putting him in jail. The flight of Joseph after leaving his garment behind becomes corroborating evidence and there is nothing in the Biblical event to exonerate him. How can the Bible teach a high level of morality when after mentioning a great calumny against a pious person, it does not exonerate him from this calumny. In the chapter before the events of Joseph, there is a narration in the Bible of Judah, a brother of Joseph, and his involvement in a dirty and sinful episode which even if it is in a novel would have invoked censure. However, the Bible despite having these dirty stories is considered to be a Holy Book while the Quran despite its highly moral teachings is rejected.

12-27 And if his shirt is rent behind, she tells a lie and he is of the truthful.

وَإِن كَانَ قَمِيصُهُۥ قُدَّ مِن دُبُرٍۢ فَكَذَبَتْ وَهُوَ مِنَ ٱلصَّـٰدِقِينَ (۲۷)

12-28 So when he saw his shirt rent behind, he said: Surely it is a device of you women. Your device is indeed great!

فَلَمَّا رَءَا قَمِيصَهُۥ قُدَّ مِن دُبُرٍۢ قَالَ إِنَّهُۥ مِن كَيْدِكُنَّ ۖ إِنَّ كَيْدَكُنَّ عَظِيمٌۭ (۲۸)

12-29 O Joseph, turn aside from this. And (O my wife), ask forgiveness for thy sin. Surely thou art one of the sinful.

يُوسُفُ أَعْرِضْ عَنْ هَـٰذَا ۚ وَٱسْتَغْفِرِى لِذَنۢبِكِ ۖ إِنَّكِ كُنتِ مِنَ ٱلْخَاطِـِٔينَ (۲۹)