ترجمة معاني القرآن الكريم - الترجمة الإنجليزية - د. وليد بليهش العمري * - فهرس التراجم
سورة يوسف - Yūsuf
الٓرۚ تِلۡكَ ءَايَٰتُ ٱلۡكِتَٰبِ ٱلۡمُبِينِ
[2656] The sura opens up with these three disjointed letters to highlight the Qur’an’s inimitable nature and is meant as a challenge to those who argue with the Prophet (ﷺ) and the Believers regarding the Truthfulness of the Message (c.f. 2: 1).
[2657] The far demonstrative pronoun tilka (those) is employed here to signify the loftiness of the ayas of the Qur’an (cf. al-Wāḥidī, al-Basīṭ, al-Qurṭubī, Ibn Kathīr).
[2658] al-Kitāb al-Mubīn (The Elucidating Book) is the Qur’an whose ayas are clear with regards to its language and rulings, and all its meanings. A Book whose Truth is evident and which clears up that which is ambiguous and vague (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr).
The appellative/qualifying adjective ‘elucidating’ is expressive because what is being detailed here is a previously unknown story to the Arabs at the time of revelation who were only generally aware of the stories of other Prophets, especially, Hūd, Ṣāliḥ, Ibrāhīm, Lūṭ and Shuʿayb, who were either Arabians or had lived along their caravan routes. That this sura came down in Makkah, before the migration of the Messenger (ﷺ) to Madinah and his coming into contact with the Jewish community there is indication enough of the Truthfulness of the Message (cf. Ibn ʿĀshūr). (To be aware of the significance of this choice see 10:1 where we find the appellation ‘The Wise Book’ employed.)
So the scene for it had to be set in the right way and particularly so because of this narration’s single most significance. It would be hard to imagine let alone claim, that an illiterate man like Prophet Muhammad (ﷺ) had at his disposal the scholarly apparatus, especially during his period of isolation in Makkah, to compile such an immaculate, unitary account of the life of a Hebrew Prophet. Thus focus is placed on: the ‘elucidating’ nature of the Qur’an and its ‘Arabicness’ so that its immediate recipients might pay heed, that its source is Divine and that the Messenger (ﷺ) was ‘uninformed’ before this revelation. In a nutshell, what we find here is a previously and totally unknown story beautifully and minutely detailed in a language alien to that in which any record of it had been anywhere in existence as a whole in Makkah.
Moreover, the detailed recounting of the narrative provided here is not the only side of it that is striking for additionally how it was formulated to be ‘the best of stories’ is another astounding aspect, as will transpire as the story unfolds.
[2657] The far demonstrative pronoun tilka (those) is employed here to signify the loftiness of the ayas of the Qur’an (cf. al-Wāḥidī, al-Basīṭ, al-Qurṭubī, Ibn Kathīr).
[2658] al-Kitāb al-Mubīn (The Elucidating Book) is the Qur’an whose ayas are clear with regards to its language and rulings, and all its meanings. A Book whose Truth is evident and which clears up that which is ambiguous and vague (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr).
The appellative/qualifying adjective ‘elucidating’ is expressive because what is being detailed here is a previously unknown story to the Arabs at the time of revelation who were only generally aware of the stories of other Prophets, especially, Hūd, Ṣāliḥ, Ibrāhīm, Lūṭ and Shuʿayb, who were either Arabians or had lived along their caravan routes. That this sura came down in Makkah, before the migration of the Messenger (ﷺ) to Madinah and his coming into contact with the Jewish community there is indication enough of the Truthfulness of the Message (cf. Ibn ʿĀshūr). (To be aware of the significance of this choice see 10:1 where we find the appellation ‘The Wise Book’ employed.)
So the scene for it had to be set in the right way and particularly so because of this narration’s single most significance. It would be hard to imagine let alone claim, that an illiterate man like Prophet Muhammad (ﷺ) had at his disposal the scholarly apparatus, especially during his period of isolation in Makkah, to compile such an immaculate, unitary account of the life of a Hebrew Prophet. Thus focus is placed on: the ‘elucidating’ nature of the Qur’an and its ‘Arabicness’ so that its immediate recipients might pay heed, that its source is Divine and that the Messenger (ﷺ) was ‘uninformed’ before this revelation. In a nutshell, what we find here is a previously and totally unknown story beautifully and minutely detailed in a language alien to that in which any record of it had been anywhere in existence as a whole in Makkah.
Moreover, the detailed recounting of the narrative provided here is not the only side of it that is striking for additionally how it was formulated to be ‘the best of stories’ is another astounding aspect, as will transpire as the story unfolds.
التفاسير العربية:
إِنَّآ أَنزَلۡنَٰهُ قُرۡءَٰنًا عَرَبِيّٗا لَّعَلَّكُمۡ تَعۡقِلُونَ
[2659] Part of its elucidating nature is that it has been sent down in the tongue of its immediate recipients (cf. al-Ṭabarī, al-Qurṭubī, Ibn ʿĀshūr) so that they may reflect and realize the Truth.
التفاسير العربية:
نَحۡنُ نَقُصُّ عَلَيۡكَ أَحۡسَنَ ٱلۡقَصَصِ بِمَآ أَوۡحَيۡنَآ إِلَيۡكَ هَٰذَا ٱلۡقُرۡءَانَ وَإِن كُنتَ مِن قَبۡلِهِۦ لَمِنَ ٱلۡغَٰفِلِينَ
(3) ˹Only˺[2660] We recount to you ˹Muhammad˺ the best of stories[2661] by Our having revealed to you this Qur’an; indeed before it you were among those who are uninformed[2662].
[2660] The foregrounding of the Pronoun of Majesty, ‘We’, which refers to none other than God Almighty (سبحانه وتعالى), is meant to indicate the exclusiveness of the Qur’an’s source and is a pre-emptive response to the accusations of the Deniers, who always cast doubt on the source of the Qur’an (cf. Ibn ʿĀshūr). What could have been a more apt answer than this very story!
[2661] al-Qaṣaṣ could mean either the act of narration or the story itself (cf. al-Qurṭubī, Ibn Taymiyyah, Majmūʿ al-Fatāwā, 17/39).
Compressed into no more than 1,698 words, this is indeed a story narrated in such an intricate manner, full of subtleties and laden with meanings. It is a wisdom novella with an exciting plot, fascinating characters, vivid descriptions and majestic language that suck the readers into its flow. It animatedly captures the most intense of human emotions: burning jealousy, inflaming lust and a fatherly love so real that it actually causes bodily damage. Yet all this emotional investment is meant for a cathartic effect. It is a multi-layered narration fraught with subtexts, conflict, intrigue and resolution where the end result is given before it even begins. Then we are told how it happens in a captivating mix of subtle voices.
All of this is divided into seven fulsome scenes seamlessly jumping from one to the next without leaving much out. Moreover, it is not a fictional account, not a figment of imagination, but a real life story and one that is really striking. It is authored, both in the world and in narrative by none other than the Shaper of destiny Himself, God Almighty (سبحانه وتعالى). This is how we get to know a behind the scenes glimpse of what really took place and drove events; “You were not with them as they resolved their matter while they were plotting” (Aya 102 below). In short, it is a perfect story that needs neither supplements nor additions (cf. al-Saʿdī).
[2662] al-Ghāfilīn (plural of ghāfil; the oblivious, unaware, cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). The Prophet (ﷺ) was raised among an illiterate nation with next to no scholarly engagement at all and, on the whole, that had no knowledge, and was thus ‘uninformed’, of such events taking place in the past (cf. al-Saʿdī, Ibn ʿĀshūr, al-Tafsīr al-Muyassar).
[2661] al-Qaṣaṣ could mean either the act of narration or the story itself (cf. al-Qurṭubī, Ibn Taymiyyah, Majmūʿ al-Fatāwā, 17/39).
Compressed into no more than 1,698 words, this is indeed a story narrated in such an intricate manner, full of subtleties and laden with meanings. It is a wisdom novella with an exciting plot, fascinating characters, vivid descriptions and majestic language that suck the readers into its flow. It animatedly captures the most intense of human emotions: burning jealousy, inflaming lust and a fatherly love so real that it actually causes bodily damage. Yet all this emotional investment is meant for a cathartic effect. It is a multi-layered narration fraught with subtexts, conflict, intrigue and resolution where the end result is given before it even begins. Then we are told how it happens in a captivating mix of subtle voices.
All of this is divided into seven fulsome scenes seamlessly jumping from one to the next without leaving much out. Moreover, it is not a fictional account, not a figment of imagination, but a real life story and one that is really striking. It is authored, both in the world and in narrative by none other than the Shaper of destiny Himself, God Almighty (سبحانه وتعالى). This is how we get to know a behind the scenes glimpse of what really took place and drove events; “You were not with them as they resolved their matter while they were plotting” (Aya 102 below). In short, it is a perfect story that needs neither supplements nor additions (cf. al-Saʿdī).
[2662] al-Ghāfilīn (plural of ghāfil; the oblivious, unaware, cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). The Prophet (ﷺ) was raised among an illiterate nation with next to no scholarly engagement at all and, on the whole, that had no knowledge, and was thus ‘uninformed’, of such events taking place in the past (cf. al-Saʿdī, Ibn ʿĀshūr, al-Tafsīr al-Muyassar).
التفاسير العربية:
إِذۡ قَالَ يُوسُفُ لِأَبِيهِ يَٰٓأَبَتِ إِنِّي رَأَيۡتُ أَحَدَ عَشَرَ كَوۡكَبٗا وَٱلشَّمۡسَ وَٱلۡقَمَرَ رَأَيۡتُهُمۡ لِي سَٰجِدِينَ
(4) When Yūsuf[2663] said to his father: “O father! I have seen ˹in a dream˺ eleven planets and the sun and the moon; I ˹actually˺ have seen them prostrating to me!”[2664]
[2663] Prophet Joseph (عليه السلام) is a very special character in history. Abū Hurayrah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “The most noble human is Yūsuf, Allah’s Prophet; son of Allah’s Prophet ˹Jacob˺, son of Allah’s Prophet ˹Isaac˺, son of Allah’s close friend ˹Abraham˺” (al-Bukhārī: 4689, Muslim: 2378). As we will see in what comes to be revealed in this story, he is both outstandingly beautiful both inside and outside. Throughout the different stages of his life, his ups and downs as recounted here, Prophet Joseph’s staple characteristic is of him being among the outstanding ‘perfectors’ (al-muḥsinīn cf. Ayas: 22: 36, 56, 78 and 90).
[2664] The story opens with a first line that attracts interest and makes people want to know more and edging to discover. The striking vision of the sun, the moon and eleven planets prostrating captures attention and raises questions that the receiver wants to know the answer to; knowing that some dreams are coded messages. Notably, this dream is only interpreted, by Joseph (عليه السلام) himself, whom God bestowed with the knowledge of interpreting ‘expressions’, at the very end of the story (cf. Ayas: 99-100).
By showing him this vision which promises the great things in store for him, Joseph was being prepared for hard times to come so that he would rest assured that the end would be bright (cf. al-Saʿdī, Ibn ʿĀshūr).
[2664] The story opens with a first line that attracts interest and makes people want to know more and edging to discover. The striking vision of the sun, the moon and eleven planets prostrating captures attention and raises questions that the receiver wants to know the answer to; knowing that some dreams are coded messages. Notably, this dream is only interpreted, by Joseph (عليه السلام) himself, whom God bestowed with the knowledge of interpreting ‘expressions’, at the very end of the story (cf. Ayas: 99-100).
By showing him this vision which promises the great things in store for him, Joseph was being prepared for hard times to come so that he would rest assured that the end would be bright (cf. al-Saʿdī, Ibn ʿĀshūr).
التفاسير العربية:
قَالَ يَٰبُنَيَّ لَا تَقۡصُصۡ رُءۡيَاكَ عَلَىٰٓ إِخۡوَتِكَ فَيَكِيدُواْ لَكَ كَيۡدًاۖ إِنَّ ٱلشَّيۡطَٰنَ لِلۡإِنسَٰنِ عَدُوّٞ مُّبِينٞ
(5) He ˹his father, Yaʿqūb, ˹Jacob˺˺ said: “My child! Do not recount your vision[2665] to your brothers lest they would plot some mischief against you; verily Satan is an open enemy[2666] to man”.
[2665] It is a well-known fact among scholars that the vision of Prophets is truthful (ru’yā al-anbiyā’ ḥaqq) (cf. al-Shinqīṭī, al-ʿAḍb al-Namīr). This is why when Prophet Abraham (عليه السلام) saw in a dream that he kills his son, he went on to fulfil this command for it was as if it had been communicated to him in the dream (cf. 37: 102; al-Tafsīr al-Muyassar). ʿĀ’ishah (i) narrated: “The first form of revelation which the Messenger of Allah (ﷺ) was given was Truthful vision. He never saw a vision without it becoming a reality like the crack of dawn” (al-Bukhārī: 3). So Prophet Jacob (عليه السلام) knew then that his son was poised for greatness.
[2666] “Say to My servants to say what is best; indeed Satan sows discord among them. Satan is open enemy to man” (17: 53).
[2666] “Say to My servants to say what is best; indeed Satan sows discord among them. Satan is open enemy to man” (17: 53).
التفاسير العربية:
وَكَذَٰلِكَ يَجۡتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِن تَأۡوِيلِ ٱلۡأَحَادِيثِ وَيُتِمُّ نِعۡمَتَهُۥ عَلَيۡكَ وَعَلَىٰٓ ءَالِ يَعۡقُوبَ كَمَآ أَتَمَّهَا عَلَىٰٓ أَبَوَيۡكَ مِن قَبۡلُ إِبۡرَٰهِيمَ وَإِسۡحَٰقَۚ إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٞ
(6) “Thus your Lord elects you[2667], teaches you the interpretation of expressions[2668] and perfects His Favour[2669] on you and the house of Yaʿqūb[2670] like He perfected it on your fathers Ibrāhīm ˹Abraham˺ and Isḥāq ˹Isaac˺ before; indeed your Lord is All-Knowing, All-Wise.”
[2667] Such a noble family was understandably anticipating the selection of a Prophet from among this fourth generation in this noble line of descent. Of all his ten half-brothers and one sibling brother, Joseph was the one to be singled out for this truly lofty station, the highest that God will ever bestow on a human being. Thus, his father saw the significance of his dream (cf. al-Ṭabarī, Ibn Kathīr, Ibn ʿĀshūr).
[2668] Ta’wīl al-aḥādīth (lit. the interpretation of speech/talk/discourse). Almost all exegetes agree that this means that Prophet Joseph (عليه السلام) was given the ability of dream divination or interpretation, given that some dreams are coded messages (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Samʿānī). Dreams are called aḥādīth (pl. talk/speech/discourse) because they could be a person talking to himself, or an angel or a devil talking to him during sleep (cf. al-Shinqīṭī, Aḍwā’ al-Bayān), or, as some exegetes have it, because people tell each other about them (cf. Ibn ʿĀshūr).
Yet, al-Saʿdī, al-Shinqīṭī and Ibn ʿĀshūr see that this gift is not limited to the faculty of dream divination, but rather that ta’wīl al-aḥādīth is wider than this and could, in addition, entail the ability to analyse discourse and discern its real significance.
[2669] Although niʿmah means all the favours that God showers people with both worldly and religiously, it could also mean these and that of Prophethood as well (cf. al-Ṭabarī, al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
[2670] Indeed this single-most great honouring of a member of the family encompasses the whole family (cf. al-Saʿdī).
[2668] Ta’wīl al-aḥādīth (lit. the interpretation of speech/talk/discourse). Almost all exegetes agree that this means that Prophet Joseph (عليه السلام) was given the ability of dream divination or interpretation, given that some dreams are coded messages (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Samʿānī). Dreams are called aḥādīth (pl. talk/speech/discourse) because they could be a person talking to himself, or an angel or a devil talking to him during sleep (cf. al-Shinqīṭī, Aḍwā’ al-Bayān), or, as some exegetes have it, because people tell each other about them (cf. Ibn ʿĀshūr).
Yet, al-Saʿdī, al-Shinqīṭī and Ibn ʿĀshūr see that this gift is not limited to the faculty of dream divination, but rather that ta’wīl al-aḥādīth is wider than this and could, in addition, entail the ability to analyse discourse and discern its real significance.
[2669] Although niʿmah means all the favours that God showers people with both worldly and religiously, it could also mean these and that of Prophethood as well (cf. al-Ṭabarī, al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
[2670] Indeed this single-most great honouring of a member of the family encompasses the whole family (cf. al-Saʿdī).
التفاسير العربية:
۞ لَّقَدۡ كَانَ فِي يُوسُفَ وَإِخۡوَتِهِۦٓ ءَايَٰتٞ لِّلسَّآئِلِينَ
[2671] al-Sā’ilīn (those who ask) are those who ask about their news (cf. al-Qurṭubī, Ibn Kathīr). But, in al-Ṭabarī’s considered opinion, it quietly alludes to Prophet Muhammad (ﷺ) to whom this sura was sent down to console and hearten him. For just as much as the Prophet was harassed and persecuted by his polytheistic clan, so was Yūsuf (عليه السلام) done great harm by at the hands of his own brothers – this out of envy. Yet all occurred whilst he was very young and had done no one any harm.
التفاسير العربية:
إِذۡ قَالُواْ لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَىٰٓ أَبِينَا مِنَّا وَنَحۡنُ عُصۡبَةٌ إِنَّ أَبَانَا لَفِي ضَلَٰلٖ مُّبِينٍ
(8) When they said: “Certainly, Yūsuf – and his brother[2672] – are more beloved to our father than us though we are a hardy band![2673] Verily, our father is in clear error!”
[2672] That is, his sibling brother (Benjamin); the conspirators being his half-brothers from a different wife of Jacob’s (cf. Ibn Kathīr, Ibn ʿĀshūr).
[2673] ʿUṣbah (hardy band) refers to a group numbered from ten to forty. It derives from ʿaṣaba, i.e. to tie up tightly together; so ʿusbah denotes a tightly tied bunch (cf. al-Ṭabarī, Ibn Qutaybah, Gharīb al-Qur’ān, al-Sijistānī, Gharīb al-Qur’ān). Thus they pointed out that they were fully grown men, who were of much greater use to a father than were mere children (cf. al-Ṭabarī, Ibn Kathīr, al-Shinqīṭī). This is especially telling if one realizes the secluded location and harsh environment in which Jacob was settled (cf. Aya 100 below), where his household relied only on themselves for protection and provision for themselves and their livestock.
There could also be a deeper and more complex latent reason that sparked the jealousy/envy of these hardy, independent men, which was that they took their fathers’ favouring of Joseph to mean that he was the one singled out for greatness, namely, Prophethood. This explains the drastic measures they proposed to rid themselves of him; no less than manslaughter, though they were indeed righteous (cf. Ibn ʿĀshūr) and directly descended from the most noble human lineage ever.
[2673] ʿUṣbah (hardy band) refers to a group numbered from ten to forty. It derives from ʿaṣaba, i.e. to tie up tightly together; so ʿusbah denotes a tightly tied bunch (cf. al-Ṭabarī, Ibn Qutaybah, Gharīb al-Qur’ān, al-Sijistānī, Gharīb al-Qur’ān). Thus they pointed out that they were fully grown men, who were of much greater use to a father than were mere children (cf. al-Ṭabarī, Ibn Kathīr, al-Shinqīṭī). This is especially telling if one realizes the secluded location and harsh environment in which Jacob was settled (cf. Aya 100 below), where his household relied only on themselves for protection and provision for themselves and their livestock.
There could also be a deeper and more complex latent reason that sparked the jealousy/envy of these hardy, independent men, which was that they took their fathers’ favouring of Joseph to mean that he was the one singled out for greatness, namely, Prophethood. This explains the drastic measures they proposed to rid themselves of him; no less than manslaughter, though they were indeed righteous (cf. Ibn ʿĀshūr) and directly descended from the most noble human lineage ever.
التفاسير العربية:
ٱقۡتُلُواْ يُوسُفَ أَوِ ٱطۡرَحُوهُ أَرۡضٗا يَخۡلُ لَكُمۡ وَجۡهُ أَبِيكُمۡ وَتَكُونُواْ مِنۢ بَعۡدِهِۦ قَوۡمٗا صَٰلِحِينَ
(9) “Kill Yūsuf or cast him away in a ˹faraway˺ land and your father’s face[2674] will be all yours and you shall be after him good doing folks![2675]”
[2674] Metonymically used to mean his undivided attention (cf. Ibn ʿĀshūr).
[2675] They either meant to morally justify (cf. al-Saʿdī, Fawā’id Mustanbaṭah min Qiṣṣati Yūsuf ʿAlayhi al-Salām, p. 20) their grievous wrongdoing and encourage themselves to it by reminding themselves that they would repent thereafter and abstain from doing further evil (cf. al-Ṭabarī, Ibn Kathīr) and/or worldly justify it by being better off after they got rid of this most irksome issue (cf. Ibn ʿĀshūr).
[2675] They either meant to morally justify (cf. al-Saʿdī, Fawā’id Mustanbaṭah min Qiṣṣati Yūsuf ʿAlayhi al-Salām, p. 20) their grievous wrongdoing and encourage themselves to it by reminding themselves that they would repent thereafter and abstain from doing further evil (cf. al-Ṭabarī, Ibn Kathīr) and/or worldly justify it by being better off after they got rid of this most irksome issue (cf. Ibn ʿĀshūr).
التفاسير العربية:
قَالَ قَآئِلٞ مِّنۡهُمۡ لَا تَقۡتُلُواْ يُوسُفَ وَأَلۡقُوهُ فِي غَيَٰبَتِ ٱلۡجُبِّ يَلۡتَقِطۡهُ بَعۡضُ ٱلسَّيَّارَةِ إِن كُنتُمۡ فَٰعِلِينَ
(10) A voice among them said: “Do not kill Yūsuf but ditch him in the ˹hidden˺ cavity of the ˹unlined˺ well; some wayfarers will pick him up. That is if you are ˹really˺ bent on doing ˹it˺!”
التفاسير العربية:
قَالُواْ يَٰٓأَبَانَا مَا لَكَ لَا تَأۡمَ۬نَّا عَلَىٰ يُوسُفَ وَإِنَّا لَهُۥ لَنَٰصِحُونَ
(11) [2676]They said: “Father! What is it with you; you do not trust us with Yūsuf![2677] We are indeed honest to him!”
[2676] Here is how they put their plan into action (cf. Abū Ḥayyān).
[2677] They carefully formulated this challenging and somewhat threatening exclamation, in order to throw their father off guard (cf. Ibn ʿĀshūr).
[2677] They carefully formulated this challenging and somewhat threatening exclamation, in order to throw their father off guard (cf. Ibn ʿĀshūr).
التفاسير العربية:
أَرۡسِلۡهُ مَعَنَا غَدٗا يَرۡتَعۡ وَيَلۡعَبۡ وَإِنَّا لَهُۥ لَحَٰفِظُونَ
(12) “Send him tomorrow with us to regale and play[2678]; verily, we shall indeed be his protectors!”
[2678] Joseph (عليه السلام) might have been present there and then for they could have said no more potent keywords than could strike a chord with a young boy, or soften the heart of a loving father (cf. Ibn ʿAṭiyyah).
التفاسير العربية:
قَالَ إِنِّي لَيَحۡزُنُنِيٓ أَن تَذۡهَبُواْ بِهِۦ وَأَخَافُ أَن يَأۡكُلَهُ ٱلذِّئۡبُ وَأَنتُمۡ عَنۡهُ غَٰفِلُونَ
(13) He said: “Indeed it saddens me that you would take him away[2679], and I fear that some wolf would eat him while you are unaware of him!”
[2679] This he said in order to discourage them from taking their brother away, knowing that good sons, as they were, won’t do anything that causes a parent sadness (cf. Ibn ʿĀshūr). But they were so bent on their course of action that they did not give such a nicety much attention.
التفاسير العربية:
قَالُواْ لَئِنۡ أَكَلَهُ ٱلذِّئۡبُ وَنَحۡنُ عُصۡبَةٌ إِنَّآ إِذٗا لَّخَٰسِرُونَ
التفاسير العربية:
فَلَمَّا ذَهَبُواْ بِهِۦ وَأَجۡمَعُوٓاْ أَن يَجۡعَلُوهُ فِي غَيَٰبَتِ ٱلۡجُبِّۚ وَأَوۡحَيۡنَآ إِلَيۡهِ لَتُنَبِّئَنَّهُم بِأَمۡرِهِمۡ هَٰذَا وَهُمۡ لَا يَشۡعُرُونَ
(15) Then, when they took him away and they made up their mind to put him in the ˹hidden˺ cavity of the ˹unlined˺ well ˹they put him there[2680]˺, and We[2681] inspired him that you shall indeed tell them about this affair of theirs ˹only˺ when they are none the wiser[2682].
[2680] This interpolation is implied in the Qur’anic structure which begins with the time adverb lamma (when) (cf. Abū Ḥayyān, Ibn ʿĀshūr).
[2681] God in His infinite Mercy and Compassion assuaged this distraught child who had been betrayed and consigned to this desolate place by his own brothers with this uplifting inspiration; that he would come out the better for it and he would have the upper hand in times to come (cf. al-Saʿdī, Fawā’id Mustanbaṭah min Qiṣṣati Yūsuf ʿAlayhi al-Salām, p. 52). It is heartening to know that one will emerge victorious from a difficult circumstance and that the person who was conduit to it will be tipped off balance and whereby one will witness this with one’s own eyes.
[2682] They would be none the wiser as to who the person would be that would, in the future, tell them about their grievous action (Aya 89 below). They would not realize that he was their brother because they had very long ago thrown him in the well, out of which they never thought he would emerge; they could not see the unimaginably very high position he would come to hold (cf. al-Shawkānī).
[2681] God in His infinite Mercy and Compassion assuaged this distraught child who had been betrayed and consigned to this desolate place by his own brothers with this uplifting inspiration; that he would come out the better for it and he would have the upper hand in times to come (cf. al-Saʿdī, Fawā’id Mustanbaṭah min Qiṣṣati Yūsuf ʿAlayhi al-Salām, p. 52). It is heartening to know that one will emerge victorious from a difficult circumstance and that the person who was conduit to it will be tipped off balance and whereby one will witness this with one’s own eyes.
[2682] They would be none the wiser as to who the person would be that would, in the future, tell them about their grievous action (Aya 89 below). They would not realize that he was their brother because they had very long ago thrown him in the well, out of which they never thought he would emerge; they could not see the unimaginably very high position he would come to hold (cf. al-Shawkānī).
التفاسير العربية:
وَجَآءُوٓ أَبَاهُمۡ عِشَآءٗ يَبۡكُونَ
[2683] That they came late in the evening could have been in perfection of their plan and to cloak their awkwardness in the darkness of the night (cf. Abū Ḥayyān).
التفاسير العربية:
قَالُواْ يَٰٓأَبَانَآ إِنَّا ذَهَبۡنَا نَسۡتَبِقُ وَتَرَكۡنَا يُوسُفَ عِندَ مَتَٰعِنَا فَأَكَلَهُ ٱلذِّئۡبُۖ وَمَآ أَنتَ بِمُؤۡمِنٖ لَّنَا وَلَوۡ كُنَّا صَٰدِقِينَ
(17) They said: “O father, we went racing and we left Yūsuf back with our belongings, and the wolf ate him. But you would never believe us although we speak the truth!”
التفاسير العربية:
وَجَآءُو عَلَىٰ قَمِيصِهِۦ بِدَمٖ كَذِبٖۚ قَالَ بَلۡ سَوَّلَتۡ لَكُمۡ أَنفُسُكُمۡ أَمۡرٗاۖ فَصَبۡرٞ جَمِيلٞۖ وَٱللَّهُ ٱلۡمُسۡتَعَانُ عَلَىٰ مَا تَصِفُونَ
(18) And they brought ˹out˺ his tunic with false blood on it; ˹and˺ he said: “Nay, but yourselves have lured you into some matter[2684]. Then ˹it˺ shall be a comely patience[2685] ˹I hold on to˺ and Allah is the One Whose help is sought as to what you describe[2686]!”
[2684] He saw that the bloodied tunic was intact; a sure sign of their lying (cf. al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
[2685] Ṣabrun jamīl (comely/handsome patience) is a patience that knows no complaining or panic (cf. al-Ṭabarī, al-Zajjāj, Maʿānī al-Qur’ān, al-Saʿdī).
Although he knew for sure that their story was false, Jacob (عليه السلام) received the news so quietly because he was too old to go out and search for Joseph on his own and furthermore his helpers would only be the culprits behind his disappearance (cf. Ibn ʿĀshūr).
[2686] Waṣf (description) is often used in the Qur’an to denote lying (cf. al-Samīn al-Ḥalabī, ʿUmdat al-Ḥuffāẓ, 4:317).
[2685] Ṣabrun jamīl (comely/handsome patience) is a patience that knows no complaining or panic (cf. al-Ṭabarī, al-Zajjāj, Maʿānī al-Qur’ān, al-Saʿdī).
Although he knew for sure that their story was false, Jacob (عليه السلام) received the news so quietly because he was too old to go out and search for Joseph on his own and furthermore his helpers would only be the culprits behind his disappearance (cf. Ibn ʿĀshūr).
[2686] Waṣf (description) is often used in the Qur’an to denote lying (cf. al-Samīn al-Ḥalabī, ʿUmdat al-Ḥuffāẓ, 4:317).
التفاسير العربية:
وَجَآءَتۡ سَيَّارَةٞ فَأَرۡسَلُواْ وَارِدَهُمۡ فَأَدۡلَىٰ دَلۡوَهُۥۖ قَالَ يَٰبُشۡرَىٰ هَٰذَا غُلَٰمٞۚ وَأَسَرُّوهُ بِضَٰعَةٗۚ وَٱللَّهُ عَلِيمُۢ بِمَا يَعۡمَلُونَ
(19) Some wayfarers[2687] ˹later˺ came and they sent their water boy ˹to draw water˺; he lowered his bucket ˹then˺ said: “O what welcome news! This is a boy![2688]” They hid him as merchandise[2689]; ˹but˺ Allah is All-Knowledgeable of what they do![2690]
[2687] These were regular wayfarers who frequented this trading route between Egypt and the Levant. This is why his brothers deliberately placed him in that particular well and any wayfarers would know of its whereabouts (cf. Ibn ʿĀshūr).
[2688] That Yūsuf (عليه السلام) was at a very tender age, about 6 or 7, is evident from his father’s fear that he could not ward off harm from himself, the water boy’s saying that he found a ‘boy’ (ghulām), the wayfarers taking him for merchandise, and the Chief Minister’s saying to his wife that they would find him of use or adopt him as a son (cf. Abū Ḥayyān).
[2689] That is, they did not, even at least, declare him to those living in the vicinity of the well or search for his family to return him to them and saw him only as merchandise because, given his handsome appearance, they thought him of some value (cf. Abū Ḥayyān, Ibn ʿAṭiyyah, Ibn ʿĀshūr).
[2690] That God Almighty knew about this affair is all-evident, but it is highlighted here to indicate that He (ﷺ) did not intercede to alter this course of action, full of deceit, lies, pain and sorrow as it was, because, in His Infinite Wisdom, He wanted His decree to come to pass (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, Ibn Kathīr). In other words, this was the event that lead to subsequent events (cf. al-Qinnawjī).
[2688] That Yūsuf (عليه السلام) was at a very tender age, about 6 or 7, is evident from his father’s fear that he could not ward off harm from himself, the water boy’s saying that he found a ‘boy’ (ghulām), the wayfarers taking him for merchandise, and the Chief Minister’s saying to his wife that they would find him of use or adopt him as a son (cf. Abū Ḥayyān).
[2689] That is, they did not, even at least, declare him to those living in the vicinity of the well or search for his family to return him to them and saw him only as merchandise because, given his handsome appearance, they thought him of some value (cf. Abū Ḥayyān, Ibn ʿAṭiyyah, Ibn ʿĀshūr).
[2690] That God Almighty knew about this affair is all-evident, but it is highlighted here to indicate that He (ﷺ) did not intercede to alter this course of action, full of deceit, lies, pain and sorrow as it was, because, in His Infinite Wisdom, He wanted His decree to come to pass (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, Ibn Kathīr). In other words, this was the event that lead to subsequent events (cf. al-Qinnawjī).
التفاسير العربية:
وَشَرَوۡهُ بِثَمَنِۭ بَخۡسٖ دَرَٰهِمَ مَعۡدُودَةٖ وَكَانُواْ فِيهِ مِنَ ٱلزَّٰهِدِينَ
[2691] Exegetes are of two different opinions as to who the sellers were. al-Ṭabarī, al-Samʿānī, al-Qurṭubī, Ibn Kathīr and al-Saʿdī are of the opinion that these were his brothers who caught up with the caravan and told them that Yūsuf was an eloping slave boy whom they then sold to the wayfarers for a pittance. On the other hand, Ibn Juzayy, Abū Ḥayyān, al-Biqāʿī, Riḍā and Ibn ʿĀshūr, given the context and the flow of events, see that these were the wayfarers themselves. They wanted to rid themselves of their felony, a veritable hot potato, as soon as possible (cf. Riḍā, al-Tafsīr al-Mukhtaṣar) or they were just unaware of his true worth (cf. Ibn ʿĀshūr).
التفاسير العربية:
وَقَالَ ٱلَّذِي ٱشۡتَرَىٰهُ مِن مِّصۡرَ لِٱمۡرَأَتِهِۦٓ أَكۡرِمِي مَثۡوَىٰهُ عَسَىٰٓ أَن يَنفَعَنَآ أَوۡ نَتَّخِذَهُۥ وَلَدٗاۚ وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِي ٱلۡأَرۡضِ وَلِنُعَلِّمَهُۥ مِن تَأۡوِيلِ ٱلۡأَحَادِيثِۚ وَٱللَّهُ غَالِبٌ عَلَىٰٓ أَمۡرِهِۦ وَلَٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا يَعۡلَمُونَ
(21) [2692]The one from Egypt who bought him said to his wife: “Make his stay courtly; he may come to be of use to us or we may take him as a son[2693]”. Thus We made it becoming for Yūsuf in the land[2694], and that We would teach him to interpret expressions[2695]; Allah is overruling in his affair[2696] but most people know not![2697]
[2692] A new chapter in his life begins here.
[2693] He obviously saw in him something that made him expect good things from him (cf. al-Ṭabarānī: 8829).
[2694] This was the first transitional station in Yūsuf’s journey to greatness. His coming into the caring folds of one of Egypt’s mightiest houses at the time, second to none but the King himself, was by way of preparing him for the great stately affairs he was to assume in the future (cf. Ibn ʿĀshūr).
[2695] Despite the artifice designed by his brothers to gain the upper hand and alter the inevitable course of events, God was there to have this vision realized (cf. Ibn ʿĀshūr).
[2696] God ran Yūsuf’s affairs and cared for him so that he would not be harmed by anyone’s ruse (cf. al-Ṭabarī, Ibn al-Jawzī), of which his life knew no shortage.
[2697] Evident as it is, most people are, to their own detriment, unaware of the fact that God rules Supreme over all affairs (cf. Ibn ʿĀshūr).
The expression “but most people do not know/thank/Believe” (wa lākinna akthara l-nāsi lā yaʿlamūn/yashkurūn/yu’minūn) is to be found 19 times throughout the Qur’an. No less than 4 of these, by far the highest concentration in any single sura, are to be found in this sura; Ayas: 21, 38, 40 and 68. Given the circumstances in which this sura came down, it constitutes a message loaded with meaning giving the Prophet (ﷺ) a wise look at how humans are in order to make him take heart from this fact and not be saddened by the denial with which those around him received the Message. This could also be a hidden message to Prophet Muhammad (ﷺ) to strengthen his position, strengthen his forbearance knowing that God is in charge of the events that were taking place at that time and that He would make him emerge victorious and make the land ‘becoming’ for him as much as He made it so for Joseph, despite all that he was going through (cf. al-Ṭabarī, Ibn Kathīr).
[2693] He obviously saw in him something that made him expect good things from him (cf. al-Ṭabarānī: 8829).
[2694] This was the first transitional station in Yūsuf’s journey to greatness. His coming into the caring folds of one of Egypt’s mightiest houses at the time, second to none but the King himself, was by way of preparing him for the great stately affairs he was to assume in the future (cf. Ibn ʿĀshūr).
[2695] Despite the artifice designed by his brothers to gain the upper hand and alter the inevitable course of events, God was there to have this vision realized (cf. Ibn ʿĀshūr).
[2696] God ran Yūsuf’s affairs and cared for him so that he would not be harmed by anyone’s ruse (cf. al-Ṭabarī, Ibn al-Jawzī), of which his life knew no shortage.
[2697] Evident as it is, most people are, to their own detriment, unaware of the fact that God rules Supreme over all affairs (cf. Ibn ʿĀshūr).
The expression “but most people do not know/thank/Believe” (wa lākinna akthara l-nāsi lā yaʿlamūn/yashkurūn/yu’minūn) is to be found 19 times throughout the Qur’an. No less than 4 of these, by far the highest concentration in any single sura, are to be found in this sura; Ayas: 21, 38, 40 and 68. Given the circumstances in which this sura came down, it constitutes a message loaded with meaning giving the Prophet (ﷺ) a wise look at how humans are in order to make him take heart from this fact and not be saddened by the denial with which those around him received the Message. This could also be a hidden message to Prophet Muhammad (ﷺ) to strengthen his position, strengthen his forbearance knowing that God is in charge of the events that were taking place at that time and that He would make him emerge victorious and make the land ‘becoming’ for him as much as He made it so for Joseph, despite all that he was going through (cf. al-Ṭabarī, Ibn Kathīr).
التفاسير العربية:
وَلَمَّا بَلَغَ أَشُدَّهُۥٓ ءَاتَيۡنَٰهُ حُكۡمٗا وَعِلۡمٗاۚ وَكَذَٰلِكَ نَجۡزِي ٱلۡمُحۡسِنِينَ
(22) [2698]When he reached his prime, We bestowed upon him ˹sound˺ judgement[2699] and knowledge; thus We reward the well-doers[2700].
[2698] In this passage and the following, we get to the third episode of Yūsuf’s (عليه السلام) story: the wiles of the Chief Minister’s wife; his second predicament.
[2699] This is a literal translation of al-ḥukm. Exegetes hold different opinions as to what exactly this means. Whereas al-Ṭabarī opines that it means sound judgement, al-Baghawī, Ibn Kathīr, al-Saʿdī and Ibn ʿĀshūr observe that it means Prophethood.
[2700] al-Ṭabarī sees a hint in this to Prophet Muhammad (ﷺ); an assuring note that he would be delivered and given the advantage over his tormentors: “Indeed Allah’s Mercy is ever close to the well-doers” (7: 56).
[2699] This is a literal translation of al-ḥukm. Exegetes hold different opinions as to what exactly this means. Whereas al-Ṭabarī opines that it means sound judgement, al-Baghawī, Ibn Kathīr, al-Saʿdī and Ibn ʿĀshūr observe that it means Prophethood.
[2700] al-Ṭabarī sees a hint in this to Prophet Muhammad (ﷺ); an assuring note that he would be delivered and given the advantage over his tormentors: “Indeed Allah’s Mercy is ever close to the well-doers” (7: 56).
التفاسير العربية:
وَرَٰوَدَتۡهُ ٱلَّتِي هُوَ فِي بَيۡتِهَا عَن نَّفۡسِهِۦ وَغَلَّقَتِ ٱلۡأَبۡوَٰبَ وَقَالَتۡ هَيۡتَ لَكَۚ قَالَ مَعَاذَ ٱللَّهِۖ إِنَّهُۥ رَبِّيٓ أَحۡسَنَ مَثۡوَايَۖ إِنَّهُۥ لَا يُفۡلِحُ ٱلظَّٰلِمُونَ
(23) And the one ˹woman˺ in whose house he was[2701] ˹tried to˺ entice him to herself[2702]; she tightly locked the doors[2703] and said: “Come onto me!” He said: “Allah forbid!” He is my lord[2704]; he made my stay comely![2705] Never will the wrongdoers succeed!”[2706]
[2701] That he was ‘in her house’ shows that all circumstances were favourable to this affair taking place secretively without drawing attention or causing trouble: they were in the house alone (cf. al-Saʿdī) and she was the mistress of the house who could easily command him to do her bidding (cf. Ibn ʿĀshūr).
[2702] That is, she worked her wiles on him, seeking to trap him into an amorous liaison with her (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2703] To prepare the ground for her plan, she ghallaqat (hyperbolic for aghlaqat: tightly shut and bolted (cf. Ibn ʿĀshūr)) all the doors of the house (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2704] That is, the master of the house, her husband (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī). Joseph’s great sense of duty and gratitude to his benefactor, is revealed in full colour in Ayas 52-53 below.
[2705] Being of such a pious, grateful nature, he saw the darker side of betraying his benevolent master, who was like a father to him, by amorously liaising with his wife (cf. al-Ṭabarī, al-Shawkānī).
[2706] He also saw that such an affair would be wrongful and unfair (ẓulm) and that its perpetrators would not do well eventually.
[2702] That is, she worked her wiles on him, seeking to trap him into an amorous liaison with her (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2703] To prepare the ground for her plan, she ghallaqat (hyperbolic for aghlaqat: tightly shut and bolted (cf. Ibn ʿĀshūr)) all the doors of the house (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2704] That is, the master of the house, her husband (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī). Joseph’s great sense of duty and gratitude to his benefactor, is revealed in full colour in Ayas 52-53 below.
[2705] Being of such a pious, grateful nature, he saw the darker side of betraying his benevolent master, who was like a father to him, by amorously liaising with his wife (cf. al-Ṭabarī, al-Shawkānī).
[2706] He also saw that such an affair would be wrongful and unfair (ẓulm) and that its perpetrators would not do well eventually.
التفاسير العربية:
وَلَقَدۡ هَمَّتۡ بِهِۦۖ وَهَمَّ بِهَا لَوۡلَآ أَن رَّءَا بُرۡهَٰنَ رَبِّهِۦۚ كَذَٰلِكَ لِنَصۡرِفَ عَنۡهُ ٱلسُّوٓءَ وَٱلۡفَحۡشَآءَۚ إِنَّهُۥ مِنۡ عِبَادِنَا ٱلۡمُخۡلَصِينَ
(24) She indeed made for him[2707] and he for her[2708] had he not seen the clear proof[2709] of his Lord. Thus We ward off from him bad doing and vice; indeed he is one of Our chosen servants.
[2707] Hammat bihi (translated here as: ‘made for him’) means that she acted on what her heart was bent on, i.e. to have sex with him (cf. al-Ṭabarī, Ibn Juzayy, Ibn Kathīr, al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
[2708] Exegetes old and new have debated long and hard about what hamma bihā (translated here as: ‘and he for her’) exactly means. A party said that he had only a momentarily passing thought (hammu khaṭratin ʿāriḍah), which was not coupled with intent and purpose, being only a human made of flesh and blood (cf. al-Ṭabarī, Ibn Juzayy, Ibn Kathīr, Ibn ʿAṭiyyah, al-Shinqīṭī, Aḍwā’ al- Bayān, al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
On the other hand, other highly regarded exegetes have it that Joseph (عليه السلام) did not even have the first thought about having an affair with her, because the ‘clear proof of his Lord’ was on his mind all along (cf. al-Qurṭubī, Abū Ḥayyān, al-Shawkānī, Ibn ʿĀshūr). Thus it is read as follows: “Had he not seen the clear proof of his Lord, he would have made for her”.
ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) narrated that the Prophet (ﷺ) said: “Allah decreed good and bad deeds, then He made them distinct. Whoever means to do a good deed but does not carry it out, Allah writes it down for him as a complete good deed. If he means to do it and does, Allah writes it down for him as ten good deeds up to seven hundred fold and up to many folds yet. But whoever means to carry out a bad deed, Allah writes it down for him as a complete good deed. Yet if he means it and carries it out, then Allah will write it down for him as only one bad deed” (al-Bukhārī: 6491, Muslim: 131).
[2709] The exact nature of this burhān (clear proof) is not known, what is sure though is that it is a Sign from God that made him hold back (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Shawkānī). However, Ibn Taymiyyah (Majmūʿ al-Fatāwā, 10: 101) alludes to the fact that it was his robust and very much alive conscience that made itself appear concrete to him at that critical moment and which came between him and his heart (cf. also al-Saʿdī).
[2708] Exegetes old and new have debated long and hard about what hamma bihā (translated here as: ‘and he for her’) exactly means. A party said that he had only a momentarily passing thought (hammu khaṭratin ʿāriḍah), which was not coupled with intent and purpose, being only a human made of flesh and blood (cf. al-Ṭabarī, Ibn Juzayy, Ibn Kathīr, Ibn ʿAṭiyyah, al-Shinqīṭī, Aḍwā’ al- Bayān, al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
On the other hand, other highly regarded exegetes have it that Joseph (عليه السلام) did not even have the first thought about having an affair with her, because the ‘clear proof of his Lord’ was on his mind all along (cf. al-Qurṭubī, Abū Ḥayyān, al-Shawkānī, Ibn ʿĀshūr). Thus it is read as follows: “Had he not seen the clear proof of his Lord, he would have made for her”.
ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) narrated that the Prophet (ﷺ) said: “Allah decreed good and bad deeds, then He made them distinct. Whoever means to do a good deed but does not carry it out, Allah writes it down for him as a complete good deed. If he means to do it and does, Allah writes it down for him as ten good deeds up to seven hundred fold and up to many folds yet. But whoever means to carry out a bad deed, Allah writes it down for him as a complete good deed. Yet if he means it and carries it out, then Allah will write it down for him as only one bad deed” (al-Bukhārī: 6491, Muslim: 131).
[2709] The exact nature of this burhān (clear proof) is not known, what is sure though is that it is a Sign from God that made him hold back (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Shawkānī). However, Ibn Taymiyyah (Majmūʿ al-Fatāwā, 10: 101) alludes to the fact that it was his robust and very much alive conscience that made itself appear concrete to him at that critical moment and which came between him and his heart (cf. also al-Saʿdī).
التفاسير العربية:
وَٱسۡتَبَقَا ٱلۡبَابَ وَقَدَّتۡ قَمِيصَهُۥ مِن دُبُرٖ وَأَلۡفَيَا سَيِّدَهَا لَدَا ٱلۡبَابِۚ قَالَتۡ مَا جَزَآءُ مَنۡ أَرَادَ بِأَهۡلِكَ سُوٓءًا إِلَّآ أَن يُسۡجَنَ أَوۡ عَذَابٌ أَلِيمٞ
(25) They raced to the door and she ripped off his tunic from the back and ˹by chance˺ they found her master[2710] at the door and she said: “What punishment is due for he who intends your spouse bad doing but he be jailed or a painful punishment ˹meted out on him˺!”[2711]
[2710] That is, her husband (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). This is how they used to call a husband in that culture (cf. Ibn ʿĀshūr).
[2711] This very composed statement shows just how calculated that woman was. She did not even falter in such a very unnerving commotion and came to pass a very judicial-like verdict (cf. Ibn ʿĀshūr). Her steely nerves played into her calculations both in this situation and when the women cast aspersions on her as we will see shortly. But when God decreed to reveal the Truth, she broke down without any interlude (Aya 51 below).
[2711] This very composed statement shows just how calculated that woman was. She did not even falter in such a very unnerving commotion and came to pass a very judicial-like verdict (cf. Ibn ʿĀshūr). Her steely nerves played into her calculations both in this situation and when the women cast aspersions on her as we will see shortly. But when God decreed to reveal the Truth, she broke down without any interlude (Aya 51 below).
التفاسير العربية:
قَالَ هِيَ رَٰوَدَتۡنِي عَن نَّفۡسِيۚ وَشَهِدَ شَاهِدٞ مِّنۡ أَهۡلِهَآ إِن كَانَ قَمِيصُهُۥ قُدَّ مِن قُبُلٖ فَصَدَقَتۡ وَهُوَ مِنَ ٱلۡكَٰذِبِينَ
(26) He said: “She ˹tried to˺ entice me to herself!” A witness of her ˹own˺ folks professed[2712]: “If his tunic is ripped off from the front then she tells the truth and he is among the liars;
[2712] This is a prime example of evidence-based judgement (cf. Ibn ʿĀshūr). That his tunic was ripped off from the back meant that he was escaping from her, otherwise, it would have been ripped from the front as a sign of her struggles against him (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
التفاسير العربية:
وَإِن كَانَ قَمِيصُهُۥ قُدَّ مِن دُبُرٖ فَكَذَبَتۡ وَهُوَ مِنَ ٱلصَّٰدِقِينَ
التفاسير العربية:
يُوسُفُ أَعۡرِضۡ عَنۡ هَٰذَاۚ وَٱسۡتَغۡفِرِي لِذَنۢبِكِۖ إِنَّكِ كُنتِ مِنَ ٱلۡخَاطِـِٔينَ
(29) “Yūsuf, put this behind you[2713] and you ˹woman˺ seek forgiveness for your sin; indeed you are among the wrongful!”
[2713] He asked him to overlook this matter and make no mention of it! (Cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī.)
التفاسير العربية:
۞ وَقَالَ نِسۡوَةٞ فِي ٱلۡمَدِينَةِ ٱمۡرَأَتُ ٱلۡعَزِيزِ تُرَٰوِدُ فَتَىٰهَا عَن نَّفۡسِهِۦۖ قَدۡ شَغَفَهَا حُبًّاۖ إِنَّا لَنَرَىٰهَا فِي ضَلَٰلٖ مُّبِينٖ
(30) And some women in the city said: “The woman of the Chief Minister is enticing her boy to herself! He impassioned her with love! Indeed we deem her in clear error!”[2714]
[2714] Their speech is fraught with insinuations and gossip (cf. Ibn ʿĀshūr); here is a woman who is married, and not to just anyone but rather the Chief Minister himself, who seduces not a man of high-standing ‘worthy of her’, but her own servant (cf. Ibn al-Qayyim, 2: 115). That their speech is called makrihinna (their cunning) shows that they did not intend well with what they said (cf. al-Samarqandī). In effect, they meant to say: “Look how low she stooped!”
التفاسير العربية:
فَلَمَّا سَمِعَتۡ بِمَكۡرِهِنَّ أَرۡسَلَتۡ إِلَيۡهِنَّ وَأَعۡتَدَتۡ لَهُنَّ مُتَّكَـٔٗا وَءَاتَتۡ كُلَّ وَٰحِدَةٖ مِّنۡهُنَّ سِكِّينٗا وَقَالَتِ ٱخۡرُجۡ عَلَيۡهِنَّۖ فَلَمَّا رَأَيۡنَهُۥٓ أَكۡبَرۡنَهُۥ وَقَطَّعۡنَ أَيۡدِيَهُنَّ وَقُلۡنَ حَٰشَ لِلَّهِ مَا هَٰذَا بَشَرًا إِنۡ هَٰذَآ إِلَّا مَلَكٞ كَرِيمٞ
(31) When she heard of their cunning, she sent out for them and ˹carefully˺ prepared[2715] for them recliner couches and ˹deliberately˺ handed out each of them a knife[2716], and said: “Come out before them!” When they saw him, they highly admired him, cut their hands and said: “Nay, by God! This is no human being; this is nothing but a noble angel![2717]”
[2715] She went to great pains to prepare the scene for the effect she wanted to achieve. This can be read from the marked (special) lexical items employed here to describe her doing: aʿtadat muttaka’an (carefully prepared recliner couches), deliberately handed out (ātat) knives, and told Joseph (عليه السلام) ukhruj ʿalayhinna (lit. come out on them) by way of taking them by surprise. All this care paid off and their reaction was to her great satisfaction; they were awestruck and wounded their hands in the process; a tell-tale mark of their culpability (as we will come to see in Aya 50 below).
[2716] The knives were for the food that their host served them (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī).
[2717] In the long hadith of the Nocturnal Journey and Ascension (al-isrā’ wa al-miʿrāj), Prophet Muhammad (ﷺ) described Prophet Joseph when he met him as a man who is: “Endowed with ˹a whole˺ half of ˹all human˺ handsomeness” (Muslim: 162).
[2716] The knives were for the food that their host served them (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī).
[2717] In the long hadith of the Nocturnal Journey and Ascension (al-isrā’ wa al-miʿrāj), Prophet Muhammad (ﷺ) described Prophet Joseph when he met him as a man who is: “Endowed with ˹a whole˺ half of ˹all human˺ handsomeness” (Muslim: 162).
التفاسير العربية:
قَالَتۡ فَذَٰلِكُنَّ ٱلَّذِي لُمۡتُنَّنِي فِيهِۖ وَلَقَدۡ رَٰوَدتُّهُۥ عَن نَّفۡسِهِۦ فَٱسۡتَعۡصَمَۖ وَلَئِن لَّمۡ يَفۡعَلۡ مَآ ءَامُرُهُۥ لَيُسۡجَنَنَّ وَلَيَكُونٗا مِّنَ ٱلصَّٰغِرِينَ
(32) She said: “That you see is the one whom you censured me for![2718] I indeed tried to entice him but he held himself aloof. Yet, if he would not do what I command him to, he shall verily be jailed and be among the despicable!”
[2718] Seeing that they were equally besotted by his beauty, and their reaction justifying her actions, stood them on an equal footing with her, she bore it all out in front of them (cf. al-Qurṭubī, Riḍā).
التفاسير العربية:
قَالَ رَبِّ ٱلسِّجۡنُ أَحَبُّ إِلَيَّ مِمَّا يَدۡعُونَنِيٓ إِلَيۡهِۖ وَإِلَّا تَصۡرِفۡ عَنِّي كَيۡدَهُنَّ أَصۡبُ إِلَيۡهِنَّ وَأَكُن مِّنَ ٱلۡجَٰهِلِينَ
(33) He said: “My Lord, the jail is preferred to me over what they invite me for! And if You do not chase away their conniving from me, I may be swayed towards them and be among the ignorant!”
التفاسير العربية:
ثُمَّ بَدَا لَهُم مِّنۢ بَعۡدِ مَا رَأَوُاْ ٱلۡأٓيَٰتِ لَيَسۡجُنُنَّهُۥ حَتَّىٰ حِينٖ
(35) Then it appeared to them, after they saw the signs, that they should jail him for a while[2719].
[2719] This, along with the earlier verdict of the Chief Minister when he hushed up the matter and asked Joseph (عليه السلام) to simply forget about it and his wife just to feel some sort of regret, gives a glimpse into the workings of high societies; they allow for nothing that threatens their political aspirations and gains and a spouse’s extramarital amorous adventures is one such singularity. Here, upon seeing this potential threat, now that the affair had been publicly noted, the Chief Minister and his aides decided to ‘sweep it under the rug’ and throw Joseph (عليه السلام) into jail, if only for a while, until there was no more interest in the matter (cf. al-Wāḥidī, al-Basīṭ).
التفاسير العربية:
وَدَخَلَ مَعَهُ ٱلسِّجۡنَ فَتَيَانِۖ قَالَ أَحَدُهُمَآ إِنِّيٓ أَرَىٰنِيٓ أَعۡصِرُ خَمۡرٗاۖ وَقَالَ ٱلۡأٓخَرُ إِنِّيٓ أَرَىٰنِيٓ أَحۡمِلُ فَوۡقَ رَأۡسِي خُبۡزٗا تَأۡكُلُ ٱلطَّيۡرُ مِنۡهُۖ نَبِّئۡنَا بِتَأۡوِيلِهِۦٓۖ إِنَّا نَرَىٰكَ مِنَ ٱلۡمُحۡسِنِينَ
(36) [2720]And entered the jail with him two youths. One of them said: “Indeed I see me pressing wine ˹in a dream˺!” And the other said: “Indeed I see me ˹in a dream˺ carrying over my head bread out of which birds eat!” “Tell us of its interpretation; verily we see you among the well-doers!”
[2720] The story of Joseph’s (عليه السلام) time in jail, which given was a hard time, is presented here in light of how advantageous it was in God’s grand plan for him (cf. al-Biqāʿī, Naẓm al-Durar). So it begins with the dreams of his jail mates, the interpretation of which was to become the reason behind his victorious release and appointment as Chief Minister.
التفاسير العربية:
قَالَ لَا يَأۡتِيكُمَا طَعَامٞ تُرۡزَقَانِهِۦٓ إِلَّا نَبَّأۡتُكُمَا بِتَأۡوِيلِهِۦ قَبۡلَ أَن يَأۡتِيَكُمَاۚ ذَٰلِكُمَا مِمَّا عَلَّمَنِي رَبِّيٓۚ إِنِّي تَرَكۡتُ مِلَّةَ قَوۡمٖ لَّا يُؤۡمِنُونَ بِٱللَّهِ وَهُم بِٱلۡأٓخِرَةِ هُمۡ كَٰفِرُونَ
(37) [2721]He said: “There shall not come to you ˹any˺ food, you are provided with, unless I shall tell you of its interpretation before it comes to you[2722]. That, you see, is ˹part˺ of what my Lord taught me[2723]; indeed I have left behind the religious way of folks who do not Believe in Allah; and verily they are Denying in the Hereafter!”
[2721] He did not answer them immediately but saw a chance, since they were in a very receptive state and eager to hear what he had to say, to guide them to the right path, which was his purposeful mission in life (cf. al-Rasʿanī, al-Saʿdī, Ibn ʿĀshūr).
[2722] Since they were in jail and had no means of telling the time, they used to gauge time by the most recurrent, time alluding, everyday event, i.e. meal times. They also knew that the next meal should not be too far away. Thus, in effect, he meant to say that what he was to tell them was not going to take long before they would be provided with the answer they were so eager to hear; in other words, he did not want to lose their interest in the process (cf. Ibn ʿĀshūr).
[2723] Thus saying that he acquired such knowledge not out of some sort of magic or necromancy, but because he was Divinely Inspired (cf. al-Wāḥidī, al-Basīṭ). The interpretation of dreams is, by no means, the only knowledge that God bestowed on Yūsuf (عليه السلام) (cf. Ibn ʿĀshūr).
[2722] Since they were in jail and had no means of telling the time, they used to gauge time by the most recurrent, time alluding, everyday event, i.e. meal times. They also knew that the next meal should not be too far away. Thus, in effect, he meant to say that what he was to tell them was not going to take long before they would be provided with the answer they were so eager to hear; in other words, he did not want to lose their interest in the process (cf. Ibn ʿĀshūr).
[2723] Thus saying that he acquired such knowledge not out of some sort of magic or necromancy, but because he was Divinely Inspired (cf. al-Wāḥidī, al-Basīṭ). The interpretation of dreams is, by no means, the only knowledge that God bestowed on Yūsuf (عليه السلام) (cf. Ibn ʿĀshūr).
التفاسير العربية:
وَٱتَّبَعۡتُ مِلَّةَ ءَابَآءِيٓ إِبۡرَٰهِيمَ وَإِسۡحَٰقَ وَيَعۡقُوبَۚ مَا كَانَ لَنَآ أَن نُّشۡرِكَ بِٱللَّهِ مِن شَيۡءٖۚ ذَٰلِكَ مِن فَضۡلِ ٱللَّهِ عَلَيۡنَا وَعَلَى ٱلنَّاسِ وَلَٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا يَشۡكُرُونَ
(38) “And I followed the creed of my fathers: Ibrāhīm, Isḥāq and Yaʿqūb[2724]; we were not to Associate with Allah a thing of any sort.[2725] That is of the Grace of Allah on us and on people[2726], but most people thank not”[2727].
[2724] Thereby saying that he came from a line of Prophets and was consequently worthy of their close attention (cf. al-Zamakhsharī).
[2725] Here is an explanation of the reason behind this great favour: by way of calling them to God (cf. Ibn ʿĀshūr).
[2726] The favour of guidance to worshipping none but Almighty God (سبحانه وتعالى) (cf. al-Ṭabarī, Ibn Kathīr).
[2727] That is, they are heedless of this great favour and do not Believe and worship God duly (cf. Abū Ḥayyān, al-Shawkānī).
[2725] Here is an explanation of the reason behind this great favour: by way of calling them to God (cf. Ibn ʿĀshūr).
[2726] The favour of guidance to worshipping none but Almighty God (سبحانه وتعالى) (cf. al-Ṭabarī, Ibn Kathīr).
[2727] That is, they are heedless of this great favour and do not Believe and worship God duly (cf. Abū Ḥayyān, al-Shawkānī).
التفاسير العربية:
يَٰصَٰحِبَيِ ٱلسِّجۡنِ ءَأَرۡبَابٞ مُّتَفَرِّقُونَ خَيۡرٌ أَمِ ٱللَّهُ ٱلۡوَٰحِدُ ٱلۡقَهَّارُ
(39) “My ˹two˺ jail mates, are diverse lords better ˹worshipped˺ or Allah ˹Alone˺, the One, the Overpowering?”[2728]
[2728] He now endearingly calls them his ‘jail mates’ and presents them with a logical argument that sound human nature establishes; that one is better off worshipping One God Who has Absolute Power than an amalgam of powerless gods (cf. al-Ṭabarī, Abū Ḥayyān, Ibn al-Jawzī).
التفاسير العربية:
مَا تَعۡبُدُونَ مِن دُونِهِۦٓ إِلَّآ أَسۡمَآءٗ سَمَّيۡتُمُوهَآ أَنتُمۡ وَءَابَآؤُكُم مَّآ أَنزَلَ ٱللَّهُ بِهَا مِن سُلۡطَٰنٍۚ إِنِ ٱلۡحُكۡمُ إِلَّا لِلَّهِ أَمَرَ أَلَّا تَعۡبُدُوٓاْ إِلَّآ إِيَّاهُۚ ذَٰلِكَ ٱلدِّينُ ٱلۡقَيِّمُ وَلَٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا يَعۡلَمُونَ
(40) “You worship besides Him none but mere names you have named, you and your fathers[2729], for which Allah has sent down no authority; the decision is for none but Allah[2730]. He decreed that you shall worship none but Him—that is the upright religion[2731] but most people know not[2732]”.
[2729] This is how humans set up their own gods; they worship their own illusions (cf. Ibn al-Qayyim, Badā’iʿ al-Fawā’id. 1: 19): “They are none but mere names you have named, you and your fathers for which Allah has sent down no authority; they follow naught but conjecture and that which their souls desire, though guidance has surely come to them from their Lord” (53: 23).
[2730] “Only Allah has a decision; He declares the Truth – He is the best of adjudicators” (6: 57).
[2731] “They were not commanded but to worship God, devoting religion entirely to Him, ˹being˺ rightly-oriented, and to keep up the Prayer, and to give out the prescribed alms—that is the upright religion!” (98: 5).
[2732] Peoples’ sheer ignorance is what leads them to Associate partners with God (سبحانه وتعالى) (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2730] “Only Allah has a decision; He declares the Truth – He is the best of adjudicators” (6: 57).
[2731] “They were not commanded but to worship God, devoting religion entirely to Him, ˹being˺ rightly-oriented, and to keep up the Prayer, and to give out the prescribed alms—that is the upright religion!” (98: 5).
[2732] Peoples’ sheer ignorance is what leads them to Associate partners with God (سبحانه وتعالى) (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
التفاسير العربية:
يَٰصَٰحِبَيِ ٱلسِّجۡنِ أَمَّآ أَحَدُكُمَا فَيَسۡقِي رَبَّهُۥ خَمۡرٗاۖ وَأَمَّا ٱلۡأٓخَرُ فَيُصۡلَبُ فَتَأۡكُلُ ٱلطَّيۡرُ مِن رَّأۡسِهِۦۚ قُضِيَ ٱلۡأَمۡرُ ٱلَّذِي فِيهِ تَسۡتَفۡتِيَانِ
(41) [2733]“My two jail mates; one of you will serve wine to his lord[2734] and the other one will be crucified and birds will eat from his head! The matter that you ask about has been ˹thus˺ settled.”
[2733] This, now, is the interpretation of their dreams. Joseph (عليه السلام) gave a considerate answer by not pointing out whose dream was which, given the horrific fate of the one who would be crucified (cf. al-Shawkānī).
[2734] That is the King (cf. al-Ṭabarī, Ibn Kathīr).
[2734] That is the King (cf. al-Ṭabarī, Ibn Kathīr).
التفاسير العربية:
وَقَالَ لِلَّذِي ظَنَّ أَنَّهُۥ نَاجٖ مِّنۡهُمَا ٱذۡكُرۡنِي عِندَ رَبِّكَ فَأَنسَىٰهُ ٱلشَّيۡطَٰنُ ذِكۡرَ رَبِّهِۦ فَلَبِثَ فِي ٱلسِّجۡنِ بِضۡعَ سِنِينَ
(42) And he said to the one he thought would be spared of the two: “Mention me in your lord’s presence”. But Satan made him forget to mention ˹Yūsuf to˺ his lord, so he ˹Yūsuf˺ stayed in jail for several years!”
التفاسير العربية:
وَقَالَ ٱلۡمَلِكُ إِنِّيٓ أَرَىٰ سَبۡعَ بَقَرَٰتٖ سِمَانٖ يَأۡكُلُهُنَّ سَبۡعٌ عِجَافٞ وَسَبۡعَ سُنۢبُلَٰتٍ خُضۡرٖ وَأُخَرَ يَابِسَٰتٖۖ يَٰٓأَيُّهَا ٱلۡمَلَأُ أَفۡتُونِي فِي رُءۡيَٰيَ إِن كُنتُمۡ لِلرُّءۡيَا تَعۡبُرُونَ
(43) [2735]And the King said: “I see ˹in a dream˺ seven fat cows eaten up by seven lean cows and seven green ˹grain˺ ears and other dry ones[2736]. Enlighten me, O notables, as to my vision; if you ˹really˺ can interpret visions![2737]”
[2735] What comes is the fifth episode of Prophet Joseph’s (عليه السلام) story, which marks his turn of fortune from imprisonment to high status and authority.
[2736] Many exegetes, basing their opinion on the case of the cows, say that the King saw the dry grain ears were doing harm to the green ones and this was not just present in the dream (cf. al-Qurṭubī, al-Baghawī, al-Qāsimī, al-Zamakhsharī, al-Shawkānī, al-Saʿdī).
[2737] Dream interpretation was prevalent in that culture and was considered an art requiring intelligence and, sometimes, divine inspiration. Historical evidence gleaned from studies of Egyptology bear out this fact (cf. Hughes, J.D. Dream Interpretation in Ancient Civilizations. Dreaming 10, 7–18 (2000)). So the King’s alarm at his dream and seeking out the help of his most knowledgeable powerful courtly aides was for good reason (cf. Ibn ʿ?sh?r). That Y?suf (Āshūr). That Yūsuf (عليه السلام) was able to interpret it correctly while all the notables of the land failed to do so was of singular importance and effectively played into his coming to prominence (cf. al-Saʿdī); God had prepared him all along for this.
[2736] Many exegetes, basing their opinion on the case of the cows, say that the King saw the dry grain ears were doing harm to the green ones and this was not just present in the dream (cf. al-Qurṭubī, al-Baghawī, al-Qāsimī, al-Zamakhsharī, al-Shawkānī, al-Saʿdī).
[2737] Dream interpretation was prevalent in that culture and was considered an art requiring intelligence and, sometimes, divine inspiration. Historical evidence gleaned from studies of Egyptology bear out this fact (cf. Hughes, J.D. Dream Interpretation in Ancient Civilizations. Dreaming 10, 7–18 (2000)). So the King’s alarm at his dream and seeking out the help of his most knowledgeable powerful courtly aides was for good reason (cf. Ibn ʿ?sh?r). That Y?suf (Āshūr). That Yūsuf (عليه السلام) was able to interpret it correctly while all the notables of the land failed to do so was of singular importance and effectively played into his coming to prominence (cf. al-Saʿdī); God had prepared him all along for this.
التفاسير العربية:
قَالُوٓاْ أَضۡغَٰثُ أَحۡلَٰمٖۖ وَمَا نَحۡنُ بِتَأۡوِيلِ ٱلۡأَحۡلَٰمِ بِعَٰلِمِينَ
(44) They said: “Jumbled dreams; we have no knowledge of the interpretation of ˹such˺ dreams!”[2738]
[2738] In effect their knowledge was not adequate enough to decode the King’s dream, so they gave him this easy answer. Since they did not know what it meant, they tried to downplay its significance by calling it merely ‘jumbled dreams’ (aḍghāthu aḥlām) (cf. al-Ṭabarī, al-Zajjāj, Ibn al-Jawzī, al-Saʿdī).
التفاسير العربية:
وَقَالَ ٱلَّذِي نَجَا مِنۡهُمَا وَٱدَّكَرَ بَعۡدَ أُمَّةٍ أَنَا۠ أُنَبِّئُكُم بِتَأۡوِيلِهِۦ فَأَرۡسِلُونِ
(45) The one of the two who had been spared[2739] – and he ˹only˺ recalled after a ˹very˺ long period[2740] – said: “I shall tell you its interpretation so send me!”
[2739] Prophet Joseph’s (عليه السلام) former jail mate to whom he had interpreted his dream, which was realized and whereby he became a wine server at the King’s court (cf. al-Qurṭubī, al-Saʿdī).
[2740] This happening in the court made him remember Prophet Joseph’s request so that he mentioned him to his lord (Aya 42 above) even after a very long period of time had elapsed (ummah, cf. Ibn Qutaybah, Gharīb al-Qur’ān, al-Iṣfahānī, al-Mufradāt).
[2740] This happening in the court made him remember Prophet Joseph’s request so that he mentioned him to his lord (Aya 42 above) even after a very long period of time had elapsed (ummah, cf. Ibn Qutaybah, Gharīb al-Qur’ān, al-Iṣfahānī, al-Mufradāt).
التفاسير العربية:
يُوسُفُ أَيُّهَا ٱلصِّدِّيقُ أَفۡتِنَا فِي سَبۡعِ بَقَرَٰتٖ سِمَانٖ يَأۡكُلُهُنَّ سَبۡعٌ عِجَافٞ وَسَبۡعِ سُنۢبُلَٰتٍ خُضۡرٖ وَأُخَرَ يَابِسَٰتٖ لَّعَلِّيٓ أَرۡجِعُ إِلَى ٱلنَّاسِ لَعَلَّهُمۡ يَعۡلَمُونَ
(46) “Yūsuf, O ever-truthful one, enlighten us regarding ˹a dream in which˺ seven fat cows are eaten up by seven lean cows and seven green ˹grain˺ ears and other dry ones; may I go back to the people so that they may know!”
التفاسير العربية:
قَالَ تَزۡرَعُونَ سَبۡعَ سِنِينَ دَأَبٗا فَمَا حَصَدتُّمۡ فَذَرُوهُ فِي سُنۢبُلِهِۦٓ إِلَّا قَلِيلٗا مِّمَّا تَأۡكُلُونَ
(47) [2741]He said: “You will plant for seven consecutive years ˹as usual˺. Whatever ˹grains˺ you harvest leave them in their ears; except the little that you eat![2742]”
[2741] He decoded the dream thus: the seven fat cows and green grain ears as seven lush years with abundant rain during which they could grow their crops without interruption. These would be followed by seven tough years of drought, i.e. the seven lean cows and dry grain ears (cf. Ibn ʿĀshūr).
[2742] This shows the extent of the great knowledge that God bestowed upon Prophet Joseph (عليه السلام). He not only interpreted this complex dream so nicely, but he told them of the right course of action to take in the face of the tough years that were to come so that they could survive them and thrive thereof. They were to keep the grains sheathed so as to expose them as little as possible to corrupting elements and thus preserve them longer and were to consume as little as possible of the harvest in readiness for the tough years ahead (cf. al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
[2742] This shows the extent of the great knowledge that God bestowed upon Prophet Joseph (عليه السلام). He not only interpreted this complex dream so nicely, but he told them of the right course of action to take in the face of the tough years that were to come so that they could survive them and thrive thereof. They were to keep the grains sheathed so as to expose them as little as possible to corrupting elements and thus preserve them longer and were to consume as little as possible of the harvest in readiness for the tough years ahead (cf. al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
التفاسير العربية:
ثُمَّ يَأۡتِي مِنۢ بَعۡدِ ذَٰلِكَ سَبۡعٞ شِدَادٞ يَأۡكُلۡنَ مَا قَدَّمۡتُمۡ لَهُنَّ إِلَّا قَلِيلٗا مِّمَّا تُحۡصِنُونَ
(48) “Then come seven tough ones; they eat what you had set aside for them; except the little that you keep secure.”[2743]
[2743] That is, all the harvest that you have preserved for consumption during these years will be eaten by people, except the little that you hold in their granaries (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
التفاسير العربية:
ثُمَّ يَأۡتِي مِنۢ بَعۡدِ ذَٰلِكَ عَامٞ فِيهِ يُغَاثُ ٱلنَّاسُ وَفِيهِ يَعۡصِرُونَ
(49) [2744]“Then after that comes a year in which people will be showered[2745] and in which they press[2746].”
[2744] This lush year that was to come was not part of the King’s dream, but rather resulted from the knowledge that God gave Joseph (عليه السلام). This only emphasizes further the extent of his knowledge and that he could even foretell future events; something unique to him that others could not even dream of (cf. Abū al-Suʿūd).
[2745] Yughāthu (lit. to be helped out from difficulty) in the opinion of most exegetes, is that they will be showered with rain in abundance to make up for the years of drought (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
[2746] Due to the succulence of the crops, people would be able to extract the juices from them by pressing (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[2745] Yughāthu (lit. to be helped out from difficulty) in the opinion of most exegetes, is that they will be showered with rain in abundance to make up for the years of drought (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
[2746] Due to the succulence of the crops, people would be able to extract the juices from them by pressing (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
التفاسير العربية:
وَقَالَ ٱلۡمَلِكُ ٱئۡتُونِي بِهِۦۖ فَلَمَّا جَآءَهُ ٱلرَّسُولُ قَالَ ٱرۡجِعۡ إِلَىٰ رَبِّكَ فَسۡـَٔلۡهُ مَا بَالُ ٱلنِّسۡوَةِ ٱلَّٰتِي قَطَّعۡنَ أَيۡدِيَهُنَّۚ إِنَّ رَبِّي بِكَيۡدِهِنَّ عَلِيمٞ
(50) And the King said: “Bring him to me!”[2747] When the messenger came to him, he ˹Yūsuf˺ said: “Go back to your lord and ask him what of the affair of the women who cut their hands[2748]; indeed my Lord is All-Knowledgeable of their conniving!”[2749]
[2747] The King now took note of Joseph (عليه السلام) and wanted to inspect him further.
[2748] Indeed, to underline Joseph’s fortitude, Prophet Muhammad (ﷺ) said: “Had I stayed in jail as long as Yūsuf did, I would have answered the caller!” (al-Bukhārī: 3372, Muslim: 151). Understandably, any person in Yūsuf’s most desperate position would have rushed out at the first opportunity. Yet he wanted the end of his imprisonment on favourable grounds and to prove his innocence (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn Kathīr).
Further, Joseph (عليه السلام) was tactful when he asked about the women in general and not the Chief Minister’s wife, the main instigator of his turn of bad fortunes. This because the King would have wanted to protect the reputation of his closest aide, the Chief Minister, and he might have had second thoughts about having her brought before him for interrogation (cf. Ibn ʿĀshūr).
[2749] One cannot help noticing the additional information that Prophet Joseph provided for the benefit of the wine server about his Lord’s All-Encompassing Knowledge of the affair of the women, which nods at a comparison between a human deity, “your lord”, as Kings were indeed considered in ancient Egypt, and Joseph’s own Lord (“my Lord”), Almighty God, the Omnipotent, Omnipresent. Essentially, this can be taken for a continuation which lays emphasis on the call to guidance that he extended to him when he was still his jail mate and the latter asked him about his dream (cf. Ayas 37-40 above).
[2748] Indeed, to underline Joseph’s fortitude, Prophet Muhammad (ﷺ) said: “Had I stayed in jail as long as Yūsuf did, I would have answered the caller!” (al-Bukhārī: 3372, Muslim: 151). Understandably, any person in Yūsuf’s most desperate position would have rushed out at the first opportunity. Yet he wanted the end of his imprisonment on favourable grounds and to prove his innocence (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn Kathīr).
Further, Joseph (عليه السلام) was tactful when he asked about the women in general and not the Chief Minister’s wife, the main instigator of his turn of bad fortunes. This because the King would have wanted to protect the reputation of his closest aide, the Chief Minister, and he might have had second thoughts about having her brought before him for interrogation (cf. Ibn ʿĀshūr).
[2749] One cannot help noticing the additional information that Prophet Joseph provided for the benefit of the wine server about his Lord’s All-Encompassing Knowledge of the affair of the women, which nods at a comparison between a human deity, “your lord”, as Kings were indeed considered in ancient Egypt, and Joseph’s own Lord (“my Lord”), Almighty God, the Omnipotent, Omnipresent. Essentially, this can be taken for a continuation which lays emphasis on the call to guidance that he extended to him when he was still his jail mate and the latter asked him about his dream (cf. Ayas 37-40 above).
التفاسير العربية:
قَالَ مَا خَطۡبُكُنَّ إِذۡ رَٰوَدتُّنَّ يُوسُفَ عَن نَّفۡسِهِۦۚ قُلۡنَ حَٰشَ لِلَّهِ مَا عَلِمۡنَا عَلَيۡهِ مِن سُوٓءٖۚ قَالَتِ ٱمۡرَأَتُ ٱلۡعَزِيزِ ٱلۡـَٰٔنَ حَصۡحَصَ ٱلۡحَقُّ أَنَا۠ رَٰوَدتُّهُۥ عَن نَّفۡسِهِۦ وَإِنَّهُۥ لَمِنَ ٱلصَّٰدِقِينَ
(51) He ˹the King˺ said ˹to the women˺: “What was your business when you ˹tried to˺ entice Yūsuf to yourselves?”[2750] They said: “Nay, by God! We know of no bad doing of his!” The woman of the Chief Minister said: “Now the truth has become crystal clear[2751]. I did indeed ˹try to˺ entice him to myself; he surely is among the truthful![2752]”
[2750] The King must have deduced Prophet Joseph’s innocence from his refusal to leave jail, whereas any other person would have rushed into the opportunity especially when summoned by none other than the King himself. Such assumption is also supported by the fact that the King summoned the women, Joseph’s oppressors, to his lofty presence (cf. al-Rāzī, al-Biqāʿī, Naẓm al-Durar). Thus the King made such a direct charge at them and tipped them off balance to get the desired result.
[2751] No doubt the Chief Minister’s wife had some pangs of guilt during the time Joseph (عليه السلام) was wrongfully imprisoned for her sake and especially since the secondary culprits had tacitly freed themselves of the charge (cf. Ibn ʿĀshūr) and pointed the finger at her (cf. Tafsīr al-Madīnah al-Munawwarah) whereby she had already once declared her ulterior intentions publicly in the heat of the moment (cf. Aya 32 above); hence, it was high time to come clean.
[2752] This is a full confession of sole culpability on her part and a clearing up of Prophet Joseph’s pristine reputation (cf. al-Qurṭubī, Ibn ʿĀshūr). The slate was now clean for him to come out from jail on favourable grounds.
[2751] No doubt the Chief Minister’s wife had some pangs of guilt during the time Joseph (عليه السلام) was wrongfully imprisoned for her sake and especially since the secondary culprits had tacitly freed themselves of the charge (cf. Ibn ʿĀshūr) and pointed the finger at her (cf. Tafsīr al-Madīnah al-Munawwarah) whereby she had already once declared her ulterior intentions publicly in the heat of the moment (cf. Aya 32 above); hence, it was high time to come clean.
[2752] This is a full confession of sole culpability on her part and a clearing up of Prophet Joseph’s pristine reputation (cf. al-Qurṭubī, Ibn ʿĀshūr). The slate was now clean for him to come out from jail on favourable grounds.
التفاسير العربية:
ذَٰلِكَ لِيَعۡلَمَ أَنِّي لَمۡ أَخُنۡهُ بِٱلۡغَيۡبِ وَأَنَّ ٱللَّهَ لَا يَهۡدِي كَيۡدَ ٱلۡخَآئِنِينَ
(52) [2753]“That so he may know that I did not betray him behind his back; that Allah Guides not the conniving of the treacherous!”
[2753] Given that what follows is to all appearance an uninterrupted continuation of the woman’s confession, many exegetes are of the opinion that she was the one who said the following two statements (cf. Abū Ḥayyān, al-Qāsimī, Riḍā, al-Saʿdī, al-Tafsīr al-Muyassar). Thus, some say that, she wanted to categorically have her husband know that she did not defile his bed. On the other hand, many great exegetes are of the opinion that the two statements are made by Prophet Joseph (عليه السلام) (cf. Ibn Kathīr, al-Wāḥidī, al-Zamakhsharī, al-Jalālayn, al-Alūsī, al-Shawkānī).
Given the pious charge with which the statements are laden, one feels it unlikely that a heathen woman who led such an irreligious life and had no source of guidance would be able to come to such righteous conclusions about God and the deviousness of human nature. Taken from this standpoint, the statements could be seen as a cathartic release of what had been weighing on Prophet Yūsuf’s (عليه السلام) chest ever since he was thrown into jail: his great sense of gratitude to his master who took him for a son and ‘made his stay comely’ (Aya 23 above), fearing that he thought him ungrateful and that whereby he experienced some sort of guilt for a very passing thought (Aya 24 above) that was not becoming of a person of his great moral standing.
Given the pious charge with which the statements are laden, one feels it unlikely that a heathen woman who led such an irreligious life and had no source of guidance would be able to come to such righteous conclusions about God and the deviousness of human nature. Taken from this standpoint, the statements could be seen as a cathartic release of what had been weighing on Prophet Yūsuf’s (عليه السلام) chest ever since he was thrown into jail: his great sense of gratitude to his master who took him for a son and ‘made his stay comely’ (Aya 23 above), fearing that he thought him ungrateful and that whereby he experienced some sort of guilt for a very passing thought (Aya 24 above) that was not becoming of a person of his great moral standing.
التفاسير العربية:
۞ وَمَآ أُبَرِّئُ نَفۡسِيٓۚ إِنَّ ٱلنَّفۡسَ لَأَمَّارَةُۢ بِٱلسُّوٓءِ إِلَّا مَا رَحِمَ رَبِّيٓۚ إِنَّ رَبِّي غَفُورٞ رَّحِيمٞ
(53) “I do not absolve myself ˹thus˺. Indeed the self is ever commanding of bad doing, except those my Lord has Mercy on—indeed my Lord is All-Forgiving, Most Merciful.”
التفاسير العربية:
وَقَالَ ٱلۡمَلِكُ ٱئۡتُونِي بِهِۦٓ أَسۡتَخۡلِصۡهُ لِنَفۡسِيۖ فَلَمَّا كَلَّمَهُۥ قَالَ إِنَّكَ ٱلۡيَوۡمَ لَدَيۡنَا مَكِينٌ أَمِينٞ
(54) [2754]And the King said: “Bring him to me. I shall have him solely for myself![2755]” When he spoke to him, he ˹the King˺ said[2756]: “You are to us today of a great status[2757]; worthy of trust!”
[2754] When the King saw how knowledgeable, steadfast and unwavering in the face of temptations particularly that of the flesh (which may be the strongest of all) Joseph (عليه السلام) was, he wanted to draw him near and entrust him with responsibility (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[2755] Given his worthy attributes, using this expression (astakhliṣhu li nafsī (lit. have him all for my own)), the King wanted to show that he intended to have close contact with him such that they could work side by side (cf. Ibn ʿĀshūr).
[2756] Having discovered more to Joseph (عليه السلام) from their talk than what he had originally found out about him, the King liked him even more and bestowed upon him a particularly great status (cf. Ibn Kathīr, al-Saʿdī).
[2757] Makīn has two meanings and both apply in this case, considering his status with the sovereign of the land. Mutamakkin, having the capability of and command over whatever he wanted and dhū makānah, i.e. having a specially great position (cf. al-Ṭabarī, al-Qurṭubī).
[2755] Given his worthy attributes, using this expression (astakhliṣhu li nafsī (lit. have him all for my own)), the King wanted to show that he intended to have close contact with him such that they could work side by side (cf. Ibn ʿĀshūr).
[2756] Having discovered more to Joseph (عليه السلام) from their talk than what he had originally found out about him, the King liked him even more and bestowed upon him a particularly great status (cf. Ibn Kathīr, al-Saʿdī).
[2757] Makīn has two meanings and both apply in this case, considering his status with the sovereign of the land. Mutamakkin, having the capability of and command over whatever he wanted and dhū makānah, i.e. having a specially great position (cf. al-Ṭabarī, al-Qurṭubī).
التفاسير العربية:
قَالَ ٱجۡعَلۡنِي عَلَىٰ خَزَآئِنِ ٱلۡأَرۡضِۖ إِنِّي حَفِيظٌ عَلِيمٞ
(55) [2758]He ˹Yūsuf˺ said: “Put me in charge of the treasuries of the land; I am indeed a good keeper; full of knowledge![2759]”
[2758] So that he might be in charge of affairs in preparation for the difficult days ahead. He, thus found himself in a better position than anyone else to carry out the task successfully, and hence why he offered his services (cf. al-Ṭabarī, al-Samʿānī, al-Saʿdī).
[2759] These are the two attributes most needed in a treasurer (cf. al-Qurṭubī).
[2759] These are the two attributes most needed in a treasurer (cf. al-Qurṭubī).
التفاسير العربية:
وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِي ٱلۡأَرۡضِ يَتَبَوَّأُ مِنۡهَا حَيۡثُ يَشَآءُۚ نُصِيبُ بِرَحۡمَتِنَا مَن نَّشَآءُۖ وَلَا نُضِيعُ أَجۡرَ ٱلۡمُحۡسِنِينَ
(56) Thus We made it becoming for Yūsuf in the land[2760]; he dwells thereof wherever he wishes[2761]. We impart Our Mercy on whomever We want and We do not lay to waste the reward of the good-doers![2762]
[2760] This is the second and final transitional station in Joseph’s journey to greatness. The first being his becoming a member of the Chief Minister’s household in his tender years (Aya 21 above).
[2761] This is exemplar of the extent of the power that was imparted on him; all of the land came under his command, nowhere was out of bounds for him (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr).
[2762] God tells us here the lesson to be learned and heeded from Joseph’s (عليه السلام) example: “For those who do good in this world is good; but the abode of the Hereafter is better—distinguished indeed is the abode of the Mindful!” (16: 30).
[2761] This is exemplar of the extent of the power that was imparted on him; all of the land came under his command, nowhere was out of bounds for him (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr).
[2762] God tells us here the lesson to be learned and heeded from Joseph’s (عليه السلام) example: “For those who do good in this world is good; but the abode of the Hereafter is better—distinguished indeed is the abode of the Mindful!” (16: 30).
التفاسير العربية:
وَلَأَجۡرُ ٱلۡأٓخِرَةِ خَيۡرٞ لِّلَّذِينَ ءَامَنُواْ وَكَانُواْ يَتَّقُونَ
(57) Verily, the reward of the Hereafter is better for those who have Believed and have been Mindful[2763].
[2763] No matter how great the riches and status a person might achieve in this worldly life, they are nothing compared with what lies in store in the Hereafter, provided that a person Believes and acts Mindfully (cf. al-Ṭabarī, al-Saʿdī).
التفاسير العربية:
وَجَآءَ إِخۡوَةُ يُوسُفَ فَدَخَلُواْ عَلَيۡهِ فَعَرَفَهُمۡ وَهُمۡ لَهُۥ مُنكِرُونَ
(58) [2764]And ˹when˺ Yūsuf’s brothers came and they entered upon him, he recognized them while they identified him not.
[2764] When they were hit by the drought, Joseph’s brothers went to Egypt for supplies (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). And so the events of this intriguing story continue.
التفاسير العربية:
وَلَمَّا جَهَّزَهُم بِجَهَازِهِمۡ قَالَ ٱئۡتُونِي بِأَخٖ لَّكُم مِّنۡ أَبِيكُمۡۚ أَلَا تَرَوۡنَ أَنِّيٓ أُوفِي ٱلۡكَيۡلَ وَأَنَا۠ خَيۡرُ ٱلۡمُنزِلِينَ
(59) When he furnished them with their supplies, he said: “Bring me a brother of yours from your father[2765]. Can you not see that I give full measure ˹of provisions˺ and I am the best of those who accommodate![2766]”
[2765] Given that Joseph (عليه السلام) did not want to immediately reveal himself to his brothers (cf. Ibn ʿĀshūr), exegetes deduce from this request that they must have told him in some interaction that had taken place between them earlier that they had a half-brother from their father’s side, especially when numbers counted and supplies were given per capita (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
[2766] By playing up these two pieces of information, namely, that he was both-open handed and especially accommodating to them, Joseph meant to encourage his brothers to bring their half-brother with them the next time, such that his plan could be carried out (cf. al-Ṭabarī, Abū Ḥayyān, al-Shawkānī). He coupled this with a warning as in the next aya.
[2766] By playing up these two pieces of information, namely, that he was both-open handed and especially accommodating to them, Joseph meant to encourage his brothers to bring their half-brother with them the next time, such that his plan could be carried out (cf. al-Ṭabarī, Abū Ḥayyān, al-Shawkānī). He coupled this with a warning as in the next aya.
التفاسير العربية:
فَإِن لَّمۡ تَأۡتُونِي بِهِۦ فَلَا كَيۡلَ لَكُمۡ عِندِي وَلَا تَقۡرَبُونِ
(60) “If you do not bring him[2767], there will not be any ˹further˺ measure ˹of supplies˺ for you with me and ˹do˺ not ˹ever˺ approach me!”
[2767] That is, the next time they were to come for supplies (cf. al-Ṭabarī, Ibn Kathīr, Ibn ʿĀshūr).
التفاسير العربية:
قَالُواْ سَنُرَٰوِدُ عَنۡهُ أَبَاهُ وَإِنَّا لَفَٰعِلُونَ
[2768] They knew how difficult it would be to obtain their father’s permission to escort their half-brother to Egypt with them. But they still made a promise to do their best (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, Abū al-Suʿūd).
التفاسير العربية:
وَقَالَ لِفِتۡيَٰنِهِ ٱجۡعَلُواْ بِضَٰعَتَهُمۡ فِي رِحَالِهِمۡ لَعَلَّهُمۡ يَعۡرِفُونَهَآ إِذَا ٱنقَلَبُوٓاْ إِلَىٰٓ أَهۡلِهِمۡ لَعَلَّهُمۡ يَرۡجِعُونَ
(62) He said to his servants: “Place their commodities in their saddlebags so that they may know them when they return back to their people. Perhaps they may return”. [2769]
[2769] Besides enticement and threat, Joseph (عليه السلام) wanted to make especially sure that they would be encouraged to return with the half-brother so he ordered his men to secretly place the commodities his brothers had brought with them in exchange for supplies back in their baggage. He wanted them to realize how generous and magnanimous he was to them this first time so that they would be tempted to return (cf. al-Tafsīr al-Muyassar). Doing so, he wanted to expedite this return by giving them their commodities back, which they would then seek to exchange for more supplies, and this sooner rather than later (cf. Ibn ʿĀshūr).
التفاسير العربية:
فَلَمَّا رَجَعُوٓاْ إِلَىٰٓ أَبِيهِمۡ قَالُواْ يَٰٓأَبَانَا مُنِعَ مِنَّا ٱلۡكَيۡلُ فَأَرۡسِلۡ مَعَنَآ أَخَانَا نَكۡتَلۡ وَإِنَّا لَهُۥ لَحَٰفِظُونَ
(63) When they returned to their father, they ˹no sooner˺[2770] said: “O father, provisions have been withheld from us![2771] So send our brother with us, may we obtain our measure; verily, we shall indeed guard him!”
[2770] Joseph’s (عليه السلام) plan had the desired effect. No sooner than they arrived home, even before unloading their saddlebags, they broached the difficult subject of their half-brother with their father (cf. Abū Ḥayyān).
[2771] That is, in the future (cf. Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr).
[2771] That is, in the future (cf. Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr).
التفاسير العربية:
قَالَ هَلۡ ءَامَنُكُمۡ عَلَيۡهِ إِلَّا كَمَآ أَمِنتُكُمۡ عَلَىٰٓ أَخِيهِ مِن قَبۡلُ فَٱللَّهُ خَيۡرٌ حَٰفِظٗاۖ وَهُوَ أَرۡحَمُ ٱلرَّٰحِمِينَ
(64) He said: “Shall I entrust you with him only as I entrusted you with his brother before! Allah is a better Guard[2772]; He is the Most Merciful of all the merciful!”[2773]
[2772] That he told them that God is the best Guard has led exegetes to consider this as an indication of a softer position taken by Jacob (عليه السلام) on the issue (cf. al-Rāzī, al-Alūsī). Thus his sons did not persist in their request (cf. Ibn ʿĀshūr).
[2773] That is, God Knows how old and bereaved I, Jacob, am that He will undoubtedly have Mercy on me and protect my son and return him to me (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2773] That is, God Knows how old and bereaved I, Jacob, am that He will undoubtedly have Mercy on me and protect my son and return him to me (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
التفاسير العربية:
وَلَمَّا فَتَحُواْ مَتَٰعَهُمۡ وَجَدُواْ بِضَٰعَتَهُمۡ رُدَّتۡ إِلَيۡهِمۡۖ قَالُواْ يَٰٓأَبَانَا مَا نَبۡغِيۖ هَٰذِهِۦ بِضَٰعَتُنَا رُدَّتۡ إِلَيۡنَاۖ وَنَمِيرُ أَهۡلَنَا وَنَحۡفَظُ أَخَانَا وَنَزۡدَادُ كَيۡلَ بَعِيرٖۖ ذَٰلِكَ كَيۡلٞ يَسِيرٞ
(65) When they opened their saddlebags, they found their commodities returned to them! They said: “O father, what more could we want! Our commodities have been returned to us, we ˹can further˺ cater for our households, protect our brother[2774] and we get a camel’s load ˹of provision˺ more![2775] That is an easy measure ˹of provision to get by[2776]˺!”
[2774] They pointed this out to further cajole and assure their father of their good intentions (cf. Ibn ʿĀshūr).
[2775] That is, their half-brother’s share (cf. al-Baghawī).
[2776] That is, given Joseph’s, the Chief Minister of Egypt, overwhelming generosity (cf. al-Zajjāj, al-Wāḥidī, al-Khāzin).
[2775] That is, their half-brother’s share (cf. al-Baghawī).
[2776] That is, given Joseph’s, the Chief Minister of Egypt, overwhelming generosity (cf. al-Zajjāj, al-Wāḥidī, al-Khāzin).
التفاسير العربية:
قَالَ لَنۡ أُرۡسِلَهُۥ مَعَكُمۡ حَتَّىٰ تُؤۡتُونِ مَوۡثِقٗا مِّنَ ٱللَّهِ لَتَأۡتُنَّنِي بِهِۦٓ إِلَّآ أَن يُحَاطَ بِكُمۡۖ فَلَمَّآ ءَاتَوۡهُ مَوۡثِقَهُمۡ قَالَ ٱللَّهُ عَلَىٰ مَا نَقُولُ وَكِيلٞ
(66) He said: “I shall not send him with you unless you give me a pledge by Allah that you shall bring him ˹back˺ to me unless you are surrounded![2777]” When they gave him their pledge, he said: “Allah is Keeper over what we say!”
[2777] That is, in the face of overpowering circumstances that would prevent them from fulfilling their contract with him; a force majeure (cf. al-Ṭabarī, Ibn Kathīr).
التفاسير العربية:
وَقَالَ يَٰبَنِيَّ لَا تَدۡخُلُواْ مِنۢ بَابٖ وَٰحِدٖ وَٱدۡخُلُواْ مِنۡ أَبۡوَٰبٖ مُّتَفَرِّقَةٖۖ وَمَآ أُغۡنِي عَنكُم مِّنَ ٱللَّهِ مِن شَيۡءٍۖ إِنِ ٱلۡحُكۡمُ إِلَّا لِلَّهِۖ عَلَيۡهِ تَوَكَّلۡتُۖ وَعَلَيۡهِ فَلۡيَتَوَكَّلِ ٱلۡمُتَوَكِّلُونَ
(67) [2778]He ˹Yaʿqūb˺ said: “My sons, do not enter ˹the town together˺ from one gate, but enter ˹it˺ from separate gates![2779] I can ward off from you naught coming from Allah[2780]. Verily the decision is for none but Allah; in Him I put my trust and in Him shall the trusting put their trust”.
[2778] In this passage, one finds a very edifying note. Along with putting one’s trust fully in God, one nonetheless needs to take precautions (cf. al-Ṭabarī, Ibn Kathīr, al-Qurṭubī).
[2779] Most exegetes perceive that he bade his sons so because he feared the evil eye for them (cf. al-Samʿānī, al-Rāzī). They were an eleven-strong, very handsome bunch of men (cf. al-Qurṭubī). ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) narrated that the Messenger (ﷺ) said: “The evil eye is true. If anything was to come faster than ˹God’s˺ decree, it is the evil eye” (Muslim: 2188).
[2780] This is just a precaution, a fatherly direction. What God decrees, however, will surely come to pass no matter how careful the person is (cf. al-Ṭabarī, Ibn Kathīr).
[2779] Most exegetes perceive that he bade his sons so because he feared the evil eye for them (cf. al-Samʿānī, al-Rāzī). They were an eleven-strong, very handsome bunch of men (cf. al-Qurṭubī). ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) narrated that the Messenger (ﷺ) said: “The evil eye is true. If anything was to come faster than ˹God’s˺ decree, it is the evil eye” (Muslim: 2188).
[2780] This is just a precaution, a fatherly direction. What God decrees, however, will surely come to pass no matter how careful the person is (cf. al-Ṭabarī, Ibn Kathīr).
التفاسير العربية:
وَلَمَّا دَخَلُواْ مِنۡ حَيۡثُ أَمَرَهُمۡ أَبُوهُم مَّا كَانَ يُغۡنِي عَنۡهُم مِّنَ ٱللَّهِ مِن شَيۡءٍ إِلَّا حَاجَةٗ فِي نَفۡسِ يَعۡقُوبَ قَضَىٰهَاۚ وَإِنَّهُۥ لَذُو عِلۡمٖ لِّمَا عَلَّمۡنَٰهُ وَلَٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا يَعۡلَمُونَ
(68) When they entered whereupon their father bade them, that would not have availed them to naught against Allah, except it being a matter in Yaʿqūb’s ˹innermost˺ self that he fulfilled. He was indeed knowledgeable as We had made him know[2781]; but most people know not![2782]
[2781] This is a laudation by God about Prophet Jacob (عليه السلام) for practically demonstrating his knowledge and thereby directing his sons to the course of action (cf. Ibn ʿĀshūr).
[2782] Most people are oblivious of the fact that matters need both sincere trust in God and careful preparation (cf. Ibn ʿĀshūr). Such neglect results from either lack of faith or mistaken beliefs.
[2782] Most people are oblivious of the fact that matters need both sincere trust in God and careful preparation (cf. Ibn ʿĀshūr). Such neglect results from either lack of faith or mistaken beliefs.
التفاسير العربية:
وَلَمَّا دَخَلُواْ عَلَىٰ يُوسُفَ ءَاوَىٰٓ إِلَيۡهِ أَخَاهُۖ قَالَ إِنِّيٓ أَنَا۠ أَخُوكَ فَلَا تَبۡتَئِسۡ بِمَا كَانُواْ يَعۡمَلُونَ
(69) When they entered upon Yūsuf, he drew his brother close to him. ˹And˺ He said: “I am indeed your brother; do not feel ˹anymore˺ miserable because of what they used to do”.[2783]
[2783] By privately conversing with his brother, Joseph (عليه السلام) sent him an assuring note about both his identity and also information to prepare him for what was to unfold next (cf. Ibn ʿĀshūr).
التفاسير العربية:
فَلَمَّا جَهَّزَهُم بِجَهَازِهِمۡ جَعَلَ ٱلسِّقَايَةَ فِي رَحۡلِ أَخِيهِ ثُمَّ أَذَّنَ مُؤَذِّنٌ أَيَّتُهَا ٱلۡعِيرُ إِنَّكُمۡ لَسَٰرِقُونَ
(70) When he furnished them with their supplies, he placed the drinking cup[2784] in his brother’s saddlebag. Then a caller shouted out: “O you caravan! You have indeed stolen!”
[2784] al-Siqāyah (lit. the watering cup) is the utensil/gauge which was used for drinking and measuring (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī).
The story, from here on, moves at quick pace but still takes the time to fill in the blanks in order to bring to life the strong emotions lived by some of the characters.
The story, from here on, moves at quick pace but still takes the time to fill in the blanks in order to bring to life the strong emotions lived by some of the characters.
التفاسير العربية:
قَالُواْ وَأَقۡبَلُواْ عَلَيۡهِم مَّاذَا تَفۡقِدُونَ
[2785] The ones who advanced could be either the brothers or Joseph’s (عليه السلام) foot soldiers (cf. al-Wāḥidī, al-Basīṭ).
التفاسير العربية:
قَالُواْ نَفۡقِدُ صُوَاعَ ٱلۡمَلِكِ وَلِمَن جَآءَ بِهِۦ حِمۡلُ بَعِيرٖ وَأَنَا۠ بِهِۦ زَعِيمٞ
(72) They said: “We miss the King’s measure[2786] and for whoever brings it, is a camel’s load”. “And I am guarantor of it!”[2787]
[2786] Ṣuwāʿ (a variation of ṣāʿ, i.e. measure) is the proper noun for the instrument, while siqāyah (watering cup) is more of a description of it (cf. al-Rāzī). It is called ‘the King’s measure’ here to impart importance as the circumstance requires so (cf. Ibn ʿĀshūr).
[2787] Understandably, this was said by the senior figure among Joseph’s (عليه السلام) soldiers, who was vested with authority (cf. Ibn ʿĀshūr).
[2787] Understandably, this was said by the senior figure among Joseph’s (عليه السلام) soldiers, who was vested with authority (cf. Ibn ʿĀshūr).
التفاسير العربية:
قَالُواْ فَمَا جَزَٰٓؤُهُۥٓ إِن كُنتُمۡ كَٰذِبِينَ
التفاسير العربية:
قَالُواْ جَزَٰٓؤُهُۥ مَن وُجِدَ فِي رَحۡلِهِۦ فَهُوَ جَزَٰٓؤُهُۥۚ كَذَٰلِكَ نَجۡزِي ٱلظَّٰلِمِينَ
(75) They said: “His penalty – whoever’s saddlebag it is found in – he himself is its penalty[2788]; thus we penalize the wrongdoers!”
[2788] That is, to be taken in captivity. This was the penalty for thieves as per Jacob’s (عليه السلام) religion (cf. al-Tafsīr al-Muyassar).
التفاسير العربية:
فَبَدَأَ بِأَوۡعِيَتِهِمۡ قَبۡلَ وِعَآءِ أَخِيهِ ثُمَّ ٱسۡتَخۡرَجَهَا مِن وِعَآءِ أَخِيهِۚ كَذَٰلِكَ كِدۡنَا لِيُوسُفَۖ مَا كَانَ لِيَأۡخُذَ أَخَاهُ فِي دِينِ ٱلۡمَلِكِ إِلَّآ أَن يَشَآءَ ٱللَّهُۚ نَرۡفَعُ دَرَجَٰتٖ مَّن نَّشَآءُۗ وَفَوۡقَ كُلِّ ذِي عِلۡمٍ عَلِيمٞ
(76) He ˹Yūsuf˺ began with their luggage before his brother’s luggage[2789]; then he extracted it from his brother’s luggage. Thus We planned for Yūsuf[2790]; he would never have been able to take his brother as per the King’s religion[2791], except by Allah willing it so. We raise in rank whoever We will[2792]; above each possessor of knowledge an All-Knowledgeable One[2793].
[2789] So that to avert suspicion that they were tripped into a setup all along (cf. Ibn ʿĀshūr).
[2790] The immaculate, well-calculated plan that has just unfolded so that Joseph (عليه السلام) was able to extract his brother from the others, was inspired by God (سبحانه وتعالى) (cf. al-Baghawī, al-Shawkānī, al-Qāsimī).
[2791] The judgement of enslaving thieves was not part of the Egyptian penal code (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2792] Both with knowledge and the means of achieving worthy goals (cf. al-Ṭabarī, al-Saʿdī).
[2793] Above and beyond every possessor of knowledge, there is one more knowledgeable until all knowledge ends up with God Almighty, the Omnipotent, Omnipresent Who possesses the knowledge of the seen and the Unseen (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). That Joseph (عليه السلام) was able to draw upon his brothers to use their knowledge to his own benefit, gives a practical illustration of this. This was only possible by God’s will and inspiration.
[2790] The immaculate, well-calculated plan that has just unfolded so that Joseph (عليه السلام) was able to extract his brother from the others, was inspired by God (سبحانه وتعالى) (cf. al-Baghawī, al-Shawkānī, al-Qāsimī).
[2791] The judgement of enslaving thieves was not part of the Egyptian penal code (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2792] Both with knowledge and the means of achieving worthy goals (cf. al-Ṭabarī, al-Saʿdī).
[2793] Above and beyond every possessor of knowledge, there is one more knowledgeable until all knowledge ends up with God Almighty, the Omnipotent, Omnipresent Who possesses the knowledge of the seen and the Unseen (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). That Joseph (عليه السلام) was able to draw upon his brothers to use their knowledge to his own benefit, gives a practical illustration of this. This was only possible by God’s will and inspiration.
التفاسير العربية:
۞ قَالُوٓاْ إِن يَسۡرِقۡ فَقَدۡ سَرَقَ أَخٞ لَّهُۥ مِن قَبۡلُۚ فَأَسَرَّهَا يُوسُفُ فِي نَفۡسِهِۦ وَلَمۡ يُبۡدِهَا لَهُمۡۚ قَالَ أَنتُمۡ شَرّٞ مَّكَانٗاۖ وَٱللَّهُ أَعۡلَمُ بِمَا تَصِفُونَ
(77) They ˹the brothers˺ said: “If he steals, then a brother of his had stolen before!”[2794] Yūsuf stifled it[2795] within himself and did not express it to them; he said: “But you are indeed in a worse position; Allah Knows best what you describe[2796]!”
[2794] Due to lack of historical evidence of what exactly was the ‘stealing’ the brothers ascribed to Joseph (عليه السلام), it is safe to proper that this was merely a ploy to avert blame and that it was nothing but a lie (cf. al-Ṭabarī, Ibn Kathīr, Ibn ʿAṭiyyah, al-Shawkānī).
[2795] A cataphoric reference to Joseph’s (عليه السلام) upcoming monologue (cf. al-Ṭabarī, al-Zajjāj, al-Baghawī).
[2796] Waṣf (description) is often used in the Qur’an to denote lying (cf. al-Samīn al-Ḥalabī, ʿUmdat al-Ḥuffāẓ, 4:317).
[2795] A cataphoric reference to Joseph’s (عليه السلام) upcoming monologue (cf. al-Ṭabarī, al-Zajjāj, al-Baghawī).
[2796] Waṣf (description) is often used in the Qur’an to denote lying (cf. al-Samīn al-Ḥalabī, ʿUmdat al-Ḥuffāẓ, 4:317).
التفاسير العربية:
قَالُواْ يَٰٓأَيُّهَا ٱلۡعَزِيزُ إِنَّ لَهُۥٓ أَبٗا شَيۡخٗا كَبِيرٗا فَخُذۡ أَحَدَنَا مَكَانَهُۥٓۖ إِنَّا نَرَىٰكَ مِنَ ٱلۡمُحۡسِنِينَ
(78) They said: “O Chief Minister, his is a father who is a very old man, so take one of us in his place[2797]; verily we see you among the well-doers![2798]”
[2797] They described their father as ‘a very old man’ to soften the Chief Minister’s heart; knowing that an old father is usually deeply attached to the younger ones among his children (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). They called him by his honorific title, al-ʿazīz (Chief Minister), for the same purpose (cf. al-Biqāʿī, Naẓm al-Durar).
[2798] They further wanted to appeal to his honourable nature (cf. al-Zajjāj).
[2798] They further wanted to appeal to his honourable nature (cf. al-Zajjāj).
التفاسير العربية:
فَلَمَّا ٱسۡتَيۡـَٔسُواْ مِنۡهُ خَلَصُواْ نَجِيّٗاۖ قَالَ كَبِيرُهُمۡ أَلَمۡ تَعۡلَمُوٓاْ أَنَّ أَبَاكُمۡ قَدۡ أَخَذَ عَلَيۡكُم مَّوۡثِقٗا مِّنَ ٱللَّهِ وَمِن قَبۡلُ مَا فَرَّطتُمۡ فِي يُوسُفَۖ فَلَنۡ أَبۡرَحَ ٱلۡأَرۡضَ حَتَّىٰ يَأۡذَنَ لِيٓ أَبِيٓ أَوۡ يَحۡكُمَ ٱللَّهُ لِيۖ وَهُوَ خَيۡرُ ٱلۡحَٰكِمِينَ
(80) When they ˹fully˺ despaired, they took themselves aside in conference. Their senior said: “Do you not know that your father took from you a pledge by Allah and before that you had relinquished Yūsuf![2799] I shall not leave the land until my father permits me so or Allah passes a judgement for me—He is the best of judges!”
[2799] By this he gave them a stark reminder of their father’s deep mistrust of them, especially when they had betrayed his trust with Joseph once before. So by offering to stay back, he wanted to send their father a message that this situation was different from Joseph’s and that it was for real; he would not have been prepared to remain in alien lands had he not been keen on his father’s trust nor would his sibling brothers have willingly forsaken him as they would a half-brother (cf. Ibn ʿĀshūr).
التفاسير العربية:
ٱرۡجِعُوٓاْ إِلَىٰٓ أَبِيكُمۡ فَقُولُواْ يَٰٓأَبَانَآ إِنَّ ٱبۡنَكَ سَرَقَ وَمَا شَهِدۡنَآ إِلَّا بِمَا عَلِمۡنَا وَمَا كُنَّا لِلۡغَيۡبِ حَٰفِظِينَ
(81) “Go back to your father and say: “O father, your son has stolen[2800]. We bear witness only to what we knew ˹for certain˺ [2801]; we were never keepers over the unseen![2802]”
[2800] Thus he bade his brothers to give their father the fact as it occurred in the hope that he would believe them (cf. Ibn Kathīr).
[2801] That the measure was actually taken out from his belongings (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, Ibn ʿAṭiyyah).
[2802] The intended meaning of this statement is vague and was interpreted differently by exegetes. But two readings are found more frequently than others: we were unaware of what was lying in store when we gave you our pledge to bring him home (cf. al-Tafsīr al-Muyassar, Tafsīr al-Madīnah al-Munawwarah), or that he would steal (cf. al-Tafsīr al-Muḥarrar).
[2801] That the measure was actually taken out from his belongings (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, Ibn ʿAṭiyyah).
[2802] The intended meaning of this statement is vague and was interpreted differently by exegetes. But two readings are found more frequently than others: we were unaware of what was lying in store when we gave you our pledge to bring him home (cf. al-Tafsīr al-Muyassar, Tafsīr al-Madīnah al-Munawwarah), or that he would steal (cf. al-Tafsīr al-Muḥarrar).
التفاسير العربية:
وَسۡـَٔلِ ٱلۡقَرۡيَةَ ٱلَّتِي كُنَّا فِيهَا وَٱلۡعِيرَ ٱلَّتِيٓ أَقۡبَلۡنَا فِيهَاۖ وَإِنَّا لَصَٰدِقُونَ
(82) “Ask the town at which we were and the caravan that we came with; we are indeed truthful!””[2803]
[2803] Asking him to verify their account of events and their strong affirmation of their truthfulness, indicate that they fully realized how shaky their father’s trust of them was.
التفاسير العربية:
قَالَ بَلۡ سَوَّلَتۡ لَكُمۡ أَنفُسُكُمۡ أَمۡرٗاۖ فَصَبۡرٞ جَمِيلٌۖ عَسَى ٱللَّهُ أَن يَأۡتِيَنِي بِهِمۡ جَمِيعًاۚ إِنَّهُۥ هُوَ ٱلۡعَلِيمُ ٱلۡحَكِيمُ
(83) He said: “Nay, but yourselves have lured you into some matter[2804]. Then ˹it˺ shall be a comely patience ˹I hold on to˺; may Allah well bring them all to me[2805]—He is verily the All-Knowing, All-Wise!”
[2804] Judging on their precedent with Joseph (عليه السلام) and knowing all too well that his son who would not commit such a vile deed as stealing, Jacob (عليه السلام), understandably, suspected foul play (cf. Ibn ʿAṭiyyah, Ibn ʿĀshūr).
[2805] Intending his three missing sons (cf. al-Ṭabarī, al-Saʿdī).
[2805] Intending his three missing sons (cf. al-Ṭabarī, al-Saʿdī).
التفاسير العربية:
وَتَوَلَّىٰ عَنۡهُمۡ وَقَالَ يَٰٓأَسَفَىٰ عَلَىٰ يُوسُفَ وَٱبۡيَضَّتۡ عَيۡنَاهُ مِنَ ٱلۡحُزۡنِ فَهُوَ كَظِيمٞ
(84) [2806]He turned away from them and said: “Woe is me over Yūsuf!” His eyes turned white with grief[2807]; he had been stifling ˹it up˺!
[2806] This fresh incident opened up an old wound (cf. al-Qurṭubī, Ibn Kathīr).
[2807] He became blind or almost blind because of so much quiet, bereaved weeping (cf. al-Zamakhsharī, Ibn Juzayy, Ibn ʿĀshūr).
[2807] He became blind or almost blind because of so much quiet, bereaved weeping (cf. al-Zamakhsharī, Ibn Juzayy, Ibn ʿĀshūr).
التفاسير العربية:
قَالَ إِنَّمَآ أَشۡكُواْ بَثِّي وَحُزۡنِيٓ إِلَى ٱللَّهِ وَأَعۡلَمُ مِنَ ٱللَّهِ مَا لَا تَعۡلَمُونَ
(86) He said: “But I only moan my anguish and sorrow to Allah and I know via ˹revelation from˺ Allah that which you do not know.[2808]”
[2808] He alluded here to his good hope in God Who had always been Kind to him or to the fulfilment of Joseph’s vision (cf. Ibn ʿAṭiyyah).
التفاسير العربية:
يَٰبَنِيَّ ٱذۡهَبُواْ فَتَحَسَّسُواْ مِن يُوسُفَ وَأَخِيهِ وَلَا تَاْيۡـَٔسُواْ مِن رَّوۡحِ ٱللَّهِۖ إِنَّهُۥ لَا يَاْيۡـَٔسُ مِن رَّوۡحِ ٱللَّهِ إِلَّا ٱلۡقَوۡمُ ٱلۡكَٰفِرُونَ
(87) [2809]“O my sons, go and feel out for[2810] Yūsuf and his brother. Do not give up on Allah’s relief; none gives up on Allah’s relief except the Denying folks!”[2811]
[2809] He thus acted upon this knowledge and hope (cf. al-Biqāʿī, Naẓm al-Durar).
[2810] Taḥassasū (lit. grope) is to tune up one’s senses and be extra vigilant in search for something (cf. al-Ṭabarī, al-Alūsī, Ibn ʿĀshūr).
[2811] The more Believing the spirit is, the more rightly hopeful of God’s relief it is (cf. al-Saʿdī).
[2810] Taḥassasū (lit. grope) is to tune up one’s senses and be extra vigilant in search for something (cf. al-Ṭabarī, al-Alūsī, Ibn ʿĀshūr).
[2811] The more Believing the spirit is, the more rightly hopeful of God’s relief it is (cf. al-Saʿdī).
التفاسير العربية:
فَلَمَّا دَخَلُواْ عَلَيۡهِ قَالُواْ يَٰٓأَيُّهَا ٱلۡعَزِيزُ مَسَّنَا وَأَهۡلَنَا ٱلضُّرُّ وَجِئۡنَا بِبِضَٰعَةٖ مُّزۡجَىٰةٖ فَأَوۡفِ لَنَا ٱلۡكَيۡلَ وَتَصَدَّقۡ عَلَيۡنَآۖ إِنَّ ٱللَّهَ يَجۡزِي ٱلۡمُتَصَدِّقِينَ
(88) [2812]When they entered upon him, they said: “O Chief Minister, we, and our households, have been touched by adversity and we have come with ˹some˺ paltry commodity so give us full measure ˹of provisions˺ and show us benefaction[2813]; indeed Allah rewards the benefactors”.
[2812] Although their main aim was not to obtain more supplies and provisions, they started off by a heart tendering appeal by describing how badly-off they were. This so that Joseph (عليه السلام) would empathetically engage with them making it opportune for them to reveal their purpose (cf. al-Rāzī, al-Qāsimī). This had the desired effect indeed! (cf. al-Saʿdī)
[2813] Taṣaddaq ʿalaynā (lit. give us charity) by giving them full measure of goodly provisions in lieu of their ‘paltry commodity’ (cf. al-Ṭabarī, al-Tafsīr al-Muyassar, al-Tafsīr al-Muḥarrar).
[2813] Taṣaddaq ʿalaynā (lit. give us charity) by giving them full measure of goodly provisions in lieu of their ‘paltry commodity’ (cf. al-Ṭabarī, al-Tafsīr al-Muyassar, al-Tafsīr al-Muḥarrar).
التفاسير العربية:
قَالَ هَلۡ عَلِمۡتُم مَّا فَعَلۡتُم بِيُوسُفَ وَأَخِيهِ إِذۡ أَنتُمۡ جَٰهِلُونَ
(89) He said: “Do you know what you did to Yūsuf and his brother when you were ˹still˺ ignorant?[2814]”
[2814] This beautifully brings to light the magnanimous nature of Prophet Joseph (عليه السلام). Nasty as the brothers were to him and his brother, he provided them with a face-saving excuse by saying that they were jāhilūn (lit. ignorant) when they did what they did (cf. al-Saʿdī). The extent of Joseph’s spirit of forgiveness is shown in full colour in this passage.
التفاسير العربية:
قَالُوٓاْ أَءِنَّكَ لَأَنتَ يُوسُفُۖ قَالَ أَنَا۠ يُوسُفُ وَهَٰذَآ أَخِيۖ قَدۡ مَنَّ ٱللَّهُ عَلَيۡنَآۖ إِنَّهُۥ مَن يَتَّقِ وَيَصۡبِرۡ فَإِنَّ ٱللَّهَ لَا يُضِيعُ أَجۡرَ ٱلۡمُحۡسِنِينَ
(90) They said: “˹But˺ Indeed, it is you, Yūsuf!” He said: “˹Yes˺ I am Yūsuf and this ˹indeed˺ is my brother[2815]. Allah has done us kindness. Indeed whoever is Mindful and shows patience, then Allah wastes not the reward of the well-doers”.
[2815] Although they knew who his brother was, Joseph wanted to make the point that he also underwent a good turn of fortune after oppression (cf. al-Rāzī). Which is evidence enough for the point he wanted to make next.
التفاسير العربية:
قَالُواْ تَٱللَّهِ لَقَدۡ ءَاثَرَكَ ٱللَّهُ عَلَيۡنَا وَإِن كُنَّا لَخَٰطِـِٔينَ
[2816] Most exegetes are of the opinion that this ‘favouring’ (īthār, of which the verb used in the aya, āthara, is the past tense) pertains to knowledge, long-suffering, sterling manners, good looks and Kingship (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn Kathīr). However, al-Rāzī sees that by this ‘favouring’ they somehow meant Prophethood above the aforementioned favours. This interpretation ties in with the ulterior motive behind Joseph’s grown up half-brothers burning jealousy of him (cf. note on Aya 8 above) which drove them into the desperate measure of plotting to kill him but then they threw him, young as he was, into the darkness of a well. It also relates to the prophecy his father foresaw for him that he would be the ‘chosen one’ when he told him of his vision (cf. Aya 6 above), thus he warned him not to tell his brothers of it. So when they saw the great status that he came to achieve, they gave in and admitted what he was; the ‘favoured one’.
التفاسير العربية:
وَلَمَّا فَصَلَتِ ٱلۡعِيرُ قَالَ أَبُوهُمۡ إِنِّي لَأَجِدُ رِيحَ يُوسُفَۖ لَوۡلَآ أَن تُفَنِّدُونِ
(94) When the caravan pulled ahead, their father said[2817]: “Certainly, I perceive Yūsuf’s smell; if only you would not think me senile[2818]!”
[2817] As his sons left Egypt heading towards the Levant, Prophet Jacob (عليه السلام) sensed his long lost son’s smell from a distance (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, Ibn ʿĀshūr). God Almighty inspired him so indicating thus that the difficult times were over (cf. al-Rāzī, Ibn ʿĀshūr).
[2818] Tufannidūn derives from fanad which means dotage or weakness of mind due to old age (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt).
[2818] Tufannidūn derives from fanad which means dotage or weakness of mind due to old age (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt).
التفاسير العربية:
قَالُواْ تَٱللَّهِ إِنَّكَ لَفِي ضَلَٰلِكَ ٱلۡقَدِيمِ
[2819] Those who were around him, but not his sons who were still on their way back, judging according to mere human calculations, reproached him as he anticipated for his ‘error of old’ (ḍalālika al-qadīm), that of anticipating the return of his long-lost son (cf. al-Samʿānī, al-Shinqīṭī, Aḍwā’ al-Bayān, Ibn ʿĀshūr).
التفاسير العربية:
فَلَمَّآ أَن جَآءَ ٱلۡبَشِيرُ أَلۡقَىٰهُ عَلَىٰ وَجۡهِهِۦ فَٱرۡتَدَّ بَصِيرٗاۖ قَالَ أَلَمۡ أَقُل لَّكُمۡ إِنِّيٓ أَعۡلَمُ مِنَ ٱللَّهِ مَا لَا تَعۡلَمُونَ
(96) When the bearer of glad tidings[2820] came, he cast it on his face and he regained his sight. He said: “Did I not tell you that I know via ˹revelation from˺ Allah that which you do not know”.[2821]
[2820] The one of his sons who was entrusted with this task (cf. al-Ṭabarī, al-Saʿdī). This was nothing but welcome news and its bearer was deservedly called so.
[2821] Referring to his telling them to go and search out for Joseph as in Aya 87 above.
[2821] Referring to his telling them to go and search out for Joseph as in Aya 87 above.
التفاسير العربية:
قَالُواْ يَٰٓأَبَانَا ٱسۡتَغۡفِرۡ لَنَا ذُنُوبَنَآ إِنَّا كُنَّا خَٰطِـِٔينَ
(97) They said: “O father, seek forgiveness for our sins[2822] on behalf of us; we were indeed wrongful!”
[2822] This unequivocal admission of guilt and along with their admitting of Joseph’s (عليه السلام) favouring over them show that they sincerely wanted to come clean and repent (cf. al-Biqāʿī, Naẓm al-Durar), hence turning a new page.
التفاسير العربية:
قَالَ سَوۡفَ أَسۡتَغۡفِرُ لَكُمۡ رَبِّيٓۖ إِنَّهُۥ هُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ
التفاسير العربية:
وَرَفَعَ أَبَوَيۡهِ عَلَى ٱلۡعَرۡشِ وَخَرُّواْ لَهُۥ سُجَّدٗاۖ وَقَالَ يَٰٓأَبَتِ هَٰذَا تَأۡوِيلُ رُءۡيَٰيَ مِن قَبۡلُ قَدۡ جَعَلَهَا رَبِّي حَقّٗاۖ وَقَدۡ أَحۡسَنَ بِيٓ إِذۡ أَخۡرَجَنِي مِنَ ٱلسِّجۡنِ وَجَآءَ بِكُم مِّنَ ٱلۡبَدۡوِ مِنۢ بَعۡدِ أَن نَّزَغَ ٱلشَّيۡطَٰنُ بَيۡنِي وَبَيۡنَ إِخۡوَتِيٓۚ إِنَّ رَبِّي لَطِيفٞ لِّمَا يَشَآءُۚ إِنَّهُۥ هُوَ ٱلۡعَلِيمُ ٱلۡحَكِيمُ
(100) And he raised his parents upon the throne, and they fell prostate to him[2823]. He said: “My father, this is the interpretation of my earlier vision. My Lord has made it true! He did me well when he got me out of prison[2824] and brought you from the ˹land of˺ the nomads[2825] after Satan has stirred ˹bad blood˺[2826] between me and my brothers. Indeed my Lord is Subtle[2827] in what He wills—verily, He is the All-Knowledgeable, Most Wise”.
[2823] His parents and eleven brothers, i.e. the sun and the moon and the eleven planets he saw in his childhood vision (cf. Aya 4 above) prostrated themselves to him. This prostration (sujūd) was one of homage and appreciation and not that of worship as is the unanimous agreement of exegetes (cf. al-Qurṭubī).
Although such show of appreciation and demonstration of respects could have been approved of in other religious traditions, Islam denounces prostrating to any creature besides God Almighty Himself, great as they might be; this to show that all humans are equal before God (cf. Ibn ʿĀshūr): “O Mankind! We have created you from a ˹single˺ male and a ˹single˺ female and We made you into peoples and tribes, so that you may know each other; indeed the most honourable of you with Allah is the most Mindful of you! Verily Allah is All-Knowing, Most Knowledgeable!” (49: 13).
[2824] Although Joseph’s time in the well was no less difficult than his time in prison, he specifically mentioned his emancipation from prison because upon that he came to prominence. Essentially, he was considerate enough not to mention the incident of the well in front of his brothers now that they had made up and all the past had been forgiven (cf. al-Rāzī, al-Saʿdī).
[2825] That is the countryside of the Levant, where Jacob (عليه السلام) and his sons used to live (cf. al-Ṭabarī). To move from the hardship and scarcity of sources of the outposts to a city where it is less harsh and sources readily abound, is obviously something to be thankful for (cf. al-Qāsimī, al-Saʿdī, Ibn ʿĀshūr).
[2826] The nobleness of Prophet Joseph’s character still shows itself clearly in this instance. He so kindly implicated himself in the ‘bad blood’ that had taken place between him and his brothers even though he was no more than the victim of their plotting (cf. al-Saʿdī).
[2827] Laṭīf in that He (سبحانه وتعالى) makes good easy for His servants in subtle ways which they do not perceive and/or expect (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). Indeed in the story that has just unfolded there is ample evidence of this as well as of God’s Knowledge and Wisdom.
Although such show of appreciation and demonstration of respects could have been approved of in other religious traditions, Islam denounces prostrating to any creature besides God Almighty Himself, great as they might be; this to show that all humans are equal before God (cf. Ibn ʿĀshūr): “O Mankind! We have created you from a ˹single˺ male and a ˹single˺ female and We made you into peoples and tribes, so that you may know each other; indeed the most honourable of you with Allah is the most Mindful of you! Verily Allah is All-Knowing, Most Knowledgeable!” (49: 13).
[2824] Although Joseph’s time in the well was no less difficult than his time in prison, he specifically mentioned his emancipation from prison because upon that he came to prominence. Essentially, he was considerate enough not to mention the incident of the well in front of his brothers now that they had made up and all the past had been forgiven (cf. al-Rāzī, al-Saʿdī).
[2825] That is the countryside of the Levant, where Jacob (عليه السلام) and his sons used to live (cf. al-Ṭabarī). To move from the hardship and scarcity of sources of the outposts to a city where it is less harsh and sources readily abound, is obviously something to be thankful for (cf. al-Qāsimī, al-Saʿdī, Ibn ʿĀshūr).
[2826] The nobleness of Prophet Joseph’s character still shows itself clearly in this instance. He so kindly implicated himself in the ‘bad blood’ that had taken place between him and his brothers even though he was no more than the victim of their plotting (cf. al-Saʿdī).
[2827] Laṭīf in that He (سبحانه وتعالى) makes good easy for His servants in subtle ways which they do not perceive and/or expect (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). Indeed in the story that has just unfolded there is ample evidence of this as well as of God’s Knowledge and Wisdom.
التفاسير العربية:
۞ رَبِّ قَدۡ ءَاتَيۡتَنِي مِنَ ٱلۡمُلۡكِ وَعَلَّمۡتَنِي مِن تَأۡوِيلِ ٱلۡأَحَادِيثِۚ فَاطِرَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ أَنتَ وَلِيِّۦ فِي ٱلدُّنۡيَا وَٱلۡأٓخِرَةِۖ تَوَفَّنِي مُسۡلِمٗا وَأَلۡحِقۡنِي بِٱلصَّٰلِحِينَ
(101) [2828]“My Lord, You have given me some Kingship and taught me some ˹of the˺ interpretation of expressions[2829]. O Originator of the Heavens and Earth, you are my Ally in the worldly life and in the Hereafter; bring my term ˹on Earth˺ to an end being devoutly submitted and join me with the pious[2830]”.
[2828] Here, in a humbling conclusion to this most beautiful story, Prophet Joseph (عليه السلام) counts his blessings and shows his great gratitude to God Almighty and prays to Him to make him steadfast in his religion until death comes (cf. al-Saʿdī) knowing that the blessings of this worldly life unlike those of the Hereafter never last (cf. Ibn ʿĀdil, al-Lubāb).
[2829] The preposition min as in min al-mulk (lit. some Kingship) and min ta’wīl al-aḥādīth (lit. some ˹of the˺ interpretation of expressions) could mean that it either denotes a portion of something, i.e., partitive (tabʿīḍiyyah) but not its entirety, i.e. thus meaning that his Kingship and knowledge were only partial (cf. al-Zamakhsharī, al-Rāzī, al-Qurṭubī, al-Bayḍāwī) or the min that implicates and precedes a generic noun (ism jins) (as in 22: 30) thus meaning Kingship and interpretation proper (cf. al-Zajjāj, Ibn al-Jawzī). Taking it to mean that his influence and knowledge were only limited accords with this noble Prophet’s really humble character and is more becoming here, where he is paying homage to God Almighty and imploring him for deliverance.
[2830] Given that Prophets and Messengers are in a higher rank than the pious both in this world and in the Hereafter (4: 69), exegetes take it that by these ‘pious’ ones Joseph (عليه السلام) meant his forefathers Isaac and Abraham as well as the previous Prophets and Messengers (عليهم السلام) (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Qurṭubī, al-Saʿdī).
[2829] The preposition min as in min al-mulk (lit. some Kingship) and min ta’wīl al-aḥādīth (lit. some ˹of the˺ interpretation of expressions) could mean that it either denotes a portion of something, i.e., partitive (tabʿīḍiyyah) but not its entirety, i.e. thus meaning that his Kingship and knowledge were only partial (cf. al-Zamakhsharī, al-Rāzī, al-Qurṭubī, al-Bayḍāwī) or the min that implicates and precedes a generic noun (ism jins) (as in 22: 30) thus meaning Kingship and interpretation proper (cf. al-Zajjāj, Ibn al-Jawzī). Taking it to mean that his influence and knowledge were only limited accords with this noble Prophet’s really humble character and is more becoming here, where he is paying homage to God Almighty and imploring him for deliverance.
[2830] Given that Prophets and Messengers are in a higher rank than the pious both in this world and in the Hereafter (4: 69), exegetes take it that by these ‘pious’ ones Joseph (عليه السلام) meant his forefathers Isaac and Abraham as well as the previous Prophets and Messengers (عليهم السلام) (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Qurṭubī, al-Saʿdī).
التفاسير العربية:
ذَٰلِكَ مِنۡ أَنۢبَآءِ ٱلۡغَيۡبِ نُوحِيهِ إِلَيۡكَۖ وَمَا كُنتَ لَدَيۡهِمۡ إِذۡ أَجۡمَعُوٓاْ أَمۡرَهُمۡ وَهُمۡ يَمۡكُرُونَ
(102) [2831]These are some accounts of the unknown[2832], We reveal them to you ˹Muhammad˺[2833]. You were not with them[2834] as they resolved their matter while they were plotting.
[2831] The remaining ayas mark the conclusion of the sura, highlighting the relevance of the story that has just been concluded to the situation in which Prophet Muhammad (ﷺ) found himself at the time of its revelation and was thus able to draw lessons from it.
[2832] al-Ghayb, lit. the Unseen, that which is beyond the reach of perception. Such stories, in the manner and detail told here, were not known to the Prophet (ﷺ) and his community. This is a Sign from God signifying that Muhammad (ﷺ) conveyed nothing of his own and that all was inspired by Him; the accounts given here are different from the narratives of Prophet Joseph’s story that had been prevalent at the time. They were also meant to hearten the Messenger (ﷺ) and bolster his position (cf. al-Ṭabarī, Ibn Kathīr, Ibn ʿĀshūr).
[2833] This fact corresponds with Aya 3, which preceded the account of Prophet Joseph’s story, to show that the Messenger (ﷺ), and his people, were totally oblivious to these stories before the revelation of the Qur’an; all the more reason to Believe him but the home truth is that ‘most people Believe not!’
[2834] The referent of the pronouns in ladayhim (with them), ajmaʿū amrahum (they resolved their matter) and wa hum yamkurūn (while they were plotting) although their being the same is not specified here but many exegetes take it to mean Joseph’s (عليه السلام) brothers who did the most plotting against him (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Shawkānī, al-Saʿdī). However, given the ‘plotting’ that went on in the story, Ibn ʿĀshūr believes that it is of a general nature: thus, tacitly implicating the brothers who plotted to get rid of Joseph, the wayfarers who plotted to sell him off as merchandise instead of returning him to his folks and the few women of the city who ‘plotted’ against the Chief Minster’s wife to exploit her moment of weakness. The story is strung with plots, mechanizations and guiles by different parties. These were obviously secret, incriminating conferences and none was in on them besides the closed circle and God Almighty Who revealed them to his Messenger (ﷺ) as conclusive proof of his Truthfulness (cf. al-Shinqīṭī, Aḍwā’ al-Bayān). The account of the story does not fail to reveal the minutest detail of what actually occurred (cf. Abū Ḥayyān).
[2832] al-Ghayb, lit. the Unseen, that which is beyond the reach of perception. Such stories, in the manner and detail told here, were not known to the Prophet (ﷺ) and his community. This is a Sign from God signifying that Muhammad (ﷺ) conveyed nothing of his own and that all was inspired by Him; the accounts given here are different from the narratives of Prophet Joseph’s story that had been prevalent at the time. They were also meant to hearten the Messenger (ﷺ) and bolster his position (cf. al-Ṭabarī, Ibn Kathīr, Ibn ʿĀshūr).
[2833] This fact corresponds with Aya 3, which preceded the account of Prophet Joseph’s story, to show that the Messenger (ﷺ), and his people, were totally oblivious to these stories before the revelation of the Qur’an; all the more reason to Believe him but the home truth is that ‘most people Believe not!’
[2834] The referent of the pronouns in ladayhim (with them), ajmaʿū amrahum (they resolved their matter) and wa hum yamkurūn (while they were plotting) although their being the same is not specified here but many exegetes take it to mean Joseph’s (عليه السلام) brothers who did the most plotting against him (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Shawkānī, al-Saʿdī). However, given the ‘plotting’ that went on in the story, Ibn ʿĀshūr believes that it is of a general nature: thus, tacitly implicating the brothers who plotted to get rid of Joseph, the wayfarers who plotted to sell him off as merchandise instead of returning him to his folks and the few women of the city who ‘plotted’ against the Chief Minster’s wife to exploit her moment of weakness. The story is strung with plots, mechanizations and guiles by different parties. These were obviously secret, incriminating conferences and none was in on them besides the closed circle and God Almighty Who revealed them to his Messenger (ﷺ) as conclusive proof of his Truthfulness (cf. al-Shinqīṭī, Aḍwā’ al-Bayān). The account of the story does not fail to reveal the minutest detail of what actually occurred (cf. Abū Ḥayyān).
التفاسير العربية:
وَمَآ أَكۡثَرُ ٱلنَّاسِ وَلَوۡ حَرَصۡتَ بِمُؤۡمِنِينَ
[2835] This home truth, hard to accept as it was for the Prophet (ﷺ), had to be broken down and presented through different angles over the next few ayas just to make it fathomable.
التفاسير العربية:
وَمَا تَسۡـَٔلُهُمۡ عَلَيۡهِ مِنۡ أَجۡرٍۚ إِنۡ هُوَ إِلَّا ذِكۡرٞ لِّلۡعَٰلَمِينَ
[2836] Had they been receptive to guidance, they would have easily realized that the Messenger (ﷺ) meant only to deliver them from doom, and did not go to all this trouble for a mere worldly end even though they offered him all the money he could ask for and the leadership of the Quraysh to abandon the call (cf. among many other books of biography al-Mubārakfūrī’s al-Raḥīq al-Makhtūm (The Sealed Nectar)): “Say ˹Muhammad˺: “I am not asking for payment for it; it is nothing less than a reminder to all beings” (6: 90): “Indeed there has come to you a Light from Allah and a clarifying Book; *by it Allah guides those who follow His Pleasure to the path of peace and delivers them from utter darkness into light with His permission; He guides them to a Straight Path” (5: 15-16).
التفاسير العربية:
وَكَأَيِّن مِّنۡ ءَايَةٖ فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ يَمُرُّونَ عَلَيۡهَا وَهُمۡ عَنۡهَا مُعۡرِضُونَ
(105) Just like any ˹other˺ Sign in the Heavens and Earth, they pass by it while they ˹deliberately˺ turn away from it[2837].
[2837] This is what happens when people’s senses are clouded over and they become mindless of path guiding facts: “If you ˹Muhammad˺ obey most of those on Earth, they will lead you away from the Path of Allah; indeed they only follow ˹mere˺ fancies, indeed they are only guessing” (6: 116).
التفاسير العربية:
وَمَا يُؤۡمِنُ أَكۡثَرُهُم بِٱللَّهِ إِلَّا وَهُم مُّشۡرِكُونَ
[2838] That is, most people Associate others with God Almighty in worship though they acknowledge His Lordship (Rubūbiyyah) (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī, Aḍwā’ al-Bayān). ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) narrated that: “The Associators used to say: “We willingly answer You ˹Allah˺, there is no Associate of Yours!” The Messenger of Allah (ﷺ) would say to them then: “Woe to you! Enough, Enough!” But they would say: “Except one Associate of Yours; You own him and all that he owns!” they say this while circumambulating around the Kaʿbah” (Muslim: 1185).
التفاسير العربية:
أَفَأَمِنُوٓاْ أَن تَأۡتِيَهُمۡ غَٰشِيَةٞ مِّنۡ عَذَابِ ٱللَّهِ أَوۡ تَأۡتِيَهُمُ ٱلسَّاعَةُ بَغۡتَةٗ وَهُمۡ لَا يَشۡعُرُونَ
(107) Do they feel secure that a shrouding of Allah’s punishment will come upon them or that the Hour comes upon them all of a sudden while they do not realize ˹it˺![2839]
[2839] The adamantly heedless shall expect nothing but Divine punishment (cf. Ibn ʿĀshūr’): “Do the townspeople feel secure that Our Might would not come to them at night while they are sleeping? *Do the townspeople feel secure that Our Might would not come to them in the forenoon while they are playing? *Do they feel secure from the planning of Allah? Verily none feels safe from the planning of Allah except the losers” (7: 97-99).
التفاسير العربية:
قُلۡ هَٰذِهِۦ سَبِيلِيٓ أَدۡعُوٓاْ إِلَى ٱللَّهِۚ عَلَىٰ بَصِيرَةٍ أَنَا۠ وَمَنِ ٱتَّبَعَنِيۖ وَسُبۡحَٰنَ ٱللَّهِ وَمَآ أَنَا۠ مِنَ ٱلۡمُشۡرِكِينَ
(108) [2840]Say ˹Muhammad˺: “This is my path. I call to Allah, being clear-sighted[2841]; I and whoever follows me. Glory be to Allah[2842]; I am not among the Associators!”
[2840] After the fact has been laid bare and the Truth made clear, the Messenger (ﷺ) is to pronounce this stand affirming statement and to declare to others that they should join the path of Truth.
[2841] ʿAlā baṣīrah (lit. on clear sightedness) is semantically complex. It is taken to mean certitude, and/or evidence and authority but originally it means clarity (cf. al-Ṭabarī, Ibn Qutaybah, Gharīb al-Qur’ān). It also means the heart’s ability to realize (cf. al-Iṣfahānī). Ibn ʿĀshūr sees a figure of speech in it; the one who has evidence is clear sighted about the Truth.
[2842] God Almighty (سبحانه وتعالى) should be glorified up and above all imperfections; having Associates, a match, a wife or posterity (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). That is, unlike the way of the Associators (cf. Ibn ʿĀshūr).
[2841] ʿAlā baṣīrah (lit. on clear sightedness) is semantically complex. It is taken to mean certitude, and/or evidence and authority but originally it means clarity (cf. al-Ṭabarī, Ibn Qutaybah, Gharīb al-Qur’ān). It also means the heart’s ability to realize (cf. al-Iṣfahānī). Ibn ʿĀshūr sees a figure of speech in it; the one who has evidence is clear sighted about the Truth.
[2842] God Almighty (سبحانه وتعالى) should be glorified up and above all imperfections; having Associates, a match, a wife or posterity (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). That is, unlike the way of the Associators (cf. Ibn ʿĀshūr).
التفاسير العربية:
وَمَآ أَرۡسَلۡنَا مِن قَبۡلِكَ إِلَّا رِجَالٗا نُّوحِيٓ إِلَيۡهِم مِّنۡ أَهۡلِ ٱلۡقُرَىٰٓۗ أَفَلَمۡ يَسِيرُواْ فِي ٱلۡأَرۡضِ فَيَنظُرُواْ كَيۡفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبۡلِهِمۡۗ وَلَدَارُ ٱلۡأٓخِرَةِ خَيۡرٞ لِّلَّذِينَ ٱتَّقَوۡاْۚ أَفَلَا تَعۡقِلُونَ
(109) [2843]We have sent before you none but men – to whom We reveal – among the dwellers of towns. Have they not walked the land and beheld how was the end of those before them! But verily the abode of the Hereafter is better for those who are Mindful; do they heed not!
[2843] This is to express wonder at the affair of the Qurayshite Deniers, who, having seen and acknowledged that earlier Prophets, mere men, were sent by God to towns they knew very well and had seen with their own eyes how they Denied and were destroyed (cf. note on 6:6), yet thought it wonderous that a Messenger of their own (cf. 10: 2), Muhammad (ﷺ) was sent to them and so declared him a liar (cf. Ibn ʿĀshūr)! Such Deniers are heedless!
التفاسير العربية:
حَتَّىٰٓ إِذَا ٱسۡتَيۡـَٔسَ ٱلرُّسُلُ وَظَنُّوٓاْ أَنَّهُمۡ قَدۡ كُذِبُواْ جَآءَهُمۡ نَصۡرُنَا فَنُجِّيَ مَن نَّشَآءُۖ وَلَا يُرَدُّ بَأۡسُنَا عَنِ ٱلۡقَوۡمِ ٱلۡمُجۡرِمِينَ
(110) [2844]Until the Messengers have ˹fully˺ despaired and they have become certain that they were lied to, Our victory comes to them and We deliver whomever We will. Our Might is not to be warded off from the criminal folks.
[2844] The affairs of earlier Messengers (عليهم السلام) are to be taken heed from not only by the Deniers but also by the Believing camp; this to be assured that God’s victory is sure to come, far as it might seem, and that none can stand between His Might and those who pit themselves against Him and His Messenger (cf. al-Biqāʿī, Naẓm al-Durar): “Or you think that you will enter Paradise without the example of those who came before comes to pass you! They were touched by turmoil and affliction, and fiercely shaken, until the Prophet and those who Believed with him exclaim: “When is Allah’s victory?”—verily Allah’s victory is ever near” (2: 214).
This, and the following aya, is an assuring note at the end of the sura given the difficult patch the Messenger (ﷺ) and Believers were going through.
This, and the following aya, is an assuring note at the end of the sura given the difficult patch the Messenger (ﷺ) and Believers were going through.
التفاسير العربية:
لَقَدۡ كَانَ فِي قَصَصِهِمۡ عِبۡرَةٞ لِّأُوْلِي ٱلۡأَلۡبَٰبِۗ مَا كَانَ حَدِيثٗا يُفۡتَرَىٰ وَلَٰكِن تَصۡدِيقَ ٱلَّذِي بَيۡنَ يَدَيۡهِ وَتَفۡصِيلَ كُلِّ شَيۡءٖ وَهُدٗى وَرَحۡمَةٗ لِّقَوۡمٖ يُؤۡمِنُونَ
(111) [2845]Indeed there has been a lesson in their stories to those of sound minds. It ˹the Qur’an˺ has never been fabricated speech, but a confirmation of what came before it, a detailing of everything and a guide and mercy to Believing folks.
[2845] The Believers are to draw precious lessons, and find solace and assurance from the stories of earlier Prophets (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 15: 178). The story given here, that of Joseph (عليه السلام), with all its intricacies and embedded messages, being an example at hand (cf. Ibn ʿAṭiyyah, al-Rāzī).
التفاسير العربية:
ترجمة معاني القرآن الكريم - الترجمة الإنجليزية - د. وليد بليهش العمري - فهرس التراجم
ترجمة معاني القرآن الكريم إلى اللغة الإنجليزية - جار العمل عليها، ترجمة د. وليد بليهش العمري.