12-SURAH YUSUF (JOSEPH)

NAME: This Surah relates the chronicle of Allah’s Prophet, Yusuf (Joseph), and therefore, it is named Surah Yusuf.
TIME OF REVELATION: It is Maccan and from the context it seems that it was revealed after Surah Hood.
CENTRAL THEME: Bringing into focus the unblemished life and character of Prophet Yusuf, his dawah is presented, and it is brought home to the opponents of truth as to how the silent plans of Allah effectively counter their antagonistic activities and scheming.
ORDER OF THE VERSES: Ayat Nos. 1 and 2 are in the nature of a preamble. Ayat Nos. 3 to 101 relate the chronicle of Prophet Yusuf. Ayat Nos. 102 to 111 mark the end of the Surah, in which the aspect of remembrance and recitation of Allah’s words is presented in the light of the narrated events.
SIMILARITY WITH THE PREVIOUS SURAH: Surah Yusuf is appreciably similar to Surah Hood. First, in Surah Hood chronicles of various prophets have been related, and in this Surah the chronicle of Prophet Yusuf has been related in detail. Secondly, this Surah is completely harmonious with what has been stated in the last ayat of Surah Hood, for example, in that Surah the Prophet has been addressed and informed that these chronicles of the prophets would strengthen his heart and that they were based on truth, and for the Momins they are a reminder and counsel; these points are found in the Surah Yusuf also to the full extent. There the opponents were told to wait for the final decision and the Prophet and his companions would also wait. Thereafter Surah Yusuf virtually indicated the shape of things to come, and after passing through difficult stages how the Prophet would ultimately attain power and supremacy, and how those of his community who are following the footsteps of Prophet Yusuf’s brethren would be put to shame. In the last verse of Surah Hood the Prophet was directed to put his trust in Allah. This surah has put forth the best example of trust in God shown by Prophet Yusuf. It has also presented the consequences of this trust in God, which proves that a man who follows the right path and adopts the right line of action, leaving the consequences to Allah, is definitely helped by Allah, who blesses him with success.
FAMILY AND PLACE OF SETTLEMENT:
Prophet Ibrahim had settled one of his sons, Ishaq in Canaan (Palestine). Ishaq was a prophet of God. Allah had blessed his son, Yaqub also with prophethood. Yaqub’s other name was Israil. As narrated in the Bible, he had twelve sons, from whom the line of Bani Israil started. Yusuf and Bin Yamin (Benjamin) were younger and were born of the same mother, and the other children were from other wives. This family lived in the region Hebrun of Palestine, before circa 1800 Before Christ.

12-SURAH YUSUF (JOSEPH) Verses (aayat) 111

(In the name of Allah, Most Gracious, Most Merciful).

1. Alif, Laam. Raa1, these are the ayat (verses) of the clear Book2.

2. Verily, We have sent it down in the form of the Arabic Qur’an, so that you may understand3.

3. We narrate to you the best of the stories4 through this Qur’an which We have revealed to you, and before this you were of the unaware ones5.

4. When Yusuf 6 said to his father: “O my father! Verily I saw (in a dream) that there are eleven stars and the sun and the moon, I saw them prostrating themselves before me7.

5. He said: “O my son! Tell not your brethren of your dream, lest they hatch a plot against you8. Verily Satan for man is an open enemy.”

6. Thus your Lord will choose you9 and will teach you the interpretation of the events10, and will perfect His favours upon you and upon the family of Yaqub as He perfected it upon your forefathers Ibrahim and Is’haq11. Verily your Lord is All-Knowing, All Wise”12.

7. Verily in (the story of) Yusuf and his brethren there are great signs for those who ask .13

8. When they (Yusuf’s step brethren) said: “Verily Yusuf and his full brother14 (Benjamin ) are dearer to our father than we, although we are a group,15 truly our father is plainly mistaken,”

(COMMENTARY)

1. The explanation of these letters has been given in Surah Yunus Note.1. In this Surah Alif points to Allah (topics of monotheism), Lam points to “Do not worship others beside Him” (Ayat 40) and Ra points to the lordship of Allah, which has been mentioned in different verses. Moreover, it also points to the true dreams which have been specifically mentioned in this Surah, and which is one of the signs of the Lord.

2. Quran is a clear Book, because its teachings are quite explicit. Its message, the beliefs and commands presented by it, its guidance, its purpose and objective, in short everything connected with it is clear and unambiguous. On the one side this is the characteristic or Qur’an on account of which its teachings directly appeal to the heart and mind, and on the other side are the ‘holy books’ of other religions which are full of complications, and whose study requires grim determination.

3. The address is direct to the Arab nation, because the Prophet was sent directly to the Arabs. For this reason, the Qur’an was also revealed in the Arabic language, which was their mother tongue. For the non-Arab nations his message comes indirectly. Similarly, Qur’an is also an indirect message for the non-Arab nations. The letters which Prophet Muhammad (Sallal Lahu Alaihi Wa Sallam) wrote to emperors Caeser and Cyrus were in Arabic, and in those letters verses of Qur’an, which were in Arabic, were also quoted, though the language of these emperors was not Arabic. They had to take the. help of the interpreters. It shows that if the message of Qur’an or its correct translation is conveyed to an individual or a nation through a reliable agency, then it will be considered that Allah’s message has been convincingly conveyed to that individual or nation.
And when Qur’an states: “so that you may understand” it means that mere recitation of Qur’an is not enough, but it is necessary to understand it properly. Besides, the message, to be read with understanding, is not reserved for Muslims only, but is also meant for every individual, who may be belonging to any religion, whether a learned man or a common man. And this idea is absolutely wrong that only ulema can understand Qur’an or that it is meant to be read only by Muslims.

4. The reasons for Prophet Yusuf’s story being the best one are various: Firstly, in this story is narrated the turns that came into the life of Prophet Yusuf from the time of his childhood to his coming of age, and how at every turn Allah provided him guidance, and how he proved himself to be a man of sterling character.
Secondly in his adulthood his chastity is put to a very severe test and he emerges successful without a single blemish which example is unparalleled in history, His behaviour in this whole episode is so strikingly above board that his opponents wonder whether he is an angel.
Thirdly in his story there are many aspects of moral lessons.
Fourthly this story presents such a picture of Prophet Yusuf’s biography which is very amazing and extremely attractive, and at the same time it is not even slightly deviating from truth.
Fifthly it is a comprehensive story for which a whole surah was revealed, which contains more than one hundred verses, and moreover it is reserved for this very chronicle.
In this story various characters present themselves, but among them all the character of Prophet Yusuf is so prominently etched that it wins the admiration of the readers; what the detractors had thrown as a useless stone proved to be a very valuable diamond and ultimately it shone like a crown.

5. Although the story of Prophet Yusuf is narrated in the Bible also (Genesis. Chapters 37 to 50), however it was not known to Prophet Muhammad (Sallal Lahu Alaihi Wa Sallam) because he was unlettered and could not, therefore, read the Torah or any other book. Besides, the manner in which it is narrated in the Qur’an is absolutely different from the manner of narration in the Bible. Had the Prophet narrated this chronicle from what he heard from the people of the Book, then there would have not been such a difference between the two narratives, and those aspects would not have come to the fore which have not at all been narrated in the Bible.

6. Prophet Yusuf’s line of ancestors is most honourable. His father was Prophet Yaqub. His grandfather Ishaq was also a prophet. So was his great grandfather, Prophet Ibrahim (May Allah’s peace be upon all of them). Yusuf was not only a son of this family of prophets, but later on himself was blessed with this honour. Prophet Muhammad (Sallal Lahu Alaihi Wa Sallam) has to say this about him:
“He himself was honourable, and was the son of an honourable father. His grandfather was also honourable, and great grandfather too, Yusuf bin Yaqub, bin Ishaq, bin Ibrahim.” -(Al-Bukhari, Kitabut Tafseer)

7. In the text the word ‘Sajideen’ is used, which is derived from the word ‘sajdah “ which literally means to bow down. It is also applied for touching the forehead to the ground, or merely for bowing down. In Arabic a loaded tree with palm-dates is called a ‘sajdah’ or bowing tree. - (Lisanul Arab, Vol. III, page 206). In the ayat prostrating of the stars and the sun and the moon cannot obviously mean to touch the forehead to the ground, but it can be taken only in its idiomatic sense that is their descending down in a bowing condition. (And the reality is known to Allah only).

8. Prophet Yusuf’s father, Yaqub, was a prophet. He grasped the meaning of the dream that the eleven stars meant the eleven brethren of Yusuf and the sun and the moon signified his parents. He also understood that this dream hints that the future of Yusuf is very bright, he would attain ruling power, and his whole family would be under his power.
Since ten of them were Yusuf’s step brethren and they were jealous of Yusuf, Prophet Yaqub, in view of their jealousy lest they might play some mischief with him, asked him not to relate his dream to them.
Some commentators, in view of the fact that prophet Yusuf saw his brethren in the dream in the form of stars, have come to the conclusion that they subsequently became prophets. This is a case of jumping to conclusion and allowing free reins to imagination, because the character and conduct prophet before his attainment of prophethood are also without blemishes and he exhibits the highest standard of good moral character, while the character of the brethren of Prophet Yusuf is well known, what heinous crimes they had committed. As for their appearing in a dream in the form of stars, it does not necessarily qualify them for being prophets. Prophet Yusuf saw his mother in the form of the moon, does it mean that she also became a prophetess ? Allama Ibn Taimiah has forcefully refuted this argument, which in brief is like this:
“What the Quran’s literal and metaphorical meanings signify is this that Prophet Yusuf’s brethren were not prophets, nor is it anywhere mentioned in the Qur’an that Allah had made them prophets, nor is it reported by the Prophet. As regards arguing from the word ‘Asbat’ (progeny), it does not mean Prophet Yaqub’s own progeny but it signifies his race... And the fact is that the title of’ Asbat’ was given during Prophet Moosa’s time and from that time onwards the chain of prophets occurred in them (in Bani Israil), otherwise before that except for Prophet Yusuf no mention of any prophet is found among them... And the major sins that Allah has narrated as committed by the brethren of Yusuf are of the type which never have been mentioned to have been committed by any prophet before attaining prophethood.” -(Roohul Ma’ani lil Aloosi, Vol. IV p. 184).

9. That is: Will bless with the honour of prophethood.

10. In the text the words ‘taveelul ahadeeth , have been used which mean to go to the bottom of a matter and to find the reality, that is understanding a matter, insight and reaching the right conclusions, in which the knowledge of interpreting the dreams is especially included.

11. Means the blessings of leadership an power, and good fortunes of this world and the next. Aal-i-Yaqub (family of Yaqub) means race of Yaqub which later on was called Bani Israil, who were raised to be a prominent nation by Allah among the nations of the world, and He made them a means of guidance for others.

12. He is All-Knowing, therefore, He has full knowledge of the future. He is Wise, therefore, all His decisions are based on wisdom.

13. It shows that Surah Yusuf was revealed in reply to the inquiries of the infidels of Makkah. It is possible that the query might have been raised by jewish prompting so that the Prophet (Sallal Lahu Alaihi Wa Sallam) might be tested to see how he narrates the chronicle of Prophet Yusuf (Joseph) when he had not read the Torah.
In reply to their query Allah has narrated the chronicle of Prophet Yusuf in a splendidly edifying way and invited the inquirers to contemplate over what passed between Yusuf and his brethren, in which can be found great signs of Allah’s greatness and wisdom as to how His planning ultimately succeeds and His will is finally done.
Yusuf had the divine support on account of his honest and righteous character, therefore, neither his brethren could inflict any harm on him nor those ladies of Egypt who schemed against him and were instrumental in sending him to prison. In the Arabian Prophet’s time what the Quraish of Makkah were doing with him was not different from what his brethren did with Yusuf. Thus they are rushing towards an end which has nothing for them except regrets and remorse.

14. Refers to Bin Yamin (Benjamin) who was Yusuf’s full brother.

15. Yusuf and Bin Yamin were the youngest, and it is natural that they were dearer to Prophet Yaqub, their father. Moreover, Yusuf, on account of his honesty, wisdom and capabilities, was the apple of the father’s eye, but he had not done any injustice to his other children, else they would have surely complained about their father on this occasion.
In the Bible it is narrated:
“But when his brothers saw that their father loved him more then all his brothers, they hated him, and could not speak peaceably to him.” (Genesis 37:4)
By “ Although we are a group “they meant that from the view-point of protection of the family the real importance was of the whole group and not of anyone individual, for in those days in Canaan people used to live in a free tribal system and there was no organized government. They felt’ that they as ten brethren as a group were more beneficial for their father and were therefore more deserving of his love compared to Yusuf and Bin Yamin. But in the eyes of Prophet Yaqub real importance was that of character and conduct and therefore he loved Yusuf more.

9. (One of them said): “Kill Yusuf or throw him away in some far off land, so that your father’s favour may be all for you, and you may become after that righteous people.”16

10. One among them said: “Do not kill Yusuf, but if you must do something, cast him into the depth of a dark well, some passing caravan will pick him out.”

11. They said: “O our father! Why do you not trust us concerning Yusuf when truly we are his well-wishers.”

12. Send him with us tomorrow that he may refresh himself and play17. And verily we will be his protectors”18.

13. He said: “Verily it saddens me that you should take him with you, and I fear lest the wolf devour him and you are heedless of him19.”

14. They said: “If the wolf should devour him when we are in a group, then indeed we are losers!”

15. So, when they took him with them,20 and decided to throw him to the bottom of the dark well, and We revealed to him that (there would come a time when) you would inform them of this deed of theirs when they would not have the least idea about it21.

16. And they came to their father at nightfall, weeping22.

17. They said: “O our father! We went racing with one another, and left Yusuf with our things, and the wolf devoured him23. But you will not believe us, though we speak the truth24.”

18. And they came with false blood on his shirt, He said: “Nay, but your minds have concocted a tale25. So (For me now is) comely patience26. And it is Allah, whose help is to be sought in what you describe27.”

16. Although the motive for this conspiracy was their desire that their father’s love may be exclusively reserved for them, their conscience was reminding them that by this act they would be committing a sin. But Satan had taught them that if it is inevitable to commit a sin to remove a thorn in their flesh, there was nothing wrong in that, because after that when their father’s love and attention would be exclusively directed towards them, they would concentrate on being righteous and it would then be easier for them to be good and virtuous.
It gives an idea how easily Satan deceives man and prompts him to commit sin.

17. By play here means games like running and archery, which were the necessary games of the time from the viewpoint of providing protection to the tribal system of living.

18. They agreed with the suggestion of throwing him into a dry well. They played this trick that they obtained the permission of their father to take Yusuf with them for play and enjoyment and reassured him that they would take full care of his safety. It shows that when man makes falsehood his policy, he does not hesitate to give false assurances nor in hatching dangerous plots.

19. The thing that saddened the heart of Prophet Yaqub was the danger for Yusuf from his step brethren that they might harass him. Moreover, he was also afraid that their carelessness might endanger his safety. It seems that in those days there were many wolves in the forests of Canaan and keeping safe from them was a difficult task. Therefore, Prophet Yaqub mentioned the existing danger of the time.

20. That is: They insisted in their demand to take Yusuf with them, and Prophet Yaqub relented.

21. That is: God sent revelation to reassure Yusuf that whatever his step brothers were doing would not hurt or harm him, but that a time will come when they would be sorry for all this, and he would survive this ordeal and would remind them of what they did with him when they would be least mindful about the fact that the person who is reminding is their own brother, Yusuf. Further on, the manner in which this event took place is narrated in ayat Nos. 89 and 90.
It should be noted ‘that this revelation came to Yusuf before his becoming prophet. At that time, according to the narrative in the Bible, his age was only 17 years.

22. That is: Throwing Yusuf in the well and leaving him there, they returned home in the night, which means that they had gone to a spot near their residence, otherwise it would not have been possible for them to return by the nightfall. They returned home shedding crocodile tears so that they might appear to be sympathetic and their father might believe in their story.

23. What Prophet Yaqub had stated was in view of the lurking danger, but Yusuf’s step brothers took a cue from that and concocted a tale of Yusuf’s death from that.

24. They fabricated a story but were not sure that their father would accept it.

25. Their falsehood was obvious from the tact that Yusuf’s shirt was not torn-how is it possible that a wolf may attack and the shirt may not get torn. How could Prophet Yaqub accept this open lie ? He at once said that this is a concocted tale.
It discloses a principle that when a news is not confirmed by the attending circumstances or signs and if the carrier of the news is unreliable, then such a news will be unacceptable.

26. ‘Sabr-i-jameel (comely patience) means to bear sufferings with forbearance and to prove to be broad-minded in the face of adversity. Crying and breast-beating is the very antithesis of patience.
Quran presents the character of Prophet Yaqub in a manner which befits a prophet, but the manner of its presentation by the Bible is quite different. Accordingly, it is narrated in the Bible that on hearing the news about Yusuf, Yaqub tore his clothes and was mourning his loss for many days. -(Genesis 37:34). And there are a number of places where the compilers or editors of the Bible have presented the characters of the prophets in a mutilated form.

27. This is an expression of trust in God.

19. And there came a caravan, and they sent their water drawer. He let down his bucket (into the well); he cried: Good News! Here is a youth28. And they hid him as a merchandise29, and Allah was aware of what they did.

20. And they sold him for a paltry price30, a few dirhams, and in this affair they had least interest31.

21. The man from Egypt who bought him said to his wife: “Treat him with respect32, possibly he may prove useful for us or we may adopt him as a son33. Thus We established Yusuf in the land34 and (caused him to go through the trial) so that We might teach him the interpretation of events35. Allah has full power to enforce His command, but most of the mankind do not know 36.

22. And when he reached maturity37, We gave him wisdom and knowledge. Thus do We reward the righteous38.

23. And she in whose house he was, tried to seduce him39. She closed the doors and said: ‘’Come on, O you He said: “I seek refuge in Allah! Verily, He is my Lord, He has given me a good place, verily wrong-doers will never be successfull40”.

24. And she desired him passionately, and he too would have desired her, had he not seen a clear vision from his Lord41. It was so because We wanted to keep him away from evil and lewdness42. Verily he was one of Our chosen slaves43.

25. And they both raced to the door, and she tore his shirt from behind, and they met her master at the door. She said: “What is the punishment for him who had an evil design against your wife, except prison or a painful torment 44?”

28. From the narration in the Bible it appears that this was the caravan of the Ismailis which was wending its way with its articles of trade towards Egypt. It shows that the well in which Yusuf was thrown was situated on the highway which ran from Egypt to Canaan. His step brothers did not take Yusuf to the jungle but took him to a well on the highway which had no surrounding wall of stones (such a well in Arabic is known as’ Jubb’), and threw him therein.
When the caravan stopped near it, a man was sent to fetch water from the well. When he threw the pail in the well, Yusuf came out with the help of the pail, and the water carrier was pleased to see a young boy being rescued. His joy was greater when he realized that they would take him as a slave and would get a price for him.

29. In those days whenever anybody found a lost child on the road, etc., he used to take it as a slave, which in their terminology was called ‘laqeet.’ If he wanted he could sell it to others. The people of the caravan did the same thing with Yusuf. First they hid him as an article of trade so that no claimant might demand him back from them. Afterwards they, took him to Egypt and sold him, as will be narrated further.

30. The sellers were the people of the caravan. They sold him in Egypt. They had no idea what a valuable personality they had acquired. Therefore, they sold him in exchange for a few silver coins.
Bible’s narrative is confused. It state that the people of the caravan took Yusuf out of the well,but at that time Yusuf’s step brothers were present who received twenty dirhams as his price. But this narrative is neither in accordance with its account given in the Qur’an nor does it appear feasible or credible.

31. That is: The people of the caravan were least interested in getting the right price for this slave, because they had acquired him free.

32. The Caravan was going to Egypt, so it took Yusuf to Egypt, and there they sold him as a slave. In Egypt the man who bought him was a big officer in the government and his name, as given in the Bible, was Potiphar, He is said to be a highranking officer of the guards in the army. Qur’an, as will be seen further on, has used for him the title of ‘Aziz’.
On seeing Yusuf he realized that he must be a boy belonging to a noble family, who has come to this state due to some adversity. The boy was promising, well behaved and reliable, and therefore, he told his wife to treat him with respect and not to treat him as a slave.

33. The officer was a discerning man and therefore he realized the worth of Yusuf, and probably he was childless, so he told his wife that possibly they might adopt him as their son.

34. Allah’s plan was to make Yusuf the ruler of Egypt. For this purpose, it was necessary that he should have the experience of the civilized life of the land. Allah provided such means for him that he took a firm foothold there and thus he was helped in getting himself established by getting the experience in the household of an officer.

35. That is: God’s purpose in passing Yusuf through so many travails was to equip him with the deftness which is necessary to see the bottom of an event for knowing its reality. Blows of circumstances help man to get to the depth of the matter and going deep fills his satchel with pearls.

36. This is an undeniable fact and the objective in stating it here is to show that inspite of his jealous enemies the vistas of success in this and the next world went on opening for Yusuf, and on the other hand the intent is to hint that Allah’s plan concerning Muhammad (Sallal Lahu Alaihi Wa Sallam), will likewise be enforced inevitably, neither the Quraish nor anybody else can prevent it from being enforced.

37. Reaching maturity means growing up to be eighteen to twenty years old, that is, an age when a person is able to understand serious things about life. In ayat No. 152, Surah An’am the word ‘Ashudd’ has been used in the same sense.

38. ‘Hakm’ (Wisdom) means ability to take a decision and knowledge (Ilm) here means the light of insight. These qualities were bestowed on Yusuf when he became mature, prior to his attaining prophethood. This was the immediate reward from his Lord for his conduct and righteous life, which he promptly received.
On this occasion Allah has also mentioned about his tradition that is: those who lead a righteous life, in other words they fulfill adequately, their responsibilities as Allah’s slaves, and nurture in themselves good habits and qualities, Allah blesses such persons with wisdom to take right decisions, and the knowledge in the form of insight required for this purpose is also granted to them. This reward of good conduct is received by man in this world itself according to his rank.

39. Bible says that Yusuf was beautiful and handsome. -(Genesis: 39:6).
In other words, Allah had gifted him the beauty of both face and character.
Aziz of Egypt had kept Yusuf in his house and he had made him the sole manager of his household, entrusting to him all responsibilities. - (Genesis: 39-2 to 4). Aziz’s wife fell in love with Yusuf and one day finding the opportunity tried to seduce him.
It may be noted that the stories of the extraordinary beauty of Yusuf which are widely known are based on exaggeration and unbridled imagination. If he were the most beautiful man in the world, as is the general belief, then Qur’an would have definitely made a mention of it somewhere. But Qur’an makes no mention of it at all. It has given prominence to the beauty of his character, which is the main purpose of this chronicle, while the romantically inclined people want to see in it the romantic shades. In this way they have turned this chronicle of Yusuf which Qur’an has presented in a very balanced way, into a traditional love story of ‘Yusuf and Zulekha’.

40. One day the wife of Aziz of Egypt found the opportunity and bolted the door of her room from inside and unashamedly tried to seduce Yusuf. But he was an epitome of righteousness. How could he get himself involved in such an act.? Spontaneously he replied: I seek refuge in Allah ! How can I indulge into such an act when my Master has given me such a nice position! By this Yusuf meant that when Allah has granted him all these facilities and bestowed on him so many favours, having honoured him to be the son of a prophet, guided him at every step and helped him whenever needed. Allah gave him an honourable position in Egypt, blessed him with the light of knowledge and wisdom, established him on the high peak of morality, and gave him such a sense of modesty and chastity that he needed no training from any other source.
What Yusuf meant to say was that he could not bring himself to be ungrateful to the Being who gave him all these bounties by acting against His commands and prove himself to be an incapable person; and that if he succumbed to her wishes then he would be considered a wrong-doer and a sinner and it is well known that the wrong-doers cannot succeed; there is disgrace for them in the world and grievous punishment in the Hereafter.
It is worth noting how brief was Yusuf’s reply and how very reasonable, every word of which is replete with fear of God and anxiety for the Hereafter.
Some commentators have opined that the reference to “my Lord “in this verse is to indicate the master of the household, Aziz of Egypt, but Zajjaj (expert lexicographer) states that it refers to Allah (Fathul Qadeer, Vol. III, page 17). It means that Yusuf refers to Allah when he says that He has given me nice position, etc. We agree with the opinion of Zajjaj, because there is no reason to consider it to refer to Aziz as there is no mention of his name in this verse, while Allah’s name is mentioned just preceding this statement. Secondly in the ayat No.25, the words ‘sayyiduha’ (her master, i.e. husband) have been used in relation to his wife, but the word ‘Lord’ (Rab) has not been used there, though it could be used there to mean her master (husband). Thirdly there is no instance in the Qur’an where any prophet has termed any man as Lord even metaphorically. Fourthly this sentence has three parts, all of which are related with one another. First part is: ‘I seek refuge in Allah “which expresses fear of God, second part is: ‘He is my Lord, He has made my stay agreeable’, which is an expression of gratitude to God and the third part is: ‘Verily wrong-doers do not prosper’, which expresses belief in the reward and punishment in the Hereafter. But by taking ‘Lord to mean the Aziz of Egypt, the parts of this statement become disconnected. Fifthly the occasion was to mention the favours of Allah and not of the Aziz of Egypt.
For these reasons the opinion of the majority of the commentators cannot be accepted.

41. That is: The woman made advances, and Yusuf would too have reciprocated, had he not seen the veritable sign from his Lord. It means that inspite of the advance made by the woman, Yusuf resisted it firmly, which is very difficult, but it was made possible by a veritable sign from God. veritable sign (Burhan) means that irrefutable argument which is latent in the statement of Yusuf which has been referred to above, that is a man cannot escape Allah’s hold after committing a sin. To see the ‘Burhan’ means to have the insight to understand it and believe in it. Yusuf was granted that wisdom, that is why on this delicate occasion he could save himself from falling into the trap of sinning.
Leaving aside this simple meaning of the verse, a group of commentators has relied on senseless narratives and have written strange explanations, e.g. Yusuf had seen the image of Prophet Yaqub or an angel, which is totally far-fetched and it is nothing else but trying to create polemical points by turning the simple meaning of the Quranic statement into vague explanations. Such narratives have veiled the real sense and the subjectmatter of the Qur’an, and for this reason it is necessary to refute such attempts with firmness. Similarly some commentators have, in their explanation of the ayat: ‘He too would have desired her’, hinted at Yusuf’s passionately desiring her and other baseless insinuations, which remarks deserve to be drowned in the sea. Such remarks do not deserve to be quoted, but Imam Razi has refuted them, which is briefly like this: We do not accept that Yusuf had passionately desired the woman and the argument for this contention is Allah’s statement ‘he would have desired her, had he not seen a veritable sign from his Lord’. The ayat says that he would have desired her, it does not say that he desired her. The objection of Zajjaj that such a conclusion is not correct according to the Arabic grammar is not correct, because its example can be found in the Qur’an:
“She (Moosa’s mother) would have disclosed the matter, had We not strengthened her heart.” - (Al-Qasas-10).
In this case also the words ‘would have’ mean that she did not express. As for the narratives, what is the guarantee that the commentators who have copied these narratives from the companions of the Prophet and their immediate followers, were authentic?

42. Yusuf’s character is free from all types of corruption and he is completely innocent of any sinful desires. Truth loving commentators and polemicists are of the same opinion and we also agree with them (vide At-Tafseerul Kabir, Vol. 18, pages 115 to 130). The fact is that Qur’an has narrated this delicate situation in such a way that there is not even the slightest hint of any faltering or misstepping by Yusuf. Had he committed such an error, then there would have been some mention of his repentance. But since there is no such mention in the Qur’an and therefore, all the statements of these commentators which do not conform to Quran’s statement are automatically refuted. Yusuf has left behind such a marvelous example of his modesty and chastity that it has been mentioned in the holy Prophet’s tradition in these words:
“There are seven persons on whom Allah will cast His shadow of grace. One of them will be a person who, when invited to commit the evil act, replied: ‘I fear Allah.’ “ - (Bukhari-Kitabul Azan).

43. That is: He is one of Our favourite slaves.

44. Yusuf ran to the door so that he might run away and save himself from this evil, and the wife of Aziz ran to the door so that she might stop Yusuf from opening the door and escaping out of her evil designs. In her attempts she pulled the shirt of Yusuf from behind so violently that it tore off. However, Yusuf succeeded in opening the door. By chance Aziz was present at the door at that very, time. Seeing him, his wife panicked and with her presence of mind immediately accused Yusuf of trying to seduce her.
The YUSUF WAS THE APPLE OF HIS FATHER, YAQUB’S EYE, AND HIS FATHER LOVED HIM IMMENSELY, BECAUSE HE KNEW THAT A PERSONALITY LIKE YUSUF IS RARELY. BORN IN THIS WORLD. IN THE WORDS OF THE URDU POET, IQBAL: FOR THOUSANDS OF YEARS, NARCISSUS (FLOWER) WEEPS ON HER BLINDNESS, FOR RARELY IS AN OBSERVER BORN IN THE GARDEN.

26. He (Yusuf) said: “It was she who tried to seduce me45”, and a witness from her own family gave evidence; “If his shirt is torn from the front, then she spoke the truth and he is a liar.

27. “And if his shirt is torn from behind, then she told a lie and he is truthful46”

28. So when he saw his shirt torn from behind, said: “Verily this is the guile of you women. Verily your plot is very great47!

29. “O Yusuf! Ignore this, and (O woman!) beg forgiveness for your sin; truly it is you, who are guilty48.”

30. And some women in the city said: “The wife of Aziz is trying to seduce her slave, indeed, she has been smitten with his love, surely we see her in plain error49”.

31. So when she heard of their sly talk, she sent for them50, and arranged for them cushioned seats and gave a knife to each one of them51, and asked (Yusuf) to come out (suddenly) before them. When they saw him, they were immensely impressed by him and cut their hands and exclaimed: Purity is for Allah. This is not a human being. This is a noble angel! 52

32. She said: “This is the man on whose account you reproached me53. I tried to seduce him, but he restrained himself54. And if he refused to do my bidding, he surely shall be imprisoned and shall be disgraced55.”

33. He said: “O my Lord! The prison is more to my liking than that to which they invite me56, and if you do not protect me from their guiles, I shall incline towards them and be one of the ignorant.57”

34. So his Lord heard his prayer and protected him from their guiles58, Verily He is the Hearer all and the knower all.

45. Yusuf gave a brief reply in an extremely decent way, which was sufficient to prove his innocence.

46. The statements of both, Yusuf and Aziz’s wife, were at variance, and there was no eye. witness of the incident. Therefore, a relative of the woman, who was a man of understanding, offered the circumstantial evidence that if Yusuf’s shirt is torn from the front then it is the sign that the initiative in this case was taken by him, and the woman was trying to save herself; but if the shirt is torn from behind, then it is the sign of the fact that the woman was after Yusuf and that when Yusuf ran away from her to save himself, the woman pulled his shirt from behind, tearing it. This statement which described the likelihood of the things happening has been termed by Qur’an as evidence, which provides us a guideline that in deciding disputes circumstantial evidences are also important.

47. The shirt’s being torn from behind was the proof of the fact that the initiative was not taken by Yusuf, therefore the Aziz of Egypt declared his own wife to be guilty and the accusation of Yusuf by her as a female trick and deceit. The general statement made by him that women’s guile and trickery were great signifies that when a woman tries to seduce a man, she becomes most cunning and dangerous. She commits an evil act and throws the blame on others. Women are unable to see their own shortcoming and they do not have the courage to own their guilt. It does not mean that every woman behaves in this manner, but only those who have such evil mentality, for such evil acts are committed by them only.

48. Though Aziz declared his wife to be guilty but he did not have the courage to take any step against her. He had the fear of bringing his wife to disrepute, therefore, he asked Yusuf to forgive and forget the ‘incident.

49. When this incident came to be talked about in the town, some women wondered how the wife of a high-ranking officer could fall in love with a slave from Canaan. What amazed them was whether Yusuf was really so handsome that this lady of high society was trying to win him over by fair means or foul. Could she not use other means to satisfy her passions when she had ample sources at her disposal?

50. That is: When the wife of Aziz heard that the women of the town are passing uncomplimentary remarks against her, she plotted to teach them a lesson. She invited them to her house.

51. She arranged a very elaborate and comfortable party for them. She also provided knives at the party according to the custom to enable them to clean and cut their fruits with. (Even today the Arabs have the custom of placing uncut fruits and the knives before their guests in order that they may cut the fruits themselves and then eat them)

52. Yusuf was a slave, therefore, there was no alternative for him but to come out suddenly before the ladies as ordered. But on this occasion also he did not let the fear of God go from his heart. The ladies in the party belonged to the rich and noble families of the well-placed Egyptians and must have attended fully made-up and well-equipped with all the seductive charms. But Yusuf went before them in such a decent way that he did not even cast a glance at them. The beauty of his character reflected from his face and outshone his outward appearance. When the women saw him they at once realized that this was not an ordinary mortal; he was as innocent as an angel. This was the voice of their conscience and they blurted it out spontaneously, and they were so stunned seeing the most dignified and angelic face of Yusuf that they cut their hands (fingers) instead of the fruits in their hands. This was really the punishment which they got for their evil designs.
This party was not arranged in good faith, but it was a conspiracy against Yusuf. This becomes clear by reading between the lines of the ayat, and as stated in ayat No.33 Yusuf has clearly mentioned it to be a conspiracy. This conspiracy was plotted by the wife of Aziz and the other women were privy to it. The objective of Aziz’s wife in arranging this party was to show to the ladies who were criticising her that she had not fallen for a nobody but for a man who is unique in his beauty, and so she had not committed any folly. Besides she also wanted to take partners in her sin, so that they might not criticise her again, and furthermore all these ladies might try to charm and fascinate Yusuf in such a way that he might fall a prey to their vile designs.
This gives us an idea about what was the moral scene in Egypt at that time. Ladies residing in palaces employed slaves to satisfy their cardinal desires, because every big house had slaves and it was the safest and easiest way of pleasure-seeking. So the efforts to seduce Yusuf by Aziz’s wife and other women was not an unusual thing. But Yusuf in reality was not the slave of any man but of God, and therefore, he disappointed every one of them.

53. That is: Now you must have realized that this is not an ordinary slave like other slaves, but that he is not only a shining star of beauty in the firmament of external appearances but also a man of immaculate character, and therefore, I have not erred in any way in trying to seduce him.

54. Thus the wife of Aziz blurted out, in the presence of the women the secret which she had been keeping back. This was not an acknowledgement of her guilt but was an unabashed declaration of her infatuation with Yusuf’s beauty. And the women in whose presence this shameless statement was made were equally immoral in their outlook.

55. When she was unable to entice him even with the help of these charming and inviting women, she tried to pressurize Yusuf with her authority and threatened him to send to prison.

56. That is: I prefer going to jail than to commit the sin of indulging in illegal sex.

57. In Arabic the word ‘Jahil’ used here is employed as opposite of the word ‘aaqil’ (wise)- (Lisanul Arab, Vol. 12 page 130), and here it is used in the same meaning, that is, one who is overcome by his desires and is unable to act wisely. Yusuf was not proud of his chastity; he considered it Allah’s favour, and that is why at such a delicate moment he sought Allah’s help.

58. Since this prayer had come direct from heart and was the result of pure and clean feelings, Allah heard his prayer and Yusuf was saved from the snare which women had thrown to entangle him with their charms.
“O my two companions of prison! With regard to one of you, he will pour out wine for his lord to drink; and as for the other, he will be crucified and the birds will eat from his head. So has been decreed concerning which both you enquired.” (Al-Quran)

35. Yet in spite of their having seen the signs, they (Egyptians) decided to imprison him for a time59.

36. And there entered60 with him two young men in the prison. One of them said: “Verily, I saw myself (in a dream) pressing wine 61”. The other said: “Verily I saw myself (in a dream) carrying bread on my head and birds were eating thereof”62. Tell us the interpretation, surly we see that you are a virtuous man63.

37. He said: “Before the food that is fed you comes to you I shall tell you its interpretation64. This is from that which my Lord has taught me65.Verily I have abandoned the religion of tho people who do not believe in Allah and disbelieve in the Hereafter66.”

38. And I have followed the religion of my forefathers, Ibrahim and Is’haq and Yaqub.67 Never could we attribute partners whatsoever to Allah. This is by the grace of Allah on us and on the mankind,68 but most the people are not grateful.69

39. O my two companions of prison! Are numerous lords better, or Allah, the one, the Almighty ?70”

40. Those whom you worship beside Him (Allah) are but names which you and your forefathers have named,71 Allah has sent no authority for that. The command is for none but Allah.72 He has commanded that you worship none other than Him.73 This is the right religion,74 but most the mankind do not know.75

41. “O my two companions of prison! With regard to one of you, he will pour out wine for his lord to drink; and as for the other, he will be crucified and the birds will eat from his head. So has been decreed concerning which both you enquired.”76

59. Despite seeing all the signs of Yusuf’s innocence these persons thought it fit to imprison Yusuf for the time being, so that the outside world may think that the guilt was committed by Yusuf, and the Aziz of Egypt may be spared the loss of reputation.

60. According to Bible one of them was a noble who served wine to Egyptian king and the other was a noble who was the king’s baker. They were sent to prison by the king for some guilt committed by them.

61.Both of them related their dreams. The wine server said that he saw in his dream that he was pressing grapes to extract wine from them.

62. The second person who related his dream was the chief of the bakers. (In Bible, in Genesis, Chapter 40, this event has been narrated, but not with the same accuracy as in Qur’an).

63. From this statement of his, it is clear that even in prison his character remained virtuous, for which he came to be known even in the prison. The Bible states:
“But the Lord was with Joseph and showed him steadfast love, and gave him favour in the sight of the keeper of the prison and the keeper of the prison committed to Joseph’s care all the prisoners who were in the prison: and whatever was done there, he was the doer of it: the keeper of the prison paid no heed to anything that was in Joseph’s care, because the Lord was with him: and whatever he did, the Lord made it prosper.” (Gen. 39:21 to 23)
Only a man who is virtuous can interpret dreams. Being conscious of this fact is a natural thing, and the dreamers turned to Yusuf for the interpretation of their dreams.

64. Since Yusuf wanted to present the Dawah of Monotheism before them, he said these words to assure them that what he is going to say would not be lengthy and they would have to get up for their meals before the talk is ended, and the reply to their main question will remain unsaid.

65. That is: The knowledge of interpreting the dreams has been granted by Allah. Yusuf did not declare it as his own achievement but only a favour from God.

66. Refers to the religion of the ruling nation of Egypt, who neither believed in oneness of Allah nor in the accountability in the Hereafter. Theirs was the religion of polytheism and materialism. Although Yusuf’s position was that of a slave and the environment of Egypt was new for him, he was not influenced by that environment, but due to his virtuous insight he remained on Allah’s true religion (Islam).

67. The meaning of these words of Yusuf was that the religion which he was following was not his national heritage but the heritage of the prophets. This is the religion of those history-making great men who came to be known for their truth, purity and fear of God. In this way Yusuf also introduced himself that he was also a link of this golden chain.

68. That is: It is a great favour of Allah that he provided guidance through these prophets to the followers of a religion which is the religion of nature. Allah has not bestowed this favour only on the family of prophets but also on mankind, because these prophets were the towers of light to the straying humanity.

69. What is meant by gratefulness here is quite clear, that is accepting Monotheism and the religion preached by the prophets as a favour from Allah.

70. That is: The people have divided this universe as belonging to different gods, and for every kind of energy a different god is said to be responsible. Such a situation is not only contrary to reality but also confusing for man in as much as he is at a loss to decide which god to worship and to remain loyal to whom. As against this, believing in one God removes all confusion and provides peace and tranquility to the mind and the heart, for accepting one God is to accept the reality ------ a God before whom everything in the universe is helpless, who is the Master and Overlord of all, who is the Almighty.
Believing in numerous gods divides man’s loyalty, while believing in one God affords a man to concentrate his loyalty on only one Being. A slave does not like to be subservient to numerous masters; he would any day prefer serving only one master. But such a sensible and simple matter is not understood by the idolaters, who believe in numerous gods. If in Egypt a few gods or idols were worshipped, in Bharat innumerable gods and idols are worshipped. In other words the polytheistic religion of Bharat is far advanced than that of the ancient Egypt.

71. This has been explained in Note No. 112 in Surah A’raf.

72. That is: The command may either be of physical nature or of Shariah in short in all matters the authority to give a decision rests with Allah alone. So far as the physical world is concerned. Allah’s commands and His decisions are enforced in that None has any right to interfere in that in the least. As for the matters dealing with the religion and the Shariah, in that too Allah ‘alone has the authority to give command. legislate and give the final decision, for He, in the real sense of the word, is the true Law Giver, and He only is worthy of being accepted as the ruler in all affairs of life.
“In whatever matter you differ, the final decision is with Allah”. -(Surah Shura-10).

73. Allah has given command-and the authority to give command rests with Allah-that you should not worship any other being than Allah, but people give command-and they have no authority to give command-that you should worship idols and others beside Allah. Allah’s command is perfect truth and people’s command is complete falsehood.

74. That is: The right and true religion is the religion of monotheism alone, and all. other religions beside that are neither right nor true.

75. This statement was made by Prophet Yusuf at a time when dark clouds were cast over the world. But this situation is also true in respect of the modern world when the light of education has spread far and wide, because the greater part of the world population is unaware of the religion of monotheism.
This dawah, message of Yusuf, which he presented before his fellow-prisoners is proof of the fact that he was blessed with the grant of prophethood, and he began his preaching in the prison itself.

76. Yusuf was able to interpret their dreams with this certainty because Allah had given him this knowledge specifically; in addition he was blessed with prophethood also. The interpretation was that the wine server would be restored his employment with the King and would again serve wine to the King, while the baker would be crucified by the King’s men and his head would be eaten by the birds. This interpretation proved to be true.
And the king said: “Verily, I saw (in a dream) seven fat cows whom seven lean ones were devouring, and seven green ears of corn and other (seven) dry. O Nobles! Explain to me my dream,” if you can interpret dreams.” (Al-Quran)

42. And he said to the one whom he knew would be freed, “Mention me to your lord.77” But Satan caused him to forget to mention it to his Lord, so he (Yusuf) remained in prison for some years.78

43. And the king said: “Verily, I saw (in a dream) seven fat cows whom seven lean ones were devouring, and seven green ears of corn and other (seven) dry. O Nobles! Explain to me my dream,” if you can interpret dreams.”

44. They said:”(These are) confused dreams, and we are not skilled in the interpretation of the confused dreams.79

45. And one of the two who was released and at length remembered,80 said: “I will tell you the interpretation so send me forth (to Yusuf)”.

46. “O Yusuf! O Truthful one81! Interpret to us (about the dream ) seven fat cows whom the seven lean cows were devouring, and the seven green ears of corn and the other (seven) dry, so that I may return to the people and that they may know.”82

47. He said: “You shall sow (harvest) seven years continually so during this period let what you reap be left in the ear, except a little which you eat.83 ”

48. Then after that will come seven hard (years) which will devour all that you have reaped for them, save a little which you have preserved.84

49. Then after that will come a year in which the people will have the blissful rains and in which they will press (oil and Juice).”85

50. And the king said: Bring him to me86. So when the messenger came to him, he (Yusuf) said: Return to your lord87 and ask him what was the case of the women who cut their hands88. Verily, my Lord knows their plot.

77. By mention is meant the introductory information which the prisoner who was released got in the prison. In this introduction, three things were included: (1) Yusuf’s having virtuous character, (2) the dawah of monotheism presented by him and (3) the knowledge of interpretation of dreams which Allah had especially granted to him, and according to which the interpretation of dreams made by him came to be true. In this the objective of Yusuf was that he should be introduced to the king through a person who was close to the king and who had the opportunity to form a correct opinion about him, so that his unreasonable and prolonged imprisonment might end, and opportunities for him to propagate the divine message might be made available. This was an extremely sacred objective and cannot be objected to. He had neither told him to relate the tale of his sufferings nor had he expressed his discomfiture. Even supposing that he had desired his tale of sufferings to be narrated to the king, what was wrong in that? Has not the oppressed person a right to demand justice? Even by the Shariah there is nothing wrong in demanding justice from a non-Muslim government, and Yusuf was not sent to jail by the king but by the Aziz of Egypt, and probably the king might have been unaware of the event. Therefore, Yusuf’s asking the fellow-prisoner to make a mention about him to the king was not with a view to getting recommendation from the fellow-prisoner, but it was merely for relating the exact situation. In view of all this there is no scope for the objection that what Yusuf said was below his position.
For this reason, the commentators who, on the basis of certain narratives, have deemed this act of Yusuf as wrong are themselves in the wrong, and the said narratives are not reliable.

78. That is: Satan caused him to be so negligent that he forgot to mention this important event to the king, with the result that he had to remain in jail for some years more. Satan has great prowess and interest in causing people to forget by surreptitious whispers, suggesting misleading ideas. It also becomes clear from this what Yusuf had suggested to be told to the king was a good thing, that is why Satan did not like it and caused the released wine-server to forget it. If this were an error of Yusuf, then his forgetting it was welcome, and in such a case it could not have been attributed to Satan.

79. The insight and wisdom required to interpret the dreams of the king were the qualities which the nobles of the king lacked. When they did not understand this dream, they said that it was a jumbled and confused dream, which could not be interpreted.
There are three kinds of dreams. First the dream in which the sub-conscious mind is active and the suppressed desires express themselves in some form, or due to an upset stomach man sees frightful dreams. The second are those dreams which are seen by machinations of the devil. Such dreams cannot be interpreted but they can play a lot of mischief. In such dreams the Satan tries to persuade man to have faith in false percepts to weaken the true belief, to attract towards polytheism and grave-worshipping, and to sow the seeds of mistrust and disruption between the husband and the wife. Man should be watchful and remain alert against such dreams and should not be influenced by them.
The third kind of dreams are those which are called ‘Ruya-i-sadiqah’ or true dreams. The signs of true dreams are that a man feels its effect in his heart. Sometimes these dreams come true in such a way that their interpretation is not necessary. Whatever a man sees in his dreams, the events occur exactly like that in actual life. But many times the true dreams are seen in the form of hints and suggestions, and they have deep meanings; they can be interpreted only by a person who has the real knowledge of this kind. The events of the true dreams which are narrated in Quran and the authentic ahadith, and their interpretation given in them are very rewarding and insight-giving. (For further explanation, see Note No.85)

80. That is; The wine-server who had forgotten to mention Yusuf to the king, on this occasion when the king’s dream was being discussed, the memory of Yusuf’s ability to interpret dreams was revived.
In the Bible too the king’s dream has been narrated, and it has been related that the king summoned the magicians and the wise men to interpret his dream, but they could not help him. At that time that noble said to the king; “I remember my faults today———— A Young Hebrew was there with us, a servant of the captain of the guard; and when we told him, he interpreted our dreams to us, giving an interpretation to each man according to his dream. And as he interpreted to us, so it came to pass;” (Gen-41:9 to 13)

81. The wine-server went to the prison with the permission of the king and addressed Yusuf as truthful one, which shows how much he was influenced by Yusuf’s character during his stay in the prison.

82. That is: People are keenly awaiting to know the interpretation of the dream, so let me know it so that I may inform them about it.

83. Yusuf expounded the interpretation of the dream, also stating the remedial measures to be taken. The direction to store the corn (to let it remain in the ears) was given so that it may remain safe from insects. The interpretation of the dream was that seven fat cows signified seven years of plentiful harvest, and seven green ears of corn signifies good harvests for seven years.

84. Seven hard years means seven years of scarce grains and adversity and seven dry and withered ears of corn means famine and scarcity, which would continue for seven years. The meaning of seven lean cows eating the seven fat cows was that the grains stored during the plenteous years would be eaten during the years of scarcity, and only that much corn would be saved which would be utilised as seeds for sowing.

85. This was an additional piece of information along with the interpretation of the dream, which was prophesied by Prophet Yusuf. It is obvious he would have been made aware of it by means of the divine revelation.
By pressing the corn farmers and traders could obtain wine as well as oil. It means after the passing of the dry and scarcity years there will come a year when there will be good rains resulting in good harvests and lots of grains and fruits.
The interpretation of the dream came to be true, as would be seen further on. Although the king was not a Muslim, yet his dream was true.
A true dream is a sign which is shown by Allah, sometimes even to Non-Muslims, so that the message of truth may be convincingly conveyed to them. Such a dream indicates or predicts an event which would occur in the future; and when the event takes place as shown in the dream, it proves that the events taking place in the world are not mere accidents but are the result of some planning and that there is an overall Ruler of the universe who enforces His scheme and His plan (fate). If the events and happenings of the world were to take place without any sort of planning, then it could not be possible for anyone to know what was going to happen in future, while actually true dreams, which are being seen by humans, give advance information about the future happenings. This is a clear proof of the fact that there is God of the universe and whatever takes place here is in accordance with His pre-planned scheme. Therefore, whoever sees a true dream, whether a Muslim or a Non-Muslim, does not see a mere dream but he sees Allah’s argument which needs no further proof.

86. When the wine-server informed the king about the interpretation given by Yusuf, the king was satisfied and was surprised that a man of such ability was lying in jail. He at once summoned him.

87. In the text word ‘Rabb’ (Lord) is used, which in Arabic means master, and at that time a slave used to call his master as his lord. Here this word is used in this literal sense only, because the wine-server who had come as a messenger from the king was a slave of the king. But since in the real sense of the word the real master is Allah alone, and by the use of this word for mortals a misunderstanding is likely to occur, as is clear from the history of the Jews and the Christians, therefore, in the perfected Shariah its use has been specifically reserved for Allah only.

88. From this statement of Yusuf, it is seen that Yusuf was not at all keen about his own release, but he considered it necessary to get his case regarding the allegation cleared, so that the real reason behind his imprisonment might be exposed. This also refutes the view that Yusuf had committed an error by asking the wine-server to mention him before the king. (See Note No.77).
This was Yusuf’s decency that he did not openly mention the name of Aziz’s wife, but only mentioned those women who had joined her in the conspiracy and had cut their hands. As Aziz’s wife could not be dissociated with this incident, it was not necessary to make a mention of her name.

51. He (the king) said (to the women): “What happened when you tried to seduce Yusuf!”89 They replied: “Purity is for Allah! We did not see any evil in him, “ Aziz’s wife said: “Now the truth is out, I tried to seduce him; and he is surely of the truthful90.”

52. (Then Yusuf said: I asked for) that he (my master) may know that I did not betray him in (his) absense and surely Allah does not lead to success plot of the betrayers91.

53. And” I do not absolve my own self (from the blame); certainly the (human) soul is incited to evil except on whom so ever my Lord may have mercy, Verily, my Lord is Oft-Forgiving, Most Merciful92".

54. And the king said: “Bring him to me that I may reserve him for (services to) my person93”. So when he spoke with him said: Verily today “You are in our presence honoured, trusted94”.

55. (Yusuf) said: “Make me In-charge of the treasures (Finance Minister) of the land, verily I am guardian with full knowledge 95”.

56. And thus We gave power to Yusuf in the land96, He could stay in the land wherever he wanted 97. We bestow Our mercy on whom We please, and We do not let go waste the reward of the righteous98.

57. And the reward of the Hereafter is better for those who believe and fear God99.

58. And Yusuf’s brethren came and presented themselves before him100,and he knew them but they knew him not101.

59. And when he provided them with their provision, he said: “Bring to me your (step) brother from your father do you not see that I fill up the measure to the full and I am the best of hosts ?102

89. The king called those women and the wife of Aziz for finding out the real state of affairs. From the question put by him to these women it is clear that the king was satisfied that Yusuf was innocent and the women themselves had tried to seduce him.

90. Even the women who had wounded themselves gave the testimony of his innocence, and Aziz’s wife also admitted that she was guilty; Yusuf was quite innocent and absolutely truthful.
When the moon came out of the eclipse, every one saw the unblemished face of Yusuf, and then the people realized that he is all light and brilliance of a quality which has no equal in the world.

91. The statement of Aziz’s wife ends in the ayah No.51 that surely he is of the truthful. The statement in the ayah No.52 is that of Yusuf. When in the prison he came to know that the findings have shown him to be innocent, he stated that he considered fact-finding in this matter necessary because he wanted it to be made clear that in the absence of Aziz he did not betray his trust. Here betrayal means having illegal sexual relations with his wife.
An additional fact about a principle has also been made clear by Yusuf that the tricks which the betrayers play against other innocent people in order to veil their own acts of betrayal may succeed for the time being, but in the ultimate analysis they are bound to fail and their shafts do not hit the target. An example of it can be seen in this incident in which Aziz’s wife betrayed her husband and tried to put the blame on Yusuf and left no stone unturned to defame him, but ultimately Yusuf did not lose anything, he gained in stature, and Aziz’s wife was disgraced.
It may be noted that admitting her guilt is evident in the Qur’an, but her repenting before Allah and accepting faith is not proven, and the popular story that later on Yusuf married Aziz’s wife (Zulekha) is a mere fiction and has no basis in reality. It is also unthinkable that a prophet would marry a woman who had shown herself to be so immoral and who had to face such a disgrace. She was the wife of Aziz and it is also not proved that at that time Aziz had died, or that he had discarded her. Then what is the big idea in joining her with Yusuf in this way ? Besides, it is also neither proved by the Qur’an nor by the hadith that the name of Aziz’s wife was Zulekha, nor is this name mentioned in the Bible. What a pity that the chronicle which Qur’an presented with a view to good counsel and guidance was converted into something quite different by the dubious art of storytelling!

92. Continuing his statement Yusuf stated that at the time when his innocence has been proved, he does not give its credit to his own self but considers it Allah’s favour, because man’s self is prone to tempt him to commit evil, but those whom Allah guides are able to control their desires, and instead of allowing it to rule over them they overpower it. Such self-control is not possible without Allah’s favour and guidance.
Since man is to be tested in this world in the matter of his choice of good or evil, carnal desires have been placed in the human self. These desires put their pressure from inside to tempt man to seek pleasure and fulfilment of desires, but the man who fears Allah is favoured by Allah and with His guidance he becomes successful in curbing these desires.
Some commentators have opined that the statement which begins with the words “so that he may know...” (Verse No.52) is made by the wife of Aziz, but this is unacceptable, because the nature of the contents prove that this is Yusuf’s statement. The spirit of these words, the beauty of their meaning and the dignified style is quite appropriate for a prophet only. These words do not suit the wife of Aziz.

93. After coming to know the result of the findings, the king again called Yusuf and declared that from then onwards Yusuf would not be a slave of any other person, but that he would be reserved for the work of his kingdom.

94. It is obvious that from Yusuf’s talk his intelligence, wisdom, realism and farsightedness would have become manifest. The king was, therefore, immensely impressed by him. He expressed his full trust and confidence in him. This was a hint that Yusuf was worthy of adorning the highest office in the land. Now it was for him to show what necessary remedial measures were to be taken to fight the dreaded famine which was to stalk the country , and what power and authority was needed by him.

95. Treasures of the land means the wealth that was obtained from the land, i.e. farm produce- corns, fruits, etc., and to be appointed in charge of them means to have full power and authority to organise their storage, distribution, etc. etc. Since the problem was concerning the production of grains and their distribution, Prophet Yusuf demanded full powers to manage that, and in order to reassure the king he said that the necessary qualifications required for this job-their storage and protection and knowledge-were possessed by him.
Prophet Yusuf demanded only those powers which were necessary to meet the immediate situation, but later on more opportunities presented themselves and he was required to tackle other problems and ultimately the entire power of governance was transferred to him and he became the ruler of the country. In ayah No.100 it is stated that when his parents reached Egypt, he made them sit on the throne.
Let it not be misunderstood that Prophet Yusuf demanded to run a non-Islamic system of government. Such a thing is neither appropriate to the high office of a prophet nor is there an example in the history that a prophet participated in running a non-Islamic or an idolatrous government. What Prophet Yusuf had demanded was that the whole system of farm production should be placed under his control and the government instead of interfering in, it should cooperate with him. In other words, he had proposed for himself such an area of activity which was legitimate, and this service was necessary to save the people from the sufferings and travails of the oncoming famine. Moreover, it offered a good opportunity to make the society conscious of one God. Accordingly, Allama Zamakhshari writes:
“Yusuf said these words so that through that he would be able to issue Allah’s commands, to establish truth, justice may prevail and right may become powerful. These are the objectives among others, for which prophets are sent down to mankind. Yusuf knew that there was no other man beside him who could undertake this responsibility. Therefore, he demanded power only to please God, not for the love of office or the love of the world.” -(Tafseer Kashshaf, Vol. II, page 328).
Therefore, it was not a demand for running a non-Islamic government but to make the government of the time helpful for the rightful needs of the public, and it was an attempt to transfer the power gradually to Islam and to bring the society closer to Allah’s religion. It would not be right to equate the system of government of that time to the present day system of government, because in the present day transfer of power of this kind to a single man cannot be imagined and there is no government department which is free from the cumbersome restrictions of the country’s laws and bye-laws. However, in a non-Islamic government within the circle of legitimacy, i.e. where the commands and the laws of the Shariah are not required to be broken, and people of faith consider it the requirements of religious betterments, then there is no Shariah restriction in taking advantage of such an opportunity. To raise an objection against it that it is co-operating with falsehood or it is a compromise with it, is nothing but a mistake. In the prophetic mode of conduct there is a guidance for every kind of condition and circumstance, and Prophet Yusuf’s conduct is also a model for us.
This ayah also makes a point clear incidentally that on an occasion when an office of power is available and a Momin finds himself qualified to occupy it and circumstances demand it vehemently then if he offers himself for that office, it will be quite in order. The hadith in which seeking of office “of power is forbidden refers to the office for worldly gains, and that is quite different from the one discussed here.

96. That is: Although Yusuf had to pass through several stages Allah made the path for his progress so smooth that every stage became a step for further progress. The external causes helped him to get all the power and authorities from the king, which were necessary for putting into practice his fourteen-year plan, and later on they helped him to become the ruler of Egypt.
Accordingly, in Verse No.78, the word’ Aziz’, (executive with authority) is used for Yusuf. In the Bible it is stated:
“So Pharaoh said to Joseph, ‘Since God has shown you all this, there is none so discreet and wise as you are; you shall be over my house, and all my people shall order themselves as you command; only as regards the throne will I be greater than you. And Pharaoh said to Joseph, Behold, I have set you over all the land of Egypt”. (Gen. 41: 39 to 41)

97. What a change! There was a time when Yusuf was passing his days in the narrow cell of the jail and now is the authority for him to stay in Egypt wherever he liked. In the Bible, it is stated:
“And Joseph went out from the presence of Pharaoh, and went through all the land of Egypt. During the seven plenteous years the earth brought forth abundantly, and he gathered up all the food of the seven years when there was plenty in the land of Egypt, and stored up food in the cities; he stored up in every city the food from the fields around it. And Joseph stored up grain in great abundance, like the sand of the sea.” (Gen. 41 :46 to 49)

98. And it is a fact that right and virtuous conduct brings in good results. However, it takes some time, in the same way in which a seed takes time to become a fruit-bearing tree.
Here it should be understood that there is a difference between power and power. The power that tyrants enjoy is given them only for testing them and is not for anybody’s good, but the power which is wielded by the virtuous people attracts respect and it is wielded in the good of all the concerned people. The power attained by Yusuf was of the latter kind, that is why Allah called it His mercy.

99. That is: The reward that is given in this world to people for accepting faith and doing good acts is much less than what Allah will bestow on them in the next world. If their reward in this world is like dew, then their reward in the next world is like the rains of blessings and mercy.

100. When Egypt was reeling under the trying times of famine, other nearby countries like Palestine, etc. were also suffering from scarcity of food grains. On account of Yusuf’s foresight and efficient administration there was plenty of grain in Egypt. Therefore, his step brothers came to Egypt from Canaan to buy food grains and since they had come from a foreign country, probably they were required to appear before the ruler (Yusuf). The Bible states:
“And the seven years of famine began to come, as Joseph had said. There was famine in all lands; but in all the land of Egypt there was bread— When Jacob learned that there was grain in Egypt, he said to his sons, —— go down and buy grain for us there, that we may live, and not die. So ten of Joseph’s brothers went down to buy grain in Egypt——— Now Joseph was governor over the land; he it was who sold to all the people of the land. —— Thus Joseph knew his brothers, but they did not know him.” (Gen. 41:54 & 42: 1 to 8)

101. They could not recognise Yusuf, because they could not imagine that the helpless brother whom they had thrown in the well could have become the ruler of Egypt, and since quite a long period of time had elapsed after their separation from Yusuf, the changes in his appearance would have further made it difficult for them to recognise him,
No doubt Yusuf was handsome, but if the nature of his handsomeness and beauty were something of a miracle, then his step brothers would have recognised him immediately on seeing him. But their inability to recognise shows that the stories of his very extraordinary beauty are based on exaggeration.
As there was a rationing system of sorts prevalent in Egypt, Yusuf inquired of them how many individuals were there in their house and when they mentioned that they had a step brother, he might have asked them to bring him next time with them to check their statement, This was quite in order, but actually Yusuf wanted to meet his full Brother. Since it was not advisable to disclose his identity at that time, he merely stated what was required.

102. He also referred to his hospitality, etc. so that they might be attracted to come again.

60. “So if you will not bring him to me, there shall be no measure to you from me, nor should you come to me.”

61. They said: “We will try to persuade his father (to send him with us), surely we sahll do it”.

62. And he said to his servants: Put the merchandise (which they had bought) in their saddle-bags, so that they might find it when they return to their people, so that they might come again103.

63. So when they returned back to their father said: “O our father! The measure (corn) has been denied us, so send with us our brother that we may obtain the measure, surely we will guard him well”.

64. He said: “Am I to trust you with him as I trusted you before with his brother (Yusuf)?104 Allah is the best guardian and He is the Most Merciful of those who show mercy.”

65. And when they opened their belongings they found that their merchandise (price) had been returned to them. They said: “O our father! What (more) can we desire? Here is our merchandise returned to us. We shall get provision for our people and guard our brother and we shall have the extra measure of a camel load105. That (provision)much is easy to get.”

66. He said: “I will not send him with you till you give me an assurance in Allah’s name that you will bring him back to me, unless you are surrended(by enemies )106". And when they gave him their assurance, he said: “Allah is the Warden over what we say.”

67. And he said: “O my sons! Do not enter by one gate, but enter by different gates107. I cannot be of slightest help to you against Allah. Verily, the decision rests with Allah only. In Him do I put my trust, and in Him let all the trusting put their trust108”.

103, The price which they had paid for the food grains was ordered to be kept in their saddlebags by Yusuf’s orders, so that they come again to him and financial difficulties might not prevent them from their return to him.

104. Before this, Prophet Yaqub had a very bitter experience of the disappearance of Yusuf. He therefore asked them whether he should trust them in the same way in which he trusted them earlier and had to lose his beloved son, and send Bin Yamin with them.
Although Bin Yamin had grown up, but being their step brother, they did not like him. In the conditions prevailing at that time, it was quite dangerous to send him outside the country, for nobody knew what this group of ten might do with him.

105. According to the rationing system introduced by Yusuf in Egypt food grains equal to one camel-load was issued to a foreigner. Because of this they said in the event of Bin Yamin accompanying them they would be able to get an extra camel load of grains.

106. That is: In the event of their being unable to guard him on account of some unforeseen circumstances.

107. It appears that there might have been a fortification wall around the city, in which there were a number of gates. Prophet Yaqub advised them to enter the city from different gates so that people seeing them enter in a group might not suspect them of some ill will towards the citizens. The suspicion could have been with regard to their being robbers or spies, depending on the conditions of the times.

108. Although Prophet Yaqub advised them about the precautionary measures to be taken, at the same time he told them that nothing would hold good against what Allah had planned for them. Allah’s decision is enforced without fail and all measures of precaution come to no avail. Therefore, man should try to employ the best of measures, but should not think that is the only operative agent; he should also believe and rely on Allah’s will-that whatever He wishes only that will be done.

68. And when they entered according to their father’s command, it availed them not a thing against Allah ‘s (plan), but it was just a need in Yaqub’s heart which he satisfied: and verily, he was knowledgeable for We had taught him109, but most of the mankind do not know 110.

69. And when they went before Yusuf, he took his brother to himself and said: “Verily I am your brother, so do not grieve for what they have been doing111”.

70. And when he provided them with their provision, he (Yusuf) put a cup in the saddlebag of his brother112, then a crier cried: “O camel-riders ! You are surely thieves!113

71. They asked, turning back towards them: “What have you lost?”114

72. They replied: “We have lost the royal cup, and he who brings it shall have a camelload (of corn), and I will be bound by it.”115

73. They said:116 “By Allah, you know well that we have not come to make mischief in the land, and we are not thieves.”

74. They said:117 “And what shall be the penalty for him, if you prove to be liars?”

75. They said: “The penalty for him: he in whose bag it (cup) is found, he shall pay the penalty for it.118 Thus we do punish the wrong-doers.”119

76. Then he (Yusuf) began the search of their bags before his brother’s bag, then he took it out from his brother’s bag.120 Thus did We plan for Yusuf.121 He could not have taken his brother according to king’s law unless Allah willed.122 We raise the grades of (honour) whom We will,123 and over every one that has knowledge there is One the all Knowing(Allah ).124

109. Yaqub (Peace be upon him) was a prophet, therefore, Allah had granted him knowledge directly. On this occasion Allah has praised Prophet Yaqub that although his precautionary measures did not succeed against Allah’s plan, the measures suggested by him were proper and on account of the knowledge that he had he knew the difference between the measures taken and the destiny.

110. That is: Many people do not know that the deciding factor in the measures taken by men is the will of God. Men consider the steps taken by them in a matter the decisive element, and therefore, their whole reliance is on their own action and measures, and when they fail in their schemes, they are disappointed. This is because of their being ignorant of the actual reality.

111. That is: Yusuf called his full brother Bin Yamin to him and informed him in secret that he was his brother, and advised him not to grieve over the treatment that they were meting out to them.

112. This was a royal cup and must have been very valuable, and probably Yusuf must have taken this step, having been inspired by the revelation from God, that he quietly put it in the saddlebag of his brother, Bin Yamin. Probably he might have informed Bin Yamin about this.

113. The crier was a government official, and he was not in the know of the fact that Yusuf himself had put this cup in the belongings of Bin Yamin. Accordingly, when on the departure of the caravan, the cup was found missing, the government official must have thought that those who had stayed at that place might have stolen it. Therefore, he went in pursuit of that caravan and when he found them, on account of his suspicion he shouted at them and called them thieves.

114. That is: The caravan people asked the government employees (Police) who had accompanied the officer as to what was the thing that they had lost.

115. When the government employees (Police) informed that the royal measure was missing, the officer announced that whoever would restore it would be rewarded with a camel-load of corns, and the officer himself would be responsible for getting him the reward. It shows that the measure in question was very valuable.

116. That is: Yusuf’s brethren said.

117. That is: The government employees said.

118. That is: In whosever’s belonging the stolen thing is found, he should be arrested and his freedom should be terminated.

119. That is: In our country this is the law for punishing thieves. It is probably that this law might be of the Shariah of Prophet Ibrahim.

120. The government officer brought them to Yusuf, and when according to Yusuf’s directions their belongings were searched, the cup was found in the bag of Bin Yamin. It is also possible that this search might have been personally conducted by Yusuf.

121. Actually Yusuf wanted to keep his full brother with himself. The reason might have been that he wanted his brother’s help in the task with which he was entrusted, so that the cause of (bringing the Egyptian society nearer to Islam might be helped. Bin Yamin was not corrupt like his step brothers. He was of virtuous character, and he had received his training in the house of Prophet Yaqub. Therefore, his stay in Egypt could prove amply useful for the objective he had before him. On account of all this Yusuf wanted that his brother should stay with him. Yusuf did not want to disclose his identity to his brothers at that juncture for valid reasons, therefore, he allowed them to go away from Egypt, and Allah arranged the circumstances in such a way that Bin Yamin went to Yusuf, who could not keep him with himself without disclosing his secret.

122. In the text the words used are. Fi deenil malik”, that is in the religion of the king. Deen (religion) means obedience, but here it is used to mean in the law of the king; accordingly, Ibn Jarir Tabari has taken it to mean:
‘King’s command, his decision and his obedience.’ (Jami’ul Bayan, Vol, 13, page 17).’When Bin Yamin came to be arrested king’s law was operative in the country, and according to that law the penalty for theft was neither detention nor slavery, but something else. It is possible that the penalty might have been physical injury or fine. If this penalty were to be enforced, the purpose of accusing Bin Yamin of theft would not have been gained, and moreover he would have been harmed physically or financially. It is obvious that it would be quite unjust. However, the punishment of detention or slavery was a punishment merely in appearance and not in reality, and Bin Yamin himself understood that it was an intelligent way of keeping him with Yusuf. That is why he did not protest against his arrest, nor did he speak a word to clear himself of the charge. In short, according to the law which was operative in Egypt Yusuf could punish Bin Yamin, but he could not keep him with himself. However, Allah’s will could provide such an arrangement under which he could detain him with himself. Accordingly, Allah provided the situation and it could become possible for Yusuf to keep his brother with himself. Since Bin Yamin belonged to Canaan, it is likely that according to international protocol or practice it was necessary to deal with his case under the law of his own country, Canaan. In this way Bin Yamin was subjected to the law under the Shariah of Ibrahim, which was appropriate from all points of view.
Concerning this ayat, certain questions arise in the mind; Without going into the details for fear of lengthy discourse, we would rest content with only necessary clarification as under.
(1) The exact words in the ayat “Ma kana li”. (He could not have... No.76) have been used in the Quran to mean ‘it was not his business’ or ‘it did not behove him’, and they have been used also to mean ‘not to have power to do’ or ‘not to be able to do’ The illustration for the first meaning can be found in the ayat No.35 of Surah Maryam:
“It does not behove Allah to have a son”, and the example of the second meaning can be found in the ayat No 145, Surah Aal-e-Imran
“No soul can ever die except by Allah’s command.” In the verse under reference the word ‘illa’ is used to mean ‘except’ and the second set of meaning appears to be more appropriate, i.e. having no power or being unable to do, that is, according to the law of the king, Yusuf had no power to keep his brother with himself, or in other words he had no authority to detain him.
(2) The Shariah which was given to Prophet Ibrahim was in outlines and not detailed. The detailed commands were revealed to Prophet Moosa in the form of the Torah. Therefore, after Prophet Yusuf’s taking over the administration of Egypt, only occasionally he would have been made to face the problem of following the Shariah law in difficult situations. It is obvious at that time the area of the lawful was very wide, and where the Shariah law was not specific, there was the opportunity for Yusuf to issue laws and commands according to the known concepts of law and justice, and to the extent the laws of the land were based on justice there would have been no difficulty in enforcing the Shariah laws. In a country whose society was not acquainted with Islam, but where Prophet Yusuf was made the head of the government, any change in its social life could be brought only gradually.
Allama Ibn Taimiyah writes:
“From this thing (i.e. accepting political office being incumbent upon a particular person) is Yusuf’s becoming administrator of the treasuries of Egypt, when the king and his nation were disbelievers, as is clear from ayat No.34:
“Before this Yusuf had come to you with clear arguments, but you remained in doubts about the guidance brought by him” (Surah Momin - 34), as also in ayat No.39
“Are numerous lords better or Allah, the One, Almighty” (Surah Yusuf). And it is also obvious that there must have been, along with the disbelief, their particular methods of collecting revenue and spending it on the king, his nobles, his family, army and the subjects, and these methods must not have been in keeping with the methods and requirements of the teachings of prophets. But it was, not possible for Yusuf to do whatever he liked, i.e. whatever was lawful according to the divine law in his view could not be always enforced by him, because the nation had not accepted his message. Even then to whatever extent it was possible, Yusuf enforced the rule of law and justice, and after attaining power he bestowed that honour on the Muslim members of his family which was not otherwise possible. And all this is in accordance with the divine commandment:
“Fear Allah as much as it is in your power. “ (Surah Taghabun- 16). Therefore, when a person is required to enforce two commands which are incumbent, and at the same time it may not be possible to enforce both of them at one and the same time, then the one which is stressed more should be enforced. In such a case the second incumbent command would not remain as such, nor the person not enforcing it would be considered defaulter.”
-(Majmu’ Fatawa Ibn Taimiyah Vol. 20, p. 56).
(3) Yusuf was the ruler of Egypt. If he wanted, he could have established contact with his father, but since he was also a prophet he could act according to the revelation from God, and the divine plan was that his identity was to be kept secret for the time being, and it was to be disclosed when his step brethren were to be put to shame after their getting into trouble, so that they might be reformed.
And it is a fact that those who are unwilling to listen to good advice are reformed when they receive hard blows of adversity, and those who sleep the slumber of negligence, only shocks of circumstances can awaken them. If Yusuf’s brethren had been intelligent and wise, they could have become good citizens after receiving training under their prophet father. But when inspite of the best guidance from their father they adopted the wrong line of action, it was necessary that they should be meted out shocks and knocks so that they might be made aware of their wrong conduct. It was this planning of God which gave a turn to their affairs, and Yusuf adopted a particular type of policy in dealing with them that it changed their angles of view, and as would be seen further their entire world was changed.
(4) The policy or the method which Yusuf adopted concerning his brothers relates to reforming the circumstances or environments. Whatever he did had no contamination of falsehood nor of excess of wrong-doing, but with the purity of intention the methods which were adopted could for the time being create wrong impressions but according to the results that were obtained they were right. Therefore, to term this policy of Prophet Yusuf as ‘Shariah-excuse’ and to try to make unlawful acts appear lawful under the garb of ‘Shariah excuses’ is nothing but misguiding. The path of the Shariah is the right and straight path in which there is room for adopting some compromising policy when need arises, but there is absolutely no room for making lawful what is unlawful under some excuses.

123. Refers to the fact that when Yusuf adopted good method and right policy, based on the knowledge granted to him by Allah, and made law and justice his basic policy in matter of his administration and statesmanship, Allah exalted his rank.

124. This is a timely warning for a man of learning that he should not be proud of his knowledge, but that he should understand that over him there is a Higher Being whose knowledge has no limits. However exceedingly learned a man be, his knowledge and learning is absolutely nothing before Allah’s knowledge.

77. They said: “If he steals, his brother had stolen before.”125 But Yusuf kept the secret to himself and did not reveal it to them. He said (to himself) You are in an evil plight.126 Allah knows best what you are saying.

78. They said: “O Aziz! 127 Verily he has an old father,128 so take one of us in his place, truly we see you are a virtuous.”

79. He replied: “Allah forbid that we should take another person except the one with whom we found our property;129 then truly we will be wrong-doers.”

80. So when they despaired of him, they conferred together going aside. The eldest of them said. Do you not know that your father had taken an assurance from you in Allah’s name, and before this you had failed in the case of Yusuf. Therefore, I shall not move out from this land until your father gives leave or Allah gives command in my case, and He is the best of Judges.130

81. Return to your father and tell him: ‘O our father! Your son has committed a theft.131 We testify to what we know; we were not the guardian of the unseen.

82. Ask (the people of) the township where we were, and the caravan with which we travelled.132 Verily we speak the truth.”

83. He (their father) said: Nay, your souls (minds) have embellished for you a thing133, so patience is most fitting. It may be that Allah will bring them all to me.134 Verily, He, only He is the All Knowing - the all wise.135

84. And he turned away from them and said: Alas my grief for Yusuf! And his eyes went white with grief and he suffered silently.136

85. They said: By Allah! You will never cease remembering Yusuf untill you become weak (with old age) or you will be of the perish.

125. When the cup was found in the belongings of Bin Yamin, and Yusuf’s brothers could not immediately give a reply, they accused his full brother, Yusuf, of having committed theft earlier, and if that time Bin Yamin was found to have stolen the cup, there was nothing strange in that, as he was his brother. They did not know that the big lie which they were telling before the person was himself Yusuf the full brother of Bin Yamin, It gives an idea what kind of wrong feelings they had in their hearts.

126. Whoever accuses an innocent person of a crime which he has not committed, he demeans himself and provides a proof of his being an evil person.

127. They addressed Yusuf as Aziz. Aziz means an executive of power and authority. This title was reserved for the ruler of Egypt. It shows that when this event took place at that time Yusuf was ruling over Egypt, however at that time he had not become the king.

128. That is: Prophet Yaqub had become old and he would be grieved if Bin Yamin was detained.

129. Yusuf was very cautious in using his words. He did not say: “Who committed theft”, but he said: “... with whom we found our property, that is, he did not accuse him of stealing in clear terms because he knew that in reality Bin Yamin had not stolen the cup.

130. Among the brethren of Yusuf, the eldest was Ruben. From his statement it appears that all these brothers had faith in Allah, however, their character had developed a few evil traits.

131. They did not tell their father that their brother had committed a theft, they said that his son had done so. It was said in a taunting way.

132. That is: This incident has received quite a publicity, and he could ask the people of Egypt or those who travelled with the caravan up to Canaan.

133. That is: You can believe that Bin Yamin has committed a theft, but I (his father) cannot believe it, because I know his character well. It was also a fact that Bin Yamin had not stolen anything, nor did Yusuf charge him of stealing; the circumstances so developed that people surmised that Bin Yamin stole the cup.

134. Prophet Yaqub expected that on account of the dream which Yusuf had earlier seen he would be alive and one day that dream would come true.

135. The purpose for which Prophet Yaqub mentioned the two attributes of Allah was to show that the events involving Yusuf and Bin Yamin were not mere ordinary events, but behind these events there was the great planning by the Almighty Allah, and His plan is based on knowledge and wisdom.

136. It gives some idea about the immense suffering which Prophet Yaqub had endured on account of Yusuf’s separation. He was also a human; then how could he not feel the pangs of his dearest son’s sudden disappearance. But the silence and patience with which he bore the brunt of this great sorrow, is a model for those persons who are unfortunate to face similar adversities.

86. He said: Verily “I complain of my grief and sadness to Allah only,137 and I know from Allah that which you do not know”.138

87. O my sons! Go and seek information about Yusuf and his brother, and do not despair of Allah’s mercy; verily none despairs of the mercy of Allah except the disbelieving people.”

88. When they presented themselves before him said: “O Aziz! 139 Misfortune has touched us and our people, and we have come with meagre merchandise, so give us full measure of corn and be charitable to us. Verily, Allah rewards the charitable.

89. He said: “Do you know what you did with Yusuf and his brother when you were ignorant?”

90. They exclaimed: “indeed you are Yusuf?” He replied: “yes I am Yusuf140 and this is my brother. Allah has shown us favour. Verily he who fears Allah and have patience, Allah does not let go waste the reward of (such) righteous people. “141

91. They said: “By Allah’ Allah has surely exalted you above us, and verily we were guilty. “142

92. He said: “There is no accountability for you today.143May Allah forgive you, and He is the Most Merciful of those who show mercy”.

93. Go with this shirt of mine and lay it on my father’s face, he will recover his sight,144 and come to me with all your family.”145

94. And when the caravan departed, their father said: “I feel the scent of Yusuf, if you think not that I am a dotard.”146

95. They said: “By Allah! Certainly you are in your old illusion.”147

137. There is a lot of difference between complaining about Allah and complaining to Allah. Complaint about Allah is made by men before His creatures, which is a disrespect to Allah and also an expression of their impatience, but a complaint to Allah can be made before Him only, which is an appeal of a sorrow-stricken heart and also an expression of hope and trust in Him.

138. Yaqub was a Prophet. From this statement of his it appears that Allah had informed through His revelation that Yusuf was not dead, and that he was alive and would meet him one day. This revelation had created a desire in his heart of meeting his beloved son as early as possible. And it is also a fact that when a man’s beloved son dies, the man concerned becomes grief-stricken, but this sorrow is only temporary. On the other hand if a man one day finds his son missing, his grief knows no bounds, for all the time he is worrying as to where his son might be, in what conditions he might be living and what untold miseries he might be suffering. The nature of Prophet Yaqub’s sorrow was of this type.

139. Yusuf’s brethren came from Canaan to Egypt and went to Yusuf and addressed him as Aziz (Ruler).

140. When Yusuf saw his brothers in difficulty and so much disturbed that they were compelled to ask for grains, in charity, he could not help disclosing his identity, which was hidden from them. The reason for his identity remaining a secret was that Yusuf was given the title of Aziz being the administrator of the country, and as stated in the Bible (Genesis 4, 45) the king had given him another name and after his taking over the administration of the country he was then known by his new name.
When Yusuf was thrown in the well, Allah had given him advance information that a day would come when he would remind his brethren of what they were doing with him that day, and they would not at all be aware of the fact. (Ayat 15). What Allah had then indicated came to be true. When Yusuf informed him of the whole affair they were totally unaware of the fact that they were talking to Yusuf.

141. That is: Allah blesses and bestows His favour on those who adopt the policy of fearing Allah and acting righteously in this world also.

142. The circumstances had completely shaken them. and when they saw this astounding fact of Allah’s might that the person whom they had thrown in the well and had left quite helpless had become the ruler of Egypt, they realized their error, and they admitted their guilt. It shows that hardness of circumstances provides training for men and Allah’s astounding might shakes them out of slumber.

143. What a noble example was established by Yusuf! He was fully capable of taking revenge from his brethren, but he forgave them and treated them handsomely. This nobleness and greatness of character wins people’s hearts and attracts them towards such great benefactors, and turns enemies into friends.
At the time of revelation of this surah, there was some dispute between two groups of Quraish in Makkah; in view of that the events of Yusuf and his brethren were a timely guidance for them: and at the time of the conquest of Makkah the Prophet (Sallal Lahu Alaihi Wa Sallam) had uttered these very words:
“There is no accountability for you today,” and had granted them total forgiveness.

144. Its explanation is given in the coming Note No.148.

145. Yusuf called the entire family of his father to Egypt. A prophet’s migration from one place to another takes place on a direction from Allah only, therefore, Yusuf might have said this on being directed by a revelation from Allah.

146. Yusuf had stayed in Egypt for quite a long time, but so far Prophet Yaqub did not feel his scent, but now when the caravan departed from Egypt, he felt or smelt the scent of Yusuf. It shows that it must have been an inspiration from Allah which cast a shadow of the coming events.
The likely explanation of this expression is that here Yusuf’s breath or scent means the glad tidings of his whereabouts, which he might have received when the caravan started to move from Egypt for Canaan with Yusuf’s shirt. But this glad tiding was covert. The good news was received in open by him when the caravan reached Canaan.

147. These words might have been spoken by the people of his house, because they had been seeing that Prophet Yaqub was feeling lost without Yusuf; therefore, they thought that his feeling of Yusuf’s scent was nothing but an illusion. It appears that they had not properly understood the greatness of a prophet, nor did they know that the breath or scent of Yusuf was felt with Allah’s help.

96. Then, when the bearer of the glad tidings came, he laid it on his face, and his sight came back .148 He said: “Did I not tell you? surely I know from Allah, what you do not know.”149

97. They said: “O our father! Pray for forgiveness of our sins, verily we were sinners.”150

98. He said: “I shall pray to my Lord for forgiveness for you.151 Verily He is the Oft Forgiving, the Most Merciful.

99. And when they came in before Yusuf, he took his parents to him and said: “Enter Misr (Egypt), in safe if Allah wills.”152

100. And he placed his parents high on the throne and they bowed down before him,153 and he said: “O my father! This is the interpretation of my dream of old. My Lord has made it come true, and surely He has shown kindness to me when He took me out of the prison and has brought you from the desert after Satan had sowed the seeds of strife between me and my brethren. Verily, my Lord is a Gracious Planner for whom He wills. He is the all Knower, the all Wise.154”

101. O my Lord! You have given me kingdom and have taught me interpretation of matters (events), Creator of the heavens and the earth! You are my Protecting Master in the world and the Hereafter. Cause me to die as a Muslim and join to me with (the group of) the righteous.”155

102. That is of the news of the unseen which we are revealing to you, (O Muhammad) you were not present with them when they conceived their plan together and they were plotting .156

103. And most of the mankind will not believe even if you desire eagerly .157

148. This was an astounding manifestation of Allah’s might, and such miracles are caused to be performed by Allah at the hands of His prophets, and through these feats He helps them and provides proof of His support to them. To deny them merely on the basis of our not personally seeing or experiencing them is not right, when the happenings of such miracles are conveyed to us through a source which is above all doubts.
The pages of the holy Qur’an contain numerous extraordinary historical events in order that man may not consider his limited knowledge and experience as the source of all knowledge, but that he should have in view the fact that this universe has a God who is running its affairs and He is showing the miracles of His might in the way He likes.

149. From this statement of Prophet Yaqub it appears that he knew from the information received through revelation that Yusuf was alive, and therefore, the desire to meet his beloved son was never absent from his heart. But since on this occasion Allah also wanted to test the patience of Prophet Yaqub, He had not given full information to him about Yusuf’s exact condition.

150. In this way the sons admitted their guilt in the presence of their father, and they requested him to pray for them for forgiveness, from Allah. This is man’s life, first he goes straight, then he strays and again reforms. Therefore, efforts to reform him should always be continued, for no one knows when his conscience may wake up.

151. The reason for delaying the prayer for his sons might be that Prophet Yaqub might have wanted to see the conduct of his sons whether they have really accepted the reform, and secondly because the whole matter concerned Yusuf, and he might have thought the time when all gathered round Yusuf as the most suitable moment for praying.

152. Yusuf had gone to the border of Egypt to receive his parents, where he welcomed them and most respectfully made them sit with him on a raised dais, and invited them to enter Egypt, where he hoped, by God’s grace they would enjoy peace and comfort.

153. That is: When all of them reached the capital of Egypt, and the court of Yusuf was in session, Yusuf, pushing aside the usual formalities paid immense respect to his parents and made them sit on the throne. At this time Yusuf had attained full powers and had become the actual ruler of Egypt. This fact enabled him to seat his parents on the throne. On this occasion the court of Yusuf had its unique Splendour. The old memories were revived, and the gracious act of Yusuf in forgiving his brethren and his noble character had impressed his brethren a great deal. When they saw that this person has remained so humble even after becoming the king of the country that he has placed his parents beside himself on the throne, they spontaneously prostrated themselves before him. This was an internal pressure which made them bow down to him; he had not ordered them to do so, nor was this a conscious act of respect, but it was a spontaneous and reflex action which ensued from them in a very highly emotional moment. Yusuf did not object to it because it was the interpretation of the dream which he had seen in his childhood. Thus the scheme which Allah had planned came to be executed, and all of them came under Yusuf’s protection and power.
A few aspects of discussion are dealt with as under:
(1) The words used in the text can be translated as “they prostrated themselves before him,” and other translation can be “they bowed down before him.” According to the context the second translation is correct. The word “sajda” as we have clarified in Note No: 7 can be used to mean bowing down also, and the bowing down of Yusuf’s brethren was the interpretation of his dream in which he had seen the stars bowing down before him. Therefore, here the question of prostrating oneself, as in prayer, does not arise. Do the stars have head which they can place on the ground? Prostrating themselves or bowing down of the stars means that they had descended from the heaven and had tilted towards Yusuf. Therefore, when his brethren bowed down before Yusuf the dream had come to be true. The word ‘Kharroo’ means ‘they fell down’ This word shows that they had involuntarily prostrated themselves, that is the situation had become so much emotionally charged that they had no control over their action and involuntarily bowed down before him. In other words, there was no external pressure on them to bow down before Yusuf, but they bowed down being internally pressurized by their own emotions, and the idea behind the narration of this event in the Qur’an is merely to show that ultimately Yusuf’s brethren had to bow down before him and to accept his control over them.
(2) The question of this bowing down to be the prostration of prayer or worship does not arise, because no prophet can tolerate anybody worshipping him. As for its being a prostration as a mark of respect, so that is also not true, because neither Yusuf had ordered it nor was this act of bowing down was introduced as a part of etiquette. There is no argument for this in the Qur’an and what is stated in the ayah is merely that his brothers bowed down before him involuntarily.
After the correct sense of the ayat has been made clear, the view of those who have declared the prostration in respect (sajda-i-tazimi) as lawful on the basis of this ayah is automatically refuted, although they have continued to consider it lawful to bow down before the ‘peers’, elderly people, dargahs and king. The Mogul kings had also allowed themselves to be respected by peoples’ bowing down before them, but Shaikh Ahmed Sarhindi carried on a brave jihad against this anti-Shariah custom.
(3) Yusuf had earlier placed his parents on the throne, so they were not included among those who bowed down before him. As regards the question as to how without his parents’ bowing down before him the Interpretation of the dream can be said to be true? The explanation is that the dream which Yusuf related (ayah No.5) had two parts. In one part he said that he saw eleven stars and the sun and the moon, and in the second part he said that they bowed down before him”. In the second part he has mentioned their bowing down collectively, he did not mention that they bowed down before him individually. Therefore, on the whole, his statement about their bowing down before him collectively has come to be true, even though his parents were not included in this act. The main sense of the dream was that all of them will be under his control and this purpose was realised as his parents and brethren came down to him after leaving their native land and agreed to stay with him under his control.
(4) When Yusuf was appointed as the administrator of Egypt he had not become the throned king of the land, but officially the king was the ruler of the country. However, subsequently his position became stronger. When his brethren came to buy the grains, he had become an administrator of great authority, Aziz, and now when he placed his parents on the throne by his side, he was the real ruler of the country, the king. This is the picture that emerges from the narrative in the Qur’an. In this connection the involved narrative in the Bible cannot be relied upon.

154. On this occasion this statement of Yusuf is the best example of his spotless character. Inspite of the fact that he was the ruler of Egypt, not even the slightest trace of vanity and pride can be found in this statement, on the contrary every word of this statement speaks of his acknowledgement of gratitude, thanks giving and humility.

155. On this occasion Yusuf also prayed to God. In this prayer he first mentioned the favours of Allah and praised Him, and then requested Allah to make his end blissful (as a Muslim) and to join him to the group of virtuous people. It is the etiquette of the prayer to Allah that first His praises be uttered and then one’s needs be humbly stated.

156. This event had taken place about two thousand and four hundred years before the revelation of Qur’an. Prophet Muhammad had no knowledge of this event, nor was his nation aware of it. As for the people of the Book, this chronicle has been narrated in the Book of Genesis, Bible, but the Prophet could not take advantage of it as he was unlettered, and secondly he had no contacts with learned men of the people of the Book. Moreover, the authenticity with which it has been narrated in the Qur’an is not found in the Bible. The narrative in the Qur’an is reasonable and such as would attract reliance, while this speciality cannot be claimed by the narrative in the Bible. The second difference in the two narratives is that in the Bible all the links of the chronicle have not been mentioned, while Qur’an presents it as a well co-ordinated chronicle, and has brought into focus all those important aspects which had gone under the cover of unseen, e.g. the interpretation of Yusuf’s dream as given by Prophet Yaqub; Yusuf’s brethren’s carrying him away according to a plan and to give false assurances to their father that they would protect him; divine revelation being sent to Prophet Yaqub to comfort him after Yusuf’s being thrown in the well; knowledge of interpretation of events being granted to Yusuf; tearing of Yusuf’s shirt from behind and the event of circumstantial evidence to prove his innocence; admission of the Aziz of Egypt that his wife was guilty; inviting to a feast of the ladies of Egypt by the wife of Aziz under a plan; crying out of the ladies that the meeting that Yusuf was not a man but an angel; the threat of Aziz’s wife to send Yusuf to prison; Yusuf’s prayer for steadfastness; Yusuf’s efforts at dawah in the prison; going of the king’s wine-server to the prison with the king’s permission for asking the interpretation of the dream; Yusuf’s refusal to be released and demand for a probe into the conspiracy of the Egyptian ladies; king’s probe and Yusuf’s being proved to be innocent; Prophet Yaqub’s sorrow on Bin Yamin’s detention; Prophet Yaqub’s directive to his children to search for Yusuf; Yusuf’s forgiving his brethren; on the caravan’s starting from Egypt, Prophet Yaqub’s feeling the presence of Yusuf’s scent; recovery of Prophet Yaqub’s sight on Yusuf’s shirt being laid on his face; Yusuf’s brethren’s seeking forgiveness; Yusuf’s placing his parents on the throne and paying them immense respects; bowing down of Yusuf’s brethren before him; Yusuf’s uttering praises of Allah; and his thanking God and praying for his virtuous end. This and other kinds of such events are conspicuous in the Bible by their absence. Then how could an unlettered man narrate this chronicle in full and how could he bring out to the public gaze the lost pages of history There cannot be any other correct answer to this question except that all this was narrated by the revelation from God. And even today a person who would study the Bible and the Qur’an with a view to finding out the truth would not fail to miss the reality.

157. That is: Many people do not want to understand a thing by being convinced by argument, they want to stick to their own views; for only this single argument is enough to convince anybody about the divine origin of Qur’an.

104. And (O Muhammad) you ask no recompense of them for it;158 it is nothing else but a reminder to the peoples of the worlds.159

105. And how many a sign in the heavens and the earth, they pass by and pay no heed to them.160

106. And most of them believe in Allah but also attribute partners to Him.161

107. Are they satisfied that they are safe from the over whelming punishment of Allah, or of the coming of the hour (Doomsday) while they are unaware?

108. Say: (O Prophet!) “This is my path.162 I invite towards Allah, with insight (sure knowledge )163 whoever follows me.164 And Glorified is Allah and I am not of the Mushrikeen (idolaters).”

109. And We did also send messengers to whom We sent revelation before your save men, from among the people of the townships165 Have they not travelled in the land and seen the nature of the consequences for those who were before them ?166 And verily the abode of the Hereafter,167 for those who fear Allah, is best. Will you then not understand?

110. (The earlier nations were given some respite). Till, when the messengers despaired and the people thought that false predictions were told them, then Our help came to them.168 And whom We would was saved. And Our wrath cannot be awarded from the people who are the criminals.

111. Verily in their stories there is a lesson for men of understanding.169 It is not an invented story, but a confirmation of that (Scripture) which came before,170 and a detailed explanation of everything,171 and a guidance and a mercy for the people who believe.172

158. The Prophet was conveying the message of Allah to the people In a selfless way and without demanding any fee or compensation for it. Therefore, there was no room for doubting that he was doing this service for his selfish ends.

159. That is: The lesson of monotheism which the prophets had taught to the people and which many people had forgotten, was being brought again to their notice. Qur’an is a reminder of that lesson, and this reminder is not for any single nation, but it is for all the nations of the world, and for all mankind.

160. This is the real reason for the people’s not finding the truth which the Qur’an is inviting people to seek. The signs leading to monotheism are found at every step in the world, but people have interpreted this universe in such a wrong way and have formulated such wrong theories about life and have stuck to them so firmly that they are not prepared to look at these signs and pay any heed to them.

161. Only that belief in God is proper and correct which is monotheistic, because polytheism is denial of His attributes, and a slave’s relationship with his Lord can be established only when he believes in Him with all His attributes as they are. Even today a majority of people in the world believes in God, but it does not feel the necessity to turn towards Him for seeking guidance, nor does it have anything to do with worshipping or obeying Him. Moreover, many of them are not satisfied with one God but have invented a number of gods for their own satisfaction. In such a case their belief in God becomes meaningless, but the majority of them is under self-deception.

162. That is: This is my way and this is my religion.

163. That is: My message (dawah) is neither without argument nor is it unreasonable, nor is it an invitation to embrace a religion which has no light of knowledge and nature; on the contrary my dawah is fully reasonable, supported by arguments, the very voice of nature and the light of knowledge.

164. It shows that in Makkah along with the Prophet his followers were also busy in the work of propagating the religion of truth, as if the Muslim Ummah has been prepared for the work of dawah from the very first day.

165. It elicits the fact that all the messengers of God who came to this world were from amongst the human beings, and they were males, and they were citizens of townships, because the office of prophet-hood is a very dignified office, for which men only could be more appropriate. For fulfilling the important responsibilities of prophet-hood, it was necessary to have highly intellectual capacities and the opportunities to address the ‘pharaohs of the time’, and these could be available only in the cities. Therefore, prophets were sent down in big cities.

166. For explanation, please see Surah Al- An’am, Note No.20

167. Abode of the hereafter means Paradise.

168. That is: Our help reached Our messenger exactly at the time when they were disappointed about their nations embracing their religion; and the respite that the people had got let them to believe that the warnings of punishment which they were given were false, and they thought that no punishment would visit them. Here this message is given to comfort the Prophet and his companions that the respite given to the idolaters is quite in keeping with the demands of Allah’s wisdom. This respite is till the Prophet despairs of their embracing Islam. If he despairs, then his rejecters would be punished in this world by means of some natural calamity, and for the people of faith Allah’s help would come and they would be rid of the Idolaters and would also be saved from the divine punishment.

169. The chronicles of the prophets and their nations have been narrated in the Qur’an with the main purpose of giving a lesson to the people, who should not read them as mere stories of the bygone days.

170. Points to the Torah that the guidance given in it is confirmed by the Qur’an. In the existing book of Genesis of the Torah, the story of Yusuf is different from what is stated in the Qur’an, but so far as the main theme is concerned there is similarity in both the narratives, which is a proof of the fact that this story was not invented by the Prophet (Peace be upon him), but that the Being who had revealed the Torah has also revealed the Qur’an, and the realities which were removed from the pages of the Torah have been engraved in the pages of the Qur’an.

171. ‘Tafseel’ (detail) literally means to state by opening or uncovering’. It signifies that in the Qur’an all the necessary matters have been stated clearly, so that there should be no difficulty in understanding which one is Allah’s path, what is liked by Allah and what in not liked by Him, and what are His teachings.

172. Qur’an opens the avenues of Allah’s guidance, by following which people of faith can deserve to receive Allah’s mercy.