بسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
In the name of Allah, the Beneficent, the Merciful.

الر ۚ تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ {1}

[Pooya/Ali Commentary 12:1]

See commentary of al Baqarah: 1 for Alif, Lam, Ra (huruf muqatta-at) and al Baqarah: 2 and Ya Sin: 12. for “the verses of manifest book” .

إِنَّا أَنْزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ {2}

[Pooya/Ali Commentary 12:2]

No people in the world, perhaps, manifest such enthusiastic admiration for literary expression and are so moved by the word, spoken or written, as the Arabs. Hardly any language seems capable of exercising over the minds of its users such irresistible influence as Arabic. So the Quran was revealed in the Arabic language but it contains the law Allah has made for the whole mankind in all ages.

Imam Jafar bin Muhammad as Sadiq said:

“Learn the Arabic, the language of the final word of Allah.”

نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هَٰذَا الْقُرْآنَ وَإِنْ كُنْتَ مِنْ قَبْلِهِ لَمِنَ الْغَافِلِينَ {3}

[Pooya/Ali Commentary 12:3]

The story of Yusuf son of Yaqub son of Is-haq son of Ibrahim as given in the Quran is not identical with the Biblical story. The atmosphere is wholly different. The Biblical story is a folk-tale in which morality has no place. It exalts the clever and financially-minded Jew against the Egyptian, and to explain certain ethnic and tribal peculiarities in later Jewish history, Yusuf is shown as buying up all the cattle and the land of the poor Egyptians for the state under the stress of famine conditions, and making the Jews “rulers” over the Firawn’s cattle. The Quranic story, on the other hand, is less a narrative than a highly spiritual sermon or allegory explaining the seeming contradictions in life, the enduring nature of virtue in a world full of flux and change, and the marvellous working of Allah’s eternal purpose in His plan as unfolded to us on the wide canvas of history.

Imam Ali said to Imam Hasan:

“O my son, although I have not lived with the people gone by but I have so closely studied their deeds, the events which took place, and the traditions and vestiges they have left behind, as if I have become one of them, as if I have lived with the first and the last of them”.

(Nahj al Balagha)

It is the most detailed of any story in the Quran and is full of description of vicissitudes of human life, and therefore deservedly appeals to men and women of all classes. It paints in vivid colours, with their spiritual implications, the most varied aspects of life-Yaqub’s old age and the confidence between him and his little beloved son, the elder brothers’ jealousy, their plot, Yaqub’s grief, the sale of Yusuf into slavery for a petty price, carnal love contrasted with purity and patience and fortitude, chastity, false charges, prison, the divine gift of interpretation of the dreams, evil life and spiritual life, innocence raised to honour, forgiveness and benevolence, matters of administration, humility in glory, filial love, and the ultimate triumph of piety and truth.

When the tribal chiefs of the Quraysh asked the Holy Prophet about the cause of the migration of the children of Yaqub to Egypt from Syria, this surah was revealed.

Aqa Mahdi Puya says:

Except four verses (the first three and the seventh according to Ibn Abbas) this surah was revealed in Makka on the eve of the Holy Prophet’s migration to Madina. If true, it proves that the date and the sequence of the revelations were not taken into consideration by the Holy Prophet.

It must be noted that like Yusuf the Holy Prophet also had to leave his birth place on account of the conspiracy of his near relatives. This surah gave confidence and hope to him that they would also encounter the same fate as the brothers of Yusuf met. Like Yusuf the Holy Prophet also declared clemency for his relatives and tribesmen. After the fall of Makka he said: “I say that which my brother Yusuf said to his brothers in the end.”

Yusuf son of Yaqub was a very beautiful youth. The truth, which Yusuf, the prophet of Allah, saw in his vision, was unpalatable to his half-brothers, who plotted against him and sold him into slavery to a merchant for a few pieces of silver. Yusuf was taken by the merchant into Egypt, was bought by a great Egyptian court dignitary, Aziz. The beauty of Yusuf was so irresistible that the dignitary’s wife fell in love with him on first sight and sought to entice Yusuf to the delights of earthly love, but Yusuf, a faithful servant of Allah and His prophet, did not yield to the temptation. His self-control and faith in Allah could not be shaken just for the pleasure of a fleeting moment. He preferred the misery of imprisonment to the disgrace he would have to face if he had succumbed to the lure of Shaytan.

Although some commentators have given many notes of mystic nature connected with the story of Yusuf, yet it is advisable to rely upon that which has been narrated in the Quran.

The knowledge and wisdom of the Holy Prophet is based upon the revelations sent to him from Allah. These verses narrate the story of Yusuf. Those who want to know other details, not mentioned in the Quran, may refer to the “Glimpses of the Prophets”, an English translation of Hayat ul Qulub, published by this Trust.

Yusuf, born of Yaqub’s beloved wife Rachel, occupied the first place in his father’s affections. Rachel gave birth to another child, Benjamin, Yusuf’s real brother, after which she died. When Yusuf was about twelve years of age he dreamed a dream in which he saw a light had enveloped the whole environment. Every creature was singing the song of Allah’s glory. Then the sun and the moon and the eleven stars made obeisance to him. As soon as Yaqub, also a prophet of Allah, heard this dream, he knew its interpretation immediately.

(It is reported on the authority of Jabir bin Abdullah Ansari that one day Bashan, a Jew of Madina, came to the Holy Prophet and asked him whether he knew the names of the stars which Yusuf saw in his dream. The Holy Prophet gave him the following names:

Hurban,

Turaq,

Zi-al,

Zulkitfani,

Qabisth,

Wathab,

Amud,

Faluq,

Masbah,

Saduh,

Zul Qarh.)

Yaqub advised Yusuf not to relate his dream to his brothers who hated and envied him because they saw that their father loved him more than all of them, and that Yusuf was a very beautiful boy, a gift of Allah bestowed on him as a distinctive excellence.

There was a tree in Yaqub’s house. Whenever a son was born, a new branch used to grow on the tree. As soon as that son reached puberty, Yaqub would cut the branch and give it to the boy to be used as a staff. On the birth of Yusuf no such branch grew. Yaqub prayed to Allah. In reply Allah sent a heavenly branch for Yusuf. The brothers envied him for this divine favour. Yusuf dreamed another dream that all the brothers planted their staves in the earth, but his staff grew higher and higher and reached the sky. Then a violent storm destroyed the staves of his brothers, leaving his staff intact. Yaqub told him that the dream showed his high position near Allah. His brothers became furious with jealousy and hatred-all negative and wicked characteristics are the promptings of Shaytan, an open enemy of man.

As a chosen prophet of Allah Yusuf had to understand and interpret signs and events aright. The dreams of the righteous prefigure events correctly. Yusuf could look back to his fathers upto Ibrahim, the upright, who through all adversities kept his faith pure and won through.

In Yusuf’s story there is good and evil contrasted in many different ways.

The brothers of Yusuf proposed to kill him so that the favour of their father might be given to them alone, but one of them suggested to throw him in a well, in which case some travellers passing by would pick him up and remove him to a far country and they would be free from the charge of murder. The plot having been formed, they approached their father to let Yusuf go with them to play and enjoy. Yaqub had strong misgivings and apprehension. He told them that while they were attending to their own affairs a wolf might devour him. In the end they prevailed upon him and took Yusuf with them, and threw him into a well. Allah was with Yusuf in his sufferings and sorrows and reassured him that one day they would stand before him, seeking his help, not knowing that he was their betrayed brother. They stained Yusuf’s shirt with the blood of a goat and showed it to their father to convince him that while they were playing a wolf had devoured Yusuf who was guarding their things. Yaqub did not believe them. He saw that there had been some foul play.

إِذْ قَالَ يُوسُفُ لِأَبِيهِ يَا أَبَتِ إِنِّي رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا وَالشَّمْسَ وَالْقَمَرَ رَأَيْتُهُمْ لِي سَاجِدِينَ {4}

[Pooya/Ali Commentary 12:4] (see commentary for verse 3)

قَالَ يَا بُنَيَّ لَا تَقْصُصْ رُؤْيَاكَ عَلَىٰ إِخْوَتِكَ فَيَكِيدُوا لَكَ كَيْدًا ۖ إِنَّ الشَّيْطَانَ لِلْإِنْسَانِ عَدُوٌّ مُبِينٌ {5}

[Pooya/Ali Commentary 12:5] (see commentary for verse 3)

وَكَذَٰلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِنْ تَأْوِيلِ الْأَحَادِيثِ وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ وَعَلَىٰ آلِ يَعْقُوبَ كَمَا أَتَمَّهَا عَلَىٰ أَبَوَيْكَ مِنْ قَبْلُ إِبْرَاهِيمَ وَإِسْحَاقَ ۚ إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ {6}

[Pooya/Ali Commentary 12:6] (see commentary for verse 3)

لَقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ آيَاتٌ لِلسَّائِلِينَ {7}

[Pooya/Ali Commentary 12:7] (see commentary for verse 3)

إِذْ قَالُوا لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَىٰ أَبِينَا مِنَّا وَنَحْنُ عُصْبَةٌ إِنَّ أَبَانَا لَفِي ضَلَالٍ مُبِينٍ {8}

[Pooya/Ali Commentary 12:8] (see commentary for verse 3)

اقْتُلُوا يُوسُفَ أَوِ اطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ وَتَكُونُوا مِنْ بَعْدِهِ قَوْمًا صَالِحِينَ {9}

[Pooya/Ali Commentary 12:9] (see commentary for verse 3)

قَالَ قَائِلٌ مِنْهُمْ لَا تَقْتُلُوا يُوسُفَ وَأَلْقُوهُ فِي غَيَابَتِ الْجُبِّ يَلْتَقِطْهُ بَعْضُ السَّيَّارَةِ إِنْ كُنْتُمْ فَاعِلِينَ {10}

[Pooya/Ali Commentary 12:10] (see commentary for verse 3)

قَالُوا يَا أَبَانَا مَا لَكَ لَا تَأْمَنَّا عَلَىٰ يُوسُفَ وَإِنَّا لَهُ لَنَاصِحُونَ {11}

[Pooya/Ali Commentary 12:11] (see commentary for verse 3)

أَرْسِلْهُ مَعَنَا غَدًا يَرْتَعْ وَيَلْعَبْ وَإِنَّا لَهُ لَحَافِظُونَ {12}

[Pooya/Ali Commentary 12:12] (see commentary for verse 3)

قَالَ إِنِّي لَيَحْزُنُنِي أَنْ تَذْهَبُوا بِهِ وَأَخَافُ أَنْ يَأْكُلَهُ الذِّئْبُ وَأَنْتُمْ عَنْهُ غَافِلُونَ {13}

[Pooya/Ali Commentary 12:13] (see commentary for verse 3)

قَالُوا لَئِنْ أَكَلَهُ الذِّئْبُ وَنَحْنُ عُصْبَةٌ إِنَّا إِذًا لَخَاسِرُونَ {14}

[Pooya/Ali Commentary 12:14] (see commentary for verse 3)

فَلَمَّا ذَهَبُوا بِهِ وَأَجْمَعُوا أَنْ يَجْعَلُوهُ فِي غَيَابَتِ الْجُبِّ ۚ وَأَوْحَيْنَا إِلَيْهِ لَتُنَبِّئَنَّهُمْ بِأَمْرِهِمْ هَٰذَا وَهُمْ لَا يَشْعُرُونَ {15}

[Pooya/Ali Commentary 12:15] (see commentary for verse 3)

وَجَاءُوا أَبَاهُمْ عِشَاءً يَبْكُونَ {16}

[Pooya/Ali Commentary 12:16] (see commentary for verse 3)

قَالُوا يَا أَبَانَا إِنَّا ذَهَبْنَا نَسْتَبِقُ وَتَرَكْنَا يُوسُفَ عِنْدَ مَتَاعِنَا فَأَكَلَهُ الذِّئْبُ ۖ وَمَا أَنْتَ بِمُؤْمِنٍ لَنَا وَلَوْ كُنَّا صَادِقِينَ {17}

[Pooya/Ali Commentary 12:17] (see commentary for verse 3)

وَجَاءُوا عَلَىٰ قَمِيصِهِ بِدَمٍ كَذِبٍ ۚ قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنْفُسُكُمْ أَمْرًا ۖ فَصَبْرٌ جَمِيلٌ ۖ وَاللَّهُ الْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ{18}

[Pooya/Ali Commentary 12:18] (see commentary for verse 3)

[Imam Jafar bin Muhammad as Sadiq has said that while Yusuf was in the well, Jabra-il advised him to invoke Allah in the following words:

ALLAHUMMA INNI AS-ALUKA

BI-ANNA LAKAL HAMDU

LA ILAHA ILLA ANTAL MANNANU

BADI-US SAMAWATI WAL ARD

DHUL JALALI WAL IKRAM

AN TUSALLIYA ALA MUHAMMADIN WA ALI MUHAMMAD

WA AN TAJ-ALLI MIN AMRI FARAJAN WA MAKHRAJAN

WA TARZUQNI MIN HAYSU AHTASIB WA MIN HAYSU LA AHTASIB

O Allah, I beseech You,

praise be to You,

there is no god save You, the benign,

the originator of the heavens and the earth,

the Lord of grandeur and honour,

send Your blessings on Muhammad and on the children of Muhammad,

and make my affair easy, and let it find a way-out,

and provide me from wherewith I reckon, and from wherewith I do not reckon.]

A caravan of merchants pulled Yusuf up with a bucket which was let down to bring water from the well. For the merchants Yusuf was an item of merchandise. The brothers, who were visiting the well daily, came to claim his price as a runaway slave, but dared not haggle over the price, lest their plan, to get rid of him, should be defeated. The shrewd merchants bought Yusuf for the paltry sum of a few dirhams. In Egypt, a high court official purchased him when he was put for sale in a public auction. He took him to his house and instructed his wife to make his stay honourable so that they might adopt him as a son. So Allah firmly established Yusuf in the land and taught him the interpretation of dreams, and when he reached the prime of life He gave him wisdom and knowledge, because Allah rewards those who are good. The wife of the high official, Zulaykha, tried to seduce him. She desired him very much. As Yusuf was one of Allah’s chosen devotees, He enabled him to avert both evil and lechery from himself. She grabbed and rent his shirt from behind. Both of them raced to the door. There they met her husband outside the door. At once she saw the trouble and put the blame on Yusuf and said: ‘There is no other penalty for a man who wanted to outrage your wife but imprisonment or grievous punishment.” Yusuf said that it was she who wanted to seduce him. He had to tell the truth. A witness from her family testified. Yusuf’s shirt was torn at the back, he must obviously have been retreating and Zulaykha must have been tugging from behind. Everybody knew the guilty party. The husband was convinced that indeed it was a woman’s ruse-the wiles of women are terrible. He asked Yusuf to ignore the affair and ordered his wife to ask forgiveness for her sin.

In the city the women gossiped. When she heard their slanderings, she invited them to a sumptuous feast and gave each of them a knife and called Yusuf to come out before them. When they saw him, the women were so wonderstruck with his beauty that they cut their hands.

وَجَاءَتْ سَيَّارَةٌ فَأَرْسَلُوا وَارِدَهُمْ فَأَدْلَىٰ دَلْوَهُ ۖ قَالَ يَا بُشْرَىٰ هَٰذَا غُلَامٌ ۚ وَأَسَرُّوهُ بِضَاعَةً ۚ وَاللَّهُ عَلِيمٌ بِمَا يَعْمَلُونَ {19}

[Pooya/Ali Commentary 12:19] (see commentary for verse 3)

وَشَرَوْهُ بِثَمَنٍ بَخْسٍ دَرَاهِمَ مَعْدُودَةٍ وَكَانُوا فِيهِ مِنَ الزَّاهِدِينَ {20}

[Pooya/Ali Commentary 12:20] (see commentary for verse 3)

وَقَالَ الَّذِي اشْتَرَاهُ مِنْ مِصْرَ لِامْرَأَتِهِ أَكْرِمِي مَثْوَاهُ عَسَىٰ أَنْ يَنْفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا ۚ وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِي الْأَرْضِ وَلِنُعَلِّمَهُ مِنْ تَأْوِيلِ الْأَحَادِيثِ ۚ وَاللَّهُ غَالِبٌ عَلَىٰ أَمْرِهِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ {21}

[Pooya/Ali Commentary 12:21] (see commentary for verse 3)

وَلَمَّا بَلَغَ أَشُدَّهُ آتَيْنَاهُ حُكْمًا وَعِلْمًا ۚ وَكَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ {22}

[Pooya/Ali Commentary 12:22] (see commentary for verse 3)

وَرَاوَدَتْهُ الَّتِي هُوَ فِي بَيْتِهَا عَنْ نَفْسِهِ وَغَلَّقَتِ الْأَبْوَابَ وَقَالَتْ هَيْتَ لَكَ ۚ قَالَ مَعَاذَ اللَّهِ ۖ إِنَّهُ رَبِّي أَحْسَنَ مَثْوَايَ ۖ إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ {23}

[Pooya/Ali Commentary 12:23] (see commentary for verse 3)

وَلَقَدْ هَمَّتْ بِهِ ۖ وَهَمَّ بِهَا لَوْلَا أَنْ رَأَىٰ بُرْهَانَ رَبِّهِ ۚ كَذَٰلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ ۚ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ{24}

[Pooya/Ali Commentary 12:24] (see commentary for verse 3)

وَاسْتَبَقَا الْبَابَ وَقَدَّتْ قَمِيصَهُ مِنْ دُبُرٍ وَأَلْفَيَا سَيِّدَهَا لَدَى الْبَابِ ۚ قَالَتْ مَا جَزَاءُ مَنْ أَرَادَ بِأَهْلِكَ سُوءًا إِلَّا أَنْ يُسْجَنَ أَوْ عَذَابٌ أَلِيمٌ {25}

[Pooya/Ali Commentary 12:25] (see commentary for verse 3)

قَالَ هِيَ رَاوَدَتْنِي عَنْ نَفْسِي ۚ وَشَهِدَ شَاهِدٌ مِنْ أَهْلِهَا إِنْ كَانَ قَمِيصُهُ قُدَّ مِنْ قُبُلٍ فَصَدَقَتْ وَهُوَ مِنَ الْكَاذِبِينَ {26}

[Pooya/Ali Commentary 12:26] (see commentary for verse 3)

وَإِنْ كَانَ قَمِيصُهُ قُدَّ مِنْ دُبُرٍ فَكَذَبَتْ وَهُوَ مِنَ الصَّادِقِينَ {27}

[Pooya/Ali Commentary 12:27] (see commentary for verse 3)

فَلَمَّا رَأَىٰ قَمِيصَهُ قُدَّ مِنْ دُبُرٍ قَالَ إِنَّهُ مِنْ كَيْدِكُنَّ ۖ إِنَّ كَيْدَكُنَّ عَظِيمٌ {28}

[Pooya/Ali Commentary 12:28] (see commentary for verse 3)

يُوسُفُ أَعْرِضْ عَنْ هَٰذَا ۚ وَاسْتَغْفِرِي لِذَنْبِكِ ۖ إِنَّكِ كُنْتِ مِنَ الْخَاطِئِينَ {29}

[Pooya/Ali Commentary 12:29] (see commentary for verse 3)

وَقَالَ نِسْوَةٌ فِي الْمَدِينَةِ امْرَأَتُ الْعَزِيزِ تُرَاوِدُ فَتَاهَا عَنْ نَفْسِهِ ۖ قَدْ شَغَفَهَا حُبًّا ۖ إِنَّا لَنَرَاهَا فِي ضَلَالٍ مُبِينٍ {30}

[Pooya/Ali Commentary 12:30] (see commentary for verse 3)

فَلَمَّا سَمِعَتْ بِمَكْرِهِنَّ أَرْسَلَتْ إِلَيْهِنَّ وَأَعْتَدَتْ لَهُنَّ مُتَّكَأً وَآتَتْ كُلَّ وَاحِدَةٍ مِنْهُنَّ سِكِّينًا وَقَالَتِ اخْرُجْ عَلَيْهِنَّ ۖ فَلَمَّا رَأَيْنَهُ أَكْبَرْنَهُ وَقَطَّعْنَ أَيْدِيَهُنَّ وَقُلْنَ حَاشَ لِلَّهِ مَا هَٰذَا بَشَرًا إِنْ هَٰذَا إِلَّا مَلَكٌ كَرِيمٌ {31}

[Pooya/Ali Commentary 12:31] (see commentary for verse 3)

[Hasha lillah is a phrase which denotes remoteness from imperfection or the like, or freedom therefrom; generally implying wonder or admiration-How far (or how free) is Allah from every imperfection! It implies wonder at the power of Allah as manifested in the creation of a beautiful person like Yusuf.]

The women all agreed that no man had a right to resist their solicitations, so Zulaykha, in her tragic guilt, threatened Yusuf with imprisonment and disgrace. Yet, inspite of having seen the clear proofs of his innocence, the men, as a political move, sent him to prison for a time, until the scandalous gossip of the town regarding the high official’s wife had ceased.

There came into the prison two young men with him. They were employed in the court of Firawn. One was a cup-bearer, and the other was a cook. They were both in disgrace. The former dreamed that he was pressing grapes, the latter that he was carrying bread, but the birds ate of it. They saw in Yusuf a man of Cod endowed with His wisdom, therefore told him their dreams and asked him to interpret them. Refer to verse 21. First Yusuf taught the truth of Allah and the faith in the hereafter to both men. It was his mission, his duty. The highest good he could do to them was to teach the polytheist Egyptians the gospel of unity of Allah. He had the heritage of great men renowned for wisdom and truth such as Ibrahim, Is-haq and Yaqub, whose faith he followed, and all of them never associated anyone with Allah- belief in one Allah is a grace of Allah to mankind. All false gods are nothing but names that polytheists have named for which there is no divine sanction. Sovereignty belongs to Allah alone, therefore, worship none but Him-this is the right religion.

قَالَتْ فَذَٰلِكُنَّ الَّذِي لُمْتُنَّنِي فِيهِ ۖ وَلَقَدْ رَاوَدْتُهُ عَنْ نَفْسِهِ فَاسْتَعْصَمَ ۖ وَلَئِنْ لَمْ يَفْعَلْ مَا آمُرُهُ لَيُسْجَنَنَّ وَلَيَكُونًا مِنَ الصَّاغِرِينَ {32}

[Pooya/Ali Commentary 12:32] (see commentary for verse 3)

قَالَ رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ ۖ وَإِلَّا تَصْرِفْ عَنِّي كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُنْ مِنَ الْجَاهِلِينَ {33}

[Pooya/Ali Commentary 12:33] (see commentary for verse 3)

فَاسْتَجَابَ لَهُ رَبُّهُ فَصَرَفَ عَنْهُ كَيْدَهُنَّ ۚ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ {34}

[Pooya/Ali Commentary 12:34] (see commentary for verse 3)

ثُمَّ بَدَا لَهُمْ مِنْ بَعْدِ مَا رَأَوُا الْآيَاتِ لَيَسْجُنُنَّهُ حَتَّىٰ حِينٍ {35}

[Pooya/Ali Commentary 12:35] (see commentary for verse 3)

وَدَخَلَ مَعَهُ السِّجْنَ فَتَيَانِ ۖ قَالَ أَحَدُهُمَا إِنِّي أَرَانِي أَعْصِرُ خَمْرًا ۖ وَقَالَ الْآخَرُ إِنِّي أَرَانِي أَحْمِلُ فَوْقَ رَأْسِي خُبْزًا تَأْكُلُ الطَّيْرُ مِنْهُ ۖ نَبِّئْنَا بِتَأْوِيلِهِ ۖ إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ {36}

[Pooya/Ali Commentary 12:36] (see commentary for verse 3)

قَالَ لَا يَأْتِيكُمَا طَعَامٌ تُرْزَقَانِهِ إِلَّا نَبَّأْتُكُمَا بِتَأْوِيلِهِ قَبْلَ أَنْ يَأْتِيَكُمَا ۚ ذَٰلِكُمَا مِمَّا عَلَّمَنِي رَبِّي ۚ إِنِّي تَرَكْتُ مِلَّةَ قَوْمٍ لَا يُؤْمِنُونَ بِاللَّهِ وَهُمْ بِالْآخِرَةِ هُمْ كَافِرُونَ {37}

[Pooya/Ali Commentary 12:37] (see commentary for verse 3)

وَاتَّبَعْتُ مِلَّةَ آبَائِي إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ ۚ مَا كَانَ لَنَا أَنْ نُشْرِكَ بِاللَّهِ مِنْ شَيْءٍ ۚ ذَٰلِكَ مِنْ فَضْلِ اللَّهِ عَلَيْنَا وَعَلَى النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ {38}

[Pooya/Ali Commentary 12:38] (see commentary for verse 3)

يَا صَاحِبَيِ السِّجْنِ أَأَرْبَابٌ مُتَفَرِّقُونَ خَيْرٌ أَمِ اللَّهُ الْوَاحِدُ الْقَهَّارُ {39}

[Pooya/Ali Commentary 12:39] (see commentary for verse 3)

مَا تَعْبُدُونَ مِنْ دُونِهِ إِلَّا أَسْمَاءً سَمَّيْتُمُوهَا أَنْتُمْ وَآبَاؤُكُمْ مَا أَنْزَلَ اللَّهُ بِهَا مِنْ سُلْطَانٍ ۚ إِنِ الْحُكْمُ إِلَّا لِلَّهِ ۚ أَمَرَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ {40}

[Pooya/Ali Commentary 12:40] (see commentary for verse 3)

يَا صَاحِبَيِ السِّجْنِ أَمَّا أَحَدُكُمَا فَيَسْقِي رَبَّهُ خَمْرًا ۖ وَأَمَّا الْآخَرُ فَيُصْلَبُ فَتَأْكُلُ الطَّيْرُ مِنْ رَأْسِهِ ۚ قُضِيَ الْأَمْرُ الَّذِي فِيهِ تَسْتَفْتِيَانِ {41}

[Pooya/Ali Commentary 12:41] (see commentary for verse 3)

[The word sahibi (my companion) has been used by Yusuf to address the two fellow-prisoners who were polytheists. Likewise it is not necessary that all the companions of the Holy Prophet were sincere believers. Many of them were hypocrites.]

Then Yusuf told them that the cup-bearer would again serve wine to Firawn, while the cook will be crucified and the birds would peck at his brain. He asked the cup-bearer to mention him to his master, but Shaytan made him forget to mention this to his master, and Yusuf remained in prison for a few more years. One day the king told his courtiers that he saw in a dream seven fat cows being devoured by seven lean ones, and seven green ears of corns and seven others that were withered. None of the courtiers knew how to interpret dreams. The cup-bearer told Firawn that he would give him its interpretation and went to see Yusuf in prison. He asked him to tell him the meaning of the dream.

وَقَالَ لِلَّذِي ظَنَّ أَنَّهُ نَاجٍ مِنْهُمَا اذْكُرْنِي عِنْدَ رَبِّكَ فَأَنْسَاهُ الشَّيْطَانُ ذِكْرَ رَبِّهِ فَلَبِثَ فِي السِّجْنِ بِضْعَ سِنِينَ {42}

[Pooya/Ali Commentary 12:42] (see commentary for verse 3)

وَقَالَ الْمَلِكُ إِنِّي أَرَىٰ سَبْعَ بَقَرَاتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعَ سُنْبُلَاتٍ خُضْرٍ وَأُخَرَ يَابِسَاتٍ ۖ يَا أَيُّهَا الْمَلَأُ أَفْتُونِي فِي رُؤْيَايَ إِنْ كُنْتُمْ لِلرُّؤْيَا تَعْبُرُونَ {43}

[Pooya/Ali Commentary 12:43] (see commentary for verse 3)

قَالُوا أَضْغَاثُ أَحْلَامٍ ۖ وَمَا نَحْنُ بِتَأْوِيلِ الْأَحْلَامِ بِعَالِمِينَ {44}

[Pooya/Ali Commentary 12:44] (see commentary for verse 3)

وَقَالَ الَّذِي نَجَا مِنْهُمَا وَادَّكَرَ بَعْدَ أُمَّةٍ أَنَا أُنَبِّئُكُمْ بِتَأْوِيلِهِ فَأَرْسِلُونِ {45}

[Pooya/Ali Commentary 12:45] (see commentary for verse 3)

يُوسُفُ أَيُّهَا الصِّدِّيقُ أَفْتِنَا فِي سَبْعِ بَقَرَاتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعِ سُنْبُلَاتٍ خُضْرٍ وَأُخَرَ يَابِسَاتٍ لَعَلِّي أَرْجِعُ إِلَى النَّاسِ لَعَلَّهُمْ يَعْلَمُونَ {46}

[Pooya/Ali Commentary 12:46] (see commentary for verse 3)

[Yusuf, the prophet of Allah, was a siddiq-truthful, who from his childhood worshipped no one save Allah. From this it follows that those who had worshipped a ghayrallah for the most part of their lives cannot be addressed as siddiq. ]

Yusuf the truthful said that there would be seven years of abundant harvest. Of them they should take a little for their sustenance and store the rest in the ears. There would follow seven years of dreadful famine which will consume all the stores which were saved in the good years. That would be followed by a year of rain in which people would press wine and oil.

The king sent a messenger to bring Yusuf. Yusuf told the messenger that his innocence was well-established before Allah, but before he came out of the prison there should be a public inquiry. Then the king sent for the ladies concerned. Among them came Zulaykha. The king demanded the whole truth. Zulaykha confessed that it was she who attempted to seduce Yusuf but undoubtedly he was a truthful man of virtue.

قَالَ تَزْرَعُونَ سَبْعَ سِنِينَ دَأَبًا فَمَا حَصَدْتُمْ فَذَرُوهُ فِي سُنْبُلِهِ إِلَّا قَلِيلًا مِمَّا تَأْكُلُونَ {47}

[Pooya/Ali Commentary 12:47] (see commentary for verse 3)

ثُمَّ يَأْتِي مِنْ بَعْدِ ذَٰلِكَ سَبْعٌ شِدَادٌ يَأْكُلْنَ مَا قَدَّمْتُمْ لَهُنَّ إِلَّا قَلِيلًا مِمَّا تُحْصِنُونَ {48}

[Pooya/Ali Commentary 12:48] (see commentary for verse 3)

ثُمَّ يَأْتِي مِنْ بَعْدِ ذَٰلِكَ عَامٌ فِيهِ يُغَاثُ النَّاسُ وَفِيهِ يَعْصِرُونَ {49}

[Pooya/Ali Commentary 12:49] (see commentary for verse 3)

وَقَالَ الْمَلِكُ ائْتُونِي بِهِ ۖ فَلَمَّا جَاءَهُ الرَّسُولُ قَالَ ارْجِعْ إِلَىٰ رَبِّكَ فَاسْأَلْهُ مَا بَالُ النِّسْوَةِ اللَّاتِي قَطَّعْنَ أَيْدِيَهُنَّ ۚ إِنَّ رَبِّي بِكَيْدِهِنَّ عَلِيمٌ {50}

[Pooya/Ali Commentary 12:50] (see commentary for verse 3)

قَالَ مَا خَطْبُكُنَّ إِذْ رَاوَدْتُنَّ يُوسُفَ عَنْ نَفْسِهِ ۚ قُلْنَ حَاشَ لِلَّهِ مَا عَلِمْنَا عَلَيْهِ مِنْ سُوءٍ ۚ قَالَتِ امْرَأَتُ الْعَزِيزِ الْآنَ حَصْحَصَ الْحَقُّ أَنَا رَاوَدْتُهُ عَنْ نَفْسِهِ وَإِنَّهُ لَمِنَ الصَّادِقِينَ {51}

[Pooya/Ali Commentary 12:51] (see commentary for verse 3)

ذَٰلِكَ لِيَعْلَمَ أَنِّي لَمْ أَخُنْهُ بِالْغَيْبِ وَأَنَّ اللَّهَ لَا يَهْدِي كَيْدَ الْخَائِنِينَ {52}

[Pooya/Ali Commentary 12:52] (see commentary for verse 3)

[Some commentators say that the wordings of this verse refer to Zulaykha who blames herself and accepts Yusuf’s innocence, because verses 52 and 53 are a continuation of Zulaykha’s speech.

Ammarah refers to the urge which commands man to do evil, but if he sincerely believes in Allah and resolves to do good at all events, Allah gives him power to control this urge and always keeps his conscience awake to safeguard himself against evil of Shaytan. The conscience which censures and holds in check the urge to do evil is called lawwamah (Al Qiyamah: 2). When he controls the ammarah, and abides by the dictates of lawwamah he is blessed with peace of mind, joy and fulfilment and deserves to be called nafs mutma-innah, the ultimate destination of which is that which has been promised in verse 8 of al Bayyinah.]

The king was much impressed, and appointed Yusuf as his confidential wazir. Yusuf wanted to do real service to the people. He undertook the hardest task of organising reserves in times of plenty, against the lean years to come. He was put incharge of the granaries and store-houses. So Allah gave Yusuf authority in the land and bestowed His favours on him. He does not allow the reward of those who are good to go waste.

وَمَا أُبَرِّئُ نَفْسِي ۚ إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي ۚ إِنَّ رَبِّي غَفُورٌ رَحِيمٌ {53}

[Pooya/Ali Commentary 12:53] (see commentary for verse 3)(see commentary for verse 52)

وَقَالَ الْمَلِكُ ائْتُونِي بِهِ أَسْتَخْلِصْهُ لِنَفْسِي ۖ فَلَمَّا كَلَّمَهُ قَالَ إِنَّكَ الْيَوْمَ لَدَيْنَا مَكِينٌ أَمِينٌ {54}

[Pooya/Ali Commentary 12:54] (see commentary for verse 3)

قَالَ اجْعَلْنِي عَلَىٰ خَزَائِنِ الْأَرْضِ ۖ إِنِّي حَفِيظٌ عَلِيمٌ {55}

[Pooya/Ali Commentary 12:55] (see commentary for verse 3)

Aqa Mahdi Puya says:

To manage the treasury of a country a knowing guardian is necessary, as per this verse, therefore, for a guardian who is entrusted with the responsibility to guide the whole mankind, in all times, unto the ultimate purpose of creation, the highest degree of wisdom (referred to in Nisa: 54-the Holy Prophet and his Ahl ul Bayt) is required.

Certainly the recompense of the life to come is better for those who believe and follow the right path.

There was a wide spread famine in all of Arabia, Northern Africa, Syria, Iraq and Palestine. On account of Yusuf’s foresight and his able administration bread was available in Egypt only. So the brothers of Yusuf also came to Egypt and called on him. He recognised them, though they did not recognise him. See verse 15. He treated them liberally. The ten brothers had come. Yusuf asked them to bring their brother, Benjamin, whom they said his (they did not say their) father had kept with him, so that they would be able to get his share also.

They went back to Yaqub and asked him to send Benjamin with them so that they could bring more grain. Yaqub said he could not trust them with Benjamin after what they did to Yusuf. Yaqub knew that Yusuf was alive, so he said Allah was the best of guardians.

وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِي الْأَرْضِ يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَاءُ ۚ نُصِيبُ بِرَحْمَتِنَا مَنْ نَشَاءُ ۖ وَلَا نُضِيعُ أَجْرَ الْمُحْسِنِينَ {56}

[Pooya/Ali Commentary 12:56] (see commentary for verse 3)

وَلَأَجْرُ الْآخِرَةِ خَيْرٌ لِلَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ {57}

[Pooya/Ali Commentary 12:57] (see commentary for verse 3)

وَجَاءَ إِخْوَةُ يُوسُفَ فَدَخَلُوا عَلَيْهِ فَعَرَفَهُمْ وَهُمْ لَهُ مُنْكِرُونَ {58}

[Pooya/Ali Commentary 12:58] (see commentary for verse 3)

وَلَمَّا جَهَّزَهُمْ بِجَهَازِهِمْ قَالَ ائْتُونِي بِأَخٍ لَكُمْ مِنْ أَبِيكُمْ ۚ أَلَا تَرَوْنَ أَنِّي أُوفِي الْكَيْلَ وَأَنَا خَيْرُ الْمُنْزِلِينَ {59}

[Pooya/Ali Commentary 12:59] (see commentary for verse 3)

فَإِنْ لَمْ تَأْتُونِي بِهِ فَلَا كَيْلَ لَكُمْ عِنْدِي وَلَا تَقْرَبُونِ {60}

[Pooya/Ali Commentary 12:60] (see commentary for verse 3)

قَالُوا سَنُرَاوِدُ عَنْهُ أَبَاهُ وَإِنَّا لَفَاعِلُونَ {61}

[Pooya/Ali Commentary 12:61] (see commentary for verse 3)

وَقَالَ لِفِتْيَانِهِ اجْعَلُوا بِضَاعَتَهُمْ فِي رِحَالِهِمْ لَعَلَّهُمْ يَعْرِفُونَهَا إِذَا انْقَلَبُوا إِلَىٰ أَهْلِهِمْ لَعَلَّهُمْ يَرْجِعُونَ {62}

[Pooya/Ali Commentary 12:62] (see commentary for verse 3)

فَلَمَّا رَجَعُوا إِلَىٰ أَبِيهِمْ قَالُوا يَا أَبَانَا مُنِعَ مِنَّا الْكَيْلُ فَأَرْسِلْ مَعَنَا أَخَانَا نَكْتَلْ وَإِنَّا لَهُ لَحَافِظُونَ {63}

[Pooya/Ali Commentary 12:63] (see commentary for verse 3)

قَالَ هَلْ آمَنُكُمْ عَلَيْهِ إِلَّا كَمَا أَمِنْتُكُمْ عَلَىٰ أَخِيهِ مِنْ قَبْلُ ۖ فَاللَّهُ خَيْرٌ حَافِظًا ۖ وَهُوَ أَرْحَمُ الرَّاحِمِينَ {64}

[Pooya/Ali Commentary 12:64] (see commentary for verse 3)

Aqa Mahdi Puya says:

Yaqub wanted his sons to know that their undertaking to guard Benjamin had no credibility in his opinion, as was in the case of Yusuf aforetime. On both occasions Yaqub did not trust his sons; he put his faith in Allah alone.

When they unpacked their goods they found the money which the servants of Yusuf had put there on his orders, so that greed might bring them back again with Benjamin.

Yaqub, a man of wisdom and experience, aware of the possible suspicions the people of Egypt might have about eleven strangers parading in the city, advised them to enter from different gates. Although they did as advised by Yaqub but it did not profit them against the plan of Allah – reunion of the whole family and shaming the ten brothers into repentance. The men of Allah are full of knowledge, not as men, but as taught by the grace of Allah.

Yusuf was delighted to see Benjamin, his own brother. He told him not to worry as he was going to keep Benjamin with himself. After taking the provisions, when they were departing Yusuf asked a steward to put his own drinking silver cup in Benjamin’s saddle-bag; and then it was announced that Yusuf s silver cup had been stolen. As they were about to leave a steward stopped them and searched their bags, and found the silver cup in Benjamin’s bag. So he was detained. It was Allah’s plan to allow Yusuf to keep his brother with himself because under the law of the land he could not detain his brother.

وَلَمَّا فَتَحُوا مَتَاعَهُمْ وَجَدُوا بِضَاعَتَهُمْ رُدَّتْ إِلَيْهِمْ ۖ قَالُوا يَا أَبَانَا مَا نَبْغِي ۖ هَٰذِهِ بِضَاعَتُنَا رُدَّتْ إِلَيْنَا ۖ وَنَمِيرُ أَهْلَنَا وَنَحْفَظُ أَخَانَا وَنَزْدَادُ كَيْلَ بَعِيرٍ ۖ ذَٰلِكَ كَيْلٌ يَسِيرٌ {65}

[Pooya/Ali Commentary 12:65] (see commentary for verse 3)

قَالَ لَنْ أُرْسِلَهُ مَعَكُمْ حَتَّىٰ تُؤْتُونِ مَوْثِقًا مِنَ اللَّهِ لَتَأْتُنَّنِي بِهِ إِلَّا أَنْ يُحَاطَ بِكُمْ ۖ فَلَمَّا آتَوْهُ مَوْثِقَهُمْ قَالَ اللَّهُ عَلَىٰ مَا نَقُولُ وَكِيلٌ {66}

[Pooya/Ali Commentary 12:66] (see commentary for verse 3)

وَقَالَ يَا بَنِيَّ لَا تَدْخُلُوا مِنْ بَابٍ وَاحِدٍ وَادْخُلُوا مِنْ أَبْوَابٍ مُتَفَرِّقَةٍ ۖ وَمَا أُغْنِي عَنْكُمْ مِنَ اللَّهِ مِنْ شَيْءٍ ۖ إِنِ الْحُكْمُ إِلَّا لِلَّهِ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَعَلَيْهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ {67}

[Pooya/Ali Commentary 12:67] (see commentary for verse 3)

وَلَمَّا دَخَلُوا مِنْ حَيْثُ أَمَرَهُمْ أَبُوهُمْ مَا كَانَ يُغْنِي عَنْهُمْ مِنَ اللَّهِ مِنْ شَيْءٍ إِلَّا حَاجَةً فِي نَفْسِ يَعْقُوبَ قَضَاهَا ۚ وَإِنَّهُ لَذُو عِلْمٍ لِمَا عَلَّمْنَاهُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ {68}

[Pooya/Ali Commentary 12:68] (see commentary for verse 3)

وَلَمَّا دَخَلُوا عَلَىٰ يُوسُفَ آوَىٰ إِلَيْهِ أَخَاهُ ۖ قَالَ إِنِّي أَنَا أَخُوكَ فَلَا تَبْتَئِسْ بِمَا كَانُوا يَعْمَلُونَ {69}

[Pooya/Ali Commentary 12:69] (see commentary for verse 3)

فَلَمَّا جَهَّزَهُمْ بِجَهَازِهِمْ جَعَلَ السِّقَايَةَ فِي رَحْلِ أَخِيهِ ثُمَّ أَذَّنَ مُؤَذِّنٌ أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسَارِقُونَ {70}

[Pooya/Ali Commentary 12:70] (see commentary for verse 3)

قَالُوا وَأَقْبَلُوا عَلَيْهِمْ مَاذَا تَفْقِدُونَ {71}

[Pooya/Ali Commentary 12:71] (see commentary for verse 3)

قَالُوا نَفْقِدُ صُوَاعَ الْمَلِكِ وَلِمَنْ جَاءَ بِهِ حِمْلُ بَعِيرٍ وَأَنَا بِهِ زَعِيمٌ {72}

[Pooya/Ali Commentary 12:72] (see commentary for verse 3)

قَالُوا تَاللَّهِ لَقَدْ عَلِمْتُمْ مَا جِئْنَا لِنُفْسِدَ فِي الْأَرْضِ وَمَا كُنَّا سَارِقِينَ {73}

[Pooya/Ali Commentary 12:73] (see commentary for verse 3)

قَالُوا فَمَا جَزَاؤُهُ إِنْ كُنْتُمْ كَاذِبِينَ {74}

[Pooya/Ali Commentary 12:74] (see commentary for verse 3)

قَالُوا جَزَاؤُهُ مَنْ وُجِدَ فِي رَحْلِهِ فَهُوَ جَزَاؤُهُ ۚ كَذَٰلِكَ نَجْزِي الظَّالِمِينَ {75}

[Pooya/Ali Commentary 12:75] (see commentary for verse 3)

فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَاءِ أَخِيهِ ثُمَّ اسْتَخْرَجَهَا مِنْ وِعَاءِ أَخِيهِ ۚ كَذَٰلِكَ كِدْنَا لِيُوسُفَ ۖ مَا كَانَ لِيَأْخُذَ أَخَاهُ فِي دِينِ الْمَلِكِ إِلَّا أَنْ يَشَاءَ اللَّهُ ۚ نَرْفَعُ دَرَجَاتٍ مَنْ نَشَاءُ ۗ وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ {76}

[Pooya/Ali Commentary 12:76] (see commentary for verse 3)

Aqa Mahdi Puya says:

Above every knowing there is a knower who knows all and more than all the knowing-Allah.

The brothers said that if Benjamin had stolen, it was no wonder, his brother had stolen before. Yusuf knew well his half brothers were worse in the degree of evil.

One brother stayed there, and the others went back to Yaqub and told him what had happened. Yaqub was greatly disturbed. His eyes became white with sorrow and he fell into silent melancholy, yet he hoped that it was all being done so that Allah the all-knowing, might bring his sons back to him. He asked his sons to go in search of Yusuf and Benjamin and advised them to have faith in the mercy of Allah, because those who did not believe in Allah despaired and lost hope. They returned to Yusuf, offered him what little they had and begged for his favour. Yusuf could no longer hold himself. He said: “I am Yusuf and this is my brother Benjamin. Allah has been gracious to us; for Allah verily does not deprive those who obey and follow His laws and commands and endure.”

The half brothers confessed their sin and wickedness. Yusuf at once forgave them and prayed to Allah to forgive them. Allah is the most merciful of all.

قَالُوا إِنْ يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَهُ مِنْ قَبْلُ ۚ فَأَسَرَّهَا يُوسُفُ فِي نَفْسِهِ وَلَمْ يُبْدِهَا لَهُمْ ۚ قَالَ أَنْتُمْ شَرٌّ مَكَانًا ۖ وَاللَّهُ أَعْلَمُ بِمَا تَصِفُونَ {77}

[Pooya/Ali Commentary 12:77] (see commentary for verse 3)

قَالُوا يَا أَيُّهَا الْعَزِيزُ إِنَّ لَهُ أَبًا شَيْخًا كَبِيرًا فَخُذْ أَحَدَنَا مَكَانَهُ ۖ إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ {78}

[Pooya/Ali Commentary 12:78] (see commentary for verse 3)

قَالَ مَعَاذَ اللَّهِ أَنْ نَأْخُذَ إِلَّا مَنْ وَجَدْنَا مَتَاعَنَا عِنْدَهُ إِنَّا إِذًا لَظَالِمُونَ {79}

[Pooya/Ali Commentary 12:79] (see commentary for verse 3)

فَلَمَّا اسْتَيْأَسُوا مِنْهُ خَلَصُوا نَجِيًّا ۖ قَالَ كَبِيرُهُمْ أَلَمْ تَعْلَمُوا أَنَّ أَبَاكُمْ قَدْ أَخَذَ عَلَيْكُمْ مَوْثِقًا مِنَ اللَّهِ وَمِنْ قَبْلُ مَا فَرَّطْتُمْ فِي يُوسُفَ ۖ فَلَنْ أَبْرَحَ الْأَرْضَ حَتَّىٰ يَأْذَنَ لِي أَبِي أَوْ يَحْكُمَ اللَّهُ لِي ۖ وَهُوَ خَيْرُ الْحَاكِمِينَ {80}

[Pooya/Ali Commentary 12:80] (see commentary for verse 3)

ارْجِعُوا إِلَىٰ أَبِيكُمْ فَقُولُوا يَا أَبَانَا إِنَّ ابْنَكَ سَرَقَ وَمَا شَهِدْنَا إِلَّا بِمَا عَلِمْنَا وَمَا كُنَّا لِلْغَيْبِ حَافِظِينَ {81}

[Pooya/Ali Commentary 12:81] (see commentary for verse 3)

وَاسْأَلِ الْقَرْيَةَ الَّتِي كُنَّا فِيهَا وَالْعِيرَ الَّتِي أَقْبَلْنَا فِيهَا ۖ وَإِنَّا لَصَادِقُونَ {82}

[Pooya/Ali Commentary 12:82] (see commentary for verse 3)

قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنْفُسُكُمْ أَمْرًا ۖ فَصَبْرٌ جَمِيلٌ ۖ عَسَى اللَّهُ أَنْ يَأْتِيَنِي بِهِمْ جَمِيعًا ۚ إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ {83}

[Pooya/Ali Commentary 12:83] (see commentary for verse 3)

وَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا أَسَفَىٰ عَلَىٰ يُوسُفَ وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ {84}

[Pooya/Ali Commentary 12:84] (see commentary for verse 3)

قَالُوا تَاللَّهِ تَفْتَأُ تَذْكُرُ يُوسُفَ حَتَّىٰ تَكُونَ حَرَضًا أَوْ تَكُونَ مِنَ الْهَالِكِينَ {85}

[Pooya/Ali Commentary 12:85] (see commentary for verse 3)

قَالَ إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللَّهِ وَأَعْلَمُ مِنَ اللَّهِ مَا لَا تَعْلَمُونَ {86}

[Pooya/Ali Commentary 12:86] (see commentary for verse 3)

يَا بَنِيَّ اذْهَبُوا فَتَحَسَّسُوا مِنْ يُوسُفَ وَأَخِيهِ وَلَا تَيْأَسُوا مِنْ رَوْحِ اللَّهِ ۖ إِنَّهُ لَا يَيْأَسُ مِنْ رَوْحِ اللَّهِ إِلَّا الْقَوْمُ الْكَافِرُونَ {87}

[Pooya/Ali Commentary 12:87] (see commentary for verse 3)

فَلَمَّا دَخَلُوا عَلَيْهِ قَالُوا يَا أَيُّهَا الْعَزِيزُ مَسَّنَا وَأَهْلَنَا الضُّرُّ وَجِئْنَا بِبِضَاعَةٍ مُزْجَاةٍ فَأَوْفِ لَنَا الْكَيْلَ وَتَصَدَّقْ عَلَيْنَا ۖ إِنَّ اللَّهَ يَجْزِي الْمُتَصَدِّقِينَ {88}

[Pooya/Ali Commentary 12:88] (see commentary for verse 3)

قَالَ هَلْ عَلِمْتُمْ مَا فَعَلْتُمْ بِيُوسُفَ وَأَخِيهِ إِذْ أَنْتُمْ جَاهِلُونَ {89}

[Pooya/Ali Commentary 12:89] (see commentary for verse 3)

قَالُوا أَإِنَّكَ لَأَنْتَ يُوسُفُ ۖ قَالَ أَنَا يُوسُفُ وَهَٰذَا أَخِي ۖ قَدْ مَنَّ اللَّهُ عَلَيْنَا ۖ إِنَّهُ مَنْ يَتَّقِ وَيَصْبِرْ فَإِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ {90}

[Pooya/Ali Commentary 12:90] (see commentary for verse 3)

قَالُوا تَاللَّهِ لَقَدْ آثَرَكَ اللَّهُ عَلَيْنَا وَإِنْ كُنَّا لَخَاطِئِينَ {91}

[Pooya/Ali Commentary 12:91] (see commentary for verse 3)

قَالَ لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ ۖ يَغْفِرُ اللَّهُ لَكُمْ ۖ وَهُوَ أَرْحَمُ الرَّاحِمِينَ {92}

[Pooya/Ali Commentary 12:92] (see commentary for verse 3)

[When the Holy Prophet entered into Makka, after its fall, in identical language he freely forgave the whole population of his worst foes who were entirely at his mercy.]

He gave them his shirt and asked them to put it on his father’s face to restore his eyesight, and then to bring the whole family to him.

اذْهَبُوا بِقَمِيصِي هَٰذَا فَأَلْقُوهُ عَلَىٰ وَجْهِ أَبِي يَأْتِ بَصِيرًا وَأْتُونِي بِأَهْلِكُمْ أَجْمَعِينَ {93}

[Pooya/Ali Commentary 12:93] (see commentary for verse 3)

Aqa Mahdi Puya says:

Far-tadda basira means (Yaqub) forwith regained his sight. It implies that he had lost his sight and then regained it.

When the garment was put over Yaqub’s face his eyesight was restored. He said: “Did I not tell you? I know from Allah what you do not know.” The sons asked their father to pray for them that their sins be forgiven. Yaqub said: “Allah will forgive you. He is oft-forgiving and kind.”

When they went back to Yusuf, he gave his father and mother a place of honour, and seated them by his side on the throne; and they fell before him in homage.

وَلَمَّا فَصَلَتِ الْعِيرُ قَالَ أَبُوهُمْ إِنِّي لَأَجِدُ رِيحَ يُوسُفَ ۖ لَوْلَا أَنْ تُفَنِّدُونِ {94}

[Pooya/Ali Commentary 12:94] (see commentary for verse 3)(see commentary for verse 93)

قَالُوا تَاللَّهِ إِنَّكَ لَفِي ضَلَالِكَ الْقَدِيمِ {95}

[Pooya/Ali Commentary 12:95] (see commentary for verse 3)(see commentary for verse 93)

فَلَمَّا أَنْ جَاءَ الْبَشِيرُ أَلْقَاهُ عَلَىٰ وَجْهِهِ فَارْتَدَّ بَصِيرًا ۖ قَالَ أَلَمْ أَقُلْ لَكُمْ إِنِّي أَعْلَمُ مِنَ اللَّهِ مَا لَا تَعْلَمُونَ {96}

[Pooya/Ali Commentary 12:96] (see commentary for verse 3)(see commentary for verse 93)

قَالُوا يَا أَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا إِنَّا كُنَّا خَاطِئِينَ {97}

[Pooya/Ali Commentary 12:97] (see commentary for verse 3)

قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي ۖ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ {98}

[Pooya/Ali Commentary 12:98] (see commentary for verse 3)

فَلَمَّا دَخَلُوا عَلَىٰ يُوسُفَ آوَىٰ إِلَيْهِ أَبَوَيْهِ وَقَالَ ادْخُلُوا مِصْرَ إِنْ شَاءَ اللَّهُ آمِنِينَ {99}

[Pooya/Ali Commentary 12:99] (see commentary for verse 3)

وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ وَخَرُّوا لَهُ سُجَّدًا ۖ وَقَالَ يَا أَبَتِ هَٰذَا تَأْوِيلُ رُؤْيَايَ مِنْ قَبْلُ قَدْ جَعَلَهَا رَبِّي حَقًّا ۖ وَقَدْ أَحْسَنَ بِي إِذْ أَخْرَجَنِي مِنَ السِّجْنِ وَجَاءَ بِكُمْ مِنَ الْبَدْوِ مِنْ بَعْدِ أَنْ نَزَغَ الشَّيْطَانُ بَيْنِي وَبَيْنَ إِخْوَتِي ۚ إِنَّ رَبِّي لَطِيفٌ لِمَا يَشَاءُ ۚ إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ {100}

[Pooya/Ali Commentary 12:100] (see commentary for verse 3)

Sajada-falling down in prostration. The father, the brothers and the aunt fell down in prostration before Yusuf. There are two types of sajdahs-one is that which is for Allah in total submission to His will, and the other is done in reverence to pay homage to a divinely chosen representative of Allah (see commentary of al Baqarah: 34).

Aqa Mahdi Puya says:

The sajdah by the father and the brothers was the interpretation of Yusuf’s dream in verse 4. In keeping with his character as a prophet of Allah, Yusuf, in all humility, attributes everything good and worthy not to himself but to the grace of Allah. The divine grace is always based on knowledge and wisdom.

Then Yusuf said:

“O my father, this is the meaning of my earlier dream. My Lord has made it come true. He was gracious in getting me out of prison, and bringing you out of the desert to me after the discord created by Shaytan between me and my brothers, for my Lord is gracious to whomsoever He pleases. He is indeed all-knowing and all-wise.

O my Lord, You have given me dominion and taught me the interpretation of dreams; O creator of the heavens and the earth, You alone are my saviour in this world and the hereafter, take my soul as one submitting to Your will (as a Muslim) and unite me with the righteous.”

رَبِّ قَدْ آتَيْتَنِي مِنَ الْمُلْكِ وَعَلَّمْتَنِي مِنْ تَأْوِيلِ الْأَحَادِيثِ ۚ فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ أَنْتَ وَلِيِّي فِي الدُّنْيَا وَالْآخِرَةِ ۖ تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ {101}

[Pooya/Ali Commentary 12:101] (see commentary for verse 3)

ذَٰلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ ۖ وَمَا كُنْتَ لَدَيْهِمْ إِذْ أَجْمَعُوا أَمْرَهُمْ وَهُمْ يَمْكُرُونَ {102}

[Pooya/Ali Commentary 12:102]

وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ {103}

[Pooya/Ali Commentary 12:103]

وَمَا تَسْأَلُهُمْ عَلَيْهِ مِنْ أَجْرٍ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ {104}

[Pooya/Ali Commentary 12:104]

وَكَأَيِّنْ مِنْ آيَةٍ فِي السَّمَاوَاتِ وَالْأَرْضِ يَمُرُّونَ عَلَيْهَا وَهُمْ عَنْهَا مُعْرِضُونَ {105}

[Pooya/Ali Commentary 12:105]

وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَهُمْ مُشْرِكُونَ {106}

[Pooya/Ali Commentary 12:106]

أَفَأَمِنُوا أَنْ تَأْتِيَهُمْ غَاشِيَةٌ مِنْ عَذَابِ اللَّهِ أَوْ تَأْتِيَهُمُ السَّاعَةُ بَغْتَةً وَهُمْ لَا يَشْعُرُونَ {107}

[Pooya/Ali Commentary 12:107]

قُلْ هَٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي ۖ وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ {108}

[Pooya/Ali Commentary 12:108]

Aqa Mahdi Puya says:

Those who follow the Holy Prophet, mentioned in Ali Imran: 61 and Ahzab: 33, also call people unto Allah, along with him, with clear insight of the truth, because they are surely of him as stated in Ibrahim: 36.

The Holy Prophet said:

“None shall preach the truth I have brought save me or he who is of me.”

Refer to the introduction of al Bara-at.

وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ مِنْ أَهْلِ الْقُرَىٰ ۗ أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ ۗ وَلَدَارُ الْآخِرَةِ خَيْرٌ لِلَّذِينَ اتَّقَوْا ۗ أَفَلَا تَعْقِلُونَ {109}

[Pooya/Ali Commentary 12:109]

Verse 109 makes it clear that all the forefathers of the Holy Prophet and Ali ibn abi Talib were monotheists.

In the story of Yusuf, and all the events narrated in the Quran pertaining to the prophets of Allah there is a lesson for those who can study and obtain guidance from the history. Refer to Imam Ali’s observation on page 557.

حَتَّىٰ إِذَا اسْتَيْأَسَ الرُّسُلُ وَظَنُّوا أَنَّهُمْ قَدْ كُذِبُوا جَاءَهُمْ نَصْرُنَا فَنُجِّيَ مَنْ نَشَاءُ ۖ وَلَا يُرَدُّ بَأْسُنَا عَنِ الْقَوْمِ الْمُجْرِمِينَ{110}

[Pooya/Ali Commentary 12:110] (see commentary for verse 109)

لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ لِأُولِي الْأَلْبَابِ ۗ مَا كَانَ حَدِيثًا يُفْتَرَىٰ وَلَٰكِنْ تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ كُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً لِقَوْمٍ يُؤْمِنُونَ {111}

[Pooya/Ali Commentary 12:111] (see commentary for verse 109)
Source:quran.al-islam.org


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