Yusuf

See ayat 3 for tafseer.

See ayat 3 for tafseer.

This surah also begins with the disconnected letters (Alif. Lam. Ra.), which are a sign of the Quran's greatness and a manifestation of the fact that these profound and meaningful letters are composed of the simplest components of the alphabet. The disconnected letters of the Quran have already been discussed at length on three occasions (at the beginning of Surah al-Baqarah, Al 'Imran, and A'raf), so there is no need for repetition now, and we have established that these letters allude to the greatness of the Quran. Perhaps this is why, immediately after the disconnected letters, the greatness of the Quran is indicated by the statement: "These are the verses of the clear Book"—the Book that is luminous, that separates truth from falsehood, that is a guide to the straight path, and that shows the way to salvation and success (تِلْکَ آیَاتُ الْکِتَابِ الْمُبِینِ). It is noteworthy that in this verse, the distant demonstrative pronoun (تِلْکَ) is used, a parallel of which is also found at the beginning of Surah al-Baqarah and some other surahs. Regarding this, we have said that all such expressions point to the greatness of these verses, meaning these verses are so lofty and sublime that it is as if their station is very high, in the vast expanses of the heavens' heights, which require great effort to reach. They are not like commonplace concepts that one finds at every step. Examples of such an expression are also found in Persian literature, where in the presence of a high-ranking personality, we say *ānjināb* [that eminence], *ān maqām-e-mohtaram* [that respected station]... etc. After this, the purpose of the revelation of these verses is stated thus: We have sent it down as an Arabic Quran so that you may understand it well (إِنَّا اَنزَلْنَاہُ قُرْآنًا عَرَبِیًّا لَعَلَّکُمْ تَعْقِلُونَ). The purpose is not merely the recitation, reading, and devotional reading of these verses, but the real goal is to understand them, and this is a call to action for the entire human being. As for the Quran being in Arabic, those who have studied the various languages of the world have testified that it is such a vast language that it can be the interpreter of the tongue of revelation and can clarify the meanings and subtleties of God's words. Besides this, it is a given that Islam emerged from the Arabian Peninsula, which was a center of darkness, ignorance, savagery, and barbarism. Obviously, it first had to gather the people of that very place around it, and it had to be clear in such a way that it could educate the illiterate and those devoid of knowledge and wisdom, and through education, transform them and plant such a true seed for the penetration of this religion that all regions of the world would come under its shade. Of course, despite having such a language, the Quran is not comprehensible to all the people of the world (and if it were in any other language, the same would be true) because we do not have a universal language that all the people of the world understand. However, this does not prevent people all over the world from benefiting from it through its translations, or, even better, it does not prevent them from gradually becoming familiar with this language to understand the verses themselves and to perceive the concepts of revelation in its own words. In any case, the mention of the Quran being Arabic, which appears on ten occasions in the Quran, is a response to those who accused the Holy Prophet (peace be upon him and his progeny) of having learned these things from a non-Arab (`ajami) person and that the contents of the Quran are the result of a certain thought process and not sprung from the source of revelation. Incidentally, these repeated expressions determine a responsibility for all Muslims: that they should all strive to learn the Arabic language as their second language, because it is the language of revelation and the key to understanding the realities of Islam. After this, it is stated: We relate to you the best of stories through Our revelation of this Quran, although before it you were among the unaware (نَحْنُ نَقُصُّ عَلَیْکَ اَحْسَنَ الْقَصَصِ بِمَا اَوْحَیْنَا إِلَیْکَ ھٰذَا الْقُرْآنَ وَإِنْ کُنتَ مِنْ قَبْلِہِ لَمِنَ الْغَافِلِینَ). Some commentators are of the view that "اَحْسَنَ الْقَصَص" refers to the entire Quran, and they consider "بِمَا اَوْحَیْنَا إِلَیْکَ ھٰذَا الْقُرْآنَ" as evidence for this. They say that the word "qissa" here is not just in the sense of a story or event, but according to its original linguistic root, it means to search for the traces of something. Arabs call something that follows another "qissa," and since words and sentences are stated one after another when expressing a subject, this action is called "qissa." In any case, God has declared this Quran to be "اَحْسَنَ الْقَصَص" because its expression is most beautiful, its words are extremely eloquent and articulate, and the meanings of its words are most lofty and profound. From an external perspective, it is very beautiful, extremely sweet, and pleasant, and from an internal perspective, it is very meaningful. In numerous narrations, we also see that this expression has been used for the entire Quran, although these hadiths are not as an exegesis of the verse under discussion (pay attention). For example, Ali ibn Ibrahim has narrated a hadith from the Holy Prophet (peace be upon him and his progeny), in which he said: "اٴحسن القصص ھٰذا القرآن؛ The best of stories is this Quran." (Reference:(Nur al-Thaqalayn: vol. 2, p. 49) In the book Rawdat al-Kafi, it is mentioned in a sermon of Amir al-Mu'minin Hazrat Ali (alayhis salam): Inna ahsana wa ablaghal maw'idhati wa anfa'at tadhkira kitabullah 'azza dhikruh. The best story, the most eloquent sermon and advice, and the most beneficial reminder and remembrance is the Book of God. (Reference: Nur al-Thaqalayn: vol. 2, p. 49) However, the subsequent verses, in which the life story of Hazrat Yusuf (as) is narrated, are so connected to the topic under discussion that the human mind is mostly drawn towards this meaning, and God has named the incident of Hazrat Yusuf (as) "Ahsan al-Qasas." So much so that perhaps while studying the initial verses of this Surah, no other meaning besides this will come to the minds of many people. But we have said repeatedly that there is no reason why such verses cannot have both meanings; the Quran in a general sense is "Ahsan al-Qasas," and the story of Hazrat Yusuf in a specific sense is also "Ahsan al-Qasas." How could this incident not be the best, when in its exciting twists and turns, the highest lessons of life have been depicted? In this incident, we clearly observe the sovereignty of God's will over all things. We see with our own eyes the ominous end of the envious and watch their conspiracies come to naught. We find embodied in its lines the shame and disgrace of immodesty and the greatness and glory of chastity and piety. The loneliness of a small child in the depth of a well, the days and nights of an innocent prisoner in the dark cell of a prison, the radiance of the light of hope from behind the dark curtains of despair and hopelessness, and finally, the greatness and glory of a vast government that is the result of awareness and trustworthiness—all these things pass together before a person's eyes in this story. Those moments when the destiny of a nation is changed by a meaningful dream. That time when the life of a nation is saved from annihilation under the protection of the knowledge and awareness of a vigilant, divinely-guided leader. And a story that contains dozens of such lessons, why should it not be "Ahsan al-Qasas"? Of course, it is not enough that the story of Hazrat Yusuf (alayhis salam) is "Hasan al-Qasas"; the important thing is that we have the capability for this great lesson to descend into our souls. There are many people who view the incident of Hazrat Yusuf (alayhis salam) as a good romantic story, like those animals in a lush, green garden laden with fruits and flowers that only see the grass that will satisfy their hunger. Even now, there are many people who, by putting a false spin on it, try to make it into a "sexy" story, whereas this is unbecoming for this incident, and all the highest human values are gathered in the original story. We will see in the coming pages that the comprehensive and beautiful twists and turns of this incident cannot be overlooked. According to another sweet-spoken person: Sometimes, the fragrance of this story's attractive aspects intoxicates a person in such a way that they become enraptured.

A substantial portion of the Qur’an consists of the narratives of past communities and accounts of earlier peoples. When viewed from this perspective, a question naturally arises as to why a book intended primarily for moral تربیت and human refinement includes such extensive historical material. However, by considering the following points, this issue becomes clear. First, history serves as a laboratory for human life, in which the realities that are intellectually conceived are seen manifested in concrete form upon the pages of time. Since knowledge that possesses a sensory and experiential dimension is generally more reliable, the impact of historical events upon human life is particularly evident. One observes, for instance, the catastrophic downfall of certain nations due to conflict and disunity, and conversely, the brilliant success of others resulting from unity and solidarity. History, through its silent testimony, reveals the definitive and undeniable outcomes of the schools of thought, methods, and practices adopted by different peoples. The conditions of past nations constitute a repository of invaluable experience, and it is well known that the essence of life lies in accumulated experience. History thus functions as a mirror reflecting the structure of human societies—their virtues and vices, successes and failures, victories and defeats, along with the underlying causes of each. For this reason, the study of history effectively extends human experience, enabling one to absorb the accumulated lessons of entire generations. In this regard, Amir al-Mu’minin ‘Ali (علیه السلام) states: “I did not attain the lifespan of those who preceded me, yet I have examined their actions, reflected upon their reports, and followed their آثار, such that I have become like one of them—indeed, as though I have lived from their beginning to their end.” It should be noted, however, that this refers to authentic history—one that is free from distortion, fabrication, exaggeration, flattery, and bias. Such history is rare, yet the Qur’an presents exemplary instances of true historical narration. It does not merely recount events but also investigates their causes and results, thereby transforming history into an instrument of guidance. It is thus entirely appropriate that the Qur’an, as a book of تربیت, employs historical narratives to provide evidence and illustration. Second, history and narrative possess a powerful capacity to engage the human mind and heart. From childhood to old age, human beings remain influenced by this inherent attraction. Consequently, a significant portion of global literature, including the works of great poets and writers, is shaped in the form of narrative. Whether in verse or prose, dramatic representation or literary composition, stories exert a profound influence on the reader or observer—often exceeding that of abstract argumentation. This is because the human being is not solely rational but also deeply experiential and sensory. Abstract reasoning alone may appear difficult or remote, whereas concrete representation through narrative facilitates comprehension and internalization. For this reason, even rigorous intellectual arguments are often strengthened through illustrative examples. Third, narratives and historical accounts are accessible to all, whereas the appreciation of abstract reasoning is limited to certain individuals. A universal book, intended for all humanity—from the unlettered Bedouin to the most advanced philosopher—must necessarily employ narrative, example, and illustration. When all these aspects are considered collectively, it becomes evident that the Qur’an, by incorporating history and narrative, adopts the most effective method for education and تربیت. Moreover, the Qur’an does not present history in a purely descriptive manner; at every stage, it derives lessons and emphasizes their تربیتی significance. In this way, historical narratives become not merely accounts of the past, but guiding principles for the present and the future.

See ayat 6 for tafseer.

See ayat 6 for tafseer.

The Qur’an commences the account of Yusuf (peace be upon him) with his remarkable and meaningful dream, for this dream in reality constitutes the first turning point in his turbulent life. One morning, Yusuf (peace be upon him) approached his father with great enthusiasm and eagerness and narrated to him a new occurrence which outwardly did not appear very significant, yet in reality indicated the opening of a new chapter in his life. Yusuf (peace be upon him) said: “اِذْ قَالَ یُوسُفُ لِاَبِیہِ یَااَبَتِ إِنِّی رَاَیْتُ اَحَدَ عَشَرَ کَوْکَبًا وَالشَّمْسَ وَالْقَمَرَ رَاَیْتُھُمْ لِی سَاجِدِین”. Ibn ‘Abbas has narrated that Yusuf (peace be upon him) saw this dream on the night of Friday, which was also Laylat al-Qadr (the night in which decrees are determined). Regarding his age at the time of the dream, some have stated nine years, others twelve, and yet others seven years; however, it is certain that he was very young at that time. It is noteworthy that the word “رَاَیْتُ” is repeated in this verse with emphasis and certainty. This indicates that he was not like those who forget parts of their dreams and speak about them with hesitation and doubt; rather, he saw with complete certainty that eleven stars, along with the sun and the moon, prostrated before him without any doubt or ambiguity. Another important point is the use of the pronoun “ھم,” which is employed for rational beings, as well as the term “سَاجِدِین.” This suggests that their act of prostration was not an accidental phenomenon, but rather occurred in an organized and purposeful manner, resembling the action of conscious beings. It is evident, however, that “prostration” here signifies humility and respect, not literal prostration in the human sense for celestial bodies. Upon hearing this profound and evocative dream, Ya‘qub (peace be upon him) was deep in contemplation. The descent of eleven stars, along with the sun and the moon, to prostrate before Yusuf (peace be upon him) conveyed a highly meaningful reality. He inferred that the sun and the moon represented himself and Yusuf’s mother (or possibly his aunt), while the eleven stars symbolized his brothers. This indicated that Yusuf would attain such a lofty rank and honor that even those symbolized by celestial bodies would show humility before him. It suggested that he would reach an elevated spiritual station, one that implied not only worldly greatness but also a مقام of prophethood, since the prostration of celestial entities points to a lofty divine مقام. Thus, in a tone that combined concern and joy, Ya‘qub (peace be upon him) advised his son: “قَالَ یَابُنَیَّ لَاتَقْصُصْ رُؤْیَاکَ عَلیٰ إِخْوَتِکَ فَیَکِیدُوا لَکَ کَیْدًا”، warning him not to recount the dream to his brothers, lest they devise a dangerous plot against him. He further explained: “إِنَّ الشَّیْطَانَ لِلْإِنسَانِ عَدُوٌّ مُبِینٌ”, indicating that Satan is a manifest enemy of humanity and incites jealousy and enmity among individuals. It is noteworthy that Ya‘qub (peace be upon him) did not merely express a fear that his sons might act against Yusuf; rather, he presented it as a definite outcome, emphasizing it through the repeated use of the word “کَیْدًا.” He was fully aware of the psychological state of his sons and their sensitivity regarding Yusuf. It is also possible that they were not entirely unaware of the interpretation of such a dream, which itself was not highly difficult to interpret. Furthermore, this was not a childish or trivial dream; while children may dream of celestial objects, the prostration of such entities in a conscious manner is far removed from ordinary dreams. For these reasons, Ya‘qub (peace be upon him) rightly feared the arousal of jealousy among his sons. At the same time, he perceived in this dream a promise of divine selection and favor. Therefore, he continued: “وَکَذٰلِکَ یَجْتَبِیکَ رَبُّکَ وَیُعَلِّمُکَ مِنْ تَاٴْوِیلِ الْاَحَادِیثِ وَیُتِمُّ نِعْمَتَہُ عَلَیْکَ وَعَلیٰ آلِ یَعْقُوبَ کَمَا اَتَمَّھَا عَلیٰ اَبَوَیْکَ مِنْ قَبْلُ إِبْرَاھِیمَ وَإِسْحَاق إِنَّ رَبَّکَ عَلِیمٌ حَکِیمٌ”. Here, “تاویل” signifies the ultimate realization or unfolding of something, and in the context of dreams it refers to their eventual manifestation in reality. The word “اَلْاَحَادِیث” (plural of “حدیث”) is used here as a figurative reference to dreams, since dreams are commonly narrated or spoken about. Thus, Ya‘qub (peace be upon him) understood that Yusuf (peace be upon him) would be chosen by God, granted knowledge of interpreting such matters, and encompassed by divine favor—just as this favor had previously been bestowed upon Ibrahim and Ishaq. He concluded by affirming: “إِنَّ رَبَّکَ عَلِیمٌ حَکِیمٌ”, emphasizing that the Lord is All-Knowing and Wise, and that everything unfolds according to His knowledge and wisdom.

The question of dreams and visions has long been among the issues that have attracted the attention of both ordinary individuals and scholars from various perspectives. What are these scenes—pleasant and unpleasant, terrifying and delightful, joyful and sorrowful—that a person observes in dreams? Are they related to the past, with these images having taken root in the depths of the human soul in earlier times? Or are they manifestations of transformations? Or are they connected to the future, as though the human soul, through its subtle and sensitive faculties, secretly records a sort of “film” of coming events? Or are they of different types—some related to the past, some to the future, and others reflections of unfulfilled desires and aspirations? The Qur’an, in several verses, explicitly states that at least some dreams reflect either the distant or the near future. The dream of Yusuf (علیه السلام) mentioned above, as well as the dream of the two prisoners referred to in verse 36 of this Surah, and the dream of the ruler of Egypt described in verse 43, are examples of such dreams, all of which unveil future events. Some of these dreams relate to the more distant future, such as the dream of Yusuf (علیه السلام), which, it is said, was realized approximately forty years later; others relate to the near future, such as the dream of the ruler of Egypt and the dreams of Yusuf’s fellow prisoners, which were fulfilled shortly thereafter. Beyond this Surah, the Qur’an also refers to other dreams with interpretations, such as the dream of the Prophet Muhammad (صلی الله علیہ وآلہ وسلّم) mentioned in Surah al-Fath, and the dream of Ibrahim (علیه السلام) described in Surah al-Saffat (which was both a divine command and its own interpretation). It is noteworthy that a narration attributed to the Prophet Muhammad (صلی الله علیہ وآلہ وسلّم) states: “الرؤیا ثلاثة بشری من الله وتحرین من الشیطان والذی یحدث بہ الانسان نفسہ فیراہ فی منامہ”. Dreams are of three kinds: at times they are glad tidings from God, at times they are causes of sorrow and distress originating from Satan, and at times they consist of matters that occupy a person’s own mind and subsequently appear in dreams. (بحار الانوار، جلد 14، صفحہ 431) Some scholars have added a fourth category, namely dreams that arise directly from the physical and psychological condition of the human body and mind, a point that may be discussed further in subsequent analyses. It is evident that satanic dreams have no meaningful interpretation. In contrast, divine or “rahmani” dreams that carry the aspect of glad tidings are certainly of the kind that reveal events from the future and indicate forthcoming realities associated with joy and fulfillment.

It is necessary here to provide a brief overview of the major interpretations regarding the nature of dreams (ru‘yā). Numerous explanations have been proposed, but broadly they may be divided into two categories: material interpretations and spiritual interpretations. 1. Material Interpretation Materialist thinkers propose that dreams may arise from several causes: (a) A dream may simply be a direct result of a person’s daily activities. In other words, events experienced during the day are re‑presented before the mind during sleep. (b) A dream may reflect unfulfilled desires. For example, a thirsty person might dream of water, or someone awaiting the return of a loved one may dream that the person has arrived. An old saying expresses this idea: the camel dreams of cottonseed. (c) A dream may result from fear. It has often been observed that individuals who fear thieves dream of them at night. A proverb states that if one keeps away from a camel, one will avoid disturbed dreams—again indicating the relationship between fear and dream imagery. Freud and his followers presented another material explanation. According to them, dreams represent the fulfillment of frustrated desires that move from the unconscious to the level of awareness in disguised forms. They distinguish between two aspects of the human psyche: the conscious mind (associated with daily thought, volition, and awareness) and the unconscious (which contains hidden and unfulfilled desires). They argue that these suppressed wishes, unable to find expression in waking life, emerge in dream form when the conscious system is inactive. Sometimes these desires appear directly, and at other times they are transformed into symbolic forms requiring interpretation. According to this view, dreams are always related to the past and do not provide information about the future. They are considered primarily as a means of accessing the unconscious mind and are therefore used in psychological treatment, where understanding the unconscious is essential. Some scholars of nutrition have also linked dreams to the body’s physiological condition. For example, they suggest that dreaming of bleeding teeth may indicate a deficiency of vitamin C, while dreaming of white hair may indicate a deficiency of vitamin B. 2. Spiritual Interpretation Spiritual philosophers propose another classification. According to them, dreams fall into several categories: (a) Dreams connected with past desires and experiences, which constitute a significant portion of human dreams. (b) Dreams lacking coherent meaning—disordered or confused dreams (adhghāth ahlām), which arise from mental disturbance or imaginative confusion. These are comparable to thoughts produced during fever or delirium and generally have no interpretive significance regarding future events, though they may still provide insight into a person’s inner psychological state. (c) Dreams related to the future, which bear witness to coming events. Dreams related to past experiences or confused mental states generally do not require interpretation in terms of future occurrences. However, dreams of the third category—those connected with the future—can themselves be divided into two kinds: Clear and explicit dreams, which require no interpretation and are realized exactly as seen, either in the near or distant future. Symbolic dreams, whose form is altered due to psychological and spiritual factors and therefore require interpretation. There exist numerous examples of both types of dreams, many of which cannot be denied. Such examples are found not only in religious sources and historical writings but also in the lived experiences of individuals. Their frequency and consistency are such that they cannot reasonably be attributed merely to coincidence.

We present here several examples of such dreams that, in a remarkable manner, have revealed future events, and which have been reported by reliable individuals. 1. A well-known and entirely trustworthy scholar of Hamadan, the late Akhund Mulla ‘Ali, narrates from the late Aqa Mirza ‘Abd al-Nabi, who was among the prominent scholars of Tehran, as follows: When I was residing in Samarra, I used to receive approximately one hundred toman annually from Mazandaran, and due to this, whenever necessity arose I would take a loan and then repay it upon receiving the amount. One year, however, I was informed that due to poor harvest the usual sum would not be sent. I became greatly distressed and, in that state of anxiety, went to sleep. Suddenly, in a dream, I saw the Prophet of Islam صلى الله علیہ وآلہ وسلّم, who called me and said: “O man! Rise, open that cupboard (pointing to it), there is one hundred toman there—take it.” I awoke from the dream, and shortly afterward there was a knock at my door. It was after noon. I saw that it was a messenger from the eminent Shi‘a authority Mirza Shirazi, who said: “Mirza is calling you.” I was surprised as to why such a great man would summon me at that time. When I went, I saw him seated in a room (and I had already forgotten the dream). Suddenly Mirza Shirazi said: “Mirza ‘Abd al-Nabi, open that cupboard—there are one hundred toman there—take them.” Immediately, the dream came vividly back to my mind. I was astonished by this event and wished to say something, but seeing that Mirza was not inclined to discuss it, I took the money and left. 2. A trustworthy acquaintance narrates: The author of the book Rayhanat al-Adab, the late Tabrizi, had a son whose right hand was impaired (apparently due to severe rheumatism), such that he could barely lift a pen. It was decided that he should travel to West Germany for treatment. He reports that while traveling by ship, he dreamed that his mother had died. He immediately recorded the dream along with the date and time in his diary. After some time, upon returning to Iran, he saw relatives waiting to receive him, dressed in black. He was surprised, having completely forgotten the dream. Ultimately, they informed him gently that his mother had passed away. At that moment, he remembered the dream. Upon checking his diary and inquiring about the date of her death, he found that it coincided exactly with the date he had recorded. 3. The well-known Islamic author Sayyid Qutb writes in his tafsir Fi Zilal al-Qur’an, in relation to the verses of Surah Yusuf: Even if I were to deny all other statements regarding dreams, I cannot deny what occurred to me personally. While I was in America, I saw in a dream that my nephew’s eyes were filled with blood and that he could not see. At that time, he was in Egypt with his family. I became worried and immediately wrote to my family, inquiring specifically about his eyes. After some time, a reply came stating that blood was internally leaking in his eyes and that he had lost his sight and was under treatment. Notably, this internal bleeding could not be observed normally and was only detectable through medical instruments. Yet, in the dream, I had clearly seen the internal bleeding. Such dreams, through which hidden realities are disclosed and future events are revealed, are numerous. Their occurrence is so frequent that even skeptical individuals cannot deny them or attribute them merely to coincidence. One may inquire among acquaintances and easily find similar examples that cannot be explained through purely material interpretations but only through spiritual explanations and belief in the independence of the soul. From such dreams, it may be inferred, in general, as evidence for the existence of an independent soul. 4. How did Ya‘qub (علیه السلام) infer the interpretation? In the verses under discussion, it is stated that Ya‘qub (علیه السلام), in addition to warning Yusuf not to disclose the dream to his brothers, also provided a general interpretation: that he would be chosen by God, taught the interpretation of dreams, and granted divine favor. While it is clear that the dream signifies Yusuf’s future attainment of a high spiritual and material position, the question arises: how did Ya‘qub know that Yusuf would be granted knowledge of dream interpretation? Was this an independent statement unrelated to the dream, or was it inferred from the dream itself? Apparently, Ya‘qub (علیه السلام) derived this from the dream itself, possibly in one of two ways: First, the fact that Yusuf, despite his young age, narrated the dream privately to his father indicates that he possessed a special awareness and sensitivity regarding it. Such perception in a young child suggests a latent spiritual aptitude that could eventually develop into knowledge of dream interpretation. Second, prophets maintain a connection with the unseen world through various means—at times through inner inspiration, at times through angelic revelation, and at times through dreams. Although Yusuf (علیه السلام) had not yet attained prophethood, such a meaningful dream indicates that he would later develop such a connection with the unseen. Thus, it was natural that he would be endowed with the ability to understand dreams as a form of such connection. 5. The lesson of discretion: Among the many lessons contained in these verses is the importance of secrecy. At times, even among brothers, it becomes necessary to exercise restraint in disclosing certain matters. Human life always involves secrets which, if revealed, may endanger one’s future or that of society. The ability to preserve such secrets reflects strength of character and self-control. Many individuals have suffered personal or اجتماعی harm due to failure in maintaining discretion, and numerous difficulties arise from the lack of secrecy. In a narration reported from Imam ‘Ali ibn Musa al-Rida (علیه السلام): “The believer is not truly a believer until he possesses three qualities: a quality of God, a quality of the Prophet, and a quality of the Imam. The divine quality is concealing secrets; the prophetic quality is gentleness in dealing with people; and the quality of the Imam is patience in hardship and adversity.” In another narration from Imam Ja‘far al-Sadiq (علیه السلام): “Your secrets are like your blood; they should flow only within your own veins.”

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

From this point, the conspiracy of Yusuf (علیه السلام)’s brothers against him begins. In the first verse, reference is made to the many instructive lessons contained within this account. It is stated: “لَقَدْ کَانَ فِی یُوسُفَ وَإِخْوَتِہِ آیَاتٌ لِلسَّائِلِینَ”, indicating that in the story of Yusuf and his brothers there are signs for those who seek understanding. Regarding who is meant by “السَّائِلِینَ,” some commentators—such as al-Qurtubi in Tafsir al-Jami‘ and others—have stated that they were a group of Jews in Madinah who used to ask the Prophet صلی الله علیہ وآلہ وسلّم various questions concerning this matter. However, the apparent meaning of the verse is general, indicating that within this account there are signs, lessons, and truths for all seekers. What greater lesson can there be than this: several strong individuals, driven by jealousy and acting according to a calculated plan, attempt to destroy a seemingly weak and isolated individual. Yet in doing so, they unwittingly elevate him to the throne of a kingdom, making him the ruler of a vast dominion, and ultimately they themselves bow before him in humility. This demonstrates that when God wills something, He possesses the power to bring it to completion even through the hands of its opponents. It also shows that a righteous and faithful individual is not alone; even if the entire world conspires for his destruction, if God does not will it, not even a hair on his head can be harmed. Ya‘qub (علیه السلام) had twelve sons. Yusuf (علیه السلام) and Binyamin were from the same mother, whose name was Rahel. Ya‘qub showed greater affection toward these two, especially Yusuf, for several reasons: they were younger and therefore more deserving of care and attention, their mother had passed away, and Yusuf in particular displayed signs of exceptional talent and distinction. For all these reasons, Ya‘qub (علیه السلام) showed them greater محبت. The jealous brothers, however, were oblivious to these factors and were deeply resentful. Moreover, the difference in mothers may have naturally fostered rivalry among them. They gathered together and said: “إِذْ قَالُوا لَیُوسُفُ وَاَخُوہُ اَحَبُّ إِلیٰ اَبِینَا مِنَّا وَنَحْنُ عُصْبَة”. They complained that Yusuf and his brother were more beloved to their father than they were, despite being strong and capable. They believed that, being more useful and better able to manage their father’s affairs, they should receive greater affection than these younger children. Having reached this one-sided conclusion, they declared: “اِنَّ اَبَانَا لَفِی ضَلَالٍ مُبِینٍ”. Their jealousy and resentment prevented them from reflecting on all aspects of the matter or understanding their father’s reasons for his affection. Personal interests often cloud judgment and lead individuals to biased decisions that result in deviation from justice. It is evident, however, that their accusation did not concern religious misguidance; rather, as later verses show, they believed in their father’s nobility and status as a prophet, but objected only to his social conduct toward them. Driven by envy, they eventually devised a plan and considered two proposals: to kill Yusuf or to cast him away to a distant land so that their father’s attention would be directed solely toward them—“اقْتُلُوا یُوسُفَ اَوِ اطْرَحُوہُ اَرْضًا یَخْلُ لَکُمْ وَجْہُ اَبِیکُمْ”. They acknowledged that such an act would bring a sense of guilt and condemnation from their conscience, but they proposed to compensate for it afterward by repentance and by becoming righteous—“وَتَکُونُوا مِنْ بَعْدِہِ قَوْمًا صَالِحِینَ”. This statement indicates that they were aware of the sinful nature of their intention and still retained a degree of fear of God. However, discussing repentance before committing a crime is, in reality, an attempt to deceive one’s conscience and facilitate wrongdoing, rather than a sign of genuine remorse. True repentance arises after the realization of sin and is accompanied by regret; speaking of repentance beforehand serves only to remove internal barriers and justify wrongdoing. Another point is that they said removing Yusuf would redirect their father’s “وجه” (attention) toward them, rather than his “قلب” (heart), since they were not confident that he would forget Yusuf quickly. It was sufficient for them that his outward attention would shift, with the hope that over time his heart would follow. Among them stood one who was more thoughtful or whose conscience was more alert. He opposed both killing Yusuf and abandoning him in a distant land, recognizing the danger to his life. Instead, he proposed a third plan: “قَالَ قَائِلٌ مِنْھُمْ لَا تَقْتُلُوا یُوسُفَ وَاَلْقُوہُ فِی غَیَابَةِ الْجُبِّ یَلْتَقِطْہُ بَعْضُ السَّیَّارَةِ إِنْ کُنتُمْ فَاعِلِینَ”. That is, do not kill Yusuf, but cast him into the depths of a well so that some passing caravan may pick him up and carry him away, thus removing him from both their sight and their father’s.

1. The Meaning of “غیابت الجب”: The term “جُبّ” refers to a well that has been lined with stones, and most desert wells are of this type. The word “غیابت” denotes a concealed or hidden part of the well that is not visible to the eye. This expression points to a common feature of such wells: near the water level at the bottom, a small recess or niche is often made in the wall so that a person descending into the well may sit there and fill vessels without entering the water. Naturally, when viewed from above, this area is not clearly visible; hence it is described as “غیابات”. 2. The Purpose of This Proposal: There is no doubt that the individual who suggested this plan did not intend that Yusuf (علیه السلام) be cast into the well to perish. Rather, his aim was that Yusuf remain in a concealed spot within the well until a passing caravan might find him and take him away safely. 3. The Meaning of “إنْ کُنتُمْ فَاعِلِینَ”: This statement indicates that even this suggestion was not presented with absolute decisiveness. It suggests that the speaker would have preferred that no action be taken against Yusuf at all. 4. Who Presented the Proposal of the Well: There is اختلاف among commentators regarding the identity of the one who proposed this plan. Some have identified him as Reuben, considering him the most thoughtful among them; others have mentioned Judah, while some have named Levi. 5. The Destructive Effects of Jealousy in Human Life: Another important lesson that emerges from this account is how jealousy can lead a person even to the point of contemplating the قتل of a brother, or to equally severe forms of harm. If this inner fire is not restrained, it can destroy not only others but also the one who harbors it. When another person attains a blessing while one is deprived of it, four possible states may arise: The first is that one wishes to attain the same blessing for oneself. This condition is called “غبطہ” (envy in a positive sense) and is praiseworthy, as it encourages constructive effort without harming others. The second is that one wishes the other to lose that blessing and begins to act toward this end. This is the blameworthy state known as “حسد”, which incites harmful actions against others without promoting self-improvement. The third is that one desires to possess the blessing exclusively, depriving others of it. This is referred to as “بخل” or monopolization. The fourth is that one wishes the other to retain the blessing, even if one remains deprived, and may even prefer others over oneself. This is known as “ایثار”، one of the highest human virtues. Jealousy does not merely lead to harm against others; at times it even leads to self-destruction. For this reason, Islamic traditions contain strong condemnations of this trait. The Prophet (صلی الله علیہ وآلہ وسلّم) is reported to have said: that Allah warned Musa ibn ‘Imran against jealousy, stating that the jealous person is displeased with divine blessings and opposes the divine distribution, and such a person has no true relationship with God. Similarly, Imam Ja‘far al-Sadiq (علیه السلام) is reported to have said: “آفة الدین الحسد والعجب والفخر”—the afflictions of religion are jealousy, self-conceit, and pride. In another narration, he states: “ان المومن یغبط ولا یحسد، والمنافق یحسد ولا یغبط”—the believer experiences “غبطہ” but not jealousy, whereas the hypocrite experiences jealousy but not “غبطہ”. 6. A Lesson for Parents: This episode also provides an important lesson for parents regarding the equitable expression of affection toward their children. Although it is clear that Ya‘qub (علیه السلام) did not act unjustly, and his محبت for Yusuf and Binyamin was based on valid reasons, this incident demonstrates the need for careful sensitivity in this matter. At times, disproportionate affection toward one child can create destructive emotions in another, damaging their sense of self-worth and leading to harmful behavior. There are many instances in which such imbalances have resulted in psychological harm. For example, it is narrated that a person’s elder child developed psychological distress when parental attention was disproportionately directed toward a younger, ill sibling. A professional assessment confirmed that the condition was due not to physical illness but to emotional deprivation. Islamic traditions emphasize this point as well. Imam Muhammad al‑Baqir (علیه السلام) is reported to have said that he would sometimes show particular affection to a child—even if another child had a greater right—so as to prevent division or resentment among them, and to avoid situations like that of the brothers of Yusuf. This illustrates that maintaining balance, sensitivity, and عدالت in parental relationships is essential for preserving harmony and preventing the emergence of harmful emotions among children.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

When the brothers of Yūsuf (علیه السلام) agreed upon the final plot to cast him into the well, they began to consider how they would take him along. For this purpose, they devised another plan. They went to their father and, in a tone that combined a claim of right, gentle softness, and a complaint filled with affection, said: “Father! Why do you never part with Yūsuf and entrust him to us? Why do you not consider us trustworthy regarding our brother, while surely we are his well‑wishers?” (قَالُوا یَااَبَانَا مَا لَکَ لَاتَاْمَنَّا عَلَیٰ یُوسُفَ وَإِنَّا لَہُ لَنَاصِحُونَ). “Let go of the one whom you consider at risk. Moreover, our brother is still young; he too has his rights. He needs to go out into the open spaces outside the town; it is not appropriate to confine him within the house. Send him with us tomorrow so that he may go out, move about, eat from the fruits of the trees, play, and enjoy recreation” (اَرْسِلْہُ مَعَنَا غَدًا یَرْتَعْ وَیَلْعَب). (Explanatory note: “یَرْتَعْ” is derived from “رتع” (on the pattern of “قطع”), originally meaning the grazing and abundant feeding of animals, but it is also used metaphorically for human enjoyment, recreation, and plentiful eating and drinking.) “And if you are concerned about his safety, then we shall all be his protectors and guardians,” for after all he is our brother and as dear to us as our own lives (وَإِنَّا لَہُ لَحَافِظُونَ). In this manner, they devised a highly skillful plan to separate the brother from the father. It is possible that they spoke these words in the presence of Yūsuf (علیه السلام) so that he too would request permission from his father to accompany them to the desert. In this scheme, on the one hand they placed their father in a difficult position—namely, if he did not entrust Yūsuf to them, it would imply that he regarded them with suspicion; on the other hand, they created an inducement for Yūsuf (علیه السلام) to go outside the city for play and recreation. Indeed, those who intend to strike under the cover of negligence adopt such strategies; they employ all psychological and emotional dimensions to justify themselves. However, people of faith, in accordance with the dictum “المومن کیس” (the believer is perceptive), should not be deceived by such attractive appearances, even if such a plot comes from one’s own brothers. Ḥaḍrat Yaʿqūb (علیه السلام), in response to the words of Yūsuf’s brothers, instead of directly accusing them of ill intent and refusing outright to send Yūsuf, stated that there were two reasons for his hesitation. The first was that separation from Yūsuf would grieve him (قَالَ إِنِّی لَیَحْزُنُنِی اَنْ تَذْھَبُوا بِہِ). The second was that there might be ferocious wolves in the surrounding wilderness: “and I fear lest a wolf should devour him while you are heedless of him” (وَاَخَافُ اَنْ یَاٴْکُلَہُ الذِّئْبُ وَاَنْتُمْ عَنْہُ غَافِلُونَ). This was entirely natural—that the brothers, engaged among themselves, might become inattentive to their younger brother, and in a wilderness filled with wolves, one of them might seize Yūsuf. The brothers had no answer to the father’s first argument, since the grief of separation from Yūsuf was not something they could compensate for; indeed, it may have further inflamed the fire of jealousy within them. As for the father’s second concern regarding taking the son out, the response—though not explicitly stated—would have been that, whether willingly or unwillingly, a son must eventually separate from his father for growth and upbringing. If he remains forever under the father’s shadow like a tender sapling, he will not develop. For the son’s completion and advancement, the father must endure this separation: today there is play, tomorrow the acquisition of knowledge, and thereafter livelihood through effort and striving; ultimately, separation is inevitable. Nevertheless, they did not directly respond to this, but instead addressed the second concern, which appeared to them more fundamental: “They said: If a wolf were to devour him while we are a strong group, then indeed we would be losers” (قَالُوا لَئِنْ اَکَلَہُ الذِّئْبُ وَنَحْنُ عُصْبَةٌ إِنَّا إِذًا لَخَاسِرُونَ). That is, could it be that we would sit idly and watch while a wolf devours our brother? Beyond the natural bond between brothers, another factor motivating us to protect him is our honor and reputation among people—what would people say about us? Would they not say that strong, able men stood by and allowed a wolf to attack their own brother? Could we then continue to live among people with dignity? They also implicitly addressed the father’s concern that they might become absorbed in play and neglect Yūsuf, arguing that such negligence would bring about the loss of all their honor and esteem; therefore, this was not a matter in which play could render them heedless, for in that case they would lose all worth. A question arises here: why did Ḥaḍrat Yaʿqūb (علیه السلام) single out only the danger of a wolf among all possible risks? Some have said that the wilderness of Canaan was known for wolves, and thus the greatest danger was perceived from them. Others say that this was due to a dream previously seen by Ḥaḍrat Yaʿqūb (علیه السلام), in which wolves attacked his son Yūsuf. It has also been suggested that he spoke figuratively, alluding to human beings with wolf‑like traits, such as some of Yūsuf’s brothers. In any case, they employed many stratagems, particularly by appealing to the innocent emotions of Ḥaḍrat Yūsuf (علیه السلام) and arousing in him a desire to go out of the city for recreation. Perhaps this was the first occasion on which he sought to persuade his father for such permission, and in all circumstances they aimed to obtain his consent for this purpose.

From this part of the narrative, several vivid and practical lessons emerge which deserve careful attention. 1. Conspiracies Disguised as Friendship: Enemies rarely enter the field openly and without concealment; rather, in order to keep their target in a state of heedlessness and to prevent any form of defence, they cloak their actions in deceptive appearances. The brothers of Yusuf (علیه السلام) concealed their plan of قتل or exile within the guise of noble emotions and brotherly concern—sentiments that were appealing to Yusuf himself and outwardly acceptable to their father. This pattern is the same method encountered widely in everyday life. Those enemies who are firmly opposed to us have inflicted severe and painful blows under such disguises. At times under the pretext of economic assistance, at times in the name of cultural relations, at times under the banner of human rights, and at times in the form of defence agreements, they have pursued the most disgraceful forms of exploitation against weaker nations. Historical experience should suffice to awaken awareness so that one is no longer deceived by flattering words and outward displays of sympathy presented by such predatory forces under the appearance of benevolent humanity. Their actions—whether under the cover of medical missions, diplomatic representation, military advisory roles, or technical expertise—have repeatedly demonstrated hidden agendas. Such experiences should prevent any illusion regarding their intentions and enable recognition of their true nature behind their outward appearance. 2. Recreation as a Natural Human Need: Healthy activity and proper recreation are natural human needs. It is noteworthy that when the sons argued before Ya‘qub (علیه السلام) for Yusuf’s need for recreation, he did not refute the principle itself; he effectively accepted it. This indicates that sound reason cannot deny such a natural requirement. The human being is not a mechanical entity that can function continuously without rest; rather, the soul, like the body, becomes fatigued and requires renewal through appropriate recreation. Experience shows that continuous engagement in a single activity leads to diminished effectiveness due to loss of enthusiasm, whereas brief periods of relaxation or healthy activity restore vitality and increase both the quantity and quality of work. Thus, time spent in proper recreation ultimately contributes to productivity. Islamic traditions articulate this principle clearly. In a statement attributed to ‘Ali (علیه السلام): the life of a believer consists of three parts—one for spiritual devotion, one for seeking livelihood, and one for lawful enjoyment. Moreover, such balanced activity acts as support for all other aspects of life. However, it must be emphasized that recreation must be constructive; otherwise, corrupt forms of entertainment can damage the human spirit and weaken one’s capacity for meaningful activity. Another important point is that, just as the brothers of Yusuf exploited the natural inclination toward recreation to achieve their purpose, enemies in modern society also misuse such tendencies, employing entertainment and sports as means of distraction or influence. Therefore, awareness and vigilance are essential. 3. The Child Under Parental Protection: Although parental love naturally inclines parents to keep their children close, the purpose of such care is to prepare them for independent life when necessary. A child who always remains under protection, like a plant perpetually under the shade of a large tree, cannot develop fully. It is therefore necessary to allow gradual independence so that the child may grow in self‑reliance and confidence. This principle helps explain why Ya‘qub (علیه السلام), despite deep attachment, eventually allowed Yusuf (علیه السلام) to accompany his brothers. Excessive dependence can weaken personality, whereas gradual independence fosters strength and resilience. 4. No Accusation Before Evidence: Another lesson is that one must not accuse others without clear evidence. Although Ya‘qub (علیه السلام) perceived the jealousy of his sons, he did not explicitly accuse them of wrongdoing. Instead, he expressed concern regarding other dangers. Ethical and just conduct requires that individuals be presumed innocent unless clear evidence indicates otherwise. 5. Avoid Suggesting False Excuses: It is also reported that one should not suggest false explanations that may later be used deceptively. Sometimes individuals become aware of possible wrongdoing only because such possibilities are suggested to them. Therefore, caution should be exercised in speech, particularly when addressing those who may be influenced negatively. 6. Fulfilling Responsibility: Finally, the brothers’ statement—that if harm befell Yusuf in their presence they would be losers—indicates that once a responsibility is accepted, it must be fulfilled with steadfastness. Failure to uphold responsibility results not only in loss of trust but also in the decline of one’s moral integrity and social standing. A person with a living conscience and a sense of honour cannot neglect obligations once undertaken.

See ayat 18 for tafseer.

See ayat 18 for tafseer.

See ayat 18 for tafseer.

Ultimately, the brothers succeeded; they persuaded their father to send Yusuf (علیه السلام) with them. That night they spent in anticipation, imagining that the following day their plan concerning Yusuf would be put into effect and that they would permanently remove this “obstacle” from their path. Their only concern was that their father might regret his decision and retract his permission. Early in the morning, they came to their father, and he once again advised them regarding the protection of Yusuf. They expressed obedience, lifted him with apparent affection and respect before their father, and set out. It is said that their father accompanied them to the gates of the city, took Yusuf once more into his arms, pressed him to his chest while tears flowed from his eyes, and then, despite his distress, entrusted him to them and returned. Yet Ya‘qub (علیه السلام) kept his gaze fixed upon them as far as his sight could reach, continuing to look upon Yusuf (علیہ السلام) with affection and محبت. When they were certain that their father could no longer see them, they suddenly turned away from this affection. The accumulated envy and resentment that had built up over the years burst forth against Yusuf (علیہ السلام). They began to strike him from all sides; he sought refuge from one brother to another, yet none of them offered him protection. It is narrated that amid this storm of affliction, Yusuf (علیہ السلام) was weeping. However, when they were about to cast him into the well, he suddenly began to laugh. His brothers were astonished at this, wondering what occasion for laughter this could be, as if Yusuf (علیہ السلام) were unaware of the calamity awaiting him. Yusuf (علیہ السلام), however, revealed the purpose behind his laughter and conveyed a profound lesson. He said that he once reflected upon his powerful brothers—their strength and physical ability—and felt reassured that with such supporters he need not fear adversity. He had placed his trust in them, yet now, when he sought refuge in them, none provided him protection. Thus, God had placed him in their power so that he might learn not to rely upon anyone other than Him, not even upon brothers. The Qur’an states: “فَلَمَّا ذَھَبُوا بِہِ وَاَجْمَعُوا اَنْ یَجْعَلُوہُ فِی غَیَابَةِ الْجُبِّ”. When they took him away and agreed unanimously to cast him into the concealed depth of the well, they carried out their ظلم. The expression “اَجْمَعُوا” indicates that while they may not all have agreed upon killing Yusuf, they were united in this plan. At that moment, Yusuf (علیہ السلام) received a divine communication as consolation: “وَاَوْحَیْنَا إِلَیْہِ لَتُنَبِّئَنَّھُمْ بِاَمْرِھِمْ ھٰذَا وَھُمْ لَایَشْعُرُونَ”. He was assured that a day would come when he would inform them of their deeds while they would not recognize him. This shows that the communication was not prophethood revelation in the formal sense but rather an inspiration providing reassurance that he was not alone and that divine protection was with him. It instilled hope in his heart and dispelled despair. The brothers, having carried out their plan, turned to consider how they would present the matter to their father. They decided to fabricate a narrative that Yusuf had been devoured by a wolf, thereby diverting suspicion and securing their father’s favour. The Qur’an states: “وَجَائُوا اَبَاھُمْ عِشَاءً یَبْکُونَ”. They came to their father at night, weeping. Their tears were false, illustrating that weeping itself is not a sufficient proof of truthfulness. Their father, who had been anxiously awaiting Yusuf’s return, was shaken when he saw them without him. When he inquired, they said: “قَالُوا یَااَبَانَا إِنَّا ذَھَبْنَا نَسْتَبِقُ وَتَرَکْنَا یُوسُفَ عِنْدَ مَتَاعِنَا فَاَکَلَہُ الذِّئْبُ”. They claimed that they had gone to compete among themselves and had left Yusuf by their belongings, during which a wolf had come and devoured him. They added: “وَمَا اَنْتَ بِمُؤْمِنٍ لَنَا وَلَوْ کُنَّا صَادِقِینَ”, implying that even if they spoke the truth, their father would not believe them due to his prior suspicions. Their speech was carefully constructed, beginning with the emotional address “یا اَبانا” and incorporating seemingly plausible circumstances. They even produced physical evidence: “وَجَائُوا عَلیٰ قَمِیصِہِ بِدَمٍ کَذِبٍ”, bringing Yusuf’s shirt stained with false blood. However, fabricated narratives rarely account for all details. They failed to consider that the shirt bore no signs of tearing. The experienced and perceptive Ya‘qub (علیہ السلام) immediately recognized the inconsistency and said: “قَالَ بَلْ سَوَّلَتْ لَکُمْ اَنفُسُکُمْ اَمْرًا”. Some narrations state that he remarked that it was a strangely gentle wolf that devoured his son without damaging his shirt. Overwhelmed by grief, he wept deeply, even fainting from sorrow, yet despite the intense pain, he did not utter words of despair or اعتراض. Instead, he said: “فَصَبْرٌ جَمِیلٌ”, indicating a patience accompanied by gratitude and trust in God. He further stated: “وَاللهُ الْمُسْتَعَانُ عَلیٰ مَا تَصِفُونَ”, seeking divine assistance against what they described. Notably, he did not explicitly seek patience for Yusuf’s death, as he perceived that Yusuf had not been killed. Rather, he sought patience for the separation that had resulted from their account, entrusting the matter entirely to God.

Abu Hamzah al‑Thumali narrates a report from Imam Zayn al‑‘Abidin (علیه السلام). He states: On a Friday I was in Madinah. I performed the morning prayer with Imam Zayn al‑‘Abidin (علیه السلام). When the Imam completed the prayer and his recitations, he returned toward his home, and I was accompanying him. He called his maidservant and instructed her that any supplicant or needy person who passed by the door should be given food, because it was Friday. Abu Hamzah says that I remarked: not everyone who asks for help is deserving. The Imam replied that this may be true, but he feared that among them there might be rightful recipients, and if they were turned away from their door, then a calamity similar to that which befell Ya‘qub (علیه السلام) and the family of Ya‘qub might befall them as well. He then ordered that all should be given food, and he explained that for Ya‘qub (علیه السلام), a sheep was slaughtered daily; a portion was given to the needy, and another was consumed by him and his family. One day, a needy traveler came, righteous and fasting, and of high rank before God. He passed through the city of Canaan on the night of Friday, and at the time of breaking the fast came to the door of Ya‘qub (علیه السلام), asking repeatedly for assistance from the remaining food. Although he was heard, his request was not responded to. When he lost hope and darkness spread, he returned, weeping, and complained to God of his hunger. He passed the night in hunger and remained patient, praising God. Meanwhile, Ya‘qub (علیه السلام) and his family remained fully satisfied and even had leftover food by morning. The Imam then stated that God revealed to Ya‘qub (علیه السلام): “You have humiliated My servant, and you have provoked My wrath; you and your family have become deserving of punishment. O Ya‘qub, I hasten My reproach and discipline of My friends, and this is because of My love for them.” (Tafsir Burhan, vol. 2, p. 243; Nur al‑Thaqlayn, vol. 2, p. 411). Abu Hamzah further says that he asked Imam Zayn al‑‘Abidin (علیه السلام) when Yusuf (علیه السلام) saw his dream, and the Imam replied: on that very night. This narration makes it clear that even a minor lapse on the part of prophets and the righteous—more precisely, “tark al‑awla,” which is not even considered sin (since the true condition of the supplicant was not known to Ya‘qub (علیه السلام))—may at times become a cause for divine admonition. This is due to the elevated station of such individuals, which requires constant attentiveness even to the smallest of actions, according to the principle: حسنات الابرار سیئات المقربین. If Ya‘qub (علیه السلام), for a momentary unawareness of a supplicant’s distress, experienced such sorrow, then one must reflect upon the condition of a society in which a few remain satiated while many are hungry—how could such a society escape divine displeasure or punishment?

Traditions from the Ahl al‑Bayt (علیہ السلام) as well as reports transmitted through Sunni sources relate that when Yusuf (علیه السلام) reached the bottom of the well, all his outward sources of hope were cut off, and his entire attention turned toward the Pure Essence of God. He engaged in supplication to his Lord and began to converse in intimate prayer according to what Jibril had taught him, as has been narrated in various forms in the traditions. In one narration, it is reported that he supplicated to God in the following manner: اللّٰھم یا مونس کل غریب ویا صاحب کل وحید ویا ملجا کل کائف ویا کاشف کل کربة ویا عالم کل نجوی یامنتھی کل شکوی ویا حاضر کل ملاء یاحیّ یا قیّوم اسئلک ان تقذف رجائک فی قلبی حتّیٰ لایکون لی ھم ولا شغل غیرک وان تجعل لی من امری فرجاً ومخرجاً انک علیٰ کل شیء قدیر۔ “O God! O Companion of every stranger, O Associate of every lonely one, O Refuge of every fearful one, O Reliever of every distress, O Knower of every secret supplication, O the ultimate resort of every complainant, O Present in every gathering, O Ever‑Living, O Sustainer! I ask You to cast Your hope into my heart so that I may have no concern or occupation other than You, and that You grant me relief and deliverance from this condition, for You have power over all things.” It is noteworthy that, according to this narration, when the angels heard the voice of Yusuf (علیه السلام), they said: “O our Lord, we hear a voice and a supplication—the voice is the voice of a child, but the supplication is the supplication of a prophet.” (Tafsir Qurtubi, vol. 5, p. 3373). It is also reported that when the brothers cast Yusuf (علیه السلام) into the well, they removed his shirt and left his body uncovered. Yusuf pleaded with them that they at least return his garment so that, if he survived, it might cover him, and if he died, it might serve as his کفن. The brothers mockingly told him to call upon the sun, moon, and stars—those he had seen in his dream—to provide him with companionship and clothing. When Yusuf (علیه السلام) became completely disappointed in all except God, he recited the above supplication (Tafsir Qurtubi, vol. 5, p. 3373). A narration from Imam Ja‘far al‑Sadiq (علیه السلام) states that when Yusuf (علیه السلام) was cast into the well, Jibril came to him and asked: “Child, what are you doing here?” He replied: “My brothers have thrown me into the well.” Jibril asked: “Do you wish to come out?” He answered: “It depends on God’s will; if He wills, He will bring me out.” Jibril then said that God had commanded him to teach a supplication. Yusuf asked which supplication, and Jibril instructed him to say: اللّٰھم انی اسئلک بان لک الحمد لاالہ الا انت المنان، بدیع السمٰوٰت والارض، ذوالجلال والاکرام، ان تصلی علی محمدواٰل محمد وان تجعل لی مما انافیہ فرجاً ومخرجاً۔ “O God, I ask You—You to whom belongs all praise, there is no deity except You, the Bestower of blessings, the Originator of the heavens and the earth, Possessor of Majesty and Honor—that You send blessings upon Muhammad and the family of Muhammad, and that You grant me relief and deliverance from my present condition.” (Nur al‑Thaqlayn, vol. 2, p. 416). There is no contradiction in affirming that Yusuf (علیه السلام) uttered both of these supplications

The phrase “وَاَجْمَعُوا اَنْ یَجْعَلُوہُ فِی غَیَابَةِ الْجُبِّ” means: they agreed unanimously to place him in the hidden depth of the well. This expression indicates that they did not simply throw Yusuf (علیه السلام) into the well from above; rather, they took him down carefully. At the bottom of the well, where a ledge or platform is usually constructed near the water level for those who descend, they lowered Yusuf (علیه السلام) by fastening a rope around his waist and brought him down to that point, where they left him. The numerous narrations reported in the interpretation of the above verses also support this understanding.

The term “سَوَّلَتْ” is derived from the root “تسویل” and denotes embellishment or making something appear attractive; it is also at times used in the sense of generating inner suggestion or وسوسہ. All these meanings ultimately converge upon a single idea: that human desires and inclinations have made this act appear appealing and justified. This expression indicates that when unrestrained desire and rebellious impulses dominate the human soul and intellect, even the most heinous crimes—such as killing or exiling a brother—may come to appear desirable and even necessary. From this, a broader psychological principle becomes evident: excessive inclination toward a particular desire, especially when accompanied by moral فساد, obscures human perception and distorts one’s ability to recognize reality. It causes truth to be perceived as falsehood and falsehood as truth. Consequently, without purification of the self, it is not possible to make sound judgments or to perceive objective reality correctly. This is precisely why justice is considered an essential condition for a judge: only one who has disciplined their النفس can render fair decisions. The Qur’anic verse also points toward this principle in Surah al‑Baqarah (2:282): “وَاتَّقُوا اللّٰہَ وَیُعَلِّمُکُمُ اللّٰہُ” — indicating that through تقویٰ, God grants true knowledge and sound understanding.

From the account of the treatment of Yusuf (علیه السلام) by his brothers, this well‑known reality is once again established at the level of certainty: a liar can never permanently conceal his secret. When objective facts take on external existence, they form numerous interrelated connections, and a person who, through falsehood, attempts to construct an artificial narrative cannot preserve all these connections, no matter how intelligent or cautious he may be. Even if he manages to fabricate a few such links, it is not easy to maintain these artificial correlations in memory over time, and even a slight lapse gives rise to contradictions. Moreover, many of these connections are overlooked entirely, and it is through these neglected aspects that the truth is ultimately revealed. This serves as an important lesson for all those who value their dignity and honor: they should never resort to falsehood, should not jeopardize their social standing, and should avoid incurring divine displeasure.

Steadfastness and patience in the face of severe trials and overwhelming disturbances are marks of spiritual greatness and the elevation of human character—such greatness that vast adversities are absorbed within it without causing instability or trembling. A slight breeze may disturb the surface of a small pond, whereas even powerful storms are calmly absorbed by an immense ocean like the Atlantic without significantly affecting it. At times, a person may outwardly display patience and endurance, yet subsequently utter words that are sharp and revealing of ingratitude and lack of tolerance. In doing so, such a person disfigures the very image of their own patience. By contrast, those who possess true faith, strong resolve, and noble character are those whose capacity for patience does not become exhausted under such circumstances, and whose tongues do not utter anything indicative of ingratitude, denial, restlessness, or lamentation. Their patience is described as “صبر جمیل”—a beautiful patience. At this point, a question arises: how is this consistent with what is mentioned elsewhere in this Surah, namely that Ya‘qub (علیه السلام) wept so intensely that he lost his eyesight? Does this not contradict “صبر جمیل”? The answer may be expressed succinctly: the hearts of the people of God are centers of emotion and affection. It is therefore not surprising that, in the separation from a beloved son, a flood of tears should flow. What is essential is that they maintain self-restraint—meaning that no word or action should be expressed that is contrary to divine رضā. From Islamic traditions it is understood that when the Prophet Muhammad صلی الله علیہ وآلہ وسلّم shed tears at the death of his son Ibrahim, an objection was raised that he himself discouraged others from weeping. The Prophet replied: “تدمع العین ویحزن القلب ولانقول مایسخط الرب”—“The eye sheds tears and the heart grieves, but we do not say anything that would incur the displeasure of the Lord.” In another narration, he said: “لیس ھٰذا بکاء ان ھٰذا رحمة”—“This is not wailing; it is mercy.” This indicates that the human heart is not made of stone, but is naturally responsive. Emotional reaction to matters of the heart is inevitable, and its simplest manifestation is tears flowing from the eyes. This is not a fault; indeed, it is a merit. The fault lies in uttering words or performing actions that provoke divine displeasure.

See ayat 20 for tafseer.

Ultimately, the brothers succeeded; they persuaded their father to send Yusuf (علیه السلام) with them. That night they passed in hopeful anticipation, believing that the next day their plan regarding Yusuf would be realized and that they would permanently remove this perceived obstacle from their path. Their only concern was that their father might regret his decision and retract his permission. In the early morning, they came before their father. He repeated his instructions regarding Yusuf’s safety, and they expressed obedience. In front of him, they lifted Yusuf with apparent affection and respect and set out. It is said that Ya‘qub (علیه السلام) accompanied them to the city gate and, for the last time, took Yusuf into his arms, pressing him to his chest while tears flowed from his eyes. Despite his sorrow, he entrusted Yusuf to them and turned back. Even then, his gaze remained fixed upon them for as long as it could reach, and until he could no longer see them, he continued to look upon Yusuf with محبت. However, once they were certain that their father could no longer see them, they suddenly turned away from their outward affection. The accumulated jealousy and resentment that had long been concealed within them burst forth against Yusuf (علیہ السلام). They began to strike him from all sides; he sought refuge from one brother to another, yet none granted him protection. It is narrated that in this storm of affliction Yusuf (علیه السلام) wept, but when they were about to lower him into the well, he suddenly laughed. This astonished his brothers, for it appeared as though he took the matter lightly and was unaware of the severity of his circumstance. Yusuf (علیه السلام), however, explained the reason for his laughter, thereby conveying a profound lesson. He said that he once looked at his strong brothers—their power and their physical strength—and felt assured that with such supporters he need not fear hardship. He had relied upon them, but now, being in their grasp and seeking refuge in them, none responded. Thus, God had placed him in this situation to teach him that one should rely only upon Him and not upon others, not even upon one’s own brothers. The Qur’an states: “فَلَمَّا ذَھَبُوا بِہِ وَاَجْمَعُوا اَنْ یَجْعَلُوہُ فِی غَیَابَةِ الْجُبِّ”. When they took him away and resolved collectively to place him in the hidden depth of the well, they carried out their ظلم. The term “اَجْمَعُوا” indicates that they were united in this course of action, although they had not all agreed upon killing him. At that moment, divine inspiration came to Yusuf (علیہ السلام): “وَاَوْحَیْنَا إِلَیْہِ لَتُنَبِّئَنَّھُمْ بِاَمْرِھِمْ ھٰذَا وَھُمْ لَا یَشْعُرُونَ”. This was not a formal prophetic revelation but an inner divine reassurance, conveying that a day would come when he would inform them of their actions while they would not recognize him. This brought hope to his heart and removed despair. The brothers, having executed their plan, then turned to the matter of returning to their father with a plausible explanation. The plan they formulated was exactly what their father had feared and anticipated: they would claim that Yusuf had been devoured by a wolf. The Qur’an states: “وَجَائُوا اَبَاھُمْ عِشَاءً یَبْکُونَ”. They came to their father at night while weeping, demonstrating that even tears may be feigned and are not inherently proof of truthfulness. Their father, who had been intensely awaiting Yusuf’s return, was shaken upon seeing them without him. When he inquired, they said: “قَالُوا یَااَبَانَا إِنَّا ذَھَبْنَا نَسْتَبِقُ وَتَرَکْنَا یُوسُفَ عِنْدَ مَتَاعِنَا فَاَکَلَہُ الذِّئْبُ”. They claimed that they had gone for sport and competition, leaving Yusuf with their belongings, and that during this time a wolf had come and devoured him. They added: “وَمَا اَنْتَ بِمُؤْمِنٍ لَنَا وَلَوْ کُنَّا صَادِقِینَ”, stating that even if they were truthful, their father would not believe them because of his prior suspicions. Their statement was carefully constructed, beginning with the emotionally charged address “یا اَبانا” and supported by apparently plausible reasoning. They even presented false evidence: “وَجَائُوا عَلیٰ قَمِیصِہِ بِدَمٍ کَذِبٍ”, bringing Yusuf’s shirt stained with fabricated blood. However, fabricated accounts rarely maintain coherence in all aspects. They failed to consider that the shirt bore no tear marks. The wise and perceptive Ya‘qub (علیه السلام), upon seeing it, realized the truth and said: “قَالَ بَلْ سَوَّلَتْ لَکُمْ اَنفُسُکُمْ اَمْرًا”. Despite the intense grief that burned within his heart, he did not utter words of complaint or despair. Instead, he responded with: “فَصَبْرٌ جَمِیلٌ”, indicating a patience characterized by composure and trust in God. He further said: “وَاللهُ الْمُسْتَعَانُ عَلَیٰ مَا تَصِفُونَ”, seeking divine assistance against what they described. Notably, he did not ask for patience over Yusuf’s death, as he perceived that Yusuf had not been killed. Rather, he sought patience for the separation that had occurred, entrusting the matter entirely to God.

See ayat 22 for tafseer.

When the detailed narrative of Yusuf (علیه السلام) reaches the point where his brothers have cast him into the well, the episode involving his brothers effectively concludes, and a new phase of this young child’s life begins in Egypt. Ultimately, Yusuf (علیه السلام) was brought to Egypt and presented for sale. Since he was an exceptionally valuable “commodity,” it was the ruler of Egypt—who in reality functioned as a minister or chief administrator under the Pharaoh—who was able to pay the highest price for such a distinguished servant. The narrative now turns to what Yusuf (علیه السلام) experienced in Egypt. The Qur’an states: “وَقَالَ الَّذِی اشْتَرَاہُ مِنْ مِصْرَ لاِمْرَاَتِهِ اَکْرِمِی مَثْوَاہُ عَسٰی اَنْ یَّنْفَعَنَا اَوْ نَتَّخِذَہُ وَلَدًا”. The one who purchased him in Egypt said to his wife: honor his position and do not regard him merely as an ordinary servant, for we hope that he may be of benefit to us, or we may adopt him as a son. The term “مثویٰ” denotes rank or residence and is derived from the root “ثوی,” meaning to dwell or remain; here it signifies status and position. This statement indicates that the Egyptian official had no children and lived with a longing for a son. Upon seeing this dignified and beautiful child, he became inclined to adopt him. The Qur’an then continues: “وَکَذٰلِکَ مَکَّنَّا لِیوسفَ فِی الْاَرْضِ”. In this way, We established Yusuf in that land. This establishment was, on the one hand, a preparation for the immense authority he would attain in the future, and on the other hand, a transition from the harsh conditions of the well—marked by isolation and deprivation—to an environment of comfort and stability within the Egyptian court. It is further stated: “وَلِنُعَلِّمَہُ مِنْ تَاْوِیلِ الْاَحَادِیثِ”. This was so that he might be taught the interpretation of “احادیث,” which refers to the interpretation of dreams, enabling him to comprehend aspects of future events. It may also refer more generally to divine knowledge granted through revelation, for Yusuf (علیہ السلام), having passed through severe trials, had now developed the capacity to bear divine communication. However, the interpretation of dreams appears to be the more appropriate meaning here. The verse concludes: “وَاللّٰہُ غَالِبٌ عَلٰی اَمْرِہِ وَلٰکِنَّ اَکْثَرَ النَّاسِ لَا یَعْلَمُونَ”. God is dominant over His affair, though most people do not know. One manifestation of this divine dominance is that, at times, the means of success and deliverance are provided through the actions of enemies. In the case of Yusuf (علیہ السلام), had it not been for the plot of his brothers, he would not have entered the well, nor would he have come to the attention of the Egyptian authority or interpreted the king’s dream, nor could he have attained such a position. In reality, through the hands of his brothers, God elevated Yusuf to power, though they imagined they had cast him into ruin. In this new environment—one that represented a major political center—Yusuf (علیه السلام) encountered new challenges. On the one hand, he witnessed the grandeur and power of the Egyptian court and the immense wealth of its elites; on the other hand, he observed the condition of the marketplace, where human beings were bought and sold. Through these contrasts, he became aware of the widespread suffering endured by ordinary people, which deeply affected his spirit and thought. He contemplated that if he were ever granted power, he would transform such conditions. During this period, he engaged in continuous self‑development and purification. The Qur’an states: “وَلَمَّا بَلَغَ اَشُدَّہُ آتَیْنَاہُ حُکْمًا وَّعِلْمًا وَکَذٰلِکَ نَجْزِی الْمُحْسِنِینَ”. When he reached maturity and attained physical and spiritual development, We granted him “حکم” and “علم,” and thus do We reward those who do good. The term “اشد” derives from “شد,” indicating strength and completeness, and here refers to both physical and spiritual maturity. The terms “حکم” and “علم” have been interpreted in various ways: they may signify prophethood and religious knowledge; or “حکم” may refer to sound judgment and self‑restraint, while “علم” denotes knowledge free from ignorance; or “حکم” may refer to mastery over the النفس and “علم” to the illumination of divine knowledge in the purified heart. In all cases, these were distinguished divine gifts granted to Yusuf (علیه السلام) on account of his purity, تقویٰ, patience, and reliance upon God—qualities that are encompassed within the term “المحسنین”.

1. Why is the name of Egypt not explicitly mentioned? One noteworthy aspect of the verses under discussion is that the name of Egypt is not explicitly stated. It is simply said that the one who purchased Yusuf (علیه السلام) was from Egypt, without identifying him directly. In subsequent verses, his identity is revealed gradually rather than all at once. For example, in verse 25 it is said: “وَأَلْفَيَا سَيِّدَهَا لَدَا الْبَابِ”, indicating that when Yusuf fled from Zulaykha, her husband appeared at the door. Later, in verse 30, the expression “امْرَأَتُ الْعَزِيزِ” is used. This gradual disclosure may serve two purposes. First, consistent with the Qur’anic style, information is presented only to the extent necessary, reflecting brevity and eloquence. Second, from a literary perspective, beginning a narrative in a partially concealed manner creates curiosity and draws the reader’s full attention to the unfolding story. 2. The Relationship Between Dream Interpretation and the Egyptian Court: Another question arising from these verses concerns the relationship between Yusuf’s presence in the Egyptian court and the teaching of dream interpretation, indicated by “لِنُعَلِّمَهُ”. It may be understood that divine knowledge is often granted as a result of self‑discipline and resistance against passions. Such knowledge, which illuminates the heart, is a divine gift bestowed upon those who restrain their desires. The case of Ibn Sirin is often cited as an example: through his refusal to succumb to temptation, he became renowned for his deep insight into dream interpretation. Moreover, royal courts traditionally served as centers for the interpretation of dreams. A perceptive individual like Yusuf (علیه السلام), placed within such an environment, could benefit both from divine guidance and from exposure to the practices and experiences of others. Thus, this knowledge was both a spiritual endowment and a practical skill aligned with his circumstances. This illustrates the principle expressed in the tradition: “العلم نور یقذفہ اللّٰہ فی قلب من یشاء” — knowledge is a light that God casts into the heart of whom He wills. Such knowledge is not merely acquired through external instruction but is a divine bestowal upon those who excel in self‑purification. 3. The Meaning of “بلوغ اشد”: The term “اشد” derives from a root meaning strength and firmness, and “بلوغ اشد” signifies reaching a stage of physical and spiritual maturity. However, the Qur’an uses this expression at different stages of life. In some contexts, it refers to reaching the age of بلوغ, as in: “وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ … حَتَّىٰ يَبْلُغَ أَشُدَّهُ” (Bani Isra’il: 34). In others, it is used alongside forty years of age, as in: “حَتّىٰ اِذَا بَلَغَ اَشُدَّهُ وَبَلَغَ اَرْبَعِينَ سَنَةً” (Ahqaf: 15). Elsewhere, it denotes a stage prior to old age, as in: “ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ ثُمَّ لِتَكُونُوا شُيُوخًا” (al‑Mu’min: 67). These variations indicate that human development occurs in stages, each representing a type of maturity. While some have attempted to define these stages in fixed numerical terms, such classifications cannot be applied universally. In the present context, “بلوغ اشد” refers to the attainment of full physical and intellectual development, which, in the case of Yusuf (علیه السلام), occurred relatively early in life. 4. Divine Blessings Are Granted with Wisdom and Measure: The final point is that when the Qur’an mentions that Yusuf (علیه السلام) was granted “حکم” and “علم,” it immediately adds: “وَكَذلِكَ نَجْزِي الْمُحْسِنِينَ”. This indicates that divine blessings—even when granted to prophets—are not arbitrary; they are bestowed in accordance with merit. Every individual receives from the boundless divine grace in proportion to their virtue and excellence. Yusuf (علیه السلام) was granted these عظیم نعمات because of his purity, تقویٰ, patience, resilience, and reliance upon God. All these qualities are encompassed within the term “المحسنين”.

See ayat 24 for tafseer.

Yusuf (علیه السلام), with his beautiful, attractive, and spiritually radiant countenance, not only drew the attention of the ‘Aziz of Egypt toward himself, but his wife also soon became deeply captivated by him. This attachment penetrated into the depths of her being, and as time passed, the intensity of this passion continued to grow. However, Yusuf (علیه السلام), who was a pure and virtuous individual, was concerned with none but God; his heart was devoted entirely to divine love. Several additional factors further inflamed the wife’s passionate attachment. First, she was deprived of children and longed for them. Second, she lived in an environment of aristocratic luxury and refinement. Third, she faced no personal hardship or constraint in her domestic life, as is typical of those raised in comfort and affluence. Fourth, within the court of Egypt there existed no meaningful restriction or moral restraint. Under such conditions, a woman devoid of faith and piety was swept away by waves of temptation, until she resolved to reveal her inner feelings to Yusuf and demand the fulfillment of her desire. In pursuit of her objective, she employed every means and method, striving intensely to influence his heart. As the Qur’an states: “وَرَاوَدَتْهُ الَّتِي هُوَ فِي بَيْتِهَا عَنْ نَفْسِهِ”. The word “راودتہ” is derived from “مرودة,” originally meaning to seek pasture, and later came to denote pursuing something gently and persistently. This indicates that she employed softness, affection, and gradual persuasion, without resorting to threats, in her attempt to attain her aim. Finally, the last means she saw available was to isolate him in a private chamber and employ all emotional and sensory stimuli to arouse him: she adorned herself in the most attractive clothing, beautified herself elaborately, applied fragrant perfume, and prepared herself in such a manner as to compel even a strong individual to yield. The Qur’an states: “وَغَلَّقَتِ الْاَبْوَابَ وَقَالَتْ هَيْتَ لَكَ”. The form “غَلَّقَتْ” conveys emphasis, indicating that she firmly closed all the doors. This suggests that she brought Yusuf into an inner chamber, possibly behind multiple doors, and as mentioned in some narrations, she closed several doors to leave no avenue of escape. When Yusuf (علیه السلام) perceived that all external circumstances were aligned toward sin and that no apparent escape remained, he responded only with: “مَعَاذَ الله”. In this brief yet decisive reply, he categorically rejected her invitation and made it clear that he would never submit. At the same time, he demonstrated that in such critical moments, the only refuge from temptation and deviation lies in seeking protection from God, before whom there is no distinction between public and private, and whose power encompasses all things. Through this response, Yusuf (علیہ السلام) affirmed divine unity both in belief and in practice. He further said: “إِنَّهُ رَبِّي أَحْسَنَ مَثْوَايَ”. He reminded that he lived under the care of the ‘Aziz and enjoyed his generosity and respect. To betray such trust would be an act of clear injustice. Therefore, he concluded: “إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ”. Surely, those who commit injustice do not attain success.

In this regard, there is considerable اختلاف among the commentators. Many exegetes—such as al‑Tabarsi in Majma‘ al‑Bayan and the author of al‑Manar—have taken the term “رب” in its broader sense and interpreted it as referring to the ‘Aziz of Egypt, who had shown great respect and honor to Yusuf (علیه السلام) and had, from the outset, recommended to his wife: “اَکْرِمِی مَثْوَاہُ”. The assumption that the term “رب” cannot be used in this sense is incorrect, for within this very Surah and elsewhere in the Qur’an, “رب” is applied at times to other than God. For example, in the account of the prisoners, Yusuf (علیه السلام) says to the one whom he believed would be saved: “وَقَالَ لِلَّذِی ظَنَّ اَنَّہُ نَاجٍ مِنْھُمَا اذْکُرْنِی عِنْدَ رَبِّکَ” (آیت 42), referring to the ruler of Egypt. Likewise, in another verse it is said: “فَلَمَّا جَائَہُ الرَّسُولُ قَالَ ارْجِعْ اِلَیٰ رَبِّکَ” (آیت 50). Thus, the term “رب” is used in the sense of “master” or “benefactor,” just as it is used for God. It is, therefore, a مشترک term applicable in both meanings. Nevertheless, some commentators have preferred the interpretation that in the phrase “اِنَّہُ رَبِّی اَحْسَنَ مَثْوَایَ,” “رب” refers to God, especially since the mention of “الله” supports returning the pronoun to Him. According to this view, the meaning would be that Yusuf (علیه السلام) seeks refuge in God, who has honored him and bestowed blessings upon him. However, the repetition of the word “مثوای” and the earlier statement “اَکْرِمِی مَثْوَاہُ” strengthens the interpretation that refers to the ‘Aziz of Egypt. The account in Genesis (chapter 39:8–10) also supports this understanding. At this stage, the interaction between Yusuf (علیه السلام) and the wife of the ‘Aziz reaches a highly sensitive and subtle point, which the Qur’an addresses in a deeply meaningful manner: “وَلَقَدْ ھَمَّتْ بِہِ وَھَمَّ بِھَا لَوْلَا اَنْ رَاٰی بُرْھَانَ رَبِّہِ”. Regarding the meaning of this statement, commentators have presented various interpretations, which may be summarized under three principal views: 1. The wife of the ‘Aziz firmly resolved to fulfill her desire, exerting her full effort toward this aim. Yusuf (علیه السلام), being a young man and confronted with a highly stimulating situation, would have been inclined by natural human disposition; however, the presence of “بُرْھَانَ رَبِّہِ”—that is, his faith, تقویٰ, spiritual training, and ultimately the state of عصمت—prevented this inclination from materializing. Thus, the “همّ” attributed to Yusuf (علیه السلام) was conditional, dependent upon a circumstance that did not occur, whereas the “همّ” of the woman was absolute. This interpretation does not imply any sinful intent on the part of Yusuf (علیه السلام) but rather highlights the strength of his moral and spiritual مقام. Accordingly, narrations that suggest Yusuf (علیه السلام) inclined toward wrongdoing or took preparatory steps are baseless and unreliable, as they contradict his purity and established مقام. A narration from Imam ‘Ali ibn Musa al‑Rida (علیه السلام) supports this interpretation, explaining that Yusuf would have inclined had it not been for divine proof, but being معصوم, he neither intended nor committed sin. 2. Another interpretation holds that neither Yusuf (علیه السلام) nor the wife intended a moral transgression at that moment; rather, their intent pertained to conflict and resistance. The woman, frustrated by her failure, may have turned toward aggression, while Yusuf sought to defend himself. The evidence cited includes the ongoing effort she had already made, making renewed intention redundant, and the natural transition from failed persuasion to force. 3. A third view considers the matter in psychological terms: Yusuf (علیه السلام), as a human being, experienced a momentary internal struggle between emotional impulses and rational, faith‑based restraint. In such a brief and intense moment, the attraction of desire and the قوة of ایمان confronted one another. The verse captures this fleeting tension, indicating how divine guidance empowered reason and faith to overcome the surge of emotion and prevent any slip. Thus, this moment represents not weakness but the height of moral triumph—a profound example of disciplined restraint and inner struggle. Yusuf (علیه السلام) overcame not a trivial situation but one of extreme intensity, emerging victorious through his reliance upon God and strength of character.

The term “بُرْھَان” is derived from the root “بَرَهَ,” which originally means “to become white (clear),” and later came to signify a strong and decisive proof that renders something manifest and unambiguous. Accordingly, “بُرْھَانِ رَبِّہِ,” which became the means of Yusuf’s (علیه السلام) deliverance, refers to a clear divine proof or evidence. Exegetes have proposed multiple interpretations of this concept, among them the following: 1. Knowledge, faith, moral upbringing, and noble character. 2. Awareness of the prohibition of zina. 3. The مقام of prophethood and infallibility from sin. 4. A form of divine assistance and support granted to him at that critical moment due to his righteous conduct. 5. According to one narration, there was an idol in that place which was regarded as a deity by the wife of the ‘Aziz. When her gaze fell upon it, she felt as though it were staring at her and observing her treacherous intentions with anger. She rose and covered the idol. Yusuf (علیه السلام), upon witnessing this, was seized by a profound realization and said that if she felt shame before an unseeing and senseless idol, how could he not feel shame before his Lord, who is fully aware of all things, including hidden and private matters. This awareness granted Yusuf (علیه السلام) renewed strength and enabled him to overcome the intense internal struggle between emotion and reason (Nur al‑Thaqlayn, vol. 2, p. 422; Tafsir Qurtubi, vol. 5, p. 3398). There is no contradiction in understanding all these meanings collectively, as the concept of “برھان” in its broad sense encompasses them all. In Qur’anic usage and in the traditions, this term has been applied in various of these meanings. As for those unfounded reports transmitted by some commentators suggesting that Yusuf (علیه السلام) intended sin and then withdrew upon seeing a vision of Jibril or Ya‘qub (علیه السلام), such reports lack authentic evidence. They resemble Isra’iliyyat and are products of superficial thinking that fails to appreciate the مقام of the prophets. The verse then continues: “کَذٰلِکَ لِنَصْرِفَ عَنْہُ السُّوءَ وَالْفَحْشَاءَ”، indicating that God presented this divine proof in order to avert both evil and indecency from Yusuf (علیہ السلام), “إِنَّہُ مِنْ عِبَادِنَا الْمُخْلَصِینَ”، because he was among the purified and chosen servants of God. This demonstrates that the divine assistance granted to Yusuf (علیه السلام) was not arbitrary; rather, it was because he had adorned himself with awareness, faith, piety, and righteous action, and his heart and soul were purified from all traces of shirk. For this reason, he became worthy of such divine favor. This also indicates that such divine assistance in moments of crisis is not exclusive to prophets alone. Any individual who attains the rank of “عباد الله المخلصین” through sincerity, purity, and righteousness may likewise become deserving of such blessings.

We know that in Islam the greatest form of struggle (jihad) is جهاد بالنفس, which the Prophet صلى الله عليه وآلہ وسلّم described in a well‑known narration as جہادِ اکبر. In principle, success in the struggle against external enemies (جهادِ اصغر) is not possible until a person has truly passed through the stage of the greater struggle against the self. The Qur’an presents many scenes related to this inner struggle of the Prophets and the righteous. Among the most significant is the account of Yusuf (علیه السلام) and the intense passion of the wife of Egypt. Although the Qur’an does not elaborate on every detail, it conveys the intensity of this internal conflict through the concise and powerful expression: “وَھَمَّ بِھَا لَوْلَا اَنْ رَاٰی بُرْهَانَ رَبِّهِ”. Yusuf (علیه السلام) emerged victorious from this field of struggle, and three principal factors contributed to his success: First, he entrusted himself entirely to God and sought refuge in His mercy, as expressed in: “قَالَ مَعَاذَ اللّٰہ”. Second, he acknowledged the favors he had received—whether from the ‘Aziz of Egypt, in whose household he was living, or more broadly from God, who had rescued him from the darkness of the well and placed him in an environment of security and dignity. This awareness prompted him to reflect upon his past and future and prevented him from surrendering to transient impulses. Third, his prior self‑discipline, devotion, sincerity, and purification—indicated in the phrase “اِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِینَ”—gave him the strength to withstand the powerful temptations that arose both internally and externally. This account serves as a lesson for all human beings who seek to overcome the النفس. In Du‘a’ Sabah, ‘Ali (علیه السلام) expresses this reality eloquently, stating that without divine assistance in the struggle against the self and Satan, a person is left to hardship and deprivation. In another narration, it is reported that the Prophet صلى الله عليه وآلہ وسلّم, upon the return of a group from battle, said: they have completed the lesser jihad, but the greater jihad remains. When asked what this greater jihad was, he replied: the struggle against the النفس. (Wasā’il al‑Shī‘ah, vol. 11, p. 122). Similarly, ‘Ali (علیه السلام) states: “المجاهد من جاهد نفسہ” — the true struggler is the one who strives against his self. Imam Ja‘far al‑Sadiq (علیه السلام) is also reported to have said that one who controls oneself in moments of desire, fear, anger, and pleasure—such that these states do not lead to disobedience—will have their body protected from the Fire. (Wasā’il al‑Shī‘ah, vol. 11, p. 123). Thus, the account of Yusuf (علیه السلام) illustrates in its most profound form the reality of جهادِ اکبر: not merely resisting external pressures, but mastering the inner self at the most critical and intense moment of temptation.

As indicated in the interpretation of the preceding verses, the Qur’an attributes the deliverance of Yusuf (علیه السلام) from the dangerous situation created by the wife of the ‘Aziz of Egypt to God, stating that We averted “السوء” and “الفحشاء” from him. However, by giving attention to the subsequent phrase—“إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِینَ”—it becomes evident that in such critical moments God does not abandon His sincerely devoted servants, nor does He withhold from them His spiritual assistance. Rather, through His unseen لطف and مدد, the extent and nature of which cannot be fully described, He protects His servants. This is, in reality, a form of reward granted by God to such individuals—it is the result of purity, تقویٰ, and sincerity. It is also important to note that in these verses Yusuf (علیه السلام) is described as “مُخْلَص” (with a fatha on the lam), meaning “one who has been purified,” rather than “مُخْلِص” (with a kasra on the lam), meaning “one who purifies himself.” Careful reflection shows that “مُخْلِص” is typically used for those who are at the initial stages of spiritual growth, actively engaged in self‑purification. For example, the Qur’an states: “فَإِذَا رَکِبُوا فِی الْفُلْکِ دَعَوُا اللهَ مُخْلِصِینَ لَهُ الدِّینَ” (عنکبوت: 65), and elsewhere: “وَمَا اُمِرُوا إِلَّا لِیَعْبُدُوا اللهَ مُخْلِصِینَ لَهُ الدِّینَ” (بینة: 5). By contrast, “مُخْلَص” refers to a higher stage that is attained after sustained struggle against the self. At this level, Satan loses hope of influencing the individual through temptation, as indicated in the verse: “قَالَ فَبِعِزَّتِکَ لَاُغْوِیَنَّهُمْ اَجْمَعِینَ، إِلَّا عِبَادَکَ مِنْهُمُ الْمُخْلَصِینَ” (ص: 82–83). Thus, Yusuf (علیه السلام) had reached this elevated state—one in which, even in the most critical and intense situation, he remained steadfast like a mountain. This demonstrates that the مقام of absolute sincerity and divine preservation is attainable through sustained struggle, and it serves as a model to which every human being should aspire.

One of the remarkable aspects of the Qur’an, and indeed a sign of its miraculous nature, is that it contains no expressions that are crude, inappropriate, vulgar, or devoid of modesty and purity. Such a mode of expression cannot be expected from an ordinary unlettered individual raised in an environment of ignorance, because a person’s speech generally reflects their intellectual and social surroundings. Among all the narratives presented in the Qur’an, there is a true account of love, namely the story of Yusuf (علیه السلام) and the wife of Egypt. This is the story of a beautiful yet desire‑driven woman and her intense passion for an intelligent and pure‑hearted young man. Writers and speakers, when they reach such emotionally charged scenes, are often compelled either to describe the details openly—thereby including provocative and morally problematic expressions—or to obscure the description in vague language to preserve modesty and refinement. Even the most skilled authors generally fall into one of these limitations. It is difficult to imagine that an unlettered individual could depict such delicate and emotionally intense scenes comprehensively without resorting to even a slight indecorous or suggestive expression. Yet the Qur’an presents these most sensitive aspects of the story in a refined, dignified, and morally pure manner, without omitting essential details and without compromising ethical standards. It states: “وَرَاوَدَتْهُ الَّتِی ھُوَ فِی بَیْتِھَا عَنْ نَفْسِہِ وَغَلَّقَتْ الْاَبْوَابَ وَقَالَتْ هَيْتَ لَكَ قَالَ مَعَاذَ اللهِ إِنَّهُ رَبِّی اَحْسَنَ مَثْوَایَ إِنَّهُ لَایُفْلِحُ الظَّالِمُونَ”. Several expressions in this verse deserve careful attention: First, the use of “رَاوَدَتْهُ” conveys a gentle and persistent attempt, indicating subtle persuasion rather than crude expression. Second, the Qur’an avoids direct references such as “امرأة العزیز” in this context and instead uses “الَّتِی ھُوَ فِی بَیْتِھَا”, thereby preserving modesty in expression while simultaneously highlighting Yusuf’s (علیه السلام) awareness of the trust placed in him. Third, “غَلَّقَتِ الْاَبْوَابَ” conveys emphasis, portraying the intensity of the setting in a vivid yet restrained manner. Fourth, “هَيْتَ لَكَ” encapsulates the final invitation of the wife in a concise and dignified manner, without resorting to explicit or suggestive language. Fifth, Yusuf’s (علیه السلام) response—“مَعَاذَ اللهِ إِنَّهُ رَبِّی اَحْسَنَ مَثْوَایَ إِنَّهُ لَایُفْلِحُ الظَّالِمُونَ”—not only rejects the invitation but also reinforces moral and ethical principles, emphasizing loyalty, gratitude, and the rejection of injustice. Finally, the expression “وَلَقَدْ ھَمَّتْ بِہِ وَھَمَّ بِھَا لَوْلَا اَنْ رَاٰی بُرْهَانَ رَبِّهِ” portrays both the intensity of the situation and Yusuf’s ultimate triumph over desire. The term “ھمّ” is both precise and restrained, conveying intention without introducing any inappropriate or suggestive detail. Thus, through the most concise and measured language, the Qur’an depicts the most delicate and emotionally charged aspects of human experience while maintaining the highest standards of dignity, moral clarity, and purity.

See ayat 29 for tafseer.

See ayat 29 for tafseer.

See ayat 29 for tafseer.

See ayat 29 for tafseer.

The extreme steadfastness of Yusuf (peace be upon him) had almost made the wife of the Aziz despair. Yusuf (peace be upon him) had been victorious in this battle against that coquettish, graceful, and rebellious, lustful woman. He felt that to remain any longer in this place of stumbling was dangerous. He decided to leave the palace, so he ran quickly towards the palace door to open it and exit. The wife did not remain indifferent; she also ran after Yusuf (peace be upon him) towards the door to prevent him from going out. For this purpose, she grabbed Yusuf's shirt from behind and pulled it towards herself in such a way that the shirt tore lengthwise from the back (وَاسْتَبَقَا الْبَابَ وَقَدَّتْ قَمِیصَہُ مِنْ دُبُر). In linguistics, "istibaq" means two or more individuals trying to outdo one another, and "qadd" means to tear lengthwise, just as "qatt" means to tear widthwise. Therefore, it is in a hadith: *Kānat ḍarabāt ‘Alī ibn Abī Ṭālib (alayhis salām) abkāran, kāna idhā i‘talā qadda, wa idhā i‘taraḍa qaṭṭa.* The strikes of Ali ibn Abi Talib (peace be upon him) were new and unique in their kind. When he struck from above, he would tear downwards, and when he struck widthwise, he would split [the target] in two. (Reference: Majma' al-Bayan, under the discussion of the verse in question). But as it happened, Yusuf reached the door and opened it. Suddenly, he saw the Aziz of Egypt behind the door. As the Quran says: The two of them found her master at the door (وَاَلْفَیَا سَیِّدَھَا لَدَی الْبَابِ). "Alfayta," from the root "al-fa," means to find suddenly. And referring to the husband as "sayyid," as some commentators have said, was in accordance with the custom of the people of Egypt. The women there would address their husbands as "sayyid." Even in the Persian language of today, women refer to their husbands as "aqa" (master). Now, when the wife saw herself on the threshold of disgrace on the one hand, and the fire of revenge flared up in her soul on the other, the first thing that occurred to her was to present herself as being in the right. She turned to her husband and accused Yusuf, crying out: What is the recompense for one who intended evil with your wife, except that he be imprisoned or a painful punishment? (قَالَتْ مَا جَزَاءُ مَنْ اَرَادَ بِاَھْلِکَ سُوئًا إِلاَّ اَنْ یُسْجَنَ ٴَوْ عَذَابٌ اَلِیمٌ). It is noteworthy that this treacherous woman, until she saw herself on the threshold of disgrace, had forgotten that she was the wife of the Aziz of Egypt. But on this occasion, she used the word "ahlika" (your wife/family) to provoke his sense of honor, as if to say, "I am exclusive to you, therefore no one else should look at me with an eye of greed." This speech is not different from the speech of the Pharaoh of Egypt in the time of Musa (peace be upon him), who, when confident on his throne of power, would say: *Alaysa lī mulku Miṣr.* Is not the kingdom of Egypt mine? (Zukhruf: 51). But when he saw that his throne and crown were in danger and the star of his fortune was setting, he said: *Yurīdāni an yukhrijākum min arḍikum.* These two brothers (Musa and Harun) want to drive you out of your land. (Ta-Ha: 63) Another noteworthy point is that the wife of the Aziz did not say at all that Yusuf had evil intentions towards me; rather, she spoke to the Aziz about his punishment, in such a way that the main issue is taken for granted and the only matter is his punishment. At such a moment, when the woman had forgotten herself, this calculated speech is a sign of her extreme craftiness. (Whether the word "ma" in "ma jaza" is negative or interrogative, there is a difference of opinion among the commentators, but in either case, it does not change the outcome). Then, she first speaks of prison, and afterwards, as if she is not satisfied even with imprisonment, she takes it a step further and mentions a "painful torment," which could be severe physical punishment or even death. At this point, Yusuf (peace be upon him) did not consider silence to be permissible in any way and explicitly unveiled the wife of the Aziz's infatuation. He said: It was she who sought to seduce me, with insistence and entreaty (قَالَ ھِیَ رَاوَدَتْنِی عَنْ نَفْسِی). It is clear that in such a situation, any person would initially find it very difficult to believe that a young slave who is not married is innocent, and a married woman who is seemingly dignified is the guilty one. On this basis, the accusation was more likely to stick to Yusuf than to the wife. But since God is the supporter and helper of the righteous and pure, He does not permit this pious, striving young man to be engulfed in the flames of accusation. Therefore, the Quran says: And at that moment, a witness from her own family testified that to identify the real culprit, this clear proof should be used: if Yusuf's shirt is torn from the front, then she is telling the truth and he is of the liars (وَشَھِدَ شَاھِدٌ مِنْ اَھْلِھَا إِنْ کَانَ قَمِیصُہُ قُدَّ مِنْ قُبُلٍ فَصَدَقَتْ وَھُوَ مِنَ الْکَاذِبِینَ). And if his shirt is torn from the back, then she is a liar and he is of the truthful (وَإِنْ کَانَ قَمِیصُہُ قُدَّ مِنْ دُبُرٍ ف).*kadhabat wa huwa min al-ṣādiqīn*). What stronger proof could there be than this? Because the demand was from the wife's side, she ran after Yusuf, and Yusuf was running ahead of her when she clung to his shirt. So, it was certainly torn from the back. And if Yusuf had attacked the wife and she had fled or defended herself from the front, then Yusuf's shirt would certainly have been torn from the front. How remarkable it is that the simple matter of the torn shirt determines innocence. This small thing became the certificate of his purity and the cause of the culprit's disgrace. The Aziz of Egypt greatly liked this very well-reasoned judgment. He looked closely at Yusuf's shirt, and when he saw that Yusuf's shirt was torn from the back (especially paying attention to the fact that until that day he had never heard any lie from Yusuf), he turned to his wife and said: This act is from the cunning of you women; indeed, the cunning of you women is great (*fa-lammā raʾā qamīṣahu qudda min duburin qāla innahu min kaydikunna inna kaydakunna ʿaẓīm*). At that moment, the Aziz of Egypt became fearful that this disgraceful incident might become public and his honor in Egypt would be lost. He thought it better to wrap up the matter and suppress it. He turned to Yusuf and said: O Yusuf, overlook this and do not say anything about this incident, *Yūsufu aʿriḍ ʿan hādhā*. Then he turned towards his wife and said: And you, seek forgiveness for your sin, for you were among the wrongdoers (*wa-staghfirī li-dhanbiki innaki kunti min al-khāṭiʾīn*). (Explanatory Note: In this sentence, "min al-khāṭiʾīn," which is the masculine plural, is used instead of "min al-khāṭiʾāt," which is the feminine plural. This is because in many instances, the masculine plural is applied to both genders by way of *taghlīb* [predominance], meaning: you are in the category of wrongdoers). Some say that the one who said this was not the Aziz of Egypt but that same witness, but there is no proof for this possibility, especially since this sentence comes after the speech of the Aziz of Egypt.

1. Who was the “شاہد” (witness)? There is considerable اختلاف among the commentators regarding the identity of the witness who quickly resolved the matter between Yusuf (علیه السلام) and the wife of the ‘Aziz and distinguished the innocent from the guilty. Some commentators maintain that the witness was one of the relatives of the wife of the ‘Aziz, as indicated by the phrase “مِنْ أَهْلِهَا”. According to this view, he was a wise and perceptive individual who, despite the absence of direct evidence, deduced the truth from the direction in which the shirt was torn. It is said that he was among the advisers of the ‘Aziz and was present at the time. Another interpretation states that the witness was an infant from among her relatives who spoke miraculously, similar to ‘Isa ibn Maryam (علیه السلام) speaking in the cradle. According to this view, when Yusuf (علیه السلام) requested a judgment, the infant spoke and established the criterion of truth. Some narrations from both Ahl al‑Bayt (علیه السلام) and Sunni sources support this perspective. Among them is a report from Ibn ‘Abbas that the Prophet صلى الله عليه وآلہ وسلّم said that four individuals spoke in infancy: the child of the hairdresser of Fir‘awn, the witness in the story of Yusuf, the companion of Jurayj, and ‘Isa ibn Maryam. A third possibility mentioned by some is that the “witness” was not a person but the shirt itself, which testified through its condition. However, the phrase “مِنْ أَهْلِهَا” renders this interpretation unlikely. 2. Why Did the ‘Aziz Show a Mild Reaction? Another issue that attracts attention in this narrative is why the ‘Aziz of Egypt responded so briefly, despite the seriousness of the matter which concerned his honor. He merely instructed his wife to seek forgiveness and acknowledged her fault. This may have been due either to fear of public scandal, prompting him to avoid prolonging the matter, or because such moral considerations held little weight in the environment of tyrannical courts, where indulgence and فساد were widespread. The latter explanation appears more plausible. 3. Divine Assistance in Critical Moments This part of the narrative provides an important lesson: in moments of extreme بحران, divine assistance arrives from unexpected sources. This is reflected in the Qur’anic principle: “يَجْعَلْ لَهُ مَخْرَجًا، وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ” (الطلاق: 2–3). The incident of the torn shirt illustrates this. It became a decisive proof of Yusuf’s innocence. The same garment that once served as evidence in one context later became a means of vindication, demonstrating how divine wisdom operates through subtle means beyond human expectation. 4. The Strategy of the Wife of Egypt These verses also highlight the subtle strategies employed by individuals driven by unchecked desire. The Qur’an refers to such schemes as “كَيْد” and even describes them as “عَظِيم”. Historical accounts show that individuals motivated by passion may devise complex strategies to achieve their ends. In this narrative, after her failure, the wife of the ‘Aziz skillfully attempted to reverse the perception of guilt and innocence. She framed the matter in such a way that Yusuf appeared culpable while she appeared wronged. Subsequently, as later verses indicate, she adopted further calculated measures to justify her actions before other women. This emphasizes another dimension of human behavior: when driven by unchecked desire, individuals may employ elaborate and deceptive strategies to protect their self‑image and objectives. Thus, the narrative not only recounts an event but also provides deep insight into human psychology—highlighting the dangers of unchecked desire, the complexity of deception, and the ultimate triumph of truth through divine wisdom.

See ayat 34 for tafseer.

See ayat 34 for tafseer.

See ayat 34 for tafseer.

See ayat 34 for tafseer.

The matter of the expression of love by the wife of the ‘Aziz, although in the narrative it was initially confined to a limited circle and she herself had attempted to conceal it, is of the kind that cannot remain hidden. Especially in the case of palaces belonging to rulers and people of power, even the walls seem to “hear.” Ultimately, this secret emerged beyond the palace, and as the Qur’an states: “وَقَالَ نِسْوَةٌ فِی الْمَدِینَةِ امْرَاَةُ الْعَزِیزِ تُرَاوِدُ فَتَاہَا عَنْ نَفْسِہِ”. Some women of the city began to speak among themselves, saying that the wife of the ‘Aziz was attempting to seduce her servant and inviting him toward herself, and that “قَدْ شَغَفَہَا حُبًّا”—his love had penetrated deeply into her heart. They further criticized her, saying: “إِنَّا لَنَرَاہَا فِی ضَلَالٍ مُّبِینٍ”. It should be noted that these women belonged to the elite class of Egypt, who found the scandals of royal courts both intriguing and worthy of attention. These aristocratic women, who themselves were not altogether free from similar tendencies, and who lacked access to Yusuf, outwardly displayed condemnation while internally motivated by interest and intrigue. Some commentators have even suggested that this information was deliberately spread by certain women, intending that the wife of the ‘Aziz would invite them to her palace to prove her innocence, thereby giving them an opportunity to see Yusuf. The expression “شَغَفَہَا حُبًّا,” derived from “شغاف,” refers to the outer covering of the heart and signifies a love that has penetrated deeply into the inner core. Some exegetes, such as al‑Alusi in Ruh al‑Ma‘ani, have described stages of love and attachment, progressing from initial attraction to deeper forms such as ‘علاقۃ’, ‘کلف’, ‘عشق’, ‘شعف’, ‘لوعة’, ‘شغف’, culminating in ‘هیام’, which denotes overwhelming and uncontrollable longing. As for the divulgence of this secret, it is noteworthy that the wife herself could hardly have wished for such disgrace, nor would the ‘Aziz be inclined to publicize the matter. Yet, as commonly occurs in such environments, matters within such courts rarely remain concealed, eventually becoming subjects of discussion beyond their origin. Upon learning of the comments of the women, the wife of the ‘Aziz initially felt distressed, but soon devised a strategy. She invited them to a gathering, arranged seating with luxurious cushions, and provided each of them with knives—ostensibly for cutting fruit (فَأَعْتَدَتْ لَهُنَّ مُتَّکَأً وَآتَتْ کُلَّ وَاحِدَةٍ مِنْهُنَّ سِکِّینًا). This very arrangement demonstrates her indifference to prior disgrace and her deliberate intention to reveal the matter. She then instructed Yusuf: “اُخْرُجْ عَلَیْهِنَّ”—not simply to enter, but to appear suddenly before them. This indicates that Yusuf was kept in an inner chamber, and was made to appear unexpectedly so as to intensify the impact. When these women saw Yusuf’s striking beauty and radiant presence, they were overwhelmed. The Qur’an states: “فَلَمَّا رَاَیْنَہُ اَکْبَرْنَہُ وَقَطَّعْنَ اَیْدِیَہُنَّ”. They lost awareness of themselves, cutting their hands instead of the fruit, and exclaimed: “حَاشَ لِلّٰہِ مَا ہٰذَا بَشَرًا اِنْ ہٰذَا إِلَّا مَلَکٌ کَرِیمٌ”. At this moment, the women’s earlier criticism collapsed; they themselves became captivated. Seizing the opportunity, the wife of the ‘Aziz declared: “فَذٰلِکُنَّ الَّذِی لُمْتُنَّنِی فِیہِ”. She implied that their reaction upon a single encounter made clear why she herself, who lived in his presence, had been overcome. She then openly admitted: “وَلَقَدْ رَاوَدتُّہُ عَنْ نَفْسِہِ فَاسْتَعْصَمَ”, acknowledging her attempt while emphasizing Yusuf’s steadfast resistance. Far from expressing remorse, she proceeded to declare her intention with determination: “وَلَئِن لَّمْ یَفْعَلْ مَا آمُرُہُ لَیُسْجَنَنَّ وَلَیَکُونَنَّ مِنَ الصَّاغِرِینَ”. It is evident that the limited reaction of the ‘Aziz—confined to the instruction “وَاسْتَغْفِرِی لِذَنبِکِ”—contributed to her boldness. In such environments, moral transgressions often lost their weight and significance. Some narrations even suggest that certain women present sought to persuade Yusuf, employing various arguments appealing to emotion, opportunity, and fear. In response, Yusuf (علیه السلام) faced one of the most severe tests. On one side were threats and persuasion; on the other was his unwavering ایمان. He turned to God and supplicated: “قَالَ رَبِّ السِّجْنُ أَحَبُّ إِلَیَّ مِمَّا یَدْعُونَنِی إِلَیْہِ”. He preferred imprisonment with purity over apparent freedom with moral corruption. He further prayed: “وَإِلَّا تَصْرِفْ عَنِّی کَیْدَہُنَّ أَصْبُ إِلَیْہِنَّ وَأَکُن مِّنَ الْجَاہِلِینَ”، placing his reliance entirely upon divine assistance. God responded: “فَاسْتَجَابَ لَہُ رَبُّہُ فَصَرَفَ عَنْہُ کَیْدَہُنَّ إِنَّہُ ہُوَ السَّمِیعُ الْعَلِیمُ”. Thus, through divine aid, Yusuf (علیه السلام) remained protected, illustrating that in moments of extreme آزمائش، sincere reliance upon God ensures both moral preservation and ultimate success.

1. Established Methods of Tyrannical Power: As is evident, the wife of the ‘Aziz and the other women of Egypt employed various strategies to achieve their objective: they expressed love, demonstrated intense affection, displayed submission, attempted to entice, and ultimately resorted to threats. In other words, they utilized all instruments of desire, wealth, and force. This has consistently been the established method of every self‑serving tyrant throughout history. It has often been observed that they initially approach people of truth with softness and courtesy, then attempt to influence them through inducements and material benefits, and if unsuccessful, they resort to harsh threats without concern for contradiction or inconsistency in their behavior—even within a single setting. Their method demonstrates that their primary goal is to achieve their objective by any means, with little regard for moral consistency. Those of weak character are often influenced either at the initial stages or under final pressure, becoming permanently ensnared in such traps. In contrast, the righteous—strengthened by ایمان—overcome such challenges with determination and assert their independence from such manipulative strategies. 2. True Piety Is Tested in Practice: Many individuals consider themselves virtuous and morally upright while they stand at a distance from temptation. They readily condemn others, like the wife of the ‘Aziz, as being in “ضلال مبین”. However, when they themselves encounter similar situations, they falter at the very first step. Their conduct reveals that their claims of piety were merely verbal. The wife of the ‘Aziz developed her attachment after prolonged exposure, yet the women who criticized her succumbed at a single encounter, becoming so overwhelmed that they cut their own hands instead of the fruit. 3. Why Did Yusuf (علیه السلام) Enter the Gathering? A question arises as to why Yusuf (علیه السلام) agreed to appear in the gathering arranged by the wife of the ‘Aziz. Considering his status as a servant within the household, he had limited autonomy and was obliged to comply with commands. It is possible that under the pretext of service—such as bringing food or other items—he was summoned into the gathering without prior knowledge of the intended scheme. 4. Meaning of “یَدْعُونَنِی اِلَیْہِ” and “کَیْدَهُنَّ”: The expression “یَدْعُونَنِی اِلَیْہِ” refers to the act to which the women collectively invited Yusuf (علیه السلام), while “کَیْدَهُنَّ” refers to their schemes. These phrases indicate that after witnessing Yusuf’s beauty and becoming captivated, the women themselves engaged in similar attempts to influence him, encouraging him to submit. This demonstrates that the wife of the ‘Aziz was not alone in her wrongdoing, but others participated in the same tendency. 5. Seeking Refuge in God: When a person is surrounded by severe trials and faces imminent danger, the only true refuge is الله. This is the lesson demonstrated by Yusuf (علیه السلام). He declared that without divine protection, even he could incline toward error, emphasizing that human strength alone is insufficient without divine assistance. Reliance upon God not only provides strength and determination but also grants access to subtle and unseen forms of divine support. Such individuals remain under divine care in both this world and the Hereafter. A narration from the Prophet صلى الله علیہ وآلہ وسلّم states that on the Day when there will be no shade except the shade of God’s Throne, seven categories of people will be granted that shade, including: - a just leader, - a youth raised in worship, - a person attached to the mosque, - individuals united in obedience to God, - one who remembers God and weeps, - a person approached by a woman of beauty and status who responds: “I fear الله,” - and one who gives charity secretly. This highlights that resisting temptation and maintaining sincerity in moments of آزمائش are among the highest expressions of faith and character.

See ayat 38 for tafseer.

See ayat 38 for tafseer.

See ayat 38 for tafseer.

The astonishing gathering of the women of Egypt in the presence of Yusuf (alayhissalam) in the palace of the Aziz ended amidst this uproar and clamor. Naturally, this news reached the ears of the Aziz. From all these events, it became clear that Yusuf (alayhissalam) is no ordinary man and is so pure that no power can incite him to sin. The signs of his purity became evident from various references. The tearing of Yusuf's (alayhissalam) shirt from the back, his demonstration of steadfastness against the temptations of the women of Egypt, his readiness to go to prison, and his not bowing down before the threats of imprisonment and a painful punishment from the wife [of the Aziz] were all proofs of his purity. These were such proofs that no one could hide them nor deny them. Their necessary consequence was the impurity and crime of the wife of the [Aziz of] Egypt. After this crime was proven, the fear of the family's disgrace in public regarding sexual matters was increasing. The [Aziz of] Egypt and his advisors saw no other solution but to remove Yusuf (alayhissalam) from the scene, in such a way that people would forget him and his name. For this, the best way in their view was to send him to a dark prison, so that Yusuf (alayhissalam) would be forgotten and they would also think that the real culprit was Yusuf (alayhissalam). That is why the Quran says: When they saw the signs (of Yusuf's purity), they firmly decided to imprison him for a period of time (ثُمَّ بَدَا لَھُمْ مِنْ بَعْدِ مَا رَاَوْا الْآیَاتِ لَیَسْجُنُنَّہُ حَتَّی حِینٍ). The meaning of "bada" is "for a new opinion to arise." This expression indicates that they had no such intention before, and the first time, the wife had presented the matter as a possibility. In any case, in this way, Yusuf (alayhissalam) reached the prison for the "sin" of his chastity, and this was not the first time that a capable and worthy person went to prison for the crime of purity. Yes! In a polluted and filthy environment, freedom is for those polluted people who go with the flow of the water. In such an environment, not only freedom but everything is available to them. And chaste and precious individuals like Yusuf (AS), who are not dyed in the color of that environment and go against the flow of the water, have to step aside. But for how long? Forever? No, certainly not. There were also two young men who entered the prison with Yusuf (وَدَخَلَ مَعَہُ السِّجْنَ فَتَیَانِ). When a person cannot access news through normal means, he uses other senses to gauge events; dreams can also be useful for this purpose. On this basis ---- two young men, about whom it is said that one was in charge of drinks at the king's house and the other was the controller of the kitchen, were imprisoned on the accusation of enemy slander and poisoning the king. One day they came to Yusuf (alayhissalam). Both narrated their dream from the previous night, which was strange to them. One of them said: I saw in a dream that I am pressing grapes to make wine (قَالَ اَحَدُھُمَا اِنِّی اَرَانِی اَعْصِرُ خَمْرًا). The other said: I saw in a dream that I am carrying some loaves of bread on my head, and the birds of the sky come and eat from them (وَقَالَ الْآخَرُ اِنِّی اَرَانِی اَحْمِلُ فَوْقَ رَاْسِی خُبْزًا تَاْکُلُ الطَّیْرُ مِنْہ). After that, they added: Tell us the interpretation of our dream, for we see that you are among the doers of good (نَبِّئْنَا بِتَاْوِیلِہِ اِنَّا نَرَاکَ مِنَ الْمُحْسِنِینَ). As for how these two young men knew that Yusuf (alayhissalam) possessed such vast knowledge about the interpretation of dreams, there is a difference of opinion among the commentators. Some have said that Yusuf (alayhissalam) himself had introduced himself to the prisoners in the prison, stating that he possessed vast knowledge about the interpretation of dreams. Some others have said that Yusuf's (alayhissalam) angelic qualities indicated that he was not an ordinary man, but an aware person of thought and insight. From this, they understood that such a person could solve the problem they faced regarding the interpretation of dreams. Some commentators have said that upon entering the prison, Hazrat Yusuf (alayhissalam), through his good conduct, excellent morals, and by consoling, serving, and visiting the sick prisoners, had shown that he was a righteous and problem-solving person. That is why the prisoners would seek refuge in him during difficulties and ask for his help. It is also necessary to mention this point that here the Quran has used the word "fata" (young man) instead of the word "`abd`" or "`bardah`," which is a form of respect. There is a hadith: لا یقولون احدکم عبدی وامتی ولاکن فتای وفتاتی۔ None of you should say, "my male slave (`abdi`) and my female slave (`amati`)," but rather say, "my young man (`fataya`) or my young woman (`fatati`)." (Reference: Majma' al-Bayan, Vol. 5, p. 232) (This was so that even during the period of gradual freedom, in the meticulous program that Islam designed for the emancipation of slaves, slaves would be protected from all kinds of contempt and humiliation). The sentence "انی اعصر خمرا" (I am pressing wine), is either on the basis that he...He had seen in a dream that he was pressing grapes to make wine, or that the grapes that were in the vat had become wine and he was taking them out to clarify and press them to make wine, or that he was pressing grapes to give the grape juice to the king. How could he give it without making wine? But since these grapes are capable of being turned into wine, the word "khmr" (wine) was used for it. "inni arani" (I see myself), this is a present tense phrase, although grammatically he should have said, "I have seen in a dream." Meaning, while narrating, he assumes himself to be in the dream and describes it by painting a picture of that state. In any case, that Yusuf (peace be upon him), who would not let any opportunity for the guidance and counsel of the prisoners slip by, considered their turning to him for the interpretation of the dream a valuable opportunity. On this pretext, he stated such important truths related to his own awareness of dream interpretation, which were of great importance to these two prisoners and were path-opening for all of humanity. First, to gain their trust, he (peace be upon him) said to them: I will inform you of the interpretation of the dream before your food ration arrives (قَالَ لَایَاْتِیکُمَا). In this way, he reassured them that they would achieve their objective before the food arrived. Regarding the exegesis of this sentence, the exegetes have mentioned many possibilities. One of them is that Prophet Yusuf (peace be upon him) said that he is aware of some secrets by the command of the Lord, and not only will he tell the interpretation of their dream, but he can also tell what kind and type of food will be brought for them today, and he can also describe its characteristics. Based on this, the meaning of "ta'wil" here is "the characteristics of the food." (Explanatory Note: However, the use of "ta'wil" in this sense is very rare, especially since in the previous sentence, this word means the interpretation of a dream). The second possibility is that Prophet Yusuf's (peace be upon him) intention was that whatever type of food you see in a dream, I can tell you its interpretation. But this possibility does not fit with the phrase "qabla an ya'tiyakuma" (before it comes to you). Therefore, the best exegesis of the aforementioned sentence is the one we presented at the beginning of the discussion. After this, the faithful and God-worshipping Yusuf (peace be upon him), in the depths of whose being Tawhid (monotheism) was firmly rooted in its full expanse, in order to make it clear that nothing takes the form of reality without the divine command, continued his words thus: This knowledge and wisdom of mine regarding the interpretation of dreams is among those matters that my Lord has taught me (ذَلِکُمَا مِمَّا عَلَّمَنِی ربیِّ). Furthermore, so that they would not think that God bestows something without any basis, he (peace be upon him) further said: I have abandoned the religion of a people who do not believe in Allah and who are deniers of the Hereafter, and this light of faith and piety has made me worthy of this blessing (اِنِّی تَرَکْتُ مِلَّةَ قَوْمٍ لَایُؤْمِنُونَ بِاللهِ وَھُمْ بِالْآخِرَةِ ھُمْ کَافِرُونَ). By this nation and people is meant the idol-worshippers of Egypt or the idol-worshippers of Canaan. I must stay away from such beliefs because they are against the pure nature of man. Moreover, I have been raised in a family that is a family of revelation and prophethood, "I have followed the religion of my fathers, Ibrahim, Ishaq, and Ya'qub (اتَّبَعْتُ مِلَّةَ آبَائِی اِبْرَاھِیمَ وَ اِسْحَاقَ وَیَعْقُوبَ). Perhaps this was the first time that Prophet Yusuf (peace be upon him) introduced himself to the prisoners so that they would know that he was from the house of revelation and prophethood and, like many other prisoners who are imprisoned in tyrannical systems, was thrown into prison innocently. He further said: "It is not for us to associate anything as a partner with Allah," because our family is the family of Tawhid, the family of the idol-breaker Ibrahim (وَ مَا کَانَ لَنَا اَنْ نُشْرِکَ بِاللهِ مِنْ شَیْء), and this is from the blessings of Allah upon us and upon all people (ذٰلِکَ مِنْ فَضْلِ اللهِ عَلَیْنَا وَعَلَی النَّاسِ). Therefore, do not think that this favor and love of God is exclusive to us, the family of prophethood. Rather, it is a blessing that is general and encompasses all the servants of God, which has been deposited within their souls as a form of natural disposition (fitrah), and it attains perfection through the guidance and leadership of the prophets. But it must be said with regret that "most people do not give thanks for these divine blessings"; they deviate from the path of Tawhid (وَلَکِنَّ اَکْثَرَ النَّاسِ لَایَشْکُرُون). It is noteworthy that in the above verse, the name of Prophet Ishaq (peace be upon him) is included in the category of Prophet Yusuf's (peace be upon him) "abaa" (fathers), even though we know that Prophet Yusuf (peace be upon him) is the son of Prophet Ya'qub (peace be upon him), and Prophet Ya'qub (peace be upon him) is the son of Prophet Ishaq (peace be upon him). This is because the word "ab" (father) is also applied to "jadd" (grandfather).39. O my two companions of the prison: are various gods better or Allah, the One, the All-Dominant? 40. These deities that you worship besides Allah are nothing more than names (without substance) that you and your forefathers have named. Allah has not sent down any authority for it. The right to command belongs to Allah. 41. O my two companions of the prison! As for one of you, (he will be freed and) he will do the job of serving wine to his master. As for the other, he will be hung on the cross, and the birds will eat from his head. The matter about which you have asked me is decided and final. 42. To the one of the two whom he knew would be saved, he said, "Mention me to your master (the king of Egypt)." But Satan made him forget to mention him to his master; therefore, after that, he remained in prison for a few years.

See ayat 42 for tafseer.

See ayat 42 for tafseer.

See ayat 42 for tafseer.

When Yusuf (علیه السلام), after his earlier discourse, had prepared the minds of his fellow prisoners to accept the reality of tawhid, he addressed them and said: “یَا صَاحِبَیِ السِّجْنِ أَأَرْبَابٌ مُّتَفَرِّقُونَ خَیْرٌ أَمِ اللَّهُ الْوَاحِدُ الْقَهَّارُ”. In this statement, Yusuf (علیه السلام) sought to make them understand why they only experienced freedom in dreams but not in wakefulness. He implied that their state of fragmentation, discord, and division—rooted in shirk, idol‑worship, and allegiance to multiple false authorities—had allowed oppressive powers to dominate them. He called them to unite under the banner of “الله الواحد القهار,” so that they might free themselves from unjust rulers who had imprisoned them unjustly. He then added: “مَا تَعْبُدُونَ مِنْ دُونِهِ إِلَّا أَسْمَاءً سَمَّیْتُمُوهَا أَنْتُمْ وَآبَاؤُکُمْ” — the deities they worshipped were nothing more than names without reality. These were constructs of their own making, with no divine authority behind them: “مَا أَنْزَلَ اللَّهُ بِهَا مِنْ سُلْطَانٍ”. He further affirmed: “إِنِ الْحُكْمُ إِلَّا لِلَّهِ” — sovereignty belongs exclusively to God, and no one else is worthy of absolute obedience. Therefore, they should not bow before idols, tyrants, or worldly rulers who claimed illegitimate authority. He continued: “أَمَرَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ”، emphasizing that God has commanded exclusive worship of Him alone, and concluded: “ذَٰلِكَ الدِّينُ الْقَيِّمُ”، indicating that this is the straight and uncompromised religion. However, most people lack knowledge of this truth—“وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ”. After guiding his fellow prisoners toward tawhid and presenting clear arguments against shirk, Yusuf (علیه السلام) fulfilled his promise by interpreting their dreams, since they had come to him for that purpose. He said: “یَا صَاحِبَیِ السِّجْنِ أَمَّا أَحَدُکُمَا فَیَسْقِی رَبَّهُ خَمْرًا”، one of them would be released and serve wine to his master, while the other would be crucified and birds would eat from his head: “وَأَمَّا الْآخَرُ فَیُصْلَبُ فَتَأْكُلُ الطَّیْرُ مِنْ رَأْسِهِ”. Although the nature of their dreams already indicated their respective fates, Yusuf (علیه السلام) avoided direct attribution, using the phrase “أَمَّا أَحَدُکُمَا… وَأَمَّا الْآخَرُ” to soften the impact of the unfavorable prediction. He then emphasized the certainty of his interpretation, stating: “قُضِيَ الْأَمْرُ الَّذِي فِيهِ تَسْتَفْتِيَانِ”، indicating that this was not mere speculation but definitive divine knowledge. It is mentioned in some exegeses that upon hearing this, the one destined for punishment attempted to retract his claim, stating that he had fabricated the dream. He hoped that denying the dream would alter his fate. Yusuf (علیه السلام), however, clarified its inevitability. Recognizing the potential opportunity for his own release, Yusuf (علیہ السلام) then addressed the one who would be saved: “وَقَالَ لِلَّذِي ظَنَّ أَنَّهُ نَاجٍ مِّنْهُمَا اذْكُرْنِي عِندَ رَبِّكَ”، asking him to mention his case before his master so that his innocence might be established. However, the man forgot this request. The Qur’an states: “فَأَنسَاهُ الشَّيْطَانُ ذِكْرَ رَبِّهِ”، and Yusuf remained in prison for several more years: “فَلَبِثَ فِي السِّجْنِ بِضْعَ سِنِينَ”. Regarding the pronoun in “أَنسَاهُ الشَّيْطَانُ,” commentators differ as to whether it refers to Yusuf (علیه السلام) or the freed servant. However, considering the context and subsequent verses, it more plausibly refers to the servant, who forgot to mention Yusuf. Some traditions suggest that this incident reflects a subtle lesson: even for prophets, reliance upon other than God may be considered “ترك الأولى” (leaving what is more appropriate), leading to temporary consequences. Narrations report that Jibril reminded Yusuf (علیه السلام) that God, who had sustained him throughout all trials, should have been his sole recourse. Thus, this episode underscores a profound spiritual principle: ultimate reliance must rest upon God alone, and even subtle deviations from this absolute dependence carry consequences proportional to one’s مقام.

The history of prisons in the world has been profoundly painful and sorrowful. Prisons have always served as places where both the worst criminals and the finest human beings have been confined, and they have often functioned either as centers of constructive reform or as environments that propagate corruption and vice. When destructive and immoral individuals are gathered together in prisons, such environments effectively become large-scale training grounds for wrongdoing. Within these settings, harmful plans are discussed, experiences are exchanged, and each criminal imparts his own particular “expertise” to others. Consequently, when such individuals are released, they frequently resume their activities with greater skill and coordination than before, having formed networks and developed more refined methods of operation. However, if prison authorities exercise careful supervision, and if systems of guidance, moral instruction, and reform are implemented, taking into account that many of these individuals possess significant capacities, it becomes possible to transform them into upright and productive members of society. On the other hand, prisons that contain pure, righteous, and unjustly imprisoned individuals—those who struggle for truth and freedom—can become centers of intellectual effort, ideological struggle, and moral education. Such environments provide an opportunity for those committed to justice to organize themselves, strengthen their ideas, and prepare for constructive efforts upon gaining freedom. Yusuf (علیه السلام), who had successfully resisted the temptation and schemes of the wife of the ‘Aziz, sought to transform the prison environment into a center of guidance, instruction, and moral reform. He utilized the circumstances not only for his own spiritual growth but also to guide others and prepare the foundation for broader transformation. This narrative offers an important lesson: the mission of guidance and education is not confined to specific institutions such as mosques or schools. Rather, every situation and circumstance—even imprisonment and hardship—can become an opportunity for constructive influence and meaningful action. It is also noted that the duration of Yusuf’s (علیه السلام) imprisonment has been estimated at seven years. Some accounts suggest that he spent five years in prison before the episode of the prisoners’ dreams and an additional period thereafter. Regardless of the exact duration, these years, though filled with hardship and difficulty, proved highly fruitful in terms of guidance, reform, and personal development.

It is noteworthy in this narrative that the one who saw in his dream that he was presenting a cup of wine to the king was released, whereas the one who saw that he was carrying a tray of bread on his head, from which birds were eating, was crucified. Does this not suggest that in corrupt and polluted environments, under طاغوتی systems of governance, those who follow the path of their desires are granted freedom, while those who strive to serve society, assist others, and provide food for the hungry have no right to live, and that their ultimate fate is death? Such is indeed the condition of a society upon which a corrupt and degenerate system holds authority, and under such circumstances, the situation of good and evil individuals manifests in this manner.

We have observed that in the preceding discussion, Yusuf (علیه السلام) imparted to the prisoners the most elevated lesson—namely, the lesson of tawḥīd. This is the very teaching whose essence is freedom and liberation. He made them understand that “اَرْبَابٌ مُتَفَرِّقُونَ” — multiple and competing authorities and deities — are the source of division, fragmentation, and conflict. As long as such division persists, tyrants and oppressive forces will continue to dominate people. Therefore, Yusuf (علیه السلام) called for the root of this fragmentation to be cut off and urged them to adopt the decisive power of tawḥīd, so that they might not merely see freedom in dreams, but experience it in reality. Oppressive and unjust rulers maintain their dominance over societies—even if they are few in number—by fostering division, discord, and hypocrisy among people. Through “اَرْبَابٌ مُتَفَرِّقُونَ,” they disperse the collective strength of society, thereby enabling themselves to rule over large populations. The day when communities become aware of the power of unity grounded in tawḥīd, and gather under the banner of “اللهُ الْوَاحِدُ الْقَهَّارُ,” recognizing their collective strength, that day will mark the downfall of tyrants and oppressors. This lesson is of profound importance—not only for the present and future but for all human societies throughout history. Particularly significant is the point that Yusuf (علیه السلام) declares: “اِنِ الْحُكْمُ اِلَّا لِلّٰہِ” — authority and sovereignty belong exclusively to God. He then emphasizes that worship, submission, and obedience must be directed solely to Him: “اَمَرَ اَلَّا تَعْبُدُوا اِلَّا اِيَّاهُ.” He further affirms that this alone constitutes the straight and stable religion: “ذٰلِكَ الدِّينُ الْقَيِّمُ.” Yet, despite these clear declarations and truths, he concludes with the observation: “وَلٰكِنَّ اَكْثَرَ النَّاسِ لَا يَعْلَمُونَ” — most people remain unaware of this reality. Therefore, if human beings attain correct تربیت and awareness, and if the reality of tawḥīd becomes alive within them, their collective difficulties and social afflictions can be resolved.

“اِنِ الْحُکْمُ اِلاَّ لِلّٰہِ” is a positive شعار of the Qur’an, and it negates every form of authority and governance other than that which belongs to God or is derived from God. However, it must be said with regret that over a long period of history this principle has been misused in strange and distorted ways. Among those who misapplied it were the Khawarij of Nahrawan, who were known for their superficial understanding, rigidity of thought, lack of depth, and poor judgment. During the event of Siffin, they clung to this شعار in order to reject arbitration and mediation, arguing that appointing human judges to settle disputes or determine leadership was sinful, because God states: “اِنِ الْحُکْمُ اِلاَّ لِلّٰہِ”. They overlooked—or deliberately ignored—the evident fact that when arbitration or governance is established through divinely guided leadership, the decision itself remains within the domain of divine authority. If a leader’s command is in accordance with divine instruction, then that command is also, in essence, a command of God. It is true that in the specific case of Siffin, arbitration was not initially established under the direct initiative of ‘Ali (علیه السلام), but had it been so, the ruling would have been considered legitimate, since the authority of ‘Ali (علیه السلام) is grounded in prophetic guidance, and the authority of the Prophet ultimately derives from God. In principle, the question arises: does God directly govern and administer human society without any intermediary? Or does this necessarily occur through selected individuals among humanity who act in accordance with divine command? The Khawarij failed to grasp this fundamental point and instead raised objections against ‘Ali (علیه السلام), even considering the arbitration to be evidence—God forbid—of deviation. This reflects the dangers of ignorance, rigidity, and self‑centered interpretation when applied to profound principles. Reformative teachings, when placed in the hands of unwise or uninformed individuals, can become instruments of destruction rather than guidance. Even in later times, groups possessing similar characteristics to the Khawarij—marked by obstinacy and lack of understanding—have interpreted this verse to deny the legitimacy of scholarly authority or organized governance derived from religious jurisprudence. However, as discussed earlier, such objections arise from misunderstanding the relationship between divine sovereignty and its implementation through qualified human leadership.

The essence of tawḥīd is not merely the belief that God is One and Unique; rather, tawḥīd must take concrete and practical form in all dimensions of human life. One of its clearest manifestations is that a true monotheist does not rely upon anything other than God and does not seek refuge in any power besides Him. This does not mean that one neglects the world of causes or refrains from employing means in life; rather, it signifies that one does not regard causes as possessing independent efficacy. Instead, the ultimate source of all causation is understood to lie in the hands of the مسبب الاسباب, and all causes are viewed merely as reflections of the divine reality. In other words, the monotheist does not ascribe independence to material means but perceives them as manifestations of the will of God. While a lack of awareness of this profound truth may be excusable among ordinary people, even a slight neglect of it for the elite servants of God is subject to accountability, even if it amounts to nothing more than تركِ اولیٰ. As has been observed, even a momentary lapse in this regard on the part of Yusuf (علیه السلام) led to the prolongation of his time in prison, so that he might be further refined and strengthened through the trials of events. Through this process, he would become more prepared for the struggle against oppressive forces and would fully realize that reliance must be placed solely upon the power of God—not upon limited and dependent human beings. This constitutes a profound lesson for all travelers on the path of truth and for all sincere strugglers. Such individuals do not allow the inclination toward one “shayṭān” to be replaced by attachment to another. They do not incline toward either the شرق or the غرب, but remain steadfast upon the صراط مستقیم, the balanced path of the امت وسط.

See ayat 49 for tafseer.

See ayat 49 for tafseer.

See ayat 49 for tafseer.

See ayat 49 for tafseer.

See ayat 49 for tafseer.

See ayat 49 for tafseer.

Yusuf (peace be upon him) remained in prison for seven years, enduring hardship and confinement like a forgotten individual. During this period, he engaged in self‑purification, offered guidance and instruction to fellow prisoners, visited the sick among them, and comforted those in distress. Eventually, an apparently minor event occurred that brought about a transformation not only in his own destiny but also in that of Egypt and its surrounding regions. The king of Egypt—whose name is reported to have been Walid ibn Rayyan (and the ‘Aziz of Egypt being his minister)—saw a dream. It appeared to be a troubling dream. When morning came, he summoned interpreters and members of his court and said: “وَقَالَ الْمَلِکُ اِنِّی اَرٰى سَبْعَ بَقَرَاتٍ سِمَانٍ یَاْکُلُہُنَّ سَبْعٌ عِجَافٌ وَسَبْعَ سُنْبُلَاتٍ خُضْرٍ وَاُخَرَ یَابِسَاتٍ”. He then turned to them and said: “یَااَیُّہَا الْمَلَاُ اَفْتُونِی فِی رُؤْیَای اِنْ کُنْتُمْ لِلرُّؤْیَا تَعْبُرُونَ”. The courtiers immediately responded that these were confused and meaningless dreams: “اَضْغَاثُ اَحْلَامٍ وَمَا نَحْنُ بِتَاْوِیلِ الْاَحْلَامِ بِعَالِمِینَ”. The word “اَضْغَاث” (plural of “ضغث”) refers to mixed bundles of various things, while “اَحْلَام” denotes dreams; together they signify disordered and incoherent dreams. Their response may have stemmed from their inability to comprehend the true meaning of the dream. It is also possible that, in accordance with the conduct of courtiers of powerful rulers, they avoided presenting interpretations that might disturb the king and instead sought to reassure him by dismissing the dream as insignificant. At this point, the king’s former cupbearer—who had earlier been released from prison—remembered Yusuf (peace be upon him). Addressing the courtiers, he said: “اَنَا اُنَبِّئُکُمْ بِتَاْوِیلِہِ فَاَرْسِلُونِی”. He proposed that he could inform them of the interpretation if he were sent to consult Yusuf, who remained in prison. This statement transformed the atmosphere of the gathering. Permission was granted, and the cupbearer went to the prison and approached Yusuf (peace be upon him)—the very person whom he had previously forgotten. He addressed him, saying: “یُوسُفُ اَیُّہَا الصِّدِّیقُ اَفْتِنَا فِی سَبْعِ بَقَرَاتٍ سِمَانٍ یَاْکُلُہُنَّ سَبْعٌ عِجَافٌ وَسَبْعِ سُنْبُلَاتٍ خُضْرٍ وَاُخَرَ یَابِسَاتٍ لَعَلِّی اَرْجِعُ اِلَى النَّاسِ لَعَلَّہُمْ یَعْلَمُونَ”. Yusuf (peace be upon him), without imposing any conditions or demanding any reward, immediately provided a clear and comprehensive interpretation. He said that there would be seven years of abundant harvest, followed by seven years of severe drought. During the years of prosperity, people should cultivate extensively and store their crops in their ears, consuming only a small portion: “تَزْرَعُونَ سَبْعَ سِنِینَ دَاَبًا فَمَا حَصَدْتُمْ فَذَرُوہُ فِی سُنْبُلِہِ اِلَّا قَلِیلًا مِّمَّا تَاْکُلُونَ”. He then explained that these would be followed by seven years of scarcity, during which the stored produce would be consumed, except for a small portion reserved for future planting: “ثُمَّ یَاْتِی مِنْ بَعْدِ ذٰلِکَ سَبْعٌ شِدَادٌ یَاْکُلْنَ مَا قَدَّمْتُمْ لَہُنَّ اِلَّا قَلِیلًا مِّمَّا تُحْصِنُونَ”. Finally, he foretold that after this period, a year of relief would come, characterized by abundant rainfall and prosperity: “ثُمَّ یَاْتِی مِنْ بَعْدِ ذٰلِکَ عَامٌ فِیہِ یُغَاثُ النَّاسُ وَفِیہِ یَعْصِرُونَ”. Thus, Yusuf (peace be upon him) not only interpreted the dream but also presented a practical and comprehensive plan for managing the forthcoming crisis, demonstrating both intellectual insight and foresight.

1. Precise and Well‑Measured Interpretation: The interpretation of the dream presented by Yusuf (علیه السلام) was remarkably precise and well‑balanced. In ancient traditions, the cow was regarded as a symbol of a year; its strength indicated abundance, while its weakness signified hardship and difficulty. Thus, the seven lean cows attacking the seven fat cows pointed to the necessity of utilizing the stored provisions of prosperous years during the subsequent years of hardship. Likewise, the seven dry ears of grain entwined with the seven green ears constituted another indication of two distinct periods—one of abundance and the other of drought. This interpretation further included an important practical element: that grain should be stored in its ears to preserve it from spoilage and ensure its availability over a prolonged period of seven years. Moreover, the arrangement of the lean cows and dry ears not following the strong cows and green ears directly indicated that the period of hardship would eventually come to an end, and that provision should be made for seeds to ensure renewed cultivation thereafter. In reality, Yusuf (علیه السلام) was not merely an interpreter of dreams in the conventional sense; rather, he was a visionary leader who, from the confines of prison, formulated a comprehensive plan for the future of an entire nation. He effectively provided a structured program extending over approximately fifteen years. As later events demonstrate, this interpretation—combined with strategic planning—profoundly influenced the oppressive ruler and his court, ultimately saving the people of Egypt from a devastating famine. 2. A Manifestation of Divine Power: This narrative once again conveys a profound lesson regarding the vastness of divine power. God is capable of bringing about immense transformations through seemingly minor events. A simple dream seen by a ruler became the means of delivering an entire nation from a catastrophic crisis, while simultaneously serving as the means for the liberation of a chosen servant after years of hardship. For this sequence to unfold, multiple events had to coincide: the king’s dream, its narration, the presence of the cupbearer, his recollection of Yusuf (علیہ السلام), and the subsequent chain of events. Each element contributed to a larger divine design. This demonstrates that God can bring about great outcomes through small causes. It is therefore upon such a divine power that reliance should be placed. 3. The Knowledge of Dream Interpretation as a Divine Gift: Within this Surah, several dreams are mentioned—the dream of Yusuf (علیه السلام) himself and the dream of the king of Egypt. These references illustrate the importance attributed to dream interpretation in that period. At that time, the science of interpreting dreams was regarded as a developed and significant field of knowledge. It is thus appropriate that the prophet of that era, Yusuf (علیه السلام), possessed mastery in this discipline at an exceptional level, to the extent that it may be regarded as a form of miracle. Indeed, it is a consistent principle that the miracles of prophets correspond to the most advanced areas of knowledge within their respective eras, so that the scholars and experts of their time are compelled to recognize the divine origin of such knowledge rather than attributing it to human capacity.

See ayat 53 for tafseer.

See ayat 53 for tafseer.

See ayat 53 for tafseer.

As previously noted, the interpretation provided by Yusuf (علیه السلام) of the king of Egypt’s dream was remarkably precise, balanced, and logically structured. It was so compelling that it profoundly impressed the king and his courtiers. The king realized that an unknown prisoner, without any expectation of reward, had not only explained a complex dream with extraordinary clarity but had also presented an exceptionally well‑considered plan for the future. From this, he understood that this individual was not an ordinary prisoner or servant, but a figure of unusual distinction who had been imprisoned due to some hidden circumstance. Consequently, he developed a strong desire to meet him. However, the king did not set aside the prestige of his authority and go to him personally; rather, he issued the command: “وَقَالَ الْمَلِکُ ائْتُونِی بِہِ”. When the royal messenger came to Yusuf (علیه السلام), instead of rejoicing at the prospect of freedom after years of imprisonment, Yusuf declined to leave and stated that he would not come out until the king investigated the matter of those women who had cut their hands in the house of the ‘Aziz: “فَلَمَّا جَائَہُ الرَّسُولُ قَالَ ارْجِعْ اِلَیٰ رَبِّکَ فَاسْاَلْہُ مَا بَالُ النِّسْوَةِ الَّاتِي قَطَّعْنَ اَيْدِيَهُنَّ”. He did not wish to accept release in a manner that would imply pardon for a crime he had not committed, nor did he want to live thereafter under the shadow of accusation. Rather, he insisted that the cause of his imprisonment be fully investigated, so that his innocence and integrity might be established publicly. He sought not merely freedom, but dignity and vindication. At the same time, this would expose the فساد within the administrative structure of Egypt and reveal the true nature of events within the court of the ‘Aziz. This demonstrates that for him, honor and moral standing were more valuable than physical freedom. It is also noteworthy that Yusuf (علیه السلام), in expressing this demand, refrained from mentioning the wife of the ‘Aziz by name, even though she was the primary cause of his imprisonment. Instead, he referred collectively to the group of women involved, maintaining a tone of restraint and dignity. He further stated: “اِنَّ رَبِّی بِکَیْدِہِنَّ عَلِیمٌ”, affirming that God is fully aware of their schemes, even if others remain unaware. When the royal envoy returned and conveyed this extraordinary response, the king was deeply impressed by Yusuf’s integrity and nobility. He immediately summoned the women involved and asked them: “مَا خَطْبُكُنَّ اِذْ رَاوَدتُّنَّ يُوسُفَ عَنْ نَفْسِهِ”. He demanded the truth: had they found any fault or wrongdoing in Yusuf? They unanimously responded: “حَاشَ لِلّٰهِ مَا عَلِمْنَا عَلَيْهِ مِنْ سُوءٍ”. At this point, the wife of the ‘Aziz, who was present, could no longer remain silent. Without being prompted, she openly confessed: “الْآنَ حَصْحَصَ الْحَقُّ اَنَا رَاوَدتُّهُ عَنْ نَفْسِهِ وَإِنَّهُ لَمِنَ الصَّادِقِينَ”. She declared that the truth had now become evident: she had attempted to seduce him, and he was indeed truthful. She continued by explaining that this confession was to demonstrate that she had not betrayed him in his absence: “ذٰلِكَ لِيَعْلَمَ اَنِّي لَمْ اَخُنْهُ بِالْغَيْبِ”، and she acknowledged that God does not guide the schemes of the treacherous: “وَاَنَّ اللّٰهَ لَا يَهْدِي كَيْدَ الْخَائِنِينَ”. Through this, she presented two implicit arguments: first, her awakened conscience and residual regard for Yusuf compelled her to admit the truth; second, she had come to realize—through experience—that God supports the pure and does not grant success to deceit. She further stated: “وَمَا اُبَرِّئُ نَفْسِي اِنَّ النَّفْسَ لَاَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي”، acknowledging that the human soul inclines toward wrongdoing unless restrained by divine mercy. She concluded with hope in divine forgiveness: “اِنَّ رَبِّي غَفُورٌ رَحِيمٌ”. Although some commentators have attributed these latter statements to Yusuf (علیه السلام), the apparent context indicates that they belong to the speech of the wife of the ‘Aziz, reflecting a moment of realization, remorse, and partial moral awakening.

1. Purity and the Testimony of the Opponent: In this part of the narrative of Yusuf (علیه السلام), it becomes evident that, ultimately, even his greatest adversary acknowledged his purity and confessed both her own guilt and his innocence. This represents the true outcome of تقویٰ, purity, and abstention from sin, and it reflects the meaning of the divine statement: “وَمَنْ یَتَّقِ اللهَ یَجْعَلْ لَہُ مَخْرَجًا وَیَرْزُقْہُ مِنْ حَیْثُ لَایَحْتَسِبُ” — that whoever practices piety, God opens for him a way out and provides for him from where he does not expect. Thus, it conveys the principle that one should remain steadfast in purity and righteousness; God does not permit corrupt and impure individuals to destroy the dignity of such a person. 2. Defeat as a Means of Awakening: At times, failure itself becomes a source of awakening. Indeed, in many situations, what appears outwardly as defeat may in reality constitute a form of spiritual success. Such experiences can tear away the veils of arrogance and heedlessness and bring about an awakening of moral consciousness. The wife of the ‘Aziz of Egypt (referred to as Zulaykha or Ra‘il) experienced severe failure in her actions; however, it was this very failure that led her toward realization and repentance. Her dormant conscience awakened, and she turned toward God in remorse. It is narrated that, later, she said: “الحمد لله الذی جعل العبید ملوكاً بطاعته وجعل الملوك عبیداً بمعصيته” — praising God who elevates servants through obedience and diminishes rulers through disobedience. This illustrates that those who derive insight from failure and transform it into a foundation for growth and rectification are indeed fortunate. Not all individuals respond to failure in this way; some fall into despair, while others use it constructively to advance toward higher moral awareness. 3. Human Dignity Above External Freedom: The conduct of Yusuf (علیه السلام) demonstrates that human dignity and honor are superior to mere outward freedom. He not only chose imprisonment over moral compromise but even refused release when the opportunity arose, until his innocence was fully established. He did not wish to leave prison as a pardoned criminal or a person under suspicion, but rather sought to emerge with dignity and public vindication. This represents a profound ethical principle: that integrity and honor must not be sacrificed for material or immediate advantage. It stands as a lasting lesson for humanity across all times. 4. The Stages of the Human Self (Nafs): Scholars of ethics have identified three principal stages of the human self, as indicated in the Qur’an: - نفس امارہ (The Commanding Self): This is the stage in which the human self inclines toward wrongdoing and urges the individual toward desires and impulses. At this level, reason and faith are not sufficiently strong to restrain these tendencies. This state represents the source of much human misguidance and is reflected in the conduct of the wife of the ‘Aziz. - نفس لوامہ (The Self‑Reproaching Soul): Through training, education, and struggle, a person ascends to this stage. Here, although errors may still occur, the individual becomes conscious of wrongdoing, experiences remorse, and reproaches oneself, striving toward correction and repentance. In this state, the balance between impulses and reason fluctuates, though faith and عقل increasingly prevail. - نفس مطمئنہ (The Tranquil Soul): This is the highest stage, attained through sustained purification and spiritual discipline. At this level, the unruly impulses of the self are subdued, and the individual finds stability and serenity. It is the state described in the Qur’an: “یَااَیَّتُھَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِی اِلَیٰ رَبِّکِ رَاضِیَةً مَرْضِیَّةً” — representing complete inner peace and harmony with divine will. This stage characterizes the lives of prophets, the righteous, and those who have undergone prolonged self‑discipline and spiritual striving. It demonstrates that true strength lies in mastering the self and attaining equilibrium in the face of life’s trials.

See ayat 57 for tafseer.

See ayat 57 for tafseer.

See ayat 57 for tafseer.

In the detailed account of the remarkable life of Yusuf (علیه السلام), we have reached the point where his purity and innocence had finally been established before all, to the extent that even his adversaries bore witness to his integrity. It became evident that the very cause for which he had been imprisoned was nothing other than his chastity, piety, and moral excellence. At the same time, it also became clear that this unjustly imprisoned individual was a person of extraordinary capability—possessing profound knowledge, intellectual insight, administrative skill, and discernment. This was demonstrated when he interpreted the dream of the “ملک” (the king of Egypt) and, in doing so, not only explained the forthcoming economic crisis but also presented a comprehensive plan for addressing it. After narrating this event, the Qur’an states: “وَقَالَ الْمَلِکُ ائْتُونِی بِہِ اَسْتَخْلِصْہُ لِنَفْسِی”. The king ordered that Yusuf be brought before him so that he might make him his close adviser and entrusted representative, relying upon his knowledge and administrative ability to solve the kingdom’s pressing difficulties. A royal envoy was sent with the king’s message, conveying his greetings and informing Yusuf (علیه السلام) of the king’s admiration for him. He also reported that the investigation into the matter of the women had been completed and that all had openly testified to Yusuf’s innocence. Therefore, there remained no further reason for delay, and he was invited to present himself before the king. Yusuf (علیه السلام) appeared before the king, and a conversation ensued. The king, upon hearing his discourse, perceived in his words a depth of knowledge and extraordinary wisdom. This further increased his admiration, and he declared: “اِنَّکَ الْیَوْمَ لَدَیْنَا مَکِینٌ أَمِینٌ”. From that day onward, you hold with us a position of authority and trust. Recognizing the severity of the predicted economic crisis, the king entrusted Yusuf (علیه السلام) with significant responsibilities. In response, Yusuf (علیه السلام) proposed: “اِجْعَلْنِی عَلٰی خَزَائِنِ الْاَرْضِ اِنِّی حَفِیظٌ عَلِیمٌ”. He requested to be placed in charge of the خزائن of the land, stating that he possessed both the capacity to safeguard resources and the knowledge required to manage them effectively. Yusuf (علیه السلام) understood that the fundamental challenges of that society were deeply rooted in its economic conditions. By assuming responsibility for the خزائن, he intended to assist the deprived and oppressed segments of society, reduce disparity, and restore balance. He was particularly aware of the critical importance of agricultural planning, anticipating years of abundance followed by years of drought, and thus sought to establish a system of production, preservation, and careful utilization of resources. Some accounts suggest that the king, overwhelmed by the situation, entrusted all affairs to Yusuf (علیه السلام), effectively withdrawing from governance. Others state that Yusuf was appointed as the chief minister in place of the ‘Aziz of Egypt. It is also possible, in light of the Qur’anic phrasing, that he initially assumed responsibility over financial administration, gradually rising in authority. The Qur’an then states: “وَکَذٰلِکَ مَکَّنَّا لِیُوسُفَ فِی الْاَرْضِ یَتَبَوَّأُ مِنْہَا حَیْثُ یَشَاءُ”. Thus, Yusuf (علیه السلام) was established in the land with authority to act as he deemed appropriate. Further, it is stated: “نُصِیبُ بِرَحْمَتِنَا مَنْ نَّشَاءُ وَ لَا نُضِیعُ أَجْرَ الْمُحْسِنِینَ”. God grants His mercy to whom He wills and does not allow the reward of the righteous to be lost. Finally, the Qur’an emphasizes: “وَلَاَجْرُ الْاٰخِرَةِ خَیْرٌ لِّلَّذِینَ آمَنُوا وَکَانُوا یَتَّقُونَ”. While worldly reward may be granted, the reward of the Hereafter is superior for those who possess ایمان and تقویٰ. Thus, the narrative illustrates that steadfastness in righteousness, combined with knowledge and foresight, ultimately leads to dignity, authority, and both worldly and spiritual success.

1. Acceptance of Office under a Tyrannical Authority: The first question that arises from these verses is how a prophet of the stature of Yusuf (علیه السلام) could accept a position such as ministry of خزائن or even high administrative authority under a prevailing tyrannical system. The answer is contained within the verses themselves: he accepted this responsibility in his capacity as “حَفِیظٌ عَلِیمٌ,” in order to safeguard the public treasury and utilize it for the benefit of society, particularly to ensure that the rights of the مستضعف and deprived were preserved and delivered. Furthermore, as indicated earlier, through his knowledge and insight, he was aware that Egypt would soon face a severe economic crisis. Without careful planning and close supervision, it would have resulted in widespread destruction and loss of life. Therefore, in order to protect people and avert catastrophe, it was necessary for Yusuf (علیه السلام) to make use of the opportunity available to him and to manage these affairs for the welfare of all, especially the vulnerable segments of society. In jurisprudential discussions, it is also established that accepting a position under an unjust authority is not categorically prohibited; rather, in certain circumstances it may even be recommended, when the benefits and the fulfillment of religious and social responsibilities outweigh the harm of strengthening such a rule. Traditions report that the Imams of Ahl al‑Bayt (علیه السلام) permitted some of their companions to accept such roles when they could serve justice or alleviate oppression, as in the case of ‘Ali ibn Yaqtin under Harun al‑Rashid. Thus, the matter depends upon the principle of weighing greater and lesser considerations and evaluating overall benefit and harm. 2. Importance of Economic Administration and Competence: These verses highlight the significance of economic management in societal structure. Yusuf (علیه السلام) specifically sought responsibility over economic resources, recognizing that many societal problems arise from economic imbalance. By managing production, preservation, and distribution, one can address broader social challenges and reduce injustice. His statement “اِنِّی حَفِیظٌ عَلِیمٌ” indicates that trustworthiness alone is insufficient for positions of responsibility; rather, administrative capability, knowledge, and professional skill are equally essential. Lack of expertise and awareness can produce harm equal to—or greater than—betrayal itself. 3. Regulation of Consumption Alongside Production: An important aspect of Yusuf’s (علیہ السلام) economic policy was not only increased production but also controlled consumption. During years of abundance, he implemented strict management of resources so that substantial reserves could be maintained for periods of scarcity. This demonstrates that effective economic planning requires both production and disciplined utilization. A sound economic system must account not only for the present but also for future contingencies and even the needs of future generations. 4. Self‑Introduction When Necessary: Although self‑praise is generally discouraged, the narrative demonstrates that, in certain circumstances, it becomes necessary for an individual to present their qualifications so that their abilities may be recognized and utilized. Yusuf (علیہ السلام), by describing himself as “حَفِیظٌ عَلِیمٌ,” introduced his suitability for the role, ensuring that his capabilities were properly understood. This principle is also reflected in other contexts where individuals clarify their competence for the sake of public benefit, rather than personal glorification. 5. Superiority of Spiritual Reward: While Yusuf (علیہ السلام) attained significant worldly success as a result of his patience, piety, and integrity, the text emphasizes that such outcomes should not be the primary expectation. True reward lies in the Hereafter, as expressed in the statement: “وَلَاَجْرُ الْآخِرَةِ خَیْرٌ لِلَّذِینَ آمَنُوا وَکَانُوا یَتَّقُونَ”. Thus, worldly success is not the ultimate measure; rather, spiritual recompense remains superior and enduring. 6. Advocacy for the Rights of Prisoners: Finally, the narrative draws attention to the rights and conditions of prisoners. Whether prisoners are guilty or innocent, fundamental human dignity requires that their rights be respected. Yusuf (علیہ السلام), during his imprisonment, served as a compassionate companion, guide, and counselor to fellow prisoners. Upon his departure, he drew attention to their condition and expressed concern for their well‑being. The reported statement associated with him, describing the prison as “قبور الأحياء… و بیت الأحزان…,” reflects a deep awareness of the psychological and social realities of imprisonment. His conduct emphasizes that even within confinement, compassion, guidance, and advocacy for justice must be upheld.

See ayat 62 for tafseer.

See ayat 62 for tafseer.

See ayat 62 for tafseer.

See ayat 62 for tafseer.

Ultimately, as had been foretold, due to seven consecutive years of rain and the rise in the water of the River Nile, Egypt's agricultural production became very satisfactory. Egypt's treasury and economic affairs were under the supervision of Prophet Yusuf (AS). He ordered that small and large storehouses be built to protect the food grains from spoiling. He instructed the public to keep what they needed from the produce and sell the rest to the government. In this way, the storehouses were filled with grain. These seven years of abundant blessings and prosperity passed, and the ominous period of famine and drought began. It seemed as if the sky had become miserly towards the earth. The fields and oases dried up. The public faced a shortage of grain, but they knew that the government had collected reserves of grain, so they sought to resolve their difficulties through the government. Prophet Yusuf (AS) also sold the grain according to a complete plan and program and justly fulfilled their needs. This drought was not only in Egypt; the surrounding countries were in the same state. Palestine and Canaan were to the northeast of Egypt. The people there were also facing these same difficulties. The family of Prophet Ya'qub was also residing in that region. They too were afflicted by the shortage of grain. Under these circumstances, Prophet Ya'qub (AS) firmly decided to send his other sons, besides Binyamin, to Egypt. In place of Yusuf, only Binyamin was now with him. In any case, those people joined a caravan heading to Egypt and, according to some commentators, reached Egypt after a journey of eighteen days. As is in the histories, it was necessary for individuals coming from outside the country to identify themselves upon entering Egypt so that the officials could inform Prophet Yusuf (AS). When the officials reported about the caravan from Palestine, Prophet Yusuf (AS) saw that among those requesting grain were the names of his brothers. He recognized them, and without revealing that they were his brothers, he ordered that they be brought before him. And as the Quran says: The brothers of Yusuf (AS) came and entered his presence, and he recognized them, but they did not recognize him (وَجَاءَ اِخْوَةُ یُوسُفَ فَدَخَلُوا عَلَیْہِ فَعَرَفَھُمْ وَھُمْ لَہُ مُنکِرُونَ). They were justified in not recognizing Yusuf (AS) because, on the one hand, a period of thirty or forty years had passed (from the day they threw Prophet Yusuf (AS) into the well until their arrival in Egypt), and on the other hand, they could not even imagine that their brother had become the 'Aziz' of Egypt. Even if they had found him to resemble their brother, they would have considered it a mere coincidence. Apart from all these matters, the style of Prophet Yusuf's (AS) attire had also completely changed; recognizing him in the new Egyptian clothes was no easy task. In fact, after what had happened to Yusuf (AS), the very probability of him being alive was very remote for them. In any case, they purchased the grain they needed and paid its price in the form of cash, or in the form of socks, shoes, or some goods that they had brought from Canaan to Egypt. Prophet Yusuf (AS) treated his brothers with great affection and began to converse with them. The brothers said: We are ten brothers and are the sons of Prophet Ya'qub (AS). Our father is the grandson of God's great prophet, Ibrahim (AS) Khalil. If you knew our father, you would respect us greatly. Our old father is from among the divine prophets, but a very deep sorrow has enveloped his entire being. Prophet Yusuf (AS) asked: What is the reason for this sorrow? They said: He had a son whom he loved very much. He was much younger than us in age. One day, he went with us to the desert for hunting and recreation. We became heedless of him, and a wolf tore him apart. From that day to this, he weeps and grieves for him. Some commentators have narrated it in this way: It was the custom of Prophet Yusuf (AS) not to sell more grain to one person than a single camel's load. Since Prophet Yusuf's (AS) brothers were ten, they were given ten loads of grain. They said: We have an old father and a younger brother who has remained in our homeland. The father cannot travel due to the intensity of his grief and sorrow, and the younger brother has stayed with him to serve him and for companionship. Therefore, give us their shares as well. Prophet Yusuf (AS) ordered that two camel loads be added. Then Prophet Yusuf (AS) turned to them and said: I see that you are intelligent and well-mannered individuals, and what you say about your father's affection for your youngest brother indicates that he is extraordinary and different from ordinary children. I wish to certainly see him on your next journey. Furthermore, the people here have several suspicions about you because you belong to another country. Therefore, to dispel this atmosphere of suspicion, bring your younger brother with you on your next journey as a sign. Here the Quran says: When Yusuf (AS) had prepared their provisions, he said to them: Bring to me your brother who is from your father.( وَلَمَّا جھَّزَھُمْ بِجَھَازِھِمْ قَالَ ائْتُونِی بِاَخٍ لَکُمْ مِنْ اَبِیکُم). After that, he further said: Do you not see that I give full measure and that I am the best of hosts? (وَلاَتَرَوْنَ اَنِّی اُوفِی الْکَیْلَ وَاَنَا خَیْرُ الْمُنزِلِینَ ). After this encouragement and expression of affection, he also threatened them thus: If you do not bring this brother to me, then you will have no measure [of grain] from me, and do not come near me ( فَاِنْ لَمْ تَاْتُونِی بِہِ فَلاَکَیْلَ لَکُمْ عِندِی وَلاَتَقْرَبُونِی ). Hazrat Yusuf (AS) wanted to summon Binyamin to himself, one way or another. For this, he sometimes adopted the method of kindness and affection, and at other times, that of threat. From these expressions, it is implicitly made clear that in Egypt, the buying and selling of grains was not done by weighing but by measure. Furthermore, it becomes clear that Hazrat Yusuf (AS) received his brothers and other guests very well and was hospitable in every respect. The brothers said in reply: We will try to persuade his father concerning him, and we will surely do it (قَالُوا سَنُرَاوِدُ عَنْہُ اَبَاہُ وَ اِنَّا لَفَاعِلُونَ ). The expression "inna lafa'ilun" indicates that they were certain that they would be able to convince their father in this matter and obtain his consent. That is why they were making such a promise to the Aziz of Egypt, and it was bound to be so, because if they could take Yusuf (AS) away from their father with their insistence and pleading, then why would they not be able to separate Binyamin from him? On this occasion, to attract their sympathy and attention to himself as much as possible, Hazrat Yusuf (AS) told his servants to place the goods they had given in exchange into their grain [sacks] without their knowledge, so that when they returned to their family and opened their baggage, they would recognize it and return to Egypt again ( وَقَالَ لِفِتْیَانِہِ اجْعَلُوا بِضَاعَتَھُمْ فِی رِحَالِھِمْ لَعَلَّھُمْ یَعْرِفُونَھا اِذَا انقَلَبُوا اِلَی اَھْلِھمْ لَعَلَّھُمْ یَرْجِعُونَ).

1. Why did Yusuf (علیه السلام) not introduce himself to his brothers? From the study of the relevant verses, the first question that arises is why Yusuf (علیه السلام) did not disclose his identity to his brothers so that they might recognize him immediately and return to their father, thereby relieving him from the intense anguish of separation. This question can also be framed more broadly: at the time when his brothers came to him, approximately eight years had passed since his release from prison. The initial seven years had been years of abundance, during which he was engaged in storing grain in preparation for the period of famine. The eighth year marked the beginning of famine, and it was in this period—or shortly thereafter—that his brothers came to Egypt in search of provisions. Why, then, had Yusuf (علیہ السلام) not sent a messenger to Canaan during these eight years to inform his father of his condition and spare him such profound grief? Many exegetes, including al‑Tabarsi in Majma‘ al‑Bayan, Allama Tabataba’i in al‑Mizan, and al‑Qurtubi in al‑Jami‘ li Ahkam al‑Qur’an, have addressed this question and proposed several answers. The most convincing appears to be that Yusuf (علیہ السلام) did not possess divine permission to do so. The separation was, among other dimensions, a trial for Ya‘qub (علیہ السلام), and it was necessary that this trial conclude only by divine command. Prior to this, Yusuf (علیہ السلام) was not authorized to reveal himself. Moreover, if Yusuf (علیہ السلام) had immediately disclosed his identity, the outcome might not have been favorable. His brothers could have been overwhelmed by fear and apprehension, possibly refraining from returning again, fearing retribution for their past actions. 2. Why was the price of the grain returned to them? Another question concerns why Yusuf (علیہ السلام) ordered that the payment offered by his brothers for the grain be returned to their belongings. Several answers have been proposed, with Fakhr al‑Din al‑Razi mentioning multiple possibilities. However, the verse itself provides the most direct explanation: “لَعَلَّهُمْ يَعْرِفُونَهَا إِذَا انقَلَبُوا إِلَىٰ أَهْلِهِمْ لَعَلَّهُمْ يَرْجِعُونَ”. That is, his intention was that upon returning home and discovering that their payment had been restored, they would gain a deeper appreciation of the generosity of the ‘Aziz of Egypt (Yusuf (علیہ السلام)). This would motivate them to return once again, and to bring their younger brother with greater confidence. Additionally, this act would facilitate Ya‘qub’s willingness to send Binyamin with them upon observing such trustworthiness and generosity. 3. Why did Yusuf (علیہ السلام) give from the public treasury without compensation? A further question arises as to why Yusuf (علیہ السلام) gave them provisions from the treasury without compensation. This may be understood in two ways. First, the public treasury inherently includes the rights of the مستضعف, and these rights are not confined by geographic boundaries. Yusuf (علیہ السلام) could therefore allocate from it to those in need, including his brothers who at that time were among the needy, just as he would for others in similar circumstances. Second, Yusuf (علیہ السلام), in his administrative position, also possessed certain personal rights and allowances associated with his office. It was legitimate for him to utilize these resources for essential needs, including supporting his relatives, his father, and his family members. Thus, such distribution could have been undertaken within the scope of his rightful authority.

See ayat 66 for tafseer.

See ayat 66 for tafseer.

See ayat 66 for tafseer.

The brothers of Hazrat Yusuf (AS) returned to Canaan, laden with goods and happy, but they were worried about the future, that if their father did not agree to send their younger brother (Binyamin), the Aziz would not receive them and would not give them a share of the grain. That is why the Quran says: When they returned to their father, they said, "O our father! It has been decreed that in the future we will not be given a share of the grain and the measure will be withheld from us (فَلَمَّا رَجَعُوا اِلَی اَبِیھِمْ قَالُوا یَااَبَانَا مُنِعَ مِنَّا الْکَیْلُ). Now that this is the situation, send our brother with us so that we may obtain the measure (فَاَرْسِلْ مَعَنَا اَخَانَا نَکْتَلْ), and rest assured, we will indeed protect him (وَ اِنَّا لَہُ لَحَافِظُونَ)." (Explanatory note: "naktal" is originally "naktaal" from the root "kayl". It means to receive something by measure, whereas "kaal" means to give something by measure.) The father, who could never forget Yusuf (AS), became distressed upon hearing this. Turning to them, he said: "Should I trust you with him except as I trusted you with his brother [Yusuf (AS)] before?" (قَالَ ھَلْ آمَنُکُمْ عَلَیْہِ اِلاَّ کَمَا اَمِنتُکُمْ عَلَی اخِیہِ مِنْ قَبْلُ). Meaning, when you have such a dark past that cannot be forgotten, how can you expect me to grant your request again and entrust my beloved son to you, and that too for a long journey to a foreign land? After this, he added: "In any case, Allah is the best guardian, and He is the most merciful of the merciful." (فَاللهُ خَیْرٌ حَافِظًا وَھُوَ اَرْحَمُ الرَّاحِمِینَ). It is possible that this sentence is an indication that for me, it is difficult to send Binyamin with people like you who have a bad past, and even if I do send him, it will be in the protection of Allah and with trust in His being the Most Merciful of the merciful, not with trust in you. Therefore, the above sentence is not a definitive indication of accepting their request, but rather a possibility, because it is known from the subsequent verses that Hazrat Yaqub (AS) had not yet accepted their request and he accepted it only after taking a firm covenant and after other events that transpired. Secondly, it is possible that this is an allusion to Hazrat Yusuf (AS), because on this occasion, he remembered Yusuf (AS) and he already knew that he was alive (and in the later verses, we will read that he was certain of Hazrat Yusuf (AS) being alive). Therefore, he prayed for his safety and well-being, saying, "O Allah! Keep him safe wherever he may be." Then, when the brothers opened their baggage, they saw with great surprise that all the goods they had given to the Aziz of Egypt as the price for the grain had been returned to them and were present in their baggage (وَلَمَّا فَتَحُوا مَتَاعَھُمْ وَجَدُوا بِضَاعَتَھُمْ رُدَّتْ اِلَیْھِمْ). When they saw that this was conclusive proof for their argument, they came to their father and "said: 'O our father! What more could we desire? This is our merchandise; it has been returned to us.'" (قَالُوا یَااَبَانَا مَا نَبْغِی ھَذِہِ بِضَاعَتُنَا رُدَّتْ اِلَیْنَا). (It is possible that "ma nabghi" is an interrogative sentence, and its implied meaning is "ma nabghi waraa'a dhalik" (What more could we desire beyond this?). It is also possible that it is negative, and its implied meaning is thus: "ma nabghi bidhalik al-kadhib. Aw. ma nabghi minka darahim" (We do not wish to lie, or, we do not want more money from you, this wealth is sufficient).) Could there be any greater honor, respect, and kindness than the head of a foreign country giving us grain in such a famine and drought and also returning its price, and that too in such a way that we would not even realize it and not be embarrassed? What more can we imagine than this?? O father! Now there is no need to worry. Send him with us, "we will bring provisions for our family." (وَنَمِیرُ اَھْلَنَا). ("Namir" is from the root "mirah" and means to obtain food and provisions). "And we will protect our brother." (وَنَحْفَظُ اَخَانَا). "Also, because of him, we will bring an extra camel's load." (وَنَزْدَادُ کَیْلَ بَعِیر). And for a respected, kind, and generous person like the Aziz of Egypt, whom we have seen, this is an easy and trivial matter (ذَلِکَ کَیْلٌ یَسِیرٌ). (In "dhalika kaylun yasir," there is also the possibility that the intention of Hazrat Yusuf's (AS) brothers was that what they had brought was only a small measure, and if their younger brother went with them, they could obtain more grain). Despite all these matters, Hazrat Yaqub (AS) was not willing to send his son Binyamin with them. But on the other hand, their insistence was based on clear logic. This situation was persuading him to accept their proposal. Finally, he saw that there was no other option but to send his son conditionally. Therefore, he "said" to them in this manner: "I will never send him with you until you give me a divine covenant and do something that gives me confidence..."that you will bring him back, unless due to death or other factors, this matter is no longer in your control ( قَالَ لَنْ اُرْسِلَہُ مَعَکُمْ حَتَّی تُؤْتُونِی مَوْثِقًا مِنْ اللهِ لَتَاتُونَنِی بِہِ اِلاَّ اَنْ یُحَاطَ بِکُم). By “Mawthiqan min Allah” is meant that same oath which is taken in the name of God. The original meaning of “illa an yuhata bikum” is: “unless you are overcome by calamities.” This phrase could be a metaphor for death or other such calamities that render a person helpless. (Explanatory Note: This expression has been used in several places in the Holy Quran solely in the meaning of destruction and annihilation. For example, in *wa zannu annahum uhita bihim* (Yunus: 22); and also in *wa uhita bi-thamarihi* (Kahf: 42). But it is clear that in the verses under discussion, the meaning is not specifically destruction, but rather such an excuse due to which a person's control is lost.) This exception is a sign of the great wisdom of Prophet Ya'qub (as). Despite the fact that he loved his son Binyamin so much, he did not put his other sons in a difficulty that was not in their control. Therefore, he said that I want my son from you, unless such calamities occur that are beyond your power, in which case there will be no sin upon you. It is clear that if some of them were caught in a calamity and their power was taken away, it was the responsibility of the remaining ones to deliver the father's trust to him. That is why Prophet Ya'qub (as) says: unless you are *all* overcome by calamities. In any case, the brothers of Yusuf (as) accepted the father's condition, and when they made the covenant and promise with their father, Ya'qub (as) said: [He is] a witness, observer, and guardian over what we say (فَلَمَّا آتَوْہُ مَوْثِقَھُمْ قَالَ اللهُ عَلَی مَا نَقُولُ وَکِیلٌ).

1. Why did Ya‘qub (علیه السلام) agree to send Binyamin? The first question arising from these verses is how Ya‘qub (علیه السلام) became willing to entrust Binyamin to his sons, despite their earlier conduct regarding Yusuf (علیه السلام). It is evident from the earlier verses that the brothers’ jealousy was not limited to Yusuf but extended, although to a lesser degree, to Binyamin as well, as expressed in: “اِذْ قَالُوا لَيُوسُفُ وَاَخُوهُ اَحَبُّ اِلٰی اَبِينَا مِنَّا وَنَحْنُ عُصْبَةٌ”. The resolution of this question becomes clearer when one considers that a considerable period—approximately thirty to forty years—had passed since the incident involving Yusuf (علیہ السلام). During this time, the brothers had advanced in age and maturity, and their outlook had naturally evolved. They would have experienced, both internally and within their household, the consequences of their earlier conduct. They had realized that the absence of Yusuf (علیہ السلام) had not increased their father’s affection for them; rather, it had deepened his sorrow and distance. Moreover, the present situation was entirely different. It was not a matter of leisure or excursion, as in the earlier episode, but one of survival during famine. Securing food was a matter of necessity for the entire household. Considering these factors, Ya‘qub (علیہ السلام) agreed, but only after taking a solemn covenant from them that they would return Binyamin safely. 2. Was an oath alone sufficient? A second question arises as to whether merely taking an oath or covenant was sufficient grounds for entrusting Binyamin to them. The answer is that, in principle, an oath alone is not sufficient. However, the surrounding indications suggested that this time the matter was genuine and not based on deceit, conspiracy, or falsehood. The oath served as an additional assurance rather than the sole basis of trust. This is comparable to formal processes in which individuals, such as political leaders or officials, are required to take an oath of office—even though they have already been selected through a careful evaluation process. The oath, therefore, acts as reinforcement and solemn affirmation rather than a substitute for prior judgment.

See ayat 68 for tafseer.

1. Why did Ya‘qub (علیه السلام) agree? When the brothers of Yusuf (علیه السلام) finally set out for Egypt the second time, taking their younger brother Binyamin with them after obtaining their father’s consent, Ya‘qub (علیہ السلام) advised them: “وَقَالَ یَا بَنِیَّ لَا تَدْخُلُوا مِنْ بَابٍ وَاحِدٍ وَادْخُلُوا مِنْ أَبْوَابٍ مُتَفَرِّقَةٍ”. He instructed them not to enter the city through one gate, but instead through different gates. He then clarified that such a precaution could not avert any decisive divine decree: “وَمَا أُغْنِی عَنْکُمْ مِنَ اللّٰہِ مِنْ شَیْءٍ”. The purpose of this instruction was related to avoidable risks rather than inevitable divine outcomes. He further emphasized: “اِنِ الْحُکْمُ اِلاَّ لِلّٰہِ”، “عَلَیْہِ تَوَکَّلْتُ”، “وَعَلَیْہِ فَلْیَتَوَکَّلِ الْمُتَوَکِّلُونَ”. This expresses reliance upon God while still taking precautionary measures within the world of causes. The specific reason for his instruction is not explicitly stated in the verse, but several explanations have been given. One view is that the brothers were notable in appearance—well‑built and striking—and Ya‘qub (علیہ السلام) feared that their collective entry might draw attention and expose them to the “evil eye” or harm from observers. Another explanation is that their unusual presence as a group of strong individuals from another land might arouse suspicion or jealousy, leading to complaints or accusations before authorities. Therefore, dispersing their entry would reduce attention and potential risk. Some have offered a broader interpretive insight: Ya‘qub (علیہ السلام) sought to teach them not to rely upon a single approach in achieving goals, but to adopt multiple means. Often, reliance on one path leads to failure if that path is blocked, whereas employing diverse approaches increases the likelihood of success. 2. The Role of Causes and Divine Decree The Qur’an continues: “وَلَمَّا دَخَلُوا مِنْ حَیْثُ أَمَرَهُمْ أَبُوهُمْ مَا کَانَ یُغْنِی عَنْهُمْ مِنَ اللّٰہِ مِنْ شَیْءٍ إِلَّا حَاجَةً فِی نَفْسِ یَعْقُوبَ قَضَاهَا”. Their entry into the city in the prescribed manner did not avert any divine decree; its primary effect was to satisfy a concern within Ya‘qub’s heart. This indicates that such measures serve practical and psychological purposes but do not override divine will. Ya‘qub (علیہ السلام), being separated from his sons and already burdened by grief, found comfort in knowing that they had followed his guidance. His instruction was therefore both a practical precaution and a means of emotional reassurance. 3. Recognition of True Knowledge and Reliance The Qur’an then praises Ya‘qub (علیہ السلام): “وَاِنَّهُ لَذُو عِلْمٍ لِمَا عَلَّمْنَاهُ وَلٰکِنَّ أَکْثَرَ النَّاسِ لَا یَعْلَمُونَ”. This indicates that his conduct was based on divine knowledge. He did not rely solely on worldly causes, nor did he neglect them. Rather, he placed primary trust in God while making use of available means. This distinguishes a balanced perspective: awareness of the causal order without attributing independent power to it. The verse rejects both extremes—complete reliance on material causes and total neglect of them. 4. Principle of Trust in God Above All The narrative emphasizes that, despite the use of precautionary measures, ultimate dependence must remain on God. As reflected in another Qur’anic principle: “وَمَا هُمْ بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللّٰہِ”. This underscores that all effects ultimately occur by divine permission. Thus, human effort operates within the framework of divine will, and real reliance must be directed toward God rather than toward causes themselves. Overall, this episode illustrates a comprehensive principle: one must combine foresight and practical action with reliance upon God. Ya‘qub (علیه السلام) neither ignored worldly means nor placed ultimate trust in them; rather, he recognized that all causes function under the authority of the divine will, and that true reliance belongs solely to الله.

See ayat 72 for tafseer.

See ayat 72 for tafseer.

See ayat 72 for tafseer.

1. Why did Yusuf (علیه السلام) not introduce himself to his brothers? From the study of these verses, the first question that arises is why Yusuf (علیه السلام) did not disclose his identity to his brothers so that they might immediately recognize him, return to their father, and relieve him of the intense grief of separation. This question may also be considered more broadly: approximately eight years had passed since Yusuf’s (علیہ السلام) release from prison—seven prosperous years during which he was engaged in storing grain, followed by the eighth year marked by famine, during which his brothers came to Egypt. Why did he not, during this period, send a messenger to Canaan to inform his father of his well‑being? Many commentators, including al‑Tabarsi in Majma‘ al‑Bayan, Allama Tabataba’i in al‑Mizan, and al‑Qurtubi in al‑Jami‘ li Ahkam al‑Qur’an, have addressed this question and proposed several answers. The most appropriate explanation appears to be that Yusuf (علیہ السلام) did not possess divine permission to reveal himself. The separation constituted a test for Ya‘qub (علیہ السلام), and it was necessary that this trial conclude only in accordance with divine command. Prior to that, Yusuf (علیہ السلام) was not authorized to disclose his identity. Moreover, if he had immediately revealed himself to his brothers, the consequences might not have been favorable. They might have become overwhelmed with fear and apprehension regarding their past conduct and might have refrained from returning again, fearing retribution. 2. Why was the price of the grain returned? Another question arises: why did Yusuf (علیہ السلام) order that the goods given by his brothers as payment for the grain be returned to their belongings? Several explanations have been advanced, including numerous possibilities mentioned by Fakhr al‑Din al‑Razi. However, the verse itself provides a clear answer: “لَعَلَّهُمْ یَعْرِفُونَهَا إِذَا انْقَلَبُوا إِلَىٰ أَهْلِهِمْ لَعَلَّهُمْ یَرْجِعُونَ”. This indicates that Yusuf (علیہ السلام) intended that when his brothers returned home and discovered that their payment had been restored, they would recognize the generosity of the ‘Aziz (Yusuf (علیہ السلام)) more deeply and would be encouraged to return again. This would also facilitate their bringing of their younger brother Binyamin with greater certainty, and similarly strengthen Ya‘qub’s willingness to entrust him to them. 3. Why did Yusuf (علیہ السلام) give from the treasury without compensation? A further question concerns why Yusuf (علیہ السلام) provided them with provisions without taking payment from the public treasury. This may be understood in two ways. First, the public treasury includes the rights of the مستضعف, and such rights are not confined by geographic boundaries. Yusuf (علیہ السلام) could therefore legitimately allocate resources to those in need, including his brothers, as he did for other deprived individuals. Second, in his official capacity, Yusuf (علیہ السلام) possessed certain legitimate personal entitlements. It was within his authority to utilize these resources for necessary purposes, including supporting his family members, such as his father and brothers. Thus, this act could also be understood as an exercise of his rightful discretion within his administrative role. 4. The Wisdom of the Plan with Binyamin When the brothers returned with Binyamin, Yusuf (علیہ السلام) received them with honor and arranged for their accommodation. When Binyamin remained alone, he invited him to stay with him and revealed his identity privately: “إِنِّي أَنَا أَخُوكَ فَلَا تَبْتَئِسْ بِمَا كَانُوا يَعْمَلُونَ”. This reflects both compassion and foresight. Yusuf (علیہ السلام) understood that the ultimate objective required a carefully designed plan. By placing the measuring cup in Binyamin’s belongings and then proceeding according to the brothers’ own legal framework, he was able to retain Binyamin without violating established norms. The Qur’an describes this as: “كَذَٰلِكَ كِدْنَا لِيُوسُفَ”. This indicates that the plan was carried out in accordance with divine guidance. According to the law of the king, Yusuf (علیہ السلام) could not have retained his brother; therefore, he applied the brothers’ own accepted principle of justice, under which the individual in whose possession the item was found would be held accountable. Thus, this strategy was neither arbitrary nor unjust, but rather a divinely guided method designed to protect Binyamin, complete the trial, and advance the unfolding of the divine plan. 5. Divine Knowledge and Gradual Elevation The concluding statement emphasizes: “نَرْفَعُ دَرَجَاتٍ مَن نَّشَاءُ وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ”. This highlights that the elevation of Yusuf (علیہ السلام) to higher ranks was the result of divine will and wisdom. It also affirms the principle that above every possessor of knowledge there exists a higher degree of knowledge, ultimately culminating in the knowledge of God. Accordingly, the plan carried out by Yusuf (علیہ السلام) was not merely a product of human foresight but was inspired by divine guidance, ensuring both justice and the fulfillment of a broader divine purpose.

See ayat 76 for tafseer.

See ayat 76 for tafseer.

See ayat 76 for tafseer.

1. Why did Yusuf (علیه السلام) not introduce himself to his brothers? From the above verses, a primary question arises: why did Yusuf (علیه السلام) not reveal his identity to his brothers so that their father might quickly be relieved of the intense sorrow of separation? The answer, as previously indicated, lies in the completion of the divinely ordained process of trial for both the father and the brothers. In other words, this was not due to any personal motive but was carried out under a divine command. God willed to test Ya‘qub (علیہ السلام) further, even after he had already endured the loss of one son, so that his steadfastness and spiritual development might reach their final stage. Similarly, the brothers themselves were also being tested: in such a situation, would they uphold the covenant they had made with their father and remain faithful to their responsibility? 2. Attributing theft to an innocent person Another question is whether it was permissible to accuse an innocent person of theft—an accusation that outwardly affected not only Binyamin but also caused distress among the other brothers. The answer is inherent within the narrative itself: this matter was carried out with the consent of Binyamin. Yusuf (علیه السلام) had already informed him of his identity and the plan, and he knew that this strategy was ultimately for his own protection. Moreover, no lasting accusation remained upon the brothers. Although they experienced temporary anxiety and distress, this was part of the broader test and did not result in any enduring harm or injustice. 3. Why was theft attributed to all of them? A further question arises regarding the statement “اِنَّكُمْ لَسَارِقُونَ”—does attributing theft to all of them not constitute falsehood? Several points clarify this matter. First, the Qur’anic text does not specify who made this statement; it simply says “قَالُوا.” It is possible that some of Yusuf’s (علیه السلام) officials, upon noticing the missing measure, assumed that someone from the caravan had taken it. In such situations, when the specific culprit is unknown, it is common to address the group collectively, intending that one or some among them are responsible. Second, the primary referent of the accusation was actually Binyamin, who had already consented to this plan. Although the statement appeared to implicate the group, it was temporary and ended once the search was conducted and the object was found. 4. The punishment for theft at that time From these verses it is evident that the punishment for theft differed between Egypt and the people of Canaan. Among Yusuf’s (علیہ السلام) brothers and likely in Canaanite custom, the thief would be taken into servitude—either temporarily or permanently—equivalent to the value of the stolen goods. By contrast, Egyptian law prescribed other forms of punishment, such as imprisonment or physical penalties. Accordingly, Yusuf (علیہ السلام) applied the law acknowledged by his brothers themselves, ensuring both procedural consistency and the realization of his intended objective. 5. “سقایة” and “صواع” In the verses, the terms “صواع” (measure) and “سقاية” (drinking vessel) are both used. There is no contradiction here. It appears that the vessel was originally used by the king for drinking, but during the period of grain scarcity and rationing, it was used as a measuring instrument. This symbolic use may have served to emphasize the value and scarcity of provisions, encouraging caution in consumption. Thus, the narrative shows that Yusuf (علیہ السلام) implemented a carefully structured and divinely guided plan. Through this plan, he was able to retain his brother without violating established norms, while simultaneously advancing the broader divine purpose and maintaining justice within the circumstances.

See ayat 79 for tafseer.

See ayat 79 for tafseer.

Finally, the brothers became certain that their brother Benjamin had committed such a heinous and wretched theft, and in this way, he had ruined their entire previous record in the eyes of the Aziz of Egypt. Therefore, to absolve themselves, they said: "If this boy has stolen, it is no surprise, because his brother Yusuf (AS) has also committed such an act before," and these two are from one mother and father, and we, who are from another mother, our account is separate from theirs (قَالُوا اِنْ یَسْرِقْ فَقَدْ سَرَقَ اَخٌ لَہ مِنْ قَبْل). In this way, they sought to establish a dividing line between themselves and Benjamin and connected him to Yusuf (AS). Hearing this, Yusuf (AS) became very sad and distressed and "he concealed it within his soul and did not reveal it to them" (فَاٴسَرَّھَا یُوسُفُ فِی نَفْسِہِ وَلَمْ یُبْدِھَا لَھُم). Because he knew that by saying this, they had made a great false accusation, but he did not give any reply to it. He just said briefly: "You are worse than the one you attribute this to," or "In my view, you are the worst of people in station and rank" (قَالَ اَنْتُمْ شَرٌّ مَکَانًا). After that, he added: God knows best about what you say (وَاللهُ اَعْلَمُ بِمَا تَصِفُونَ). It is true that in those critical moments, Yusuf's (AS) brothers, in order to prove their innocence, had leveled an unjust accusation against their brother Yusuf (AS), but still, there should be some pretext or basis for this act on which they could attribute such a thing to Yusuf (AS). In this regard, the commentators have struggled and labored, and they have narrated three traditions from the histories of past people. The first is that after the death of his mother, Yusuf (AS) used to live with his paternal aunt, and she loved Yusuf (AS) very much. When he grew up and Hazrat Yaqub (AS) wanted to take him back from his aunt, his aunt devised a plan. She tied a waistband or a special shawl, which had been passed down in their family as a memento from Hazrat Ishaq (AS), around Yusuf's (AS) waist and claimed that Yusuf (AS) was trying to take it away secretly. She did this so that she could keep Yusuf (AS) with her in exchange for that special waistband or shawl. The second narration is that one of Hazrat Yusuf's (AS) maternal relatives had an idol, which Yusuf (AS) picked up, broke, and threw onto the street. Therefore, they accused Hazrat Yusuf (AS) of theft, although there was no sin in this. The third narration is that he would sometimes take food from the dining spread and give it to the poor and needy. Therefore, the excuse-making brothers used this as a basis to accuse him of theft, although none of these things fall into the category of sin. If a person puts a piece of clothing on someone, and the wearer does not know that it is someone else's property, is it right to accuse him of theft? Similarly, is picking up and smashing an idol a sin? Likewise, if a person takes something from his father's dining spread and gives it to the poor, when he is certain [of his father's approval], can it be considered a sin? The brothers saw that their younger brother Benjamin would have to stay with the Aziz of Egypt according to the law they themselves had accepted, and on the other hand, they had made a covenant with their father that they would do their utmost to protect Benjamin and bring him back. In this situation, they turned to Yusuf (AS), whom they had not yet recognized, and "said: O Aziz of Egypt! O noble man of authority! His father is very old, and he does not have the strength to bear his separation. We separated him from his father at your insistence, and the father took a firm promise from us that we would bring him back at any cost. Now, do us a favor and keep one of us in his place" (قَالُوا یَااَیُّھَا الْعَزِیزُ اِنَّ لَہُ اَبًا شَیْخًا کَبِیرًا فَخُذْ اَحَدَنَا مَکَانَہُ). "Because we see that you are among the do-gooders," and this is not the first time you have completed your favors upon us with kindness, grace, and benevolence. (اِنَّا نَرَاکَ مِنْ الْمُحْسِنِینَ). Hazrat Yusuf (AS) strongly rejected this proposal and "said: God forbid! How can it be that we should keep anyone other than the one with whom our property was found?" Have you ever heard of a just person punishing an innocent for another's crime? (قَالَ مَعَاذَ اللهِ اَنْ نَاْخُذَ اِلاَّ مَنْ وَجَدْنَا مَتَاعَنَا عِنْدَہُ). If we were to do so, we would surely be wrongdoers (اِنَّا اِذًا لَظَالِمُونَ). It is noteworthy that in this conversation, Hazrat Yusuf (AS) did not attribute any theft to his brother; rather, he says, "the person with whom we found our property." This is proof of the fact that he was seriously mindful of never saying anything wrong in his entire life.80. فَلَمَّا اسۡتَیۡـَٔسُوۡا مِنۡہُ خَلَصُوۡا نَجِیًّا ؕ قَالَ کَبِیۡرُہُمۡ اَلَمۡ تَعۡلَمُوۡۤا اَنَّ اَبَاکُمۡ قَدۡ اَخَذَ عَلَیۡکُمۡ مَّوۡثِقًا مِّنَ اللّٰہِ وَ مِنۡ قَبۡلُ مَا فَرَّطۡتُّمۡ فِیۡ یُوۡسُفَ ۚ فَلَنۡ اَبۡرَحَ الۡاَرۡضَ حَتّٰی یَاۡذَنَ لِیۡۤ اَبِیۡۤ اَوۡ یَحۡکُمَ اللّٰہُ لِیۡ ۚ وَ ہُوَ خَیۡرُ الۡحٰکِمِیۡنَ۔ 81. ِرۡجِعُوۡۤا اِلٰۤی اَبِیۡکُمۡ فَقُوۡلُوۡا یٰۤاَبَانَاۤ اِنَّ ابۡنَکَ سَرَقَ ۚ وَ مَا شَہِدۡنَاۤ اِلَّا بِمَا عَلِمۡنَا وَ مَا کُنَّا لِلۡغَیۡبِ حٰفِظِیۡنَ۔ 82. وَ سۡـَٔلِ الۡقَرۡیَۃَ الَّتِیۡ کُنَّا فِیۡہَا وَ الۡعِیۡرَ الَّتِیۡۤ اَقۡبَلۡنَا فِیۡہَا ؕ وَ اِنَّا لَصٰدِقُوۡنَ۔ Translation 80. When they (the brothers) despaired of him, they went aside and conferred in private. The eldest of them said: Do you not know that your father had taken a divine pledge from you, and before this, you were neglectful concerning Yusuf (as)? Therefore, I will not leave this land until my father permits me or Allah issues His command concerning me, and He is the best of judges. 81. Return to your father and say to him, 'O our father! Your son has committed theft, and we have not testified except to what we knew, and we were not aware of the unseen. 82. Ask the town in which we were, and also the caravan with which we came, and we are indeed truthful.

See ayat 82 for tafseer.

See ayat 82 for tafseer.

Finally, the brothers attempted all possible means to secure the release of Binyamin, but found every path closed before them. The matter had been arranged in such a manner that, outwardly, the innocence of their brother could not be established, and on the other hand, the ‘Aziz of Egypt did not accept their proposal to retain another person in his place. Consequently, they became despondent and resolved to return to Canaan to relate the entire matter to their father. The Qur’an states: “فَلَمَّا اسْتَیْئَسُوا مِنْہُ خَلَصُوا نَجِیًّا”. When they despaired of him, they withdrew and separated themselves, holding a private consultation. The expression “خَلَصُوا نَجِیًّا” conveys, in a concise yet eloquent manner, that they withdrew from others and engaged in confidential deliberation. In this private discussion, their eldest brother addressed them, saying: “اَلَمْ تَعْلَمُوا اَنَّ اَبَاکُمْ قَدْ اَخَذَ عَلَیْکُمْ مَوْثِقًا مِنْ اللّٰہِ”. Do you not know that your father has taken from you a solemn pledge before God regarding Binyamin? He further reminded them of their previous failure concerning Yusuf (علیه السلام): “وَمِنْ قَبْلُ مَا فَرَّطْتُمْ فِی یُوسُفَ”. He then declared: “فَلَنْ اَبْرَحَ الْاَرْضَ حَتّٰی یَاْذَنَ لِی اَبِی اَوْ یَحْکُمَ اللّٰہُ لِی وَھُوَ خَیْرُ الْحَاکِمِینَ”. I will not leave this land until my father permits me or God decides my matter, for He is the best of judges. This may be understood as remaining there until death, or until a divinely provided solution or an acceptable justification arises. He instructed the others to return to their father and convey the matter truthfully: “ارْجِعُوا اِلٰی اَبِیکُمْ فَقُولُوا یَااَبَانَا اِنَّ ابْنَکَ سَرَقَ”. At the same time, they clarified: “وَمَا شَھِدْنَا اِلَّا بِمَا عَلِمْنَا وَمَا کُنَّا لِلْغَیْبِ حَافِظِینَ”. They bore witness only to what was apparent and had no knowledge of the unseen reality. To remove any doubt, they further suggested verification: “وَاسْاَلِ الْقَرْیَةَ الَّتِی کُنَّا فِیہَا وَالْعِیرَ الَّتِی اَقْبَلْنَا فِیہَا”. They invited their father to inquire from the people of the land and the caravan with which they had travelled, thereby affirming the transparency of their account. Earlier, Yusuf (علیه السلام) had arranged matters by placing the royal measure into Binyamin’s belongings: “فَلَمَّا جَھَّزَھُمْ بِجَھَازِھِمْ جَعَلَ السِّقَایَةَ فِی رَحْلِ اَخِیہِ”. When it was discovered missing, the call was made: “اَیَّتُھَا الْعِیرُ اِنَّکُمْ لَسَارِقُونَ”. The brothers denied the accusation, stating: “تَاللّٰہِ لَقَدْ عَلِمْتُمْ مَا جِئْنَا لِنُفْسِدَ فِی الْاَرْضِ وَمَا کُنَّا سَارِقِینَ”. They emphasized their past conduct and their careful behavior, even restraining their animals to prevent any harm. When asked about the penalty, they themselves declared: “جَزَاؤُہُ مَنْ وُجِدَ فِی رَحْلِہِ فَھُوَ جَزَاؤُہُ”. According to their own law, the one in whose possession the stolen item was found would be retained as compensation. Yusuf (علیه السلام) then ordered a search, beginning with the others’ belongings before reaching Binyamin’s, from which the measure was ultimately recovered: “ثُمَّ اسْتَخْرَجَھَا مِنْ وِعَاءِ اَخِیہِ”. The Qur’an explains: “کَذٰلِکَ کِدْنَا لِیُوسُفَ”. This arrangement was a divinely guided plan, for Yusuf (علیه السلام) could not have retained his brother under the law of Egypt: “مَا کَانَ لِیَاْخُذَ اَخَاہُ فِی دِینِ الْمَلِکِ اِلَّا اَنْ یَشَاءَ اللّٰہُ”. By applying their own accepted principle of justice, the plan was fulfilled within a legitimate framework. The narrative concludes with a broader reflection: “نَرْفَعُ دَرَجَاتٍ مَنْ نَّشَاءُ وَفَوْقَ کُلِّ ذِی عِلْمٍ عَلِیمٌ”. God elevates whom He wills, and above every possessor of knowledge is one more knowing. This indicates that the wisdom and strategy manifested in these events were rooted in divine knowledge and guidance.

1. Who was the eldest brother? Some exegetes have identified the eldest brother as Reuben (Rubil), while others consider Simon to have been the eldest. Yet others have stated that his name was Judah. There is also اختلاف among commentators as to whether “the eldest” here refers to age or to intellectual and moral maturity. However, the apparent meaning of the verse suggests that seniority in age is intended. 2. Judgment based on circumstantial evidence From this verse, it may be inferred that in the absence of explicit confession or direct testimony, a judge may rely upon decisive circumstantial evidence. In the case of the brothers of Yusuf (علیه السلام), there was neither confession nor eyewitness testimony; rather, the discovery of the royal measure in Binyamin’s baggage was taken as sufficient evidence of guilt. Each individual was responsible for his own load, or at least present at the time of its preparation, and if it was secured or locked, the key remained in the possession of its owner. Moreover, no one could imagine that a hidden plan was behind the incident, and the travellers from Canaan had no known adversary in the region who might have plotted against them. Considering all these factors, the conclusion drawn was that the recovery of the king’s measure from Binyamin’s belongings indicated his direct responsibility. In contemporary judicial practice, similar forms of reasoning based on circumstantial evidence are also employed. This issue deserves further study within Islamic jurisprudence, as it has significant relevance in modern legal discourse, particularly within the field of qada’. 3. Differences among the brothers of Yusuf (علیه السلام) These verses also indicate that the brothers of Yusuf (علیه السلام) differed significantly in terms of determination and resolve. The eldest brother showed strong commitment to the pledge he had made, whereas the others, upon finding their efforts unsuccessful before the ‘Aziz of Egypt, considered themselves excused and made no further attempt. However, the position of the eldest brother was more justified, as he chose to remain in Egypt, establishing himself near the court of the ‘Aziz. There remained the possibility that compassion or leniency might emerge, especially considering that the charge concerned a single measure which had ultimately been found and that a traveller had already been disgraced as a result. On this basis, he remained in Egypt while sending the others back to their father so that they might convey the entire matter and obtain further instruction.

See ayat 86 for tafseer.

See ayat 86 for tafseer.

See ayat 86 for tafseer.

The brothers departed from Egypt, leaving behind both the eldest and the youngest brother, and returned to Canaan in a state of distress and sorrow. When they presented themselves before their father, he observed the signs of grief and anxiety on their faces, in contrast to their previous return, and immediately understood that they had brought an unpleasant report—especially since Binyamin and the eldest brother were not with them. When they recounted the entire episode without omission or exaggeration, Ya‘qub (علیه السلام) was deeply surprised and, turning to them, said: “قَالَ بَلْ سَوَّلَتْ لَکُمْ أَنفُسُکُمْ أَمْرًا”. He thus repeated the same expression that he had used after the incident of Yusuf (علیه السلام), when they had narrated their earlier account. This raises a question: did Ya‘qub (علیه السلام), based on their past conduct, distrust them and assume that they were again fabricating a story, even though witnesses were available and verification was possible? Such an interpretation would seem unlikely for a prophet. Rather, it is more plausible that his statement pointed to other considerations: that they had hastily concluded Binyamin’s guilt merely upon the discovery of the royal measure; that they had themselves suggested a form of punishment which reflected a local custom rather than a divine law; and that, after the incident, they had quickly departed rather than remaining as their eldest brother had done, despite having pledged solemnly before their father to safeguard Binyamin. After this, Ya‘qub (علیہ السلام) turned inward and declared: “فَصَبْرٌ جَمِیلٌ”، affirming his commitment to a patience free of اعتراض or complaint against divine decree. He expressed hope, saying: “عَسَی اللّٰہُ أَنْ یَأْتِیَنِی بِهِمْ جَمِیعًا”، trusting that God would return all his sons to him, for He is “الْعَلِیمُ الْحَکِیمُ”. Overwhelmed by sorrow, Ya‘qub (علیہ السلام) became immersed in grief. The absence of Binyamin revived the memory of Yusuf, and he exclaimed: “یَا أَسَفَی عَلَی یُوسُفَ”. His sorrow intensified to such an extent that “وَابْیَضَّتْ عَیْنَاہُ مِنَ الْحُزْنِ”, his eyes turned white from grief, and he lost his sight. Nevertheless, he restrained himself, remaining “فَهُوَ کَظِیمٌ”, maintaining control over his emotions and refraining from any expression contrary to divine رضى. His sons, distressed by the cumulative weight of past and present events—the burden of their earlier actions concerning Yusuf, the anxiety over Binyamin, and their father’s profound sorrow—said to him: “تَاللّٰہِ تَفْتَأُ تَذْکُرُ یُوسُفَ حَتّٰی تَکُونَ حَرَضًا أَوْ تَکُونَ مِنَ الْهَالِکِینَ”. In response, this venerable prophet of Canaan declared: “إِنَّمَا أَشْکُو بَثِّی وَحُزْنِی إِلَی اللّٰہِ”، affirming that his complaint was not directed towards them but solely to God. He further stated: “وَأَعْلَمُ مِنَ اللّٰہِ مَا لَا تَعْلَمُونَ”، indicating that he possessed a deeper awareness of divine mercy and hidden realities beyond their understanding.

See ayat 93 for tafseer.

See ayat 93 for tafseer.

See ayat 93 for tafseer.

See ayat 93 for tafseer.

See ayat 93 for tafseer.

See ayat 93 for tafseer.

The brothers set out from Egypt and returned to Canaan in a state of distress and sorrow, leaving behind both the youngest and the eldest brother. Upon their return, their father observed, in contrast to previous occasions, clear signs of grief and anxiety on their faces and immediately understood that they had brought unfavorable news—especially since neither Binyamin nor the eldest brother was with them. After they narrated the entire account without omission or addition, Ya‘qub (علیه السلام) was deeply astonished and said: “قَالَ بَلْ سَوَّلَتْ لَکُمْ اَنفُسُکُمْ اَمْرًا”. Thus, he repeated the same expression that he had used after the incident concerning Yusuf (علیه السلام). A question arises here: did Ya‘qub (علیہ السلام), on account of their previous conduct, form a negative assumption about them and conclude that they were again fabricating a story, despite the presence of witnesses and the possibility of verification? This would seem unlikely for a prophet. Rather, the statement may indicate other considerations: that they hastily accepted Binyamin’s guilt merely on the basis of finding the king’s measure in his belongings; that they themselves had proposed a punishment based on a customary practice rather than a divine law; and that they returned without exerting further effort, unlike the eldest brother, despite having given a solemn pledge before their father. Thereafter, Ya‘qub (علیہ السلام) turned toward patience and declared: “فَصَبْرٌ جَمِیلٌ”. He expressed hope that God would return all of them to him: “عَسَی اللهُ اَنْ یَاْتِیَنِی بِھِمْ جَمِیعًا”، acknowledging that “اِنَّہُ هُوَ الْعَلِیمُ الْحَکِیمُ”. At this stage, his sorrow intensified. The absence of Binyamin revived the memory of Yusuf (علیه السلام), and he exclaimed: “یَااَسَفَی عَلَی یُوسُفَ”. His grief became so overwhelming that “وَابْیَضَّتْ عَیْنَاہُ مِنَ الْحُزْنِ”، resulting in the loss of his eyesight. Despite this, he remained composed: “فَهُوَ کَظِیمٌ”, restraining his grief and maintaining control over his emotions without uttering anything contrary to divine will. The brothers, burdened by their past actions concerning Yusuf and troubled by the new calamity involving Binyamin, as well as their father’s intense sorrow, responded with distress: “تَاللّٰہِ تَفْتَأُ تَذْکُرُ یُوسُفَ حَتّٰی تَکُونَ حَرَضًا اَوْ تَکُونَ مِنَ الْھَالِکِینَ”. In reply, Ya‘qub (علیہ السلام) stated: “اِنَّمَا اَشْکُو بَثِّی وَحُزْنِی اِلَی اللهِ”، affirming that his complaint and sorrow were directed solely to God. He further declared: “وَ اَعْلَمُ مِنَ اللهِ مَا لاَتَعْلَمُونَ”, indicating that he possessed awareness of divine realities and hidden wisdom beyond their understanding.

1. Who took Yusuf’s (علیه السلام) shirt? According to several narrations, Yusuf (علیه السلام) instructed that his healing garment be taken to his father by the very person who had earlier taken the blood‑stained shirt to him, so that just as he had caused pain and distress then, he might now bring joy and relief. Thus, this responsibility was given to Judah, who had admitted that he had been the one to carry the blood‑stained garment and inform their father that Yusuf (علیه السلام) had been devoured by a wolf. This indicates that although Yusuf (علیه السلام) endured immense hardships and trials, he did not lose sight of ethical subtleties and moral refinement. 2. The greatness of Yusuf (علیه السلام) Other narrations report that after these events, the brothers of Yusuf (علیہ السلام) remained in a state of shame and embarrassment. They sent someone to him to say that, although he invited them to dine with him regularly, they felt ashamed to look at his face because of the wrong they had committed against him. In response, Yusuf (علیہ السلام) gave a noble and elevated reply. He said that the people of Egypt had previously regarded him as a purchased slave and would say: “Glory be to Him who raised a slave—sold for twenty dirhams—to such a position.” But now that his brothers had come and the story of his life had become known, people realized that he was not a mere slave, but belonged to the family of prophethood, descended from Abraham. This, he indicated, was a source of honor. 3. Gratitude for victory These verses convey a profound ethical lesson: when one gains victory over an adversary, one should not become vindictive or harbor resentment. The brothers of Yusuf (علیہ السلام) had inflicted severe harm upon him, even bringing him to the brink of death. They had also caused immense suffering to their father. Nonetheless, when they stood humbled before Yusuf (علیہ السلام), despite possessing complete authority and power, he bore no resentment. On the contrary, he was concerned that they might feel sorrow or shame over their past actions and sought to remove such feelings from their hearts. He even went further, attempting to make them feel that their presence was an honor rather than a burden, as it revealed his true identity and lineage. In this way, he sought to transform their sense of guilt into dignity. A similar example is found in the conduct of Prophet Muhammad (صلى الله عليه وآله وسلم) at the conquest of Mecca. When he gained victory over his opponents, he addressed them and declared: “لاَ تَثْرِیبَ عَلَیْکُمُ الْیَوْمَ”. This parallel demonstrates the prophetic model of forgiveness, magnanimity, and moral excellence. Islamic traditions also emphasize that forgiveness is the proper expression of gratitude for victory. As reported from ‘Ali (علیه السلام): when a person gains authority over an enemy, forgiveness should be regarded as a form of thanks for that power.

See ayat 98 for tafseer.

See ayat 98 for tafseer.

See ayat 98 for tafseer.

See ayat 98 for tafseer.

The sons of Ya‘qub (علیه السلام) were overjoyed; they departed from Egypt with great happiness, carrying the garment of Yusuf (علیه السلام) with them. While, for the brothers, these were moments of life filled with sweetness, in contrast, in the region of Canaan within the land of Sham, the house of the aged father was immersed in sorrow and grief. The entire household was despondent and afflicted with sadness. However, as soon as the caravan departed from Egypt, an extraordinary event occurred in the house of Ya‘qub (علیه السلام) that astonished everyone. His body trembled, and with complete certainty and confidence he proclaimed: if you do not accuse me of error, foolishness, or falsehood, I tell you that I feel the fragrance of my beloved Yusuf (علیه السلام); I perceive that the moments of sorrow, hardship, and trial are coming to an end, and that the time of reunion and success is approaching. The family of Ya‘qub (علیه السلام) will soon remove the garments of mourning and don the attire of joy—yet I do not expect that you will believe these words (وَلَمَّا فَصَلَتِ الْعِيرُ قَالَ اَبُوهُمْ اِنِّی لَاَجِدُ رِيحَ يُوسُفَ لَوْلاَ اَنْ تُفَنِّدُونِ). The term “تفندون” is derived from “فند,” which denotes weakness of intellect or foolishness, and also conveys the sense of corruption or error; thus, the meaning is: were it not that you would consider me foolish or misguided. The expression “فَصَلَت” indicates that this perception arose in Ya‘qub (علیه السلام) precisely at the moment when the caravan departed from Egypt. In response, others said to him: “تَاللّٰهِ اِنَّکَ لَفِی ضَلَالِکَ الْقَدِيمِ”, implying that he continued in his long‑standing misunderstanding. By this, they did not mean doctrinal misguidance but rather a perceived error in his understanding of matters related to Yusuf (علیه السلام). These expressions reveal the extent to which they treated this venerable and perceptive prophet with boldness and insensitivity. Days and nights passed while Ya‘qub (علیه السلام) remained in a state of waiting—yet within this waiting lay a deep current of inner joy and tranquility, even though those around him showed no interest in such matters and assumed that the matter of Yusuf (علیه السلام) had long been concluded. Eventually, the day arrived when the news spread that the caravan from Egypt had reached Canaan. Unlike previous occasions, the sons of Ya‘qub (علیه السلام) entered the town with happiness and hastened toward their father’s house. The bearer of glad tidings—the same one who had brought the message of reunion and carried the garment of Yusuf (علیه السلام)—approached first. Without delay, he placed the garment upon Ya‘qub’s face. Although his eyes were without sight and he could not see the garment, he immediately sensed its familiar fragrance penetrating his very being. It was a moment filled with profound joy, as though every particle of his existence was illuminated, as if the heavens and earth themselves rejoiced, and the winds of mercy swept away the dust of sorrow and grief. At that moment, he suddenly realized that his sight had been restored, and he began to perceive the world once again in all its beauty. As the Qur’an states: “فَلَمَّا اَنْ جَاءَ الْبَشِيرُ اَلْقَاهُ عَلٰی وَجْهِهِ فَارْتَدَّ بَصِيرًا”. Tears of joy flowed from the eyes of those present, and Ya‘qub (علیه السلام) declared with full conviction: “اَلَمْ اَقُلْ لَكُمْ اِنِّی اَعْلَمُ مِنَ اللّٰهِ مَا لاَ تَعْلَمُونَ”. This astonishing event led the brothers into deep reflection. For a moment, their dark past—marked by error, misjudgment, and narrowness—passed before their eyes. Recognizing their fault, they turned toward repentance, grasped their father’s hand, and said: “يَا اَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا”، acknowledging: “اِنَّا كُنَّا خَاطِئِينَ”. The noble and magnanimous elder, whose spirit resembled an ocean in its vastness, did not reproach or condemn them. Instead, he promised: “سَوْفَ اَسْتَغْفِرُ لَكُمْ رَبِّی”، expressing hope that God would accept their repentance and forgive their sins, for “اِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ”.

1. How did Ya‘qub (علیه السلام) perceive the fragrance of Yusuf’s (علیه السلام) garment? This question has been raised and discussed by many commentators. Generally, they have regarded it as a miracle of either Ya‘qub (علیه السلام) or Yusuf (علیه السلام). However, since the Qur’an neither explicitly presents it as a miracle nor denies it, a possible conceptual explanation may be considered. In contemporary discussion, phenomena such as “telepathy” are recognized, wherein a kind of mental or spiritual connection occurs between individuals separated by distance—referred to as transmission of thought. Such a connection may occur particularly among individuals with close emotional bonds or heightened spiritual sensitivity. It is not uncommon in ordinary life that a person experiences sudden and unexplained anxiety, which later corresponds to an adverse event affecting a loved one in a distant place. This may be interpreted as a form of such connection. In the case of Ya‘qub (علیہ السلام), due to his profound love for Yusuf (علیہ السلام) and his elevated spiritual state, a similar perception may have arisen when the garment was set in motion from Egypt. It is also possible that this phenomenon is related to the broader scope of prophetic knowledge granted by God. Some narrations likewise indicate a form of shared spiritual sensitivity among believers. Other narrations suggest that this garment was not an ordinary shirt, but a special garment passed down from Ibrahim (علیہ السلام), and that those possessing a refined spiritual perception could sense its fragrance over great distances. 2. Apparent inconsistency in prophetic awareness Another commonly raised objection asks: if Ya‘qub (علیہ السلام) could perceive the fragrance of Yusuf’s garment from a distant location, why did he not perceive the incident when Yusuf (علیہ السلام) was cast into the well nearby? The resolution lies in understanding that the knowledge of the unseen for prophets depends upon divine will and endowment. They perceive what God wills them to perceive and remain unaware where such knowledge is not granted, regardless of proximity or distance. Thus, awareness is not determined by distance but by divine intention. 3. How was sight restored? Some commentators have hypothesized that Ya‘qub’s (علیہ السلام) eyesight had not been completely lost but had only weakened, and that emotional excitement restored it. However, the apparent meaning of the verses suggests that he had indeed lost his sight entirely, as indicated by the whitening of his eyes. Accordingly, the restoration of sight is understood as an extraordinary event, as expressed in: “فَارْتَدَّ بَصِيرًا”. 4. The promise of forgiveness The verses indicate that Yusuf (علیہ السلام) expressed confidence in divine forgiveness, stating: “يَغْفِرُ اللّٰهُ لَكُمْ”, whereas Ya‘qub (علیہ السلام), when asked for forgiveness, deferred it, saying: “سَوْفَ اَسْتَغْفِرُ لَكُمْ رَبِّي”. This difference may be understood as follows: Yusuf (علیہ السلام) spoke in terms of the possibility of forgiveness, affirming that such sins are capable of being forgiven, whereas Ya‘qub (علیہ السلام) referred to the actual act of seeking forgiveness, choosing an appropriate time—such as the pre‑dawn of a blessed night—for supplication and acceptance. 5. The permissibility of seeking intercession (tawassul) These verses indicate that requesting another person to seek forgiveness on one’s behalf does not contradict the principle of tawhid. The sons of Ya‘qub (علیہ السلام) requested their father to pray for their forgiveness, and he agreed, demonstrating that seeking such intercession from the chosen servants of God is permissible and serves as a means of attaining divine mercy. 6. The removal of hardship Finally, these verses convey a profound lesson: no matter how intense hardships may be, and no matter how limited apparent means may seem, none of these prevent hope in divine mercy. God is able to restore sight through a garment, convey fragrance across great distances, reunite the separated after many years, and heal the hearts wounded by separation. Thus, this narrative presents a fundamental lesson of tawhid—that nothing is beyond the scope of divine will.

See ayat 101 for tafseer.

See ayat 101 for tafseer.

The caravan, bearing the greatest of glad tidings, reached Canaan from Egypt. The aged Ya‘qub (علیه السلام) regained his sight, and a remarkable atmosphere of excitement prevailed. The household, which had long been immersed in sorrow and grief, was now filled with joy and delight. Overwhelmed by these divine blessings, they could scarcely contain themselves. According to the instruction of Yusuf (علیه السلام), the entire family now prepared to depart for Egypt. All arrangements for the journey were completed, and Ya‘qub (علیہ السلام), seated upon a mount, set forth with his blessed lips engaged in remembrance and gratitude of God. The longing for reunion infused him with such strength and vitality that he seemed renewed. The earlier journeys of the brothers had been marked by fear and anxiety, yet this journey, in contrast, was free from all such concerns. Even if there were hardships along the way, these appeared insignificant in comparison to the anticipated union. Nights and days seemed to pass slowly, for in the intensity of longing each moment appeared extended. Yet, despite this, the journey came to its end. The settlements of Egypt became visible from a distance—the verdant fields, towering trees, and magnificent structures appeared before them. However, consistent with its characteristic concision, the Qur’an omits these preliminary details and states: “فَلَمَّا دَخَلُوا عَلٰی يُوسُفَ آوٰی اِلَيْهِ اَبَوَيْهِ”. Yusuf (علیه السلام) embraced his parents. The term “آوی” denotes drawing something close and uniting it with oneself, thus implying an affectionate embrace. This was the sweetest moment in the life of Ya‘qub (علیه السلام), a moment of reunion after years of separation. The depth of emotion experienced by both father and son in these moments of reunion is beyond description. Yusuf (علیہ السلام) then addressed them all, saying: “ادْخُلُوا مِصْرَ اِنْ شَاءَ اللّٰهُ آمِنِينَ”, inviting them to enter Egypt in safety, for under his governance the land had become a place of peace and security. It appears from this that Yusuf (علیہ السلام) had come out to receive his parents outside the city and had arranged for their initial reception to take place there. When they were brought into his court, “وَرَفَعَ اَبَوَيْهِ عَلَی الْعَرْشِ”, he elevated his parents upon the throne. Such was the magnitude of divine favor and grace that it deeply affected them all, and “وَخَرُّوا لَهُ سُجَّدًا”, they all fell in prostration before him. At this moment, Yusuf (علیہ السلام) turned toward his father and said: “يَا اَبَتِ هَٰذَا تَاْوِيلُ رُؤْيَایَ مِنْ قَبْلُ”. This was the realization of the dream he had seen in his childhood, in which the sun, the moon, and eleven stars prostrated before him. “قَدْ جَعَلَهَا رَبِّي حَقًّا”, God had made it a reality. He then acknowledged divine favor, saying: “وَقَدْ اَحْسَنَ بِی إِذْ أَخْرَجَنِی مِنَ السِّجْنِ”, expressing gratitude for being brought out of prison. Notably, he did not mention the incident of the well, demonstrating his magnanimity. He continued: “وَجَاءَ بِكُمْ مِنَ الْبَدْوِ مِنْ بَعْدِ أَن نَّزَغَ الشَّيْطَانُ بَيْنِي وَبَيْنَ إِخْوَتِي”, attributing past discord to the influence of Shaytan rather than directly blaming his brothers, thereby displaying generosity of spirit. He concluded: “إِنَّ رَبِّي لَطِيفٌ لِّمَا يَشَاءُ إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ”, acknowledging that all events unfolded through divine wisdom and subtle grace. Thereafter, Yusuf (علیہ السلام) turned to God in gratitude and supplication, saying: “رَبِّ قَدْ آتَيْتَنِي مِنَ الْمُلْكِ وَعَلَّمْتَنِي مِن تَاْوِيلِ الْأَحَادِيثِ”, recognizing that his authority and knowledge were divine gifts. He affirmed the sovereignty of God: “فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ”، and declared: “أَنتَ وَلِيِّي فِي الدُّنْيَا وَالْآخِرَةِ”. Finally, he prayed: “تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ”. He did not seek permanence of worldly authority or temporal power, acknowledging their transitory nature. Rather, his ultimate aspiration was a righteous end, steadfast faith, and inclusion among the صالحین, which he regarded as the true and enduring success.

1. Is prostration permissible for other than God? As explained previously, prostration in the sense of worship and adoration is exclusively for God, and no religion permits worship of any created being. Accordingly, Yusuf (علیه السلام), as a prophet, could not sanction being worshipped, nor could Ya‘qub (علیه السلام) or the Qur’an approve such an act. Therefore, the prostration mentioned must be understood either as a prostration of gratitude (سجدة شکر) directed to God for His blessings, or as an expression of humility and reverence. In this sense, the act was for God, but it simultaneously signified respect for Yusuf (علیه السلام) due to the عظیم نعمت bestowed upon him. Some commentators also suggest that Yusuf (علیه السلام) functioned as a qibla-like focal point, just as one faces the qibla during prayer, while the act itself remains directed toward God. 2. The role of satanic suggestion (وسوسہ) The expression “نَزَغَ الشَّیْطَانُ بَیْنِی وَبَیْنَ اِخْوَتِی” indicates that Shaytan intervenes in human affairs with the intent of causing discord. However, this does not negate human free will. The final decision rests with the individual, who either permits or resists such influences. Yusuf (علیه السلام), out of magnanimity and generosity, did not attribute blame directly to his brothers, who were already remorseful, but instead referred generally to satanic influence. 3. The blessing of security Among all blessings, Yusuf (علیہ السلام) highlighted security (امن و امان) when inviting his family to Egypt: “ادْخُلُوا مِصْرَ اِنْ شَاءَ اللهُ آمِنِینَ”. This demonstrates that security underpins all other blessings, whether material or spiritual. Without it, neither worship nor social advancement is possible. It may also imply that Egypt under Yusuf’s governance was no longer characterized by ظلم, oppression, or instability, but had become a place of peace and order. 4. The importance of knowledge Yusuf (علیه السلام) emphasized the significance of knowledge by stating: “وَعَلَّمْتَنِی مِنْ تَاْوِیلِ الْاَحَادِیث”. He attributed the foundation of his authority and success to this علم, highlighting that even seemingly simple knowledge, when properly applied, can transform lives and societies. This reflects the centrality of علم in both personal development and governance. 5. The significance of a righteous end Human life undergoes many transformations, but the final stage is the most decisive. It determines the ultimate outcome of a person’s existence. For this reason, the righteous consistently pray for a good end. Yusuf (علیہ السلام) expressed this in his supplication: “تَوَفَّنِی مُسْلِمًا وَاَلْحِقْنِی بِالصَّالِحِینَ”. This is not a request for immediate death but for a life that concludes in ایمان and submission, similar to the exhortation: “فلا تموتن الا و انتم مسلمون”. 6. Was Yusuf’s (علیه السلام) mother present? The apparent meaning of the verses indicates that Yusuf’s (علیه السلام) mother was alive and present in Egypt with the family. Some commentators assert, based on external traditions, that she had passed away and that an aunt stood in her place. However, in the absence of definitive evidence, the apparent meaning of the Qur’anic text supports the view that she was alive at that time. 7. Reluctance to recount painful experiences A narration attributed to Ja‘far al‑Sadiq (علیه السلام) reports that when Ya‘qub (علیہ السلام) asked Yusuf (علیہ السلام) to describe in detail what had occurred, Yusuf (علیہ السلام) hesitated and preferred not to recount those painful experiences. When pressed, he began to relate part of the incident, but upon seeing the intense emotional reaction of his father, he requested to be excused from continuing. This illustrates his noble character and his reluctance to revive past suffering, even when justified in doing so. Overall, this section highlights the اخلاقی elevation of Yusuf (علیه السلام): his restraint, forgiveness, and insight, as well as key theological principles such as the exclusivity of divine worship, the role of human responsibility, the primacy of security and knowledge, and the ultimate importance of a righteous end.

See ayat 107 for tafseer.

See ayat 107 for tafseer.

See ayat 107 for tafseer.

See ayat 107 for tafseer.

See ayat 107 for tafseer.

1. How did Ya‘qub (علیه السلام) perceive the fragrance of Yusuf’s (علیه السلام) garment? This question has been raised by many commentators and discussed in detail. In general, it has been regarded as a miracle associated with either Ya‘qub (علیہ السلام) or Yusuf (علیہ السلام). However, since the Qur’an neither explicitly presents it as miraculous nor denies such an interpretation, it is possible to consider an explanatory perspective. In contemporary discourse, the phenomenon of “telepathy” is recognized, in which a form of mental or spiritual communication may occur between individuals even at great distances. Such a connection is often observed between individuals who share strong emotional bonds or possess elevated spiritual capacity. It is sometimes experienced in ordinary life that a person suddenly feels intense anxiety without apparent cause, and shortly thereafter learns of an adverse event affecting a loved one in a distant place. This is often interpreted as a form of انتقال فکر (transmission of thought). In the case of Ya‘qub (علیہ السلام), it is possible that, due to his profound love for Yusuf (علیہ السلام) and his spiritual elevation, a similar perception was generated at the moment when the garment was being carried. Alternatively, this phenomenon may be related to the broader scope of prophetic knowledge granted by God. Some narrations also suggest that the garment was a special relic passed down from Ibrahim (علیہ السلام), and that individuals possessing refined spiritual perception could sense its fragrance over great distances. 2. Difference in the states of the Prophets Another well‑known objection arises: if Ya‘qub (علیہ السلام) could perceive the fragrance of Yusuf’s garment from such a distant location, why was he unaware when Yusuf (علیہ السلام) was cast into the well within his own region? The response lies in understanding that knowledge of the unseen granted to prophets depends entirely upon divine will. They are aware when God grants them knowledge, regardless of distance, and unaware when such knowledge is withheld, even in matters of close proximity. Thus, the determining factor is not distance but divine intention. 3. How was his sight restored? Some commentators have suggested that Ya‘qub’s (علیہ السلام) sight had not been completely lost, but merely weakened due to sorrow, and that emotional intensity led to its restoration. However, the apparent meaning of the verses indicates that his sight had indeed been lost entirely, as reflected in the description of his eyes turning white. Accordingly, the restoration of sight is understood as an extraordinary occurrence, as expressed in: “فَارْتَدَّ بَصِيرًا”. 4. The promise of seeking forgiveness The verses indicate that Yusuf (علیہ السلام) said: “يَغْفِرُ اللّٰهُ لَكُمْ”, while Ya‘qub (علیہ السلام), when asked to seek forgiveness for his sons, responded: “سَوْفَ اَسْتَغْفِرُ لَكُمْ رَبِّي”. This distinction may be understood as follows: Yusuf (علیہ السلام) spoke in terms of the possibility and assurance of forgiveness, while Ya‘qub (علیہ السلام) referred to the actual act of supplication, which he intended to perform at an appropriate and spiritually favorable time. 5. The permissibility of seeking intercession (tawassul) These verses indicate that requesting another to seek forgiveness is not contrary to the principle of tawhid. The sons of Ya‘qub (علیہ السلام) asked their father to seek forgiveness on their behalf, and he accepted their request. This demonstrates that seeking intercession through the righteous servants of God can be a means of attaining divine mercy. 6. The end of hardship These verses convey a profound lesson: no matter how intense the hardships and trials may be, and regardless of how limited apparent means seem, nothing prevents hope in divine grace. God restores sight through a garment, conveys fragrance across great distances, reunites separated loved ones after many years, and heals hearts afflicted by prolonged sorrow. This narrative thus embodies a fundamental lesson of tawhid—that nothing is beyond the power and will of God.

See ayat 111 for tafseer.

See ayat 111 for tafseer.

See ayat 111 for tafseer.

1. Is prostration permissible for other than God? As explained earlier, prostration in the sense of worship is exclusive to God, and no religion permits worship of any created being. Therefore, Yusuf (علیه السلام), as a prophet, could neither allow people to worship him, nor could Ya‘qub (علیه السلام) or the Qur’an endorse such an act. Accordingly, the prostration referred to in this context must be understood either as سجدہٴ شکر, directed to God for the نعمت bestowed, or as an expression of humility and reverence. In this case, although the act was performed outwardly before Yusuf (علیه السلام), it was in reality directed toward God, while simultaneously signifying respect for Yusuf due to the عظیم نعمت granted to him. Another interpretation is that the term “سجدہ” is used in a broader sense to denote humility and submission, not necessarily literal prostration in its technical form. However, given the expression “خرّوا”, which implies falling down, the interpretation of a literal act of prostration directed to God appears stronger. 2. Satanic suggestion (وسوسہ) The phrase “نَزَغَ الشَّیْطَانُ بَیْنِی وَبَیْنَ اِخْوَتِی” indicates intervention by Shaytan with the aim of creating فساد. This demonstrates that such influences play a role in human actions; however, they do not negate human اختیار. The ultimate decision rests with the individual, who admits or resists such influences. Yusuf (علیه السلام), out of generosity and nobility, refrained from attributing blame directly to his brothers—who were already remorseful—and instead referred only to the secondary factor of satanic suggestion. 3. Security as a fundamental blessing Among all blessings, Yusuf (علیه السلام) highlighted امن و امان, saying: “ادْخُلُوا مِصْرَ اِنْ شَاءَ اللهُ آمِنِینَ”. This indicates that security is the foundation of all other blessings, both material and spiritual. Without it, neither obedience to God nor social stability or intellectual development is possible. It may also suggest that Egypt, under the governance of Yusuf (علیه السلام), had become a land free from ظلم, disorder, and exploitation, in contrast to previous conditions. 4. The importance of knowledge Yusuf (علیه السلام) again emphasized knowledge by stating: “وَعَلَّمْتَنِی مِنْ تَاْوِیلِ الْاَحَادِیث”. He presented this knowledge—apparently simple in form—as the foundation of his governance and success. This highlights the fundamental importance of علم, even when it appears modest, as a means of transformation at both individual and societal levels. 5. The importance of a good ending Human life is subject to many changes, but its final stage is the most decisive, as it determines ultimate success or failure. For this reason, people of understanding pray for a righteous end. Yusuf (علیه السلام) expressed this in his supplication: “تَوَفَّنِی مُسْلِمًا وَأَلْحِقْنِی بِالصَّالِحِینَ”. This is not a request for immediate death, but rather a supplication that death should occur in a state of ایمان and submission, similar to the instruction: “فلا تموتن الا و انتم مسلمون”. 6. Was Yusuf’s (علیه السلام) mother present? The apparent meaning of the verses indicates that Yusuf’s (علیه السلام) mother was alive at the time and accompanied the family to Egypt. Some commentators, relying on external reports, state that she had passed away and that an aunt assumed her place. However, without definitive evidence, the ظاہری meaning of the Qur’anic text supports the view that she was alive. 7. Avoiding recounting past suffering A narration attributed to Ja‘far al‑Sadiq (علیه السلام) indicates that when Ya‘qub (علیه السلام) wished to hear a detailed account of past events, Yusuf (علیہ السلام) showed reluctance and preferred not to recount painful experiences. Even when pressed, he only described part of the ordeal and then requested to be excused. This demonstrates his moral refinement and unwillingness to revive past suffering, even when he had the right to recount it. Overall, these reflections highlight the اخلاقی elevation of Yusuf (علیه السلام): his restraint, forgiveness, and depth of insight, as well as the central theological principles of exclusive devotion to God, the role of human choice in the face of temptation, the foundational importance of security and knowledge, and the primacy of a righteous conclusion to human life.