Joseph [ Yusuf]

[ Ruby’s introduction of this sura: The entire sura reflects few most important concepts:

1. That God’s disposing of affairs may seem confusing and contrary to justice at times, but in the long run justice prevails.

2. Life is not going to be easy. There would be trials and tribulations deliberately put in human life to prepare and strengthen oneself and to test one’s conviction and commitment. There would be twists and turns, and the events of life are not going to be simple.

3. Patience is a virtue, victory comes to those who are patient.

4. People who commit wrong becomes victims of their own wrong doings, Joseph’s brothers wanting to remove him from his place ultimately find him at a much higher place.

5. Saving oneself from temptation pays off

6. God is the best planner and the final disposer of affairs.

7. Restating the expressions: 2: 216 “ …it may well be that you hate a thing the while it is good for you, and it may well be that you love a thing the while it is bad for you: and God knows, whereas you do not know” ]

12. Surha Yusuf (Joseph)

The Quranic Text & Ali’s Version:

إِذْ قَالَ يُوسُفُ لِأَبِيهِ يَا أَبتِ إِنِّي...   

12: 4.     Behold, Joseph said to his father: "O my father!

C1632. For the Parable all that is necessary to know about Joseph is that he was one of the Chosen Ones of Allah. For the story it is necessary to set down a few more details.

His father was Jacob, also called Israel the son of Isaac, the younger son of Abraham, (the elder son having been Isma'il, whose story is told in 2:124-129. Abraham may be called the Father of the line of Semitic prophecy.

Jacob had four wives. From three of them he had ten sons. In his old age he had from Rachel (Arabic Rahil) a very beautiful woman, two sons Joseph and Benjamin (the youngest).

The place where Jacob and his family and his flocks were located was in Canaan, and is shown by tradition near modern Nablus (ancient Shechem), some thirty miles north of Jerusalem. The traditional site of the well into which Joseph was thrown by his brothers is still shown in the neighbourhood.

...رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا وَالشَّمْسَ وَالْقَمَرَ رَأَيْتُهُمْ لِي سَاجِدِينَ ﴿٤﴾

I did see eleven stars and the sun and the moon:

I saw them prostrate themselves to me!"

C1633. Joseph was a mere lad. But he was true and frank and righteous; he was a type of manly beauty and rectitude. His father loved him dearly. His half-brothers were jealous of him and hated him.

His destiny was prefigured in the vision. He was to be exalted in rank above his eleven brothers (stars) and his father and mother (sun and moon), but as the subsequent story shows, he never lost his head, but always honoured his parents and repaid his brothers' craft and hatred with forgiveness and kindness.

قَالَ يَا بُنَيَّ لاَ تَقْصُصْ رُؤْيَاكَ عَلَى إِخْوَتِكَ فَيَكِيدُواْ لَكَ كَيْدًا...   

12: 5.     Said (the father):

"My (dear) little son! relate not thy vision to thy brothers, lest they concoct a plot against thee:

C1634. The young lad Yusuf was innocent and did not even know of his brothers' guile and hatred, but the father knew and warned him.

...إِنَّ الشَّيْطَانَ لِلإِنسَانِ عَدُوٌّ مُّبِينٌ ﴿٥﴾

for Satan is to man an avowed enemy!

C1635. The story is brought up at once to its spiritual bearing.

These wicked brothers were puppets in the hands of Evil. They allowed their manhood to be subjugated by Evil, not remembering that Evil was the declared opposite or enemy of the true nature and instincts of manhood.

وَكَذَلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِن تَأْوِيلِ الأَحَادِيثِ...

12: 6.     "Thus will thy Lord choose thee and teach thee the interpretation of stories (and events)

C1636. If Joseph was to be of the elect, he must understand and interpret Signs and events aright. The imagination of the pure sees truths, which those not so endowed cannot understand. The dreams of the righteous prefigure great events, while the dreams of the futile are mere idle futilities. Even things that happen to us are often like dreams.

The righteous man receives disasters and reverses, not with blasphemies against Allah, but with humble devotion, seeking to ascertain His Will. Not does he receive good fortune with arrogance, but as an opportunity for doing good to friends and foes alike. His attitude to histories and stories is the same; he seeks the edifying material which leads to Allah.

وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ وَعَلَى آلِ يَعْقُوبَ كَمَا أَتَمَّهَا عَلَى أَبَوَيْكَ مِن قَبْلُ إِبْرَاهِيمَ وَإِسْحَقَ...

and perfect His favor to thee and to the posterity of Jacob -- even as He perfected it to thy fathers Abraham and Isaac aforetime!

...إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ ﴿٦﴾

For Allah is full of knowledge and wisdom."

C1637. Whatever happens is the result of Allah's Will and Plan. And He is good and wise, and He knows all things. Therefore we must trust Him.

In Joseph's case he could look back to his fathers, and to Abraham, the True, the Righteous, who through all adversities kept his Faith pure and undefiled, and won through.

لَّقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ آيَاتٌ لِّلسَّائِلِينَ ﴿٧﴾    

12: 7.     Verily in Joseph and his brethren are Signs (or Symbols) for Seekers (after Truth).

C1638. In Joseph's story we have good and evil contrasted in so many different ways. Those in search of true spiritual knowledge can see it embodied in concrete events in this story of many facets, matching the colours of Joseph's many-coloured coat.

إِذْ قَالُواْ لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَى أَبِينَا مِنَّا وَنَحْنُ عُصْبَةٌ...   

12: 8.     They said:

"Truly Joseph and his brother are loved more by our father than we:

but we are a goodly body!

C1639. The ten brothers envied and hated their innocent younger brothers Joseph and Benjamin.

Jacob had the wisdom to see that his young and innocent sons wanted protection and to perceive Joseph's spiritual greatness.

But his wisdom, to them, was folly or madness of imbecility, because it touched their self-love, as truth often does. And they relied on the brute strength of numbers-the ten hefty brethren against old Jacob, the lad Joseph, and the boy Benjamin!

...إِنَّ أَبَانَا لَفِي ضَلاَلٍ مُّبِينٍ ﴿٨﴾

Really our father is obviously wandering (in his mind)!

اقْتُلُواْ يُوسُفَ أَوِ اطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ...   

12: 9.     "Slay ye Joseph or cast him out to some (unknown) land, that so the favor of your father may be given to you alone:

...وَتَكُونُواْ مِن بَعْدِهِ قَوْمًا صَالِحِينَ ﴿٩﴾

(There will be time enough) for you to be righteous after that!"

C1640. There seems to be some irony here, consistent with the cynical nature of these callous, worldly-wise brethren. The goodness of Joseph was a reproach to their own wickedness. Perhaps the grieved father contrasted Joseph against them, and sometimes spoke of it: "Why don't you be good like Joseph?"

This was gall and wormwood to them. Real goodness was to them nothing but a name. Perhaps it only suggested hypocrisy to them. So they plotted to get rid of Joseph. In their mean hearts they thought that would bring back their father's love whole to them. But they valued that love only for what material good they could get out of it.

On the other hand their father was neither foolish nor unjustly partial. He only knew the difference between gold and dross. They say in irony,

"Let us first get rid of Joseph. It will be time enough then to pretend to be 'good' like him, or to repent of our crime after we have had all its benefits in material things"!

قَالَ قَآئِلٌ مَّنْهُمْ لاَ تَقْتُلُواْ يُوسُفَ وَأَلْقُوهُ فِي غَيَابَةِ الْجُبِّ...   

12: 10.  Said one of them:

"Slay not Joseph, but if ye must do something, throw him down to the bottom of the well:

...يَلْتَقِطْهُ بَعْضُ السَّيَّارَةِ إِن كُنتُمْ فَاعِلِينَ ﴿١٠﴾

he will be picked up by some caravan of travellers."  

C1641. One of the brethren, perhaps less cruel by nature, or perhaps more worldly- wise, said:

"Why undertake the risk of blood-guiltiness? Throw him into the well you see there! Some travellers passing by will pick him up and remove him to a far country. If not, at least we shall not have killed him,"

This was false casuistry, but such casuistry appeals to sinners of a certain kind of temperament.

The well was apparently a dry well, deep enough to prevent his coming out, but with no water in which he could be drowned. It was Allah's Plan to save him alive, but not to make Joseph indebted to any of his brethren for his life!

قَالُواْ يَا أَبَانَا مَا لَكَ لاَ تَأْمَنَّا عَلَى يُوسُفَ وَإِنَّا لَهُ لَنَاصِحُونَ ﴿١١﴾

12: 11.  They said:

"O our father! why dost thou not trust us with Joseph -- seeing we are indeed his sincere well-wishers?

C1642. The plot having been formed, the brethren proceed to put it into execution.

Jacob, knowing the situation, did not ordinarily trust his beloved Joseph with the brethren. The latter therefore remonstrate and feign brotherly affection.

أَرْسِلْهُ مَعَنَا غَدًا يَرْتَعْ وَيَلْعَبْ وَإِنَّا لَهُ لَحَافِظُونَ ﴿١٢﴾   

12: 12.  "Send him with us tomorrow to enjoy himself and play, and we shall take every care of him."

C1643. They did not expect their protestations to be believed in. But they added an argument that might appeal both to Jacob and Joseph.

'They were going to give their young brother a good time. Why not let him come out with them and play and enjoy himself to his heart's content?'

قَالَ إِنِّي لَيَحْزُنُنِي أَن تَذْهَبُواْ بِهِ...   

12: 13.  (Jacob) said:

"Really it saddens me that ye should take him away:

...وَأَخَافُ أَن يَأْكُلَهُ الذِّئْبُ وَأَنتُمْ عَنْهُ غَافِلُونَ ﴿١٣﴾

I fear lest the wolf should devour him while ye attend not to him."

C1644. Jacob did not know the precise plot, but he had strong misgivings.

But how could he put off these brethren? If they were driven to open hostility, they would be certain to cause him harm. He must deal with the brethren wisely and cautiously. He pleaded that he. was an old man, and would miss Joseph and be sad without him. And after all, Joseph was not of an age to play with them. They would be attending to their own affairs, and a wolf might come and attack and kill Joseph.

In saying this he was really unwittingly giving a cue to the wicked ones, for they use that very excuse in verse 17 below.

Thus the wicked plot thickens, but there is a counter-plan also, which is drawing a noose of lies round the wicked ones, so that they are eventually driven into a corner, and have to confess their own guilt in verse 91 below, and through repentance obtain forgiveness.

قَالُواْ لَئِنْ أَكَلَهُ الذِّئْبُ وَنَحْنُ عُصْبَةٌ إِنَّا إِذًا لَّخَاسِرُونَ ﴿١٤﴾

12: 14.  They said:

"If the wolf were to devour him while we are (so large) a party, then should we indeed (first) have perished ourselves!"

C1645. Jacob's objections as stated could be easily rebutted, and the brethren did so. They would be eleven in the party, and the ten strong and grown-up men would have to perish before the wolf could touch the young lad Joseph!

So they prevailed, as verbal arguments are apt to prevail, when events are weaving their web on quite another Plan, which has nothing to do with verbal arguments. Presumably Benjamin was too young to go with them.

فَلَمَّا ذَهَبُواْ بِهِ وَأَجْمَعُواْ أَن يَجْعَلُوهُ فِي غَيَابَةِ الْجُبِّ...   

12: 15.  So they did take him away, and they all agreed to throw him down to the bottom of the well:

...وَأَوْحَيْنَآ إِلَيْهِ ...

and We put into his heart (this Message):

C1646. Allah was with Joseph in all his difficulties, sorrows, and sufferings, as He is with all His servants who put their trust in Him.

The poor lad was betrayed by his brothers, and left, perhaps to die or to be sold into slavery. But his heart was undaunted. His courage never failed him. On the contrary he had an inkling, a presentiment, of things that were to be-that his own rectitude and beauty of soul would land him on his feet, and perhaps some day, his brothers would stand in need of him, and he would be in a position to fulfil that need, and would do it gladly, putting them , to shame for their present plotting and betrayal of him.

... لَتُنَبِّئَنَّهُم بِأَمْرِهِمْ هَـذَا وَهُمْ لاَ يَشْعُرُونَ ﴿١٥﴾

"Of a surety thou shalt (one day) tell them the truth of this their affair while they know (thee) not."

C1647. This situation actually occurred when Joseph later on became the governor of Egypt and his brothers stood before him suing for his assistance although they did not know that he was their betrayed brother;

see 12:89 below; also 12:58.

وَجَاؤُواْ أَبَاهُمْ عِشَاء يَبْكُونَ ﴿١٦﴾

12: 16.  Then they came to their father in the early part of the night, weeping.

C1648. The plotters were ready with their false tale for their father, but in order to make it appear plausible, they came some time after sundown, to show that they had made an effort to search for their brother and save him.

قَالُواْ يَا أَبَانَا إِنَّا ذَهَبْنَا نَسْتَبِقُ ...

12: 17.  They said:

"Oh our father! we went racing with one another,

C1649. They wanted to make out that they were not negligent of Joseph. They were naturally having games and exercise, while the boy was left with their belongings. It was the racing that prevented them from seeing the wolf.

And Jacob's fears about the wolf (12:13 above) made them imagine that he would swallow the wolf story readily.

... وَتَرَكْنَا يُوسُفَ عِندَ مَتَاعِنَا فَأَكَلَهُ الذِّئْبُ...

and left Joseph with our things: and the wolf devoured him...

...وَمَا أَنتَ بِمُؤْمِنٍ لِّنَا وَلَوْ كُنَّا صَادِقِينَ ﴿١٧﴾

But thou wilt never believe us even though we tell the truth."

C1650. They were surprised that Jacob received the story about the wolf with cold incredulity. So they grew petulant, put on an air of injured innocence, and bring out the blood-stained garment described in the next verse.

وَجَآؤُوا عَلَى قَمِيصِهِ بِدَمٍ كَذِبٍ...   

12: 18.  They stained his shirt with false blood.

C1651. Joseph wore a garment of many colours, which was a special garment peculiar to him. If the brethren could produce it blood-stained before their father, they thought he would be convinced that Joseph had been killed by a wild beast.

But the stain on the garment was a stain of "false blood", -not the blood of Joseph, but the blood of a goat which the brethren had killed expressly for this purpose.

Their device, however, was not quite convincing because, as some Commentators have pointed out the garment was intact which is unconceivable if a wolf had indeed devoured Joseph. (R).

...قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا...

He said:

"Nay, but your minds have made up a tale (that may pass) with you.

C1652. Jacob saw that there had been some foul play, and he did not hesitate to say so. In effect he said

"Ah me! the tale you tell may be good enough for you, who invented it!

But what about me, your aged father?

What is there left in life for me now, with my beloved son gone?

And yet what can I do but hold my heart in patience and implore Allah's assistance?

I have faith, and I know that all that He does is for the best!"

...فَصَبْرٌ جَمِيلٌ...

(For me) patience is most fitting:

...وَاللّهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ ﴿١٨﴾

against that which ye assert, it is Allah (alone) whose help can be sought"...

وَجَاءتْ سَيَّارَةٌ ...   

12: 19.  Then there came a caravan of travellers:

C1653. Then comes the caravan of unknown - travellers Midianite or Arab merchants traveling to Egypt with merchandise, such as the balm of Gilead in Transjordania.

In accordance with custom the caravan was preceded by advance parties to search out water and pitch a camp near. They naturally went to the well and let down their bucket.

... فَأَرْسَلُواْ وَارِدَهُمْ فَأَدْلَى دَلْوَهُ...

they sent their water-carrier (for water), and he let down his bucket (into the well)...

...قَالَ يَا بُشْرَى هَـذَا غُلاَمٌ ...

He said: "Ah there! Good news! Here is a (fine) young man!

C1654. The water carrier is surprised and taken aback, when he finds a youth of comely appearance, innocent like an angel, with a face as bright as the sun!

What is he to make of it?

Anyhow, to see him is a delight! And he shouts it out as a piece of good news.

Some Commentators think that "Bushra", the Arabic world for "Good news", is a proper noun, the name of the companion to whom he shouted. (R).

... وَأَسَرُّوهُ بِضَاعَةً...

So they concealed him as a treasure!

C1655. It was a caravan of merchants, and they think of everything in terms of the money to be made out of it!

Here was an unknown, unclaimed youth, of surpassing beauty, with apparently a mind as refined as was his external beauty. If he could be sold in the opulent slave markets of Memphis or whatever was the capital of the Hyksos Dynasty then ruling in Egypt, what a price he would fetch!

They had indeed lighted upon a treasure! And they wanted to conceal him lest he was another's slave and had run away from his master who might come and claim him! The circumstances were peculiar and the merchants were cautious.

Bidha'at: stock-in-trade; capital; money; wealth; treasure.

...وَاللّهُ عَلِيمٌ بِمَا يَعْمَلُونَ ﴿١٩﴾

But Allah knoweth well all that they do!

C1656. To different mind the situation appeared different.

Joseph must have felt keenly the edge of his brethren's treason.

His father Jacob was lost in the sorrow of the loss of his best-beloved son.

The brethren were exulting in their plan of getting rid of one whom they hated.

The merchants were gloating over their gains.

But the horizon of all was limited. Allah knew their deeds and their feelings and motives, and He was working out His own Plan.

Neither the best of us nor the worst of us know whither our Destiny is leading us-how evil plots are defeated and goodness comes to its own in marvelous ways!.

وَشَرَوْهُ بِثَمَنٍ بَخْسٍ دَرَاهِمَ مَعْدُودَةٍ...   

12: 20.  The (Brethren) sold him for a miserable price -- for a few dirhams counted out:

C1657. Dirham: from Greek, drachma, a small silver coin, which varied in weight and value at different times and in different States. (R).

...وَكَانُواْ فِيهِ مِنَ الزَّاهِدِينَ ﴿٢٠﴾

in such low estimation did they hold him!

C1658. There was mutual deceit on both sides.

The Brethren had evidently been watching to see what happened to Joseph. when they saw the merchants take him up and hide him, they came to claim his price as a run away slave, but dared not haggle over the price, lest their object, to get rid of him, should be defeated.

The merchants were shrewd enough to doubt the claim in their own minds; but they dared not haggle lest they should lose a very valuable acquisition.

And so the most precious of human lives in that age was sold into slavery for a few silver pieces! (R).

وَقَالَ الَّذِي اشْتَرَاهُ مِن مِّصْرَ لاِمْرَأَتِهِ ...

12: 21.  The man in Egypt who bought him said to his wife:

C1659. Joseph is now clear of his jealous brethren in the land of Canaan. The merchants take him to Egypt. In the city of Memphis (or whatever was the Egyptian capital then) he was exposed for sale by the merchants.

The merchants had not miscalculated. There was a ready market for him; his handsome presence, his winning ways, his purity and innocence, his intelligence and integrity, combined with his courtesy and noble manliness, attracted all eyes to him. There was the keenest competition to purchase him, and in the highest Court circles. Every competitor was outbid by a high court official, who is called in verse 30 below "the 'Aziz"- (the Exalted in rank). (R).

... أَكْرِمِي مَثْوَاهُ... 

"Make his stay (among us) honorable:

C1660. See last note.

The 'Aziz's motive was perhaps worldly. Such a handsome, attractive, intelligent son would get him more honour, dignity, power and wealth. (R).

...عَسَى أَن يَنفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا...

maybe he will bring us much good, or we shall adopt him as a son."

...وَكَذَلِكَ مَكَّنِّا لِيُوسُفَ فِي الأَرْضِ...

Thus did we establish Joseph in the land,

C1661. How unerringly Allah's plan works!

To teach Joseph wisdom and power, he had to be tested and proved in righteousness, and advanced and established in Egypt, and the way prepared for Israel and his posterity to proclaim Allah's truth to the world and to make possible the subsequent missions of Moses and Al Mustafa. (R).

...وَلِنُعَلِّمَهُ مِن تَأْوِيلِ الأَحَادِيثِ...

that We might teach him the interpretation of stories (and events).

C1662. Ahadith might be stories, things imagined or related, things that happened, in life or in true dreams.

To suppose that phenomenal events are the only reality is a mark of one-sided materialism. As Hamlet said to Horatio, "there are more things in heaven and earth, Horatio, than are dreamt of in your philosophy."

External events have their own limited reality, but there are bigger realities behind them, that sometimes appear darkly in the visions of ordinary men, but more clearly in the visions of poets, seers, sages and prophets.

Joseph had to be trained in seeing the realities behind events and visions. He was hated by his brothers and sold by them into slavery; they were sending him into the land of Egypt, where he was to rule men. He loved his father dearly and was separated from him, and his mother had died early; but his affection was not blunted, but drawn to a keener edge when his benevolent work benefited millions in Egypt, and in the world. His own visions of stars, sun, and moon prostrating themselves before him, was no idle dream of a selfish fool, but the prefigurement of a power, which, used rightly, was to make his own honour an instrument of service to millions he had not seen, through men and women whose own power and dignity were sanctified through him.

He was to understand the hidden meaning of what seemed futilities, blunderings, snares, evil-plottings, love gone wrong, and power used tyrannically. He was to interpret truth to those who would never have reached it otherwise.

...وَاللّهُ غَالِبٌ عَلَى أَمْرِهِ وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ ﴿٢١﴾

And Allah hath full power and control over His affairs;

but most among mankind know it not.

C1663.

Cf. "There is a divinity that shapes our ends, rough-hew them as we will." Only, in Shakespeare, (Hamlet, V. 2), we have a vague and distant ideal, an irresolute striving, an unsuccessful attempt at getting beyond "this too, too solid flesh"!

In Joseph we have the Prophet of Allah, sure in faith, above all carnal motives, and advancing the destiny of mankind with a conscious purpose, as the scroll of knowledge, wisdom, and power, unfolds itself before him by the grace of Allah, All-Good and All-Powerful.

وَلَمَّا بَلَغَ أَشُدَّهُ آتَيْنَاهُ حُكْمًا وَعِلْمًا...

12: 22.  When Joseph attained his full manhood, We gave him power and knowledge:

C1664. When Joseph left Canaan, he was a young and immature lad, but his nature was innocent and good. Through the vicissitudes of his fortune in Egypt, he grew in knowledge, judgment, and power.

...وَكَذَلِكَ نَجْزِي الْمُحْسِنِينَ ﴿٢٢﴾

thus do We reward those who do right.

C1665. Muhsinin: those who do right, those who do good.

Both ideas are implied. In following right conduct, you are necessarily doing good to yourself and to others.

وَرَاوَدَتْهُ الَّتِي هُوَ فِي بَيْتِهَا عَن نَّفْسِهِ ...

12: 23.  But she, in whose house he was, sought to seduce him from his (true) self:

C1666. The 'Aziz had treated Joseph with honour; he was more his guest and son than his slave. In trying to seduce Joseph in these circumstances, his wife was guilty of a crime against Joseph's own honour and dignity. And there was a third fault in her earthly love.

True love blots Self out: it thinks more of the loved one than of the Self. The 'Aziz's wife was seeking the satisfaction of her own selfish passion, and was in treason against Joseph's pure soul and his high destiny.

It was inevitable that Joseph should repel the advances made by the wife of the courtier. (R).

... وَغَلَّقَتِ الأَبْوَابَ وَقَالَتْ هَيْتَ لَكَ... 

she fastened the doors, and said: "Now come, thou (dear one)!"

...قَالَ مَعَاذَ اللّهِ...

He said: "Allah forbid!

...إِنَّهُ رَبِّي أَحْسَنَ مَثْوَايَ...

truly (thy husband) is my lord!

He made my sojourn agreeable!

...إِنَّهُ لاَ يُفْلِحُ الظَّالِمُونَ ﴿٢٣﴾

Truly to no good come those who do wrong!"

C1667. Joseph's plea in rejecting her advances is threefold:

1.      ‘I owe a duty, and so do you, to your husband, the 'Aziz;

2.     the kindness, courtesy, and honour, with which he has treated me entitled him to more than mere gratitude from me;

3.     in any case, do you not see that you are harbouring a guilty passion, and that no good can come out of guilt? We must all obey laws, human and divine.' (R).

وَلَقَدْ هَمَّتْ بِهِ وَهَمَّ بِهَا لَوْلا أَن رَّأَى بُرْهَانَ رَبِّهِ...   

12: 24.  And (with passion) did she desire him, and he would have desired her, but that he saw the evidence of his Lord:

C1668. She was blinded with passion, and his plea had no effect on her.

He was human after all, and her passionate love and her beauty placed a great temptation in his path. But he had a sure refuge,-his faith in Allah. His spiritual eyes saw something that her eyes, blinded by passion, did not see. She thought no one saw when the doors were closed. He knew that Allah was there. That made him strong and proof against temptation.

...كَذَلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاء...

thus (did We order) that We might turn away from him (all) evil and shameful deeds:

C1669. The credit of our being saved from sin is due, not to our weak earthly nature, but to Allah. We can only try, like Joseph, to be true and sincere; Allah will purify us and save us from all that is wrong. Tempted but true, we rise above ourselves.

...إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ ﴿٢٤﴾

for he was one of Our servants, sincere and purified.

وَاسُتَبَقَا الْبَابَ وَقَدَّتْ قَمِيصَهُ مِن دُبُرٍ ...

12: 25.  So they both raced each other to the door, and she tore his shirt from the back:

C1670. With his master's wife in her mad passion, the situation became intolerable, and Joseph made for the door. She ran after him to detain him. She tugged at his garment to detain him. As he was retreating, she could only catch hold of the back of his shirt, and in the struggle she tore it.

He was determined to open the door and leave the place, as it was useless to argue with her in her mad passion. When the door was opened, it so happened, that the 'Aziz was not far off. We need not assume that he was spying, or had any suspicions either of his wife or Joseph. In his narrow limited way he was a just man.

We can imagine his wife's consternation. One guilt leads to another. She had to resort to a lie, not only to justify herself but also to have her revenge on the man who had scorned her love. Slighted love (of the physical kind) made her ferocious, and she lost all sense of right and wrong. (R).

... وَأَلْفَيَا سَيِّدَهَا لَدَى الْبَابِ... 

they both found her lord near the door.

...قَالَتْ مَا جَزَاء مَنْ أَرَادَ بِأَهْلِكَ سُوَءًا إِلاَّ أَن يُسْجَنَ أَوْ عَذَابٌ أَلِيمٌ ﴿٢٥﴾

She said: "What is the (fitting) punishment for one who formed an evil design against thy wife, but prison or a grievous chastisement?"

C1671. Her lie and her accusation were plausible. Joseph was found with his dress disarranged. She wanted the inference to be drawn that he had assaulted her and she had resisted. For one in his position it was a dreadful crime.

Should he not be consigned to a dungeon or at least scourged?

Perhaps she hoped that in either case he would be more pliable to her designs in the future.

قَالَ هِيَ رَاوَدَتْنِي عَن نَّفْسِي...   

12: 26.  He said:

"It was she that sought to seduce me -- from my (true) self."

C1672. Joseph bore himself with dignity. He was too great and noble to indulge in angry recrimination. But he had to tell the truth. And he did it with quiet simplicity.

'The love game was hers, not his, and it went too far in seeking to assault his person.'

...وَشَهِدَ شَاهِدٌ مِّنْ أَهْلِهَا...

And one of her household saw (this) and bore witness, (thus) --

C1673. In the nature of things there was no eye-witness to what had happened between them. But as there was a scene and the whole household collected, wisdom came through one who was not immediately concerned.

They say it was a child. If so, it illustrates the truth that the most obvious things are not noticed by people who are excited, but are plain to simple people who remain calm. Wisdom comes often through babes and sucklings.

...إِن كَانَ قَمِيصُهُ قُدَّ مِن قُبُلٍ فَصَدَقَتْ وَهُوَ مِنَ الكَاذِبِينَ ﴿٢٦﴾

"If it be that his shirt is rent form the front, then is her tale true, and he is a liar!

وَإِنْ كَانَ قَمِيصُهُ قُدَّ مِن دُبُرٍ فَكَذَبَتْ وَهُوَ مِن الصَّادِقِينَ ﴿٢٧﴾

12: 27.  "But if it be that his shirt is torn from the back, then is she the liar, and he is telling the truth!"

C1674. If Joseph's shirt was torn at the back, he must obviously have been retreating, and the wife of the 'Aziz must have been tugging from behind.

No one could doubt who was the guilty party. Everybody saw it, and the 'Aziz was convinced. (R).

فَلَمَّا رَأَى قَمِيصَهُ قُدَّ مِن دُبُرٍ قَالَ إِنَّهُ مِن كَيْدِكُنَّ...   

12: 28.  So when he saw his shirt -- that it was torn at the back -- (her husband) said:

"Behold! it is a snare of you women!

C1675. When the real fact became clear to every one, the 'Aziz as head of the household had to decide what to do.

His own position was difficult, and it was made ridiculous. He was a high officer of state, say Grand Chamberlain. Was he going to proclaim to the world that his wife was running after a slave?

He was probably fond of her, and he saw the innocence, loyalty, and sterling merit of Joseph. He must treat the whole affair as a woman's prank,-the madness of sex-love, and the tricks and snares connected with sex-love. He must take no further action but to rate his wife and do justice. (R).

...إِنَّ كَيْدَكُنَّ عَظِيمٌ ﴿٢٨﴾

Truly, mighty is your snare!

يُوسُفُ أَعْرِضْ عَنْ هَـذَا...   

12: 29.  "O Joseph, pass this over!

...وَاسْتَغْفِرِي لِذَنبِكِ إِنَّكِ كُنتِ مِنَ الْخَاطِئِينَ ﴿٢٩﴾

(O wife), ask forgiveness for thy sin, for truly thou hast been at fault!"

C1676. As was only fair, he apologized to Joseph and begged him to give no further thought to the injury that had been done to him,

-        first by the love-snare of his wife,

-        secondly, by the utterly false charge made against him, and

-        thirdly, by the scene, which must have been painful to a man of such spotless character as Joseph.

That was not enough. He must ask his wife humbly to beg Joseph's pardon for the wrong that she had done him. And he must further ask her to consider her unbecoming conduct in itself, apart from any wrong done to Joseph. (R).

وَقَالَ نِسْوَةٌ فِي الْمَدِينَةِ امْرَأَةُ الْعَزِيزِ تُرَاوِدُ فَتَاهَا عَن نَّفْسِهِ...   

12: 30.  Ladies said in the City:

"The wife of the (great) 'Aziz is seeking to seduce her slave from his (true) self:

C1677. 'Aziz: title of a nobleman or officer of Court, of high rank.

Considering all the circumstances, the office of Grand Chamberlain or minister may be indicated. But "Aziz" I think is a title, not an office. I have not translated the tide but left it as it is. "Excellency" or "Highness" would have specialized modem associations which I want to avoid.

...قَدْ شَغَفَهَا حُبًّا...

truly hath he inspired her with violent love:

...إِنَّا لَنَرَاهَا فِي ضَلاَلٍ مُّبِينٍ ﴿٣٠﴾

we see she is evidently going astray."

C1678. The 'Aziz's just, wise, and discreet conduct would have closed the particular episode of his wife's guilty conduct if only Mrs. Grundy had left her alone and she had not foolishly thought of justifying her conduct to Mrs. Grundy.

The 'Aziz had reproved her, and he had the right and authority so to do. He also probably understood her.

Joseph by his behaviour had upheld the highest standard both for himself and for her. (R).

فَلَمَّا سَمِعَتْ بِمَكْرِهِنَّ أَرْسَلَتْ إِلَيْهِنَّ وَأَعْتَدَتْ لَهُنَّ مُتَّكَأً...

12: 31.  When (Zulaikha) heard of their malicious talk, she sent for them and prepared a banquet for them:

C1679. When her reputation began to be pulled to pieces, the wife of 'Aziz invited all ladies in society to a grand banquet.

We can imagine them reclining at ease after the manner of fashionable banquets. When dessert was reached and the talk flowed freely about the gossip and scandal which made their hostess interesting, they were just about to cut the fruit with their knives, when, behold! Joseph was brought into their midst. Imagine the consternation which his beauty caused, and the havoc it played with their hearts!

"Ah!" thought the wife of 'Aziz "now is your hypocrisy self-exposed! What about your reproaches to me?

You have yourselves so lost your self-control that you have cut your fingers!" (R).

...وَآتَتْ كُلَّ وَاحِدَةٍ مِّنْهُنَّ سِكِّينًا وَقَالَتِ اخْرُجْ عَلَيْهِنَّ...

she gave each of them a knife;

and she said (to Joseph), "Come out before them.

...فَلَمَّا رَأَيْنَهُ أَكْبَرْنَهُ وَقَطَّعْنَ أَيْدِيَهُنَّ وَقُلْنَ...

When they saw him, they did extol him, and (in their amazement) cut their hands: they said

...حَاشَ لِلّهِ مَا هَـذَا بَشَرًا إِنْ هَـذَا إِلاَّ مَلَكٌ كَرِيمٌ ﴿٣١﴾

"Allah preserve us!   

no mortal is this!

This is none other than a noble angel!"

قَالَتْ فَذَلِكُنَّ الَّذِي لُمْتُنَّنِي فِيهِ...   

12: 32.  She said:

"There before you is the man about whom ye did blame me!

...وَلَقَدْ رَاوَدتُّهُ عَن نَّفْسِهِ فَاسَتَعْصَمَ...

I did seek to seduce him from his (true) self but he did firmly save himself guiltless!

C1680. Her speech is subtle, and shows that any repentance or compunction she may have felt is blotted out by the collective crowd mentality into which she has deliberately invited herself to fall.

Her speech falls into two parts, with a hiatus between, which I have marked by the punctuation mark ( ... ).

In the first part there is a note of triumph, as much as to say, "Now you see! mine was no vulgar passion! you are just as susceptible! you would have done the same thing!"

Finding encouragement from their passion and their fellow-feeling, she openly avows as a woman amongst women what she would have been ashamed to acknowledge to others before. She falls a step lower and boasts of it. A step lower still, and she sneers at Joseph's innocence, his firmness in saving himself guiltless!

There is a pause. The tide of passion rises still higher, and the dreadful second part of her speech begins. It is a sort of joint consultation, though she speaks in monologue.

The women all agree that no man has a right to resist their solicitations. Beauty spurned is the highest crime. And so now She rises to the height of tragic guilt and threatens Joseph. She forgets all her finer feelings, and is overpowered by brute passion. After all, he is a slave and must obey his mistress! Or, there is prison, and the company of the vilest.

Poor, deluded, fallen creature! She sank lower than herself, in seeking the support of the crowd around her! What pain and suffering and sorrow can expiate the depth of this crime? (R).

...وَلَئِن لَّمْ يَفْعَلْ مَا آمُرُهُ لَيُسْجَنَنَّ وَلَيَكُونًا مِّنَ الصَّاغِرِينَ ﴿٣٢﴾

And now, if he doth not my bidding, he shall certainly be cast into prison, and (what is more) be in the company of the vilest!"

قَالَ رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ...   

12: 33.  He said:

"O my Lord! the prison is more to my liking than that to which they invite me:

C1681. "To which they invite me." Notice it is now "they" not "she".

Where there was the snare of one woman before, it is now the collective snare of many women - of womankind!

...وَإِلاَّ تَصْرِفْ عَنِّي كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُن مِّنَ الْجَاهِلِينَ ﴿٣٣﴾

unless thou turn away their snare from me, I should (in my youthful folly) feel inclined towards them and join the ranks of the ignorant."

C1682. Joseph's speech is characteristic.

Like a true Prophet of Allah, he takes refuge in Allah. He knows the weakness of human nature. He would not pit his own strength against the whole assault of evil. He will rely on Allah to turn evil away from him, and praise Him alone for any success he achieves in his fight.

It is only the ignorant who do not know man's weakness and Allah's strength!

فَاسْتَجَابَ لَهُ رَبُّهُ فَصَرَفَ عَنْهُ كَيْدَهُنَّ...   

12: 34.  So his Lord heard him (in his prayer), and turned away from him their snare:

C1683. Joseph was saved from the wiles of the women, which would have degraded him. But more, his truth and character were completely vindicated in the eyes of all concerned by the avowal of the wife of the 'Aziz. (R).

...إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ ﴿٣٤﴾

verily He heareth and knoweth (all things).

ثُمَّ بَدَا لَهُم مِّن بَعْدِ مَا رَأَوُاْ الآيَاتِ لَيَسْجُنُنَّهُ حَتَّى حِينٍ ﴿٣٥﴾

12: 35.  Then it occurred to the men, after they had seen the Signs, (that it was best) to imprison him for a time.

C1684. When Joseph's character was completely vindicated, there was no disgrace to him in being sent to prison after that. On the contrary the blame now would attach to those who for their own selfish motives restricted his liberty for a time.

As a matter of fact various motives on the part of the many actors in this drama converged towards that end. For Joseph prison was better than the importunities of the women, and now, not one woman, but all society women were after him. To the women themselves it looked as if that was a lever which they could use to force his compliance. Vain, deluded creatures, to think that a man of God could be forced from the path of rectitude by threats or bribes.

To the 'Aziz it appears as if it might be in his wife's best interests that he should disappear from her view in prison. The decisive factor was the view of the men generally, who were alarmed at the consternation he had caused among the women.

They knew that Joseph was righteous: they had seen the Signs of Allah in his wonderful personality and his calm and confident fortitude. But, it was argued, it was better that one man (even if righteous) should suffer in prison rather than that many should suffer from the extraordinary disturbance he was unwittingly causing in their social life.

Not for the first nor for the last time did the righteous suffer plausibly for the guilt of the guilty. And so Joseph went to prison-for a time. (R).

وَدَخَلَ مَعَهُ السِّجْنَ فَتَيَانَ...   

12: 36.  Now with him there came into the prison two young men.

C1685. Now opens another chapter in Joseph's life.

The Plan of Allah develops.

-        The wicked might plot;

-        the weak might be swayed by specious arguments;

but everything is used by the Universal Plan for its own beneficent purposes.

-        Joseph must get into touch with the Pharaoh, in order to work out the salvation of Egypt, and yet it must be through no obligation to smaller men.

-        And he must diffuse his personality and teach the truth to men of all sorts in prison.

...قَالَ أَحَدُهُمَآ إِنِّي أَرَانِي أَعْصِرُ خَمْرًا...

Said one of them: "I see myself (in a dream) pressing wine."

...وَقَالَ الآخَرُ إِنِّي أَرَانِي أَحْمِلُ فَوْقَ رَأْسِي خُبْزًا تَأْكُلُ الطَّيْرُ مِنْهُ...

Said the other: "I see myself (in a dream) carrying bread on my head, and birds are eating thereof."

C1686. Two men came to the prison about the same time as Joseph. They were both apparently officers of the king (the Pharaoh), who had incurred his wrath.

-        One was a cup-bearer (or butler or chief steward) whose duty was to prepare the king's wines and drinks.

-        The other was the king's baker, whose duty was to prepare the king's bread.

They were both in disgrace.

-        The former dreamed that he was again carrying on his duties and pressing wine;

-        the latter that he was carrying bread, but it did not reach his master, for the birds ate of it.

...نَبِّئْنَا بِتَأْوِيلِهِ إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ ﴿٣٦﴾  

"Tell us" (they said) "the truth and meaning thereof: for we see thou art one that doth good (to all)."

C1687. Both these men saw the Signs of Allah about Joseph. They felt not only that he had wisdom, but that he was kind and benevolent, and would give of his wisdom even to strangers like themselves.

They therefore told him their dreams and asked him to interpret them.

قَالَ لاَ يَأْتِيكُمَا طَعَامٌ تُرْزَقَانِهِ إِلاَّ نَبَّأْتُكُمَا بِتَأْوِيلِهِ قَبْلَ أَن يَأْتِيكُمَا...   

12: 37.  He said:

"Before any food comes (in due course) to feed either of you, I will surely reveal to you the truth and meaning of this ere it befall you:

C1688. The dream of one foreboded good to him, and of the other, evil to him.

It was good that each should prepare for his fate. But Joseph's mission was far higher than that of merely foretelling events. He must teach the truth of Allah and the faith in the Hereafter to both men.

He does that first before he talks of the events of their phenomenal life. And yet he does it so tenderly. He does not tantalize them. In effect he says.

"You shall learn everything before our next meal, but let me first teach you Faith!"

...ذَلِكُمَا مِمَّا عَلَّمَنِي رَبِّي...

that is part of the (Duty) which my Lord hath taught me.

C1689. Joseph does not preach a pompous sermon, or claim any credit to himself for placing himself at their service. He is just doing his duty, and the highest good he can do to them is to teach them Faith.

...إِنِّي تَرَكْتُ مِلَّةَ قَوْمٍ لاَّ يُؤْمِنُونَ بِاللّهِ وَهُم بِالآخِرَةِ هُمْ كَافِرُونَ ﴿٣٧﴾

I have (I assure you) abandoned the ways of a people that believe not in Allah and that (even) deny the Hereafter.

C1690. These men were Egyptians, perhaps steeped in materialism, idolatry, and polytheism. He must teach them the Gospel of Unity. And he does it simply, by appealing to his own experience.

I have found the Lord good; in prosperity and adversity I have been supported by Faith; in life no man can live by error or evil; perhaps one of you had done some wrong for which you find yourself here; perhaps one of you is innocent in either case, will you not accept Faith and live for ever?

وَاتَّبَعْتُ مِلَّةَ آبَآئِـي إِبْرَاهِيمَ وَإِسْحَقَ وَيَعْقُوبَ...   

12: 38.  "And I follow the ways of my fathers -- Abraham, Isaac, and Jacob;

C1691. Again the same note of personal modesty.

'You may think I am as young as you, or younger. Yes, but I have the heritage of great men renowned for wisdom and truth, such as Abraham, Isaac, Jacob. Surely what they knew is worthy of respect. Never did they swerve a hair's breadth from the Gospel of Unity.

It is not that we boast. It was Allah's grace that taught us and Allah's grace is teaching all mankind. But men show their ingratitude by inventing other so-called gods'.

...مَا كَانَ لَنَا أَن نُّشْرِكَ بِاللّهِ مِن شَيْءٍ...

and never could we attribute any partners whatever to Allah:

...ذَلِكَ مِن فَضْلِ اللّهِ عَلَيْنَا وَعَلَى النَّاسِ وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَشْكُرُونَ ﴿٣٨﴾

that (comes) of the grace of Allah to us and to mankind:

yet most men are not grateful.

يَا صَاحِبَيِ السِّجْنِ ...

12: 39.  "O my two companions of the prison! (I ask you):

C1692. Note the personal touch again.

'Are we not also companions in misfortune?

And may I not speak to you on terms of perfect equality, -as one prisoner to another?

Well then, do you really think a conflict of heterogeneous gods is better than Allah, the One (and Only), Whose power is supreme and irresistible?' (R).

... أَأَرْبَابٌ مُّتَفَرِّقُونَ خَيْرٌ أَمِ اللّهُ الْوَاحِدُ الْقَهَّارُ ﴿٣٩﴾

are many lords differing among themselves better, or Allah, the One, Supreme and Irresistible?

مَا تَعْبُدُونَ مِن دُونِهِ إِلاَّ أَسْمَاء سَمَّيْتُمُوهَا أَنتُمْ وَآبَآؤُكُم...   

12: 40.  "If not Him, ye worship nothing but names which ye have named -- ye and your fathers --

C1693. 'If you name other gods, they are nothing but your inventions, -names which you and your fathers put forward without any reality behind them.

Who gave you authority to do any such thing?

The only reality is Allah. Authority can come from Him alone. It is only for Him to command. And He has distinctly commanded you to worship none other than Him. That is the only religion that is right, -that has stood and will stand and endure for ever. He has revealed it at all times by His Messengers and by His Signs. If men fail to understand, it is their own fault.

...مَّا أَنزَلَ اللّهُ بِهَا مِن سُلْطَانٍ...

for which Allah hath sent you no authority:

...إِنِ الْحُكْمُ إِلاَّ لِلّهِ...

the Command is for none but Allah:

...أَمَرَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّاهُ...

He hath commanded that ye worship none but Him:

...ذَلِكَ الدِّينُ الْقَيِّمُ وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ ﴿٤٠﴾

that is the right religion, but most men understand not...

يَا صَاحِبَيِ السِّجْنِ ...

12: 41.  "O my two companions of the prison!

C1694. Having fulfilled his great duty, that touching the things of the spirit, Joseph now passes on, and comes to the things in which they were immediately interested, -the questions which they had asked him about their dreams and what they prognosticated of their immediate future.

Notice how Joseph again puts himself into sympathy with them by repeating the phrase of camaraderie. "my two companions of the prison!"

For one he has good news, and for the other, bad news. He does not mince matters or waste words. He just barely tells the truth, hoping that the higher spiritual truths of which he has spoken will appear in their eyes, too, as of more importance than mere earthly triumphs or disasters, -(in Kipling's words) "both impostors all the same."

... أَمَّا أَحَدُكُمَا فَيَسْقِي رَبَّهُ خَمْرًا...

as to one of you, he will pour out the wine for his lord to drink:

C1695. The cup-bearer had perhaps been proved innocent of the crime which had been charged against him, and was to be restored to the favour of the Pharaoh. He was to carry the cup and be the king's confidante again.

How much more good he could do now, after the spiritual influence he had imbibed from Joseph the man of God! He was more fortunate in having had Joseph's company than in being restored to his intimate position with the king! Yet he was not a perfect man, as we shall see presently.

...وَأَمَّا الآخَرُ فَيُصْلَبُ فَتَأْكُلُ الطَّيْرُ مِن رَّأْسِهِ...

as for the other, he will hang from the cross, and the birds will eat from off his head.

C1696. For the baker, alas! he had bad news, and he tells it directly without tantalizing him.

Perhaps he had been found guilty -perhaps he had been really guilty- of some act of embezzlement or of joining in some palace intrigue, and he was to die a malefactor's death on the cross, following by exposure to birds of the air-vultures pecking away at his eyes and cheeks, and all that had been his face and head!

Poor man! If he was guilty, Joseph had taught him repentance, and we should like to think that he lost in this life but gained in the next.

If he was innocent, the cruel death did not affect him. Joseph had shown him a higher and more lasting hope in the Hereafter.

...قُضِيَ الأَمْرُ الَّذِي فِيهِ تَسْتَفْتِيَانِ ﴿٤١﴾

(So) hath been decreed that matter whereof ye twain do enquire..."

وَقَالَ لِلَّذِي ظَنَّ أَنَّهُ نَاجٍ مِّنْهُمَا اذْكُرْنِي عِندَ رَبِّكَ...   

12: 42.  And of the two, to that one whom he considered about to be saved, he said:

"Mention me to thy lord."

C1697. Joseph never mentioned himself in interpreting the dream, nor ever thought of himself in his kindness to his fellow-sufferers in prison.

It was afterwards, when the cup-bearer's dream came true, and he was being released on being restored to favour, that we can imagine him taking an affectionate leave of Joseph, and even asking him in his elation if he could do anything for Joseph. Joseph had no need of earthly favours,- least of all, from kings or their favorites. The divine grace was enough for him. But he had great work to do, which he could not do in prison-work for Egypt and her king, and the world at large.

If the cup-bearer could mention him to the king, not by way of recommendation, but because the king's own justice was being violated in keeping an innocent man in prison, perhaps that might help to advance the cause of the king and of Egypt. And so he said, "Mention me to Pharaoh."

...فَأَنسَاهُ الشَّيْطَانُ ذِكْرَ رَبِّهِ...

But Satan made him forget to mention him to his lord:

C1698. The eternal Plan does not put Allah's Prophets under obligations to men commanding mere worldly favour or earthly power. If they are given a chance, the obligation is on the worldly men, however highly placed ...

In this case, the poor cup-bearer was but human. When he was in the midst of the Court, he forgot the poor fellow- prisoner languishing in prison. In this he yielded to the lower part of his nature, which is guided by Satan. (R).

...فَلَبِثَ فِي السِّجْنِ بِضْعَ سِنِينَ ﴿٤٢﴾

and (Joseph) lingered in prison a few (more) years.

C1699. A few (more) years: bid' in Arabic signifies a small indefinite number, say up to 3, 5, 7 or 9 years.

وَقَالَ الْمَلِكُ ...

12: 43.  The king (of Egypt) said:

C1700. The Pharaoh is holding a Council. His confidential adviser the cup-bearer is present. The Pharaoh relates his double dream, -of seven fat kine being devoured by seven lean ones, and of seven fine full green ears of corn (presumably being devoured) by seven dry withered ears.

... إِنِّي أَرَى سَبْعَ بَقَرَاتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ ...

"I do see (in a vision) seven fat kine, whom seven lean ones devour --

...وَسَبْعَ سُنبُلاَتٍ خُضْرٍ وَأُخَرَ يَابِسَاتٍ...

and seven green ears of corn, and seven (others) withered.

...يَا أَيُّهَا الْمَلأُ أَفْتُونِي فِي رُؤْيَايَ إِن كُنتُمْ لِلرُّؤْيَا تَعْبُرُونَ ﴿٤٣﴾

O ye chiefs! expound to me my vision if it be that ye can interpret visions."

قَالُواْ أَضْغَاثُ أَحْلاَمٍ وَمَا نَحْنُ بِتَأْوِيلِ الأَحْلاَمِ بِعَالِمِينَ ﴿٤٤﴾

12: 44.  They said:

"A confused medley of dreams: and we are not skilled in the interpretation of dreams."

C1701. No one in the Council apparently wanted to take the responsibility either of interpreting the dream, or of carrying out any measures consequent on the interpretation.

وَقَالَ الَّذِي نَجَا مِنْهُمَا وَادَّكَرَ بَعْدَ أُمَّةٍ أَنَاْ أُنَبِّئُكُم بِتَأْوِيلِهِ فَأَرْسِلُونِ ﴿٤٥﴾

12: 45.  But the man who had been released, one of the two (who had been in prison) and who now bethought him after (so long) a space of time, said:

"I will tell you the truth of its interpretation: send ye me (therefor)."

C1702. At length the cup-bearer's conscience was awakened. He thought of Joseph. He (Joseph) was a truthful man, and the cup-bearer knew by personal experience how skillful he was in the interpretation of dreams. Perhaps he could get him released at this juncture by getting him to interpret the king's dream.

If he had been frank, straight, and direct, he would have mentioned Joseph at once, and presented him to Pharaoh. But he had worldly subtlety. He wanted some credit for himself, at the same time that he fulfilled an old obligation.

His petty conscience would be satisfied if he got Joseph's release, but meanwhile he wanted to see how much attention he could draw to himself in the court. So he just asked permission to withdraw in order to find the interpretation. He went straight to the prison, and addressed himself to Joseph, as in the following verse.

يُوسُفُ أَيُّهَا الصِّدِّيقُ أَفْتِنَا فِي...   

12: 46.  "O Joseph!" (he said), "O man of truth! expound to us (the dream) of

...سَبْعِ بَقَرَاتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعِ سُنبُلاَتٍ خُضْرٍ وَأُخَرَ يَابِسَاتٍ...

seven fat kine whom seven lean ones devour, and of seven green ears of corn and (seven) others withered:

...لَّعَلِّي أَرْجِعُ إِلَى النَّاسِ لَعَلَّهُمْ يَعْلَمُونَ ﴿٤٦﴾

that I may return to the people, and that they may understand."

C1703. The speech must have been longer, to explain the circumstances. We are just given the points. From Joseph he conceals nothing. He knows that Joseph knows more than himself. He tells Joseph that if he got the meaning, he would go and tell the Council.

It would be impertinent for the cup-bearer to hold out to Joseph, the Prophet of Allah, the bribe of the hope of his release. Notice how blandly he avoids referring to his own lapse in having forgotten Joseph so long, and how the magnanimous Joseph has not a word of reproach, but gets straight on with the interpretation. (R).

قَالَ تَزْرَعُونَ سَبْعَ سِنِينَ دَأَبًا...   

12: 47.  (Joseph) said:

"For seven years shall ye diligently sow as is your wont: 

...فَمَا حَصَدتُّمْ فَذَرُوهُ فِي سُنبُلِهِ إِلاَّ قَلِيلاً مِّمَّا تَأْكُلُونَ ﴿٤٧﴾

and the harvests that ye reap, ye shall leave them in the ear -- except a little, of which ye shall eat.

C1704. Joseph not only shows what will happen, but, unasked, suggests the measures to be taken for dealing with the calamity when it comes.

There will be seven years of abundant harvest. With diligent cultivation they should get bumper crops. Of them they should take a little for their sustenance and store the rest in the ear, the better to preserve it from the pests that attack corn-heaps when they have passed through the threshing floor.

ثُمَّ يَأْتِي مِن بَعْدِ ذَلِكَ سَبْعٌ شِدَادٌ يَأْكُلْنَ مَا قَدَّمْتُمْ لَهُنَّ...   

12: 48.  "Then will come after that (period) seven dreadful (years), which will devour what ye shall have laid by in advance for them --

...إِلاَّ قَلِيلاً مِّمَّا تُحْصِنُونَ ﴿٤٨﴾

(all) except a little which ye shall have (specially) guarded.

C1705. There will follow seven years of dreadful famine, which will devour all the stores which they will have laid by in the good years.

They must be careful, even during the famine, not to consume all the grain; they must by special arrangement save a little for seed, lest they should be helpless even when the Nile brought down abundant waters from the rains at its sources.

ثُمَّ يَأْتِي مِن بَعْدِ ذَلِكَ عَامٌ فِيهِ يُغَاثُ النَّاسُ وَفِيهِ يَعْصِرُونَ ﴿٤٩﴾

12: 49.  "Then will come after that (period) a year in which the people will have abundant water, and in which they will press(wine and oil)."

C1706. This is a symbol of a very abundant year, following the seven years of drought. The Nile must have brought abundant fertilising waters and silt from its upper reaches, and there was probably some rain also in Lower Egypt. The vine and the olive trees, which must have suffered in the drought, now revived, and yielded their juice and their off, among the annuals, also, the oil seeds such as , sesame, and the castor oil plant, must have been grown, as there was irrigated land and to spare from the abundant grain crops.

And the people's spirits revived, to enjoy the finer products of the earth, when their absolute necessities had been more than met in their grain crops.

وَقَالَ الْمَلِكُ ائْتُونِي...