the story Yusuf (Joseph) peace be upon him

 

Summary: 

Prophet Yusuf was born to a father who loved him dearly, and he had 11 brothers. One night, he saw a vision of eleven stars, the sun, and the moon bowing to him. He shared this vision with his father, who advised him not to tell his brothers. However, Satan whispered to his brothers, and they conspired to throw him into a well, claiming that a wolf had eaten him. Some travelers found him and sold him for a low price. He was bought by the Aziz of Egypt, who asked his wife to take care of him. However, she tried to seduce him, but he refused, so she falsely accused him, and he was imprisoned. Later, God revealed his innocence, and he was released from prison. The king appointed him to manage the food supplies, which he did excellently during the years of famine. Eventually, he reunited with his brothers and parents, who bowed to him, fulfilling his vision.

His Story:

 Before we begin the story of Yusuf (peace be upon him), we should note a few points. Firstly, the way the story of Yusuf is narrated in the Quran is different from other prophets’ stories. While other prophets’ stories are spread across various surahs, the story of Yusuf is contained entirely in one surah. Allah says in Surah Yusuf:
“We relate to you, [O Muhammad], the best of stories in what We have revealed to you of this Qur’an although you were, before it, among the unaware.” (Yusuf 12:3)
Scholars have differed on why this story is called the best of stories. Some say it is because it contains a complete world of lessons and wisdom. Others say it is because Yusuf forgave his brothers, was patient with them, and pardoned them. Some say it is because it mentions prophets and righteous people, chastity and temptation, the lives of kings and commoners, men and women, the cunning of women, and the mention of monotheism, jurisprudence, and the interpretation of dreams. It is a surah rich in scenes and emotions. Some say it is called the best of stories because the outcome for all involved was happiness.

While we appreciate all these reasons, we believe there is an important reason that distinguishes this story. It proceeds in a single line from beginning to end, merging its content and form, leading you to a deep sense of God’s power and His prevailing will despite human opposition. “And Allah is predominant over His affair,” as the story of Yusuf decisively proves, without denying that this was achieved with gentleness and miracle.
Now, let’s proceed with the story of Yusuf (peace be upon him) and divide it into several chapters and scenes to make it easier to follow the events.

The First Scene:

Young Yusuf went to his father and told him about a dream he had. He said he saw eleven stars, the sun, and the moon bowing down to him. His father listened to his dream and warned him not to tell his brothers. Jacob (peace be upon him) sensed that this vision indicated a great future for Yusuf. Therefore, he advised Yusuf not to share his dream with his brothers, fearing that they might become envious and plot against him. Yusuf heeded his father’s warning and did not tell his brothers about the dream. It is likely that his brothers already disliked him to the extent that he could not trust them with his personal thoughts and dreams.

The Second Scene:

Yusuf’s brothers gathered to discuss him. They said, “Yusuf and his brother are more beloved to our father than we are, while we are a strong group. Indeed, our father is in clear error.” They proposed a solution: “Kill Yusuf or cast him out to some land.” Their jealousy and Satan’s influence made them see their father’s love for Yusuf as a justification for murder, one of the greatest sins after associating others with Allah. Casting him into a distant land was equivalent to killing him, as he would surely die there. They believed that once Yusuf was out of sight, their father would forget him and direct all his love towards them, and then they could repent and become righteous people.
One of them, moved by hidden compassion or fear of committing murder, suggested, “Why kill him? If you must get rid of him, throw him into a well; a passing caravan will pick him up.” This way, Yusuf would disappear from their father’s sight, and their goal would be achieved.
The idea of murder was abandoned, and the plan of exile was chosen. This shows that despite their wickedness and envy, there was still some goodness left in their hearts.

The Third Scene:

The brothers approached their father, asking for permission to take Yusuf with them. They spoke to their father gently, with hidden reproach and emotional appeal: “Why do you not trust us with Yusuf? Is it possible that Yusuf is our brother, and you fear for him among us, while we love and care for him? Why don’t you send him with us so he can enjoy himself and play?”

Responding to the First Reproach:

Jacob (peace be upon him) indirectly denied that he did not trust them with Yusuf. He explained that he kept Yusuf with him because he could not bear to be separated from him and feared that a wolf might eat him while they were unaware. He said, “Indeed, it saddens me that you should take him, and I fear that a wolf would eat him while you are unaware of him.”
They dismissed the idea of a wolf eating Yusuf, arguing that they were ten strong men. How could they be unaware of him? They would be losers and unworthy of manhood if that happened. They assured their father that a wolf would not eat him and there was no need to fear for him.
Under the pressure of his sons, Jacob agreed, so that God’s decree would be fulfilled and the story would unfold as He willed.

The Fourth Scene:

The brothers set out with Yusuf and took him to the desert. They chose a well frequented by caravans and prepared to throw him into it. God revealed to Yusuf that he would be saved and not to fear, and that he would meet them again and inform them of what they had done.

The Fifth Scene:

At dinner, the brothers came to their father, crying, to tell him the fabricated story about the wolf. They told him that they had gone racing, and a wolf came unexpectedly and ate Yusuf. Their burning jealousy made them concoct the lie hastily. Had they been calmer, they might not have done it the first time Jacob allowed them to take Yusuf with them. They were in a hurry, fearing they might not get another chance. Their choice of the wolf story was also a sign of their haste, as their father had warned them about it the previous day, and they had denied it. It was not plausible that they would leave Yusuf to the very wolf their father had warned them about the day before! In their haste, they brought Yusuf’s shirt stained with false blood, but they forgot to tear it. They presented the shirt intact but stained with blood. Their story ended with a strong indication of their lie when they said, “And you would not believe us even if we were truthful,” meaning that their father would not trust what they said, even if it were true, because he doubted them and did not trust what they said.

Jacob realized from the evidence and his heart’s intuition, and from the obvious lie, that a wolf had not eaten Yusuf and that they had plotted against him. He confronted them, saying that their souls had enticed them to commit a heinous act and made it easy for them to do so. He declared that he would bear this with beautiful patience, without complaint or panic, seeking help from Allah against their fabrications and lies: “Rather, your souls have enticed you to something, so patience is most fitting. And Allah is the one sought for help against that which you describe.” 

The last scene of the first chapter of the life of our master Joseph, peace be upon him:

While Yusuf was in the well, a caravan passed by. This caravan was on its way to Egypt. It was a large caravan that had traveled a long distance, hence it was called a “caravan.” They stopped to get water and sent one of their men to the well. He lowered his bucket into the well, and Yusuf clung to it. The man who lowered the bucket thought it was filled with water and pulled it up. He was delighted by what he saw—a boy clinging to the bucket. According to the laws of that distant time, lost items found by someone became the property of the finder, and thus Yusuf became a slave to the one who found him.

The man who found Yusuf was initially happy, but then he became indifferent when he thought about the burden and responsibility. He became indifferent because he found Yusuf to be a young boy. He decided to get rid of him upon reaching Egypt. As soon as they arrived in Egypt, he sold Yusuf in the slave market for a small price, a few silver coins. From there, Yusuf was bought by a man who appeared to be of importance.

the last scene from the first chapter of the life of Prophet Yusuf (Joseph), peace be upon him:

The first trial in the life of this noble prophet ended, and the second trial and chapter of his life began.
Allah reveals the deeper meaning of the story at its beginning: “And Allah is predominant over His affair, but most of the people do not know” (Quran 12:21). The walls of slavery closed in on Yusuf. He was thrown into the well, humiliated, deprived of his father, picked up from the well, and became a slave sold in the markets. He was bought by a man from Egypt and became his property. The tragedy seemed complete, and Yusuf appeared powerless. This is what any human would think, but the reality is entirely different.

What we perceive as a tragedy, trial, and tribulation was actually the first step Yusuf took on his path to glory. “And Allah is predominant over His affair” (Quran 12:21). Allah’s plan prevails despite the schemes of others. Through the schemes of others, Allah’s plan is fulfilled, and His promise to Yusuf of prophethood is realized.
Allah cast His love upon the one who bought Yusuf. The master said to his wife, “Make his stay comfortable. Perhaps he will benefit us, or we will adopt him as a son.” This master was not an insignificant man; he was an important figure, a member of the ruling class in Egypt. We will soon learn that he was a minister of the king, a significant minister whom the Quran calls “Al-Aziz.” The ancient Egyptians used titles as names for their ministers. This one was “Al-Aziz” (the Mighty), another might be “Al-Adil” (the Just), and another “Al-Qawi” (the Strong). The most likely opinion is that Al-Aziz was the Prime Minister of Egypt.
Thus, Allah established Yusuf in the land. He would grow up as a boy in the house of a ruler. Allah would teach him the interpretation of dreams and visions. One day, the king of Egypt would need him. “And Allah is predominant over His affair, but most of the people do not know” (Quran 12:21). All of this happened through a severe trial that Yusuf endured.

Allah then shows us His grace upon Yusuf:

“And when he reached maturity, We gave him judgment and knowledge. And thus We reward the doers of good” (Quran 12:22).
Yusuf was the most handsome man of his time. The purity of his heart and the clarity of his soul added to his beauty. He was given sound judgment, knowledge of life and its conditions, a persuasive manner of speaking that won the hearts of listeners, and nobility and chastity that made him an irresistible human character.
His master realized that Allah had blessed him by sending Yusuf to him. He discovered that Yusuf was the most trustworthy, upright, noble, and generous person he had ever met. He made Yusuf responsible for his household, honored him, and treated him like a son.

The first scene of the second chapter of his life begins:

In this scene, Yusuf’s second trial begins, which is more severe and deeper than the first. It came to him after he had been given sound judgment and knowledge—mercy from Allah—to face it and overcome it as a reward for his goodness, which Allah recorded for him in His Quran. Allah mentions this trial in His holy book:
“And she, in whose house he was, sought to seduce him. She closed the doors and said, ‘Come, you.’ He said, ‘I seek the refuge of Allah. Indeed, he is my master, who has made good my residence. Indeed, wrongdoers will not succeed.’ And she certainly determined to seduce him, and he would have inclined to her had he not seen the proof of his Lord. And thus [it was] that We should avert from him evil and immorality. Indeed, he was of Our chosen servants” (Quran 12:23-24).
The Quranic context does not mention her age or his age, so let’s consider it from an estimation perspective. Yusuf was brought from the well as a boy, and she was perhaps around twenty-three years old, while he was twelve. Thirteen years later, she would be thirty-six, and he would be twenty-five. This seems likely. Her behavior in the incident and afterward indicates that she was mature and bold.

Now, let’s reflect on the words of these verses.
“She sought to seduce him” explicitly “from himself,” and she closed “the doors and said, ‘Come, you.’” This means there were previous times when he escaped from her. Previous times when the invitation was not as explicit and revealing. It seems that the wife of Al-Aziz grew tired of Yusuf ignoring her continuous hints and refusals, so she decided to change her approach. She moved from hinting to explicitness, closed the doors, tore off the masks of modesty, declared her love, and demanded him for herself.

The Quranic context skips the dialogue between the wife of Al-Aziz and Yusuf, peace be upon him, but we can imagine how she tried to seduce him, either through her attire, words, or actions. What matters here is Yusuf’s stance against this temptation.
This noble prophet stood firm against his mistress, saying, “He said, ‘I seek refuge in Allah. Indeed, he is my master, who has made good my residence. Indeed, wrongdoers will not succeed’” (Quran 12:23). He sought Allah’s protection from committing such an act with the wife of the man who had honored him by saving him from the well and providing him with a good and safe home. Wrongdoers who transgress Allah’s limits and commit what she was inviting him to do will not succeed.
Then, “And she certainly determined to seduce him, and he would have inclined to her had he not seen the proof of his Lord” (Quran 12:24). The commentators agree on her intention to sin, but they differ on his intention. Some took from the Israelites’ stories that Jacob appeared to him, or Gabriel descended to him, but these interpretations are clearly fabricated. Some say she intended to sin, and he intended to sin but did not act on it. Others say she intended to kiss him, and he intended to strike her. Another opinion is that this intention was a psychological movement within Yusuf’s soul during his adolescence, which Allah then turned away from him. The best interpretation that reassures my soul is that there is a forward and backward arrangement in the verse.

Abu Hatim said: I was reading the strange words of the Quran to Abu Ubaidah, and when I came to the verse, “And she certainly determined to seduce him, and he would have inclined to her,” Abu Ubaidah said: This is a forward and backward arrangement. Meaning, she certainly determined to seduce him, and had he not seen the proof of his Lord, he would have inclined to her. This interpretation aligns with the infallibility of the prophets and the spirit of the verses that follow immediately: “And thus [it was] that We should avert from him evil and immorality. Indeed, he was of Our chosen servants” (Quran 12:24). This verse, which confirms that Yusuf was one of Allah’s chosen servants, also confirms his salvation from the influence of Satan. Allah said to Iblis on the day of creation, “Indeed, My servants—no authority will you have over them” (Quran 15:42). Since Yusuf was one of His chosen servants, the matter is clear regarding him. This does not mean that Yusuf was devoid of manly feelings, nor does it mean that he was as pure as angels who do not experience physical desires. It means that he faced prolonged temptation, resisted it, and never inclined towards it. His piety, being aware of his Lord’s proof, knowing that he was Yusuf, the son of Jacob the prophet, the son of Isaac the prophet, the son of Abraham, the grandfather of the prophets and the friend of Allah, kept him steadfast.

It seems that Yusuf, peace be upon him, preferred to leave and head towards the door to prevent the situation from escalating further. However, the wife of Al-Aziz followed him, driven by her desire. She grabbed his shirt from behind, and it tore in her hand. At that moment, the surprise occurred. The door opened, and her husband, Al-Aziz, was there. The complete woman found the answer ready for the obvious question posed by the situation. She accused the young man, saying, “She said, ‘What is the recompense of one who intended evil for your wife but that he be imprisoned or a painful punishment?’” (Quran 12:25).
This woman, in her haste, quickly suggested the punishment that should be executed on Yusuf, fearing that Al-Aziz might harm him out of intense anger. She indicated to Al-Aziz that the best punishment for him was imprisonment. After this false accusation and hasty judgment, Yusuf spoke the truth to defend himself: “He said, ‘It was she who sought to seduce me’” (Quran 12:26).

The Quranic context skips the husband’s response but explains how Yusuf was exonerated from this false accusation:

“And a witness from her family testified, ‘If his shirt is torn from the front, then she has told the truth, and he is of the liars. But if his shirt is torn from the back, then she has lied, and he is of the truthful.’ So when he saw his shirt torn from the back, he said, ‘Indeed, it is of your women’s plan. Indeed, your plan is great’” (Quran 12:26-28).
We do not know if the witness was accompanying the husband from the beginning or if Al-Aziz summoned him after the incident to take his opinion. Some narrations suggest that this witness was an elderly man, while others say he was an infant. All of this is possible and does not change the matter. The Quran mentions that the witness instructed them to look at the shirt. If it was torn from the front, it was from her defending herself against his assault, and she was truthful, and he was lying. If the shirt was torn from the back, it was from his attempt to escape her, and she was chasing him to the door, and she was lying, and he was truthful.
“So when he saw his shirt torn from the back, he said, ‘Indeed, it is of your women’s plan. Indeed, your plan is great’” (Quran 12:28).

The husband confirmed his wife’s betrayal when he saw Joseph’s shirt torn from the back. However, his blood did not boil, he did not scream, nor did he get angry. The values of the high society in which the incident occurred imposed on him to face the situation with politeness and gentleness. He attributed what she did to the cunning of women in general and declared that the cunning of women is indeed great. Thus, the matter was presented as if it were a compliment. We do not think it would offend a woman to be told: “Indeed, your cunning is great.” It is an indication that she is a complete woman, fully capable of feminine cunning.
Then the husband turned to Joseph and said to him: “Joseph, turn away from this.” Ignore this matter, do not pay attention to it, and do not speak of it. This is the important thing: maintaining appearances. Then he directed a brief admonition to the woman who was caught trying to seduce her servant and tearing his shirt: “And ask forgiveness for your sin; indeed, you were of the sinful.”

The first incident ended, but the temptation did not. The master of the house did not separate the woman from her servant. All he asked for was to close the discussion on this topic. However, this particular topic is difficult to achieve in a palace filled with servants, maids, advisors, and attendants.

Scene Two:

The topic began to spread. It moved from the palace to the palaces of the high society of that time. The women of this class found it a delightful subject to talk about. The emptiness of their lives and their preoccupation with entertainment gave utmost importance to scandals involving famous personalities. The talk of the town increased: “And women in the city said, 'The wife of the ‘Aziz is seeking to seduce her slave boy; he has impassioned her with love. Indeed, we see her in clear error.’” The news spread from mouth to mouth, from house to house, until it reached the wife of the 'Aziz.

Scene Three:

When she heard of their scheming, she sent for them and prepared a banquet for them. She gave each one of them a knife and said to Joseph, “Come out before them.” When they saw him, they were greatly amazed at him and cut their hands, exclaiming, “God forbid! This is no human being; this is none other than a noble angel!” (31) She said, “This is the one you blamed me for. I did try to seduce him, but he firmly refused. If he does not do what I command, he will surely be imprisoned and will be among the disgraced.” (32) (Surah Yusuf)
When the wife of the Aziz heard what the women of the upper class were saying about her, she decided to prepare a grand banquet at the palace. She arranged cushions for the guests to recline on and selected various foods and drinks, placing sharp knives beside the food. She invited all those who had spoken about her. While they were busy cutting meat or peeling fruit, she surprised them with Joseph: “Come out before them.”

When they saw him, they were stunned by his appearance and astonished. They cut their hands with the knives in their sudden amazement. They exclaimed, “God forbid!”—a phrase of reverence used to express astonishment at God’s creation. “This is no human being; this is none other than a noble angel.” This indicates that some monotheistic beliefs had reached the people of that time.
The woman saw that she had triumphed over the women of her class, as they were struck with awe and admiration at Joseph’s appearance. She spoke as a victorious woman, unashamed before the women of her own class, boasting that he was within her reach. Although he had resisted her the first time, she would try again and again until he yielded: “Look at what you have experienced from his awe and admiration! He amazed me just as he did you, so I tried to seduce him, but he resisted. If he does not obey me, I will order his imprisonment to humiliate him.”
She saw no shame in openly expressing her feminine desires before the women of her class. She spoke with determination and arrogance, making it clear that the new temptation was under threat.

All the women rushed towards him, trying to seduce him. Each one wanted him for herself. This is indicated by two things. The first is Joseph’s statement, “My Lord, prison is more to my liking than that to which they invite me.” He did not say “what she invites me to.” The second is the king’s question to them later, “What was your affair when you sought to seduce Joseph?”
Faced with these invitations—whether through words or gestures—Joseph sought refuge in his Lord to turn away their attempts to ensnare him, fearing that he might weaken at a moment of constant temptation and fall into what he feared for himself. Joseph prayed to God with the prayer of a man aware of his humanity, who does not deceive himself with his own virtue; he sought more of God’s care and protection to help him against the temptation and deceit he faced. “He said, ‘My Lord, prison is more to my liking than that to which they invite me. And if You do not avert from me their plan, I might incline toward them and [thus] be of the ignorant.’” And God responded to him and turned away their plot.

This turning away could be by instilling despair in their hearts from his response to them after this experience, or by increasing his aversion to the temptation so that he feels no effect from it, or by both. Thus, Joseph passed the second trial by God’s grace and care, for He is the one who hears the deceit and hears the prayer, and knows what is behind the deceit and what is behind the prayer.

The second trial ended only for the third to begin… but this third one is the last of the severe trials.

Joseph’s Imprisonment and the Third Phase of His Life:

Perhaps his imprisonment was due to the spread of his story with the wife of the Aziz and the women of her class. The people of these households found no way to silence the gossip except by imprisoning this young man, whose innocence was evident in all signs, to make the story forgotten. Allah says in Surah Yusuf:
“Then it appeared to them after they had seen the signs that they should surely imprison him for a time.” (35) (Yusuf)

Thus, this concise verse depicts the entire atmosphere of that era: the internal corruption in the palaces, the aristocratic circles, and the absolute rule.
In absolute rule, the solution to problems is imprisonment. This is not surprising for those who worship multiple gods. They were worshipping other than Allah. We have seen before how people’s freedoms are lost when they turn away from worshipping Allah to worshipping others. Here we see in the story of Joseph a living witness that even affects the prophets. A decision was made to arrest him, and he was imprisoned without a case or trial, simply and easily. In a society ruled by multiple gods, it is not difficult to imprison an innocent person. The difficulty might lie in trying anything else.

Joseph entered the prison with a steadfast heart and calm nerves, almost joyful because he was saved from the persistence of the wife of the Aziz and her companions, and the chatter and intrusions of the servants. For him, the prison was a quiet place where he could be alone and think of his Lord.

The Quran presents the first scene of this phase:

The Quranic context summarizes Joseph’s situation in prison. However, it is clear that Joseph took advantage of his time in prison to call people to Allah. This made the prisoners see him as kind, righteous, and excellent in worship, remembrance, and behavior.
Joseph seized this opportunity to talk to people about the mercy of the Creator, His greatness, and His love for His creations. He would ask people: Which is better, for the mind to be defeated and worship scattered lords, or for the mind to triumph and worship the great Lord of the universe? He would present his arguments with calm questions, intelligent dialogue, clear mind, and pure invitation.

One day, two prisoners came to Joseph asking him to interpret their dreams, having seen goodness in his face. The first thing Joseph did was reassure them that he would interpret their dreams because his Lord had taught him special knowledge as a reward for his and his forefathers’ devotion to worshipping Him alone and abandoning the worship of partners. By doing so, he gained their trust in his ability to interpret their dreams and in his religion. Then he began to invite them to monotheism and explain the misguidance they were in. He did all this gently and kindly to enter their hearts without resistance.

After that, he interpreted their dreams. He explained that one of them would be crucified, and the other would be saved and work in the king’s palace. However, he did not specify who would receive the good news and who would face the bad fate, out of politeness and reluctance to confront them with evil and bad news. Some interpretations suggest that these two men worked in the palace, one as a cook and the other as a cupbearer, and they were accused of attempting to poison the king.
Joseph advised the one who would be saved to mention his situation to the king. However, the man did not fulfill the recommendation. Perhaps the busy life of the palace made him forget about Joseph and his situation. So Joseph remained in prison for several years. Allah wanted to teach Joseph a lesson through this.

It is narrated that Gabriel came to him and said: “O Joseph, who saved you from your brothers?” He said: “Allah.” He said: “Who rescued you from the well?” He said: “Allah.” He said: “Who freed you after you became a slave?” He said: “Allah.” He said: “Who protected you from the women?” He said: “Allah.” He said: “So why do you seek salvation from anyone other than Him?”
And this may be an increase in God’s generosity towards him and His selection of him, as He did not make the fulfillment of his need at the hands of a servant or a cause related to a servant.

Scene Two:

In this scene, the turning point begins… the transition from the trials of hardship to the trials of ease… from the trial of slavery and bondage to the trial of power and kingship.
In the palace of governance… and in the king’s council: the king narrates his dream to his courtiers, asking them for its interpretation. (The king said, “Indeed, I have seen [in a dream] seven fat cows being eaten by seven lean ones, and seven green spikes [of grain] and others [that were] dry. O eminent ones, explain to me my vision, if you should interpret visions.”) But the advisors and priests did not interpret it. Perhaps because they did not know its interpretation, or they felt it was a bad omen and feared to interpret it for the king, and they wanted the interpretation to come from outside the court - which was accustomed to saying only what pleased the king. They justified their lack of interpretation by telling the king that it was a mixture of confused dreams, not a complete vision that could be interpreted.

Scene Three:

The news reached the cupbearer - who had survived the prison… His thoughts raced, and he remembered the king’s dream with the dream he had seen in prison, and he remembered the prison with Joseph’s interpretation of his dream. He hurried to the king and told him about Joseph. He said to him: Joseph is the only one who can interpret your dream.
The king sent his cupbearer to the prison to ask Joseph. And the Almighty shows us how the cupbearer conveyed the king’s dream to Joseph using the king’s own expressions, because he was in the process of interpreting a dream, and he wanted the interpretation to be exactly what the king had seen. The cupbearer used to call Joseph “the truthful,” meaning the one who is very truthful… and this is what he had experienced from him before.

The time came, and the king needed Joseph’s opinion… (And Allah is predominant over His affair, but most of the people do not know). Joseph was asked about the interpretation of the king’s dream… He did not condition his release from prison on interpreting it. He did not bargain, hesitate, or say anything other than the interpretation of the vision… This is the innocence of the prophet when people turn to him for help… even if these same people were his jailers and tormentors.
Joseph (peace be upon him) did not provide a direct and simple interpretation of the dream. Instead, he offered advice and a way to face the difficulties that Egypt would encounter. Joseph explained to the king’s messenger that Egypt would experience seven fertile years during which the land would yield abundant crops. The Egyptians should not be wasteful during these seven years because they would be followed by seven years of drought that would consume what the Egyptians had stored. The best way to store the grains was to leave them in their spikes to prevent spoilage, infestation, or damage from the weather.

Thus, the king’s dream ended… Joseph added to his interpretation by speaking of a year that the king had not dreamed of, a year of prosperity. A year in which people would be blessed with crops and water, their vineyards would grow, producing wine, and their sesame and olive trees would flourish, producing oil. This year, which had no symbol in the king’s dream, was special knowledge given to Joseph. The cupbearer conveyed this good news to the king and the people.

Scene Four:

The cupbearer returned to the king and told him what Joseph had said. The king was greatly astonished. Who is this prisoner? He predicts what will happen and guides them on how to deal with it without expecting any reward or compensation, or demanding his release or a reward. The king issued an order to release Joseph from prison and bring him immediately. The king’s messenger went to the prison. We do not know if it was the same cupbearer who came to him the first time or a high-ranking official tasked with these matters. He went to Joseph in his prison and asked him to come out to meet the king, who urgently requested him. Joseph refused to leave the prison unless his innocence was proven. His Lord had raised and disciplined him, instilling in his heart tranquility, confidence, and peace. The effect of this upbringing is evident in the difference between the two situations: the situation where Joseph tells the young man, “Mention me to your lord,” and the situation where he says, “Return to your lord and ask him what is the case of the women who cut their hands.” The difference between the two situations is significant.

Scene Five:

The Qur’anic context skips over what happened between the king and his messenger, and the king’s reaction, to bring us directly to the trial. The king questions the noblewomen about what they did with Joseph. It seems the king inquired about the story to be fully aware of the circumstances before starting the investigation, hence his precise question to the women. The women admitted the truth, which was hard to deny (They said, “By Allah, we know about him no evil”).
Here, the woman who loved Joseph, who had despaired of him but could not rid herself of her attachment to him, steps forward to speak frankly. The Qur’anic context portrays the confession of the wife of Al-Aziz with suggestive words that reveal deep emotions and feelings (She said, “Now the truth has come to light. It was I who sought to seduce him, and indeed, he is of the truthful”). This is a complete testimony of her guilt and his innocence, purity, and truthfulness. This testimony is not driven by fear or any other consideration; the Qur’anic context hints at a deeper motive. Her desire for respect from the man who had wounded her feminine pride and disregarded her physical allure. A desperate attempt to correct her image in his mind. She did not want him to continue to look down on her as a sinner. She wanted to correct his perception of her: (That he may know that I did not betray him in his absence). I am not as bad as he thinks of me. Then she continues in this attempt and returns to the virtue that Joseph loves and appreciates (And Allah does not guide the plot of the betrayers). She takes another step in these good feelings (And I do not acquit myself. Indeed, the soul is prone to evil, except those upon whom my Lord has mercy. Indeed, my Lord is Forgiving and Merciful).

Reflecting on the verses suggests that the wife of Al-Aziz had converted to Joseph’s religion. She turned to monotheism. Joseph’s imprisonment was a significant turning point in her life. She believed in his Lord and embraced his faith.
The royal decree was issued to release him and bring him.
The Qur’anic context then completely omits the story of the wife of Al-Aziz, dropping her from the scenes, so we do not know what happened to her after her bold testimony, which implicitly declared her faith in Joseph’s religion.
Legends have played their role in the story of the woman. It is said that her husband died and she married Joseph, who discovered that she was a virgin. She confessed to him that her husband was an old man who did not approach women. It is also said that she lost her sight due to her continuous crying over Joseph. She left her palace and wandered the streets of the city. When Joseph became the chief minister, and his procession passed by one day, a blind woman begging people called out to him: “Glory be to Him who makes kings slaves through disobedience, and makes slaves kings through obedience.”
Joseph asked: “Whose voice is this?” He was told: “The wife of Al-Aziz.” Her condition had deteriorated after her former glory. Joseph summoned her and asked: “Do you still feel any love for me?”
She replied: “A glance at your face is dearer to me than the world, O Joseph. Hand me the end of your whip.” He handed it to her. She placed it on her chest, and he felt the whip tremble in his hand from the beating of her heart.
Other legends were told, reflecting the popular imagination weaving the peak of drama with the lover’s descent into the abyss. However, the Qur’anic context completely bypasses the end of the woman’s story.

It omits her from the narrative after she testified for Joseph. This serves the religious purpose of the story, as it is primarily the story of Joseph, not the woman. It also serves the artistic purpose. The woman appeared and then disappeared at the right moment, disappearing at the peak of her tragedy. Her disappearance is shrouded in miraculous artistic ambiguity. Perhaps she remained in memory longer by her disappearance than she would have if we had known the rest of her story.

A new chapter in the life of Yusuf (Joseph), peace be upon him, begins:
After the king saw the matter of Yusuf—his innocence, knowledge, and lack of eagerness for power—he realized he was in the presence of a noble man. The king did not summon Yusuf to thank or praise him, but rather to make him his advisor. When he sat with him and spoke to him, the king confirmed the truth of his initial impression. He reassured Yusuf that he held a position of honor and safety with him. So, what did Yusuf say?
Yusuf did not drown the king in gratitude, nor did he say, “Long live, my lord, I am your humble servant or faithful servant,” as flatterers do to tyrants. Instead, he asked for what he believed he was capable of handling in the upcoming crisis.
As Al-Qurtubi mentioned in his interpretation, the king said: “If I gathered all the people of Egypt, they would not be able to handle this matter… and they would not be trustworthy in it.”

The king was referring to the ruling class and the surrounding classes. Finding honesty in the affluent class is extremely difficult.
The king’s acknowledgment of this truth increased Yusuf’s determination to take on this responsibility, to save Egypt and the surrounding lands from this famine. Yusuf said: “Appoint me over the storehouses of the land; indeed, I will be a knowing guardian.” Yusuf’s words were not meant for personal gain. On the contrary, he was willing to bear the responsibility of feeding hungry nations for seven years—nations that could tear their rulers apart if they starved. The matter was, in truth, a sacrifice from Yusuf.

The Quranic context does not explicitly state that the king agreed. It is as if the Quran implies that the request included the approval, further honoring Yusuf and showing his status with the king. It is enough for Yusuf to speak to be answered, and thus the king’s response is omitted. The sequence of events shows us that Yusuf assumed the position he proposed.
And so, God enabled Yusuf (Joseph) to establish himself in the land. He became responsible for the storehouses and economy of Egypt, rising to the position of chief minister. It is narrated that the king said to Yusuf, “O Yusuf, I have nothing of the rule except the throne.” The Quranic context does not tell us how Yusuf managed Egypt. We know he was wise and knowledgeable, trustworthy and honest. Therefore, there was no fear for Egypt’s economy.

The second scene of this chapter:

Time passed, and the narrative quickly moved through the years of prosperity, arriving at the years of famine. Here, the Quranic context omits further mention of the king and his ministers, as if the entire matter had become Yusuf’s responsibility. He took on the burden during the severe crisis, and the spotlight was solely on him.
The famine and drought were highlighted in the scene where Yusuf’s brothers came from the distant land of Canaan, seeking food in Egypt. This shows the extent of the famine and how Egypt, under Yusuf’s management, became the center of attention for its neighbors and the food storehouse for the entire region.
The drought and famine had struck Canaan and its surroundings. Yusuf’s brothers, among others, headed to Egypt, having heard of its surplus from the years of plenty.
They entered the presence of the “Aziz” (the noble one) of Egypt, not knowing that their brother was the “Aziz.” Yusuf recognized them, for they had not changed much. However, they could not imagine that the “Aziz” was their brother! How could the young Hebrew boy they had thrown into the well over twenty years ago be the semi-crowned noble of Egypt, with his age, attire, guards, majesty, servants, and grandeur?
And Yusuf did not reveal his identity to them, for they needed to learn some lessons: “So when they entered upon him, he recognized them, but they did not recognize him.” From the context, we understand that he treated them kindly and then began preparing the first lesson: “And when he had furnished them with their supplies, he said, ‘Bring me a brother of yours from your father.’” This implies that he let them feel at ease with him and gradually led them to reveal their identities in detail, mentioning that they had a younger brother who did not accompany them because their father loved him and could not bear to be separated from him. When he had provided them with the necessities for their journey, he told them that he wanted to see this brother: “Bring me a brother of yours from your father.” He assured them that he would give them their full measure when they brought him along and that he would treat him with the same hospitality: “Do you not see that I give full measure and that I am the best of hosts?”

Knowing how reluctant their father was to part with their younger brother, especially after Yusuf’s disappearance, they indicated that it would not be easy and that there would be obstacles due to their father’s resistance. However, they promised to try to convince him and assured Yusuf of their determination to bring him despite these challenges: “They said, ‘We will try to persuade his father, and indeed, we will do it.’” The word “try to persuade” reflects the effort they knew they would have to exert.
Meanwhile, Yusuf instructed his servants to secretly return the goods his brothers had brought to exchange for grain and fodder. These goods might have included a mix of currency and other desert products, such as tree produce and hides, used for trade in the markets. He ordered his servants to place these goods in their travel bags, hoping they would recognize them upon their return and realize that their goods had been returned to them.

The third scene:

We leave Yusuf (Joseph) in Egypt and turn to Jacob and his sons in the land of Canaan. The brothers returned to their father, and before unloading their camels and unpacking their goods, they entered and spoke to him reproachfully, saying that if he did not send their younger brother with them next time, the “Aziz” of Egypt would not give them food. They concluded their speech with a new promise to Jacob: “And indeed, we will be his guardians.”
This promise stirred Jacob’s emotions, as it was the same promise they had made regarding Yusuf. This prompted him to respond with sorrow:
“He said, ‘Should I entrust him to you except as I entrusted his brother to you before? But Allah is the best guardian, and He is the most merciful of the merciful.’” (Yusuf 12:64)
The sons opened their bags to take out the grain, only to find their goods, which they had used to buy the grain, returned to them along with the grain and food. The return of the payment indicated a reluctance to sell or served as a warning. It might have also been an embarrassment for them to return and repay the price again.
The sons hurried to their father, saying, “O our father, what more could we want?” They assured him they were not lying and that the payment they had taken to buy the grain had been returned to them. This meant that they would not sell to them unless their brother accompanied them.
Their conversation with their father continued, explaining that his love and attachment to his son were hindering their interests and affecting their economy. They wanted to bring more provisions and promised to protect their brother with utmost care. The conversation ended with Jacob reluctantly agreeing, on the condition that they swear to bring him back unless they were overpowered. He advised them not to enter through one gate but to spread out through different gates to avoid drawing attention. Perhaps Jacob feared something like theft or envy, though the Quranic context does not specify his exact concern. If revealing the reason were important, it would have been mentioned.

Scene Four:

This time, Yusuf’s eleven brothers returned.
“When they entered upon Yusuf, he took his brother to himself and said, ‘Indeed, I am your brother, so do not despair over what they used to do.’” (Yusuf 12:69)
The narrative jumps to the scene where Yusuf embraces his brother and reveals to him alone the secret of their kinship. This did not happen immediately upon the brothers’ entry, as that would have revealed Yusuf’s identity to them. Instead, it occurred discreetly and gently, without the brothers noticing. The miraculous narrative jumps to Yusuf’s first thought upon seeing his brother, making it the first action because it was the first thought. This is one of the subtleties of expression in this great book.

The narrative also skips the hospitality period and what transpired between Yusuf and his brothers, presenting the final departure scene. Yusuf is planning something for his brothers; he wants to keep his younger brother with him.
Yusuf knows that keeping his brother will cause his father grief, possibly stirring old sorrows and reminding him of Yusuf’s loss. Yusuf is aware of all this. He sees his brother and feels compelled to keep him. Why does he do this?
The narrative reveals the secret: Yusuf is acting on divine inspiration. God wants to bring Jacob’s trial to its peak, so that when he surpasses the limits of human pain, both bearable and unbearable, and remains patient, God will return both his sons to him and restore his sight.
Yusuf ordered his men to secretly hide the king’s golden cup in his brother’s belongings. The cup was used as a measure for grains and had value both as a weight standard and as pure gold. He hid the cup in his brother’s belongings. Yusuf’s brothers prepared to leave with their brother. Then the gates of the capital were closed, and a herald announced, “O caravan, indeed you are thieves!”
The soldiers’ cry meant that all the caravans had to stop. The accusation spread over everyone’s heads like an unseen, mysterious decree. People gathered, and Yusuf’s brothers came forward with them. “What is it that you are missing?” they asked.
The soldiers replied, “We are missing the king’s cup.” The golden cup was lost, and whoever brings it back will receive a reward of a camel’s load of grain.
Yusuf’s brothers, innocent of any wrongdoing, said, “We did not come to cause corruption in the land, nor did we steal!” The guards (following Yusuf’s instructions) asked, “What punishment do you suggest for the thief?”
Yusuf’s brothers answered, “In our law, the one who steals becomes a slave to the one he stole from.”
The guard said, “We will apply your law to you. We will not apply the Egyptian law, which mandates imprisonment for the thief.”
This response was a cunning plan inspired by God. Without this divine plan, Yusuf would not have been able to take his brother, as the king’s law did not allow for enslaving a thief. The search began.
This conversation took place in Yusuf’s presence. He ordered his soldiers to start searching his brothers’ bags before searching his younger brother’s bag, to avoid arousing suspicion.
Yusuf’s brothers were confident in their innocence and breathed a sigh of relief. Only their younger brother’s bag remained. When the cup was found in his bag, Yusuf ordered that his brother be taken as a slave, applying their own law to the situation.
The scene that followed was filled with intense emotions. The brothers, feeling relieved from the accusation, turned their blame towards Yusuf’s brother. “If he steals, a brother of his has stolen before,” they said, distancing themselves from the theft accusation and placing it on this branch of Jacob’s sons.
Yusuf heard their accusation with his own ears and felt deep sorrow. He kept his sadness to himself and did not show his emotions. He thought to himself, “You are in a worse position, and Allah knows best what you describe.” This was not an insult but a wise statement about the principles of honesty. He wanted to say to himself that they were in a worse position before God because they were accusing innocent people of theft, and God knows the truth of what they say.
Silence fell after the brothers’ last comment. Then their sense of relief vanished, and they remembered Jacob. He had taken a solemn promise from them not to lose his son. They began to plead with Yusuf: “Yusuf, O noble one, Yusuf, O king, he has an old father, so take one of us in his place. Indeed, we see you as one of the doers of good.”
Yusuf calmly replied, “How can we leave the one with whom we found the king’s cup and take another person in his place? That would be unjust, and we do not commit injustice.”
This was the final word on the matter. They realized that further pleading was futile, so they withdrew, contemplating their embarrassing situation before their father when they returned.

Scene Five:

They held a council to consult each other. The Quranic narrative does not mention all their words but records the final decision. The eldest brother reminded them of the solemn promise they had made to their father and their previous failure with Yusuf. He then made a firm decision: he would not leave Egypt or face his father unless his father permitted or God decided otherwise. He asked them to return to their father and honestly tell him that his son had stolen and was taken because of it. This was what they knew and witnessed. If he was innocent and there was something beyond their knowledge, they were not responsible for the unseen. If their father doubted their words, he could ask the people of the town they were in (Egypt) or the caravan they traveled with, as they were not alone.

Scene Six:

The brothers did as their eldest brother instructed and told Jacob what had happened. Jacob listened to them and said with patient sorrow and tearful eyes, “Rather, your souls have enticed you to something, so patience is most fitting. Perhaps Allah will bring them to me all together. Indeed, He is the Knowing, the Wise.”
Jacob used the same words he had said when he lost Yusuf, but this time he added hope that God would return Yusuf and his brother to him, along with the other son who stayed behind.
Where did this ray of hope come from in the heart of this old man? It was his hope in God, his close connection with Him, and his sense of God’s presence and mercy. He believed that God knew his condition and the reality behind these events and trials. God brings everything in its appropriate time when His wisdom in arranging causes and effects is fulfilled.
“And he turned away from them and said, ‘Oh, my sorrow over Yusuf,’ and his eyes became white from grief, for he was of that a suppressor.” This is a poignant image of the grieving father. He felt alone in his sorrow, isolated in his affliction, with no one around him sharing or understanding his pain. He withdrew to mourn his beloved son Yusuf, whom he had not forgotten, and whose loss had not been eased by the years. His new calamity with his younger son reminded him of Yusuf and overwhelmed his beautiful patience. His prolonged weeping led to the loss of his sight, or something similar, as a veil formed over his eyes due to the tears, preventing him from seeing. The term “suppressor” refers to someone who hides their grief. Jacob did not cry in front of anyone; his weeping was a complaint to God alone, known only to Him.
Then his sons noticed that he could no longer see and assumed he was crying over Joseph. They attacked his human feelings as a father and warned him that he would destroy himself:
“They said, ‘By Allah, you will not cease remembering Joseph until you become fatally ill or become of those who perish.’ He said, ‘I only complain of my suffering and my grief to Allah, and I know from Allah that which you do not know.’” (Yusuf 12:85-86)
Jacob’s response revealed the truth of his weeping. He was complaining of his sorrow to Allah and knew from Allah what they did not know. He asked them to leave him to his weeping and focus their efforts on something more beneficial for them: “O my sons, go and find out about Joseph and his brother and despair not of relief from Allah. Indeed, no one despairs of relief from Allah except the disbelieving people.” (Yusuf 12:87) In the depth of his sorrow, he revealed his hope in Allah’s mercy. He felt that Joseph was still alive, so he urged his sons to search for him, guided by this deep hope in Allah.

Scene Seven:

The caravan set out on its way to Egypt. Joseph’s brothers were on their way to the Aziz. Their economic and psychological conditions had deteriorated. Their poverty, their father’s sorrow, and the surrounding troubles had completely weakened them. They entered upon Joseph with poor goods, bringing a price that could not buy anything significant. When they entered upon Joseph, they pleaded with him to give them charity: “So when they entered upon him, they said, ‘O Aziz, adversity has touched us and our family, and we have come with goods poor in quality, but give us full measure and be charitable to us. Indeed, Allah rewards the charitable.’” (Yusuf 12:88) They ended up begging, asking him for charity, and appealing to his heart by reminding him that Allah rewards the charitable.
At that moment, amidst their humiliation and deteriorating condition, Joseph spoke to them in their language, without an intermediary or translator:
“He said, ‘Do you know what you did with Joseph and his brother when you were ignorant?’ They said, ‘Are you indeed Joseph?’ He said, ‘I am Joseph, and this is my brother. Allah has certainly favored us. Indeed, he who fears Allah and is patient, then indeed, Allah does not allow to be lost the reward of those who do good.’ They said, ‘By Allah, certainly Allah has preferred you over us, and indeed, we have been sinners.’” (Yusuf 12:89-91)
The dialogue almost moves with the most precise expression of their inner feelings. The Aziz of Egypt surprised them by asking what they had done to Joseph. He spoke in their language, so they realized he was Joseph. The conversation continued, revealing their sin against him. They had plotted against him, but Allah is predominant over His affair.
Years passed, and their plot against him faded. Allah’s precise plan, which unfolds in the most wondrous ways, was executed. Throwing him into the well was the beginning of his rise to power and authority. Their separation of him from his father increased Jacob’s love for him. Now, he holds their lives in his hands, and they stand in a position of begging for his compassion. They end their conversation with him by saying, “By Allah, certainly Allah has preferred you over us, and indeed, we have been sinners.” The spirit of the words and their admission of guilt indicate a vague, mysterious fear overwhelming them. Perhaps they thought of his revenge and trembled. Joseph sensed this and reassured them by saying, “No blame will there be upon you today. Allah will forgive you, and He is the most merciful of the merciful.” No reproach, no blame; the matter is over in my heart, and its roots have dissolved. He did not say, “I forgive you,” but rather prayed to Allah to forgive them, which implies that he had forgiven them and went beyond forgiveness. He prayed to Allah to forgive them, and as a prophet, his prayer is answered. This is a sign of the utmost forgiveness.
Joseph ends his conversation with them with a sudden shift to his father. He knows that his father’s eyes have turned white from sorrow over him. He knows that he can no longer see. The conversation did not revolve around his father, but he knows and feels it in his heart. Joseph took off his shirt and gave it to them, saying, “Take this shirt of mine and cast it over my father’s face; he will become seeing. And bring me your family, all together.” The caravan returned to Palestine.
As soon as the caravan left Egypt, Jacob (peace be upon him) said to those around him in Palestine: “Indeed, I smell the scent of Joseph. If you did not think me senile, you would believe what I say.” Those around him responded.
But the distant surprise occurred. The caravan arrived, and the bearer of good news cast Joseph’s shirt over Jacob’s face, and his sight returned. Here, Jacob reminded them of what he knew from his Lord: “He said, ‘Did I not tell you that I know from Allah that which you do not know?’”
The brothers admitted their mistake and asked their father to seek forgiveness for them, as he was a prophet and his prayers were answered. However, Jacob (peace be upon him) said, “I will ask forgiveness for you from my Lord. Indeed, He is the Forgiving, the Merciful.” Here, we sense that Jacob still had some feelings towards his sons and had not fully forgiven them yet, although he promised to seek Allah’s forgiveness for them once he had calmed down and rested.

Here is the final scene in the story of Joseph:

His story began with a vision, and now it concludes with the interpretation of that vision:

“And when they entered upon Joseph, he took his parents to himself and said, ‘Enter Egypt, Allah willing, safe [and secure].’ And he raised his parents upon the throne, and they bowed to him in prostration. And he said, ‘O my father, this is the explanation of my vision of before. My Lord has made it reality. And He was certainly good to me when He took me out of prison and brought you here from the desert after Satan had induced estrangement between me and my brothers. Indeed, my Lord is Subtle in what He wills. Indeed, it is He who is the Knowing, the Wise.’” (Yusuf 12:99-100)

Now, consider his feelings as his vision comes true. He prays to his Lord: “My Lord, You have given me [something] of sovereignty and taught me of the interpretation of dreams. Creator of the heavens and earth, You are my protector in this world and the Hereafter. Cause me to die a Muslim and join me with the righteous.” It is a single prayer: “Cause me to die a Muslim.”