12. Yusuf

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful.

الر ۚ تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ - إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ - نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هَٰذَا الْقُرْآنَ وَإِن كُنتَ مِن قَبْلِهِ لَمِنَ الْغَافِلِينَ

(1. Alif-Lam-Ra. These are the verses of the Book that is clear.)(2. Verily, We have sent it down as an Arabic Qur'an in order that you may understand.)(3. We relate unto you the best of stories through Our revelations unto you, of this Qur'an. And before this, you were among those who knew nothing about it.)

Qualities of the Qur'an

In the beginning of Surat Al-Baqarah we talked about the separate letters, Allah said,

تِلْكَ آيَاتُ الْكِتَابِ

(These are the verses of the Book) in reference to the Clear Qur'an that is plain and apparent, and explains, clarifies and makes known the unclear matters. Allah said next,

إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ

(Verily, We have sent it down as an Arabic Qur'an in order that you may understand.) The Arabic language is the most eloquent, plain, deep and expressive of the meanings that might arise in one's mind. Therefore, the most honorable Book, was revealed in the most honorable language, to the most honorable Prophet and Messenger ﷺ, delivered by the most honorable angel, in the most honorable land on earth, and its revelation started during the most honorable month of the year, Ramadan. Therefore, the Qur'an is perfect in every respect. So Allah said,

نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هَٰذَا الْقُرْآنَ

(We relate unto you the best of stories through Our revelations unto you, of this Qur'an.)

Reason behind revealing Ayah (12:3)

On the reason behind revealing Ayah (12:3), Ibn Jarir At-Tabari recorded that 'Abdullah bin 'Abbas said, "They said, 'O, Allah's Messenger! Why not narrate to us stories?' Later on, this Ayah was revealed,

نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ

(We relate unto you the best of stories...)" There is a Hadith that is relevant upon mentioning this honorable Ayah, which praises the Qur'an and demonstrates that it is sufficient from needing all books besides it. Imam Ahmad recorded a narration from Jabir bin 'Abdullah that 'Umar bin Al-Khattab came to the Prophet ﷺ with a book that he took from some of the People of the Book. 'Umar began reading it to the Prophet ﷺ who became angry. He said,

أَمُتَهَوِّكُونَ فِيهَا يَا ابْنَ الْخَطَّابِ؟ وَالَّذِي نَفْسِي بِيَدِهِ، لَقَدْ جِئْتُكُمْ بِهَا بَيْضَاءَ نَقِيَّةً، لَا تَسْأَلُوهُمْ عَنْ شَيْءٍ فَيُخْبِرُوكُمْ بِحَقٍّ فَتُكَذِّبُونَهُ، أَوْ بِبَاطِلٍ فَتُصَدِّقُونَهُ، وَالَّذِي نَفْسِي بِيَدِهِ، لَوْ أَنَّ مُوسَى كَانَ حَيًّا مَا وَسِعَهُ إِلَّا أَنْ يَتَّبِعَنِي

(Are you uncertain about it Ibn Al-Khattab? By the One in Whose Hand is my soul! I have come to you with it white and pure. Do not ask them about anything, for they might tell you something true and you reject it, or they might tell you something false and you believe it. By the One in Whose Hand is my soul! If Musa were living, he would have no choice but to …

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful.

الر ۚ تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ - إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ - نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هَٰذَا الْقُرْآنَ وَإِن كُنتَ مِن قَبْلِهِ لَمِنَ الْغَافِلِينَ

(1. Alif-Lam-Ra. These are the verses of the Book that is clear.)(2. Verily, We have sent it down as an Arabic Qur'an in order that you may understand.)(3. We relate unto you the best of stories through Our revelations unto you, of this Qur'an. And before this, you were among those who knew nothing about it.)

Qualities of the Qur'an

In the beginning of Surat Al-Baqarah we talked about the separate letters, Allah said,

تِلْكَ آيَاتُ الْكِتَابِ

(These are the verses of the Book) in reference to the Clear Qur'an that is plain and apparent, and explains, clarifies and makes known the unclear matters. Allah said next,

إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ

(Verily, We have sent it down as an Arabic Qur'an in order that you may understand.) The Arabic language is the most eloquent, plain, deep and expressive of the meanings that might arise in one's mind. Therefore, the most honorable Book, was revealed in the most honorable language, to the most honorable Prophet and Messenger ﷺ, delivered by the most honorable angel, in the most honorable land on earth, and its revelation started during the most honorable month of the year, Ramadan. Therefore, the Qur'an is perfect in every respect. So Allah said,

نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هَٰذَا الْقُرْآنَ

(We relate unto you the best of stories through Our revelations unto you, of this Qur'an.)

Reason behind revealing Ayah (12:3)

On the reason behind revealing Ayah (12:3), Ibn Jarir At-Tabari recorded that 'Abdullah bin 'Abbas said, "They said, 'O, Allah's Messenger! Why not narrate to us stories?' Later on, this Ayah was revealed,

نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ

(We relate unto you the best of stories...)" There is a Hadith that is relevant upon mentioning this honorable Ayah, which praises the Qur'an and demonstrates that it is sufficient from needing all books besides it. Imam Ahmad recorded a narration from Jabir bin 'Abdullah that 'Umar bin Al-Khattab came to the Prophet ﷺ with a book that he took from some of the People of the Book. 'Umar began reading it to the Prophet ﷺ who became angry. He said,

أَمُتَهَوِّكُونَ فِيهَا يَا ابْنَ الْخَطَّابِ؟ وَالَّذِي نَفْسِي بِيَدِهِ، لَقَدْ جِئْتُكُمْ بِهَا بَيْضَاءَ نَقِيَّةً، لَا تَسْأَلُوهُمْ عَنْ شَيْءٍ فَيُخْبِرُوكُمْ بِحَقٍّ فَتُكَذِّبُونَهُ، أَوْ بِبَاطِلٍ فَتُصَدِّقُونَهُ، وَالَّذِي نَفْسِي بِيَدِهِ، لَوْ أَنَّ مُوسَى كَانَ حَيًّا مَا وَسِعَهُ إِلَّا أَنْ يَتَّبِعَنِي

(Are you uncertain about it Ibn Al-Khattab? By the One in Whose Hand is my soul! I have come to you with it white and pure. Do not ask them about anything, for they might tell you something true and you reject it, or they might tell you something false and you believe it. By the One in Whose Hand is my soul! If Musa were living, he would have no choice but to …

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful.

الر ۚ تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ - إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ - نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هَٰذَا الْقُرْآنَ وَإِن كُنتَ مِن قَبْلِهِ لَمِنَ الْغَافِلِينَ

(1. Alif-Lam-Ra. These are the verses of the Book that is clear.)(2. Verily, We have sent it down as an Arabic Qur'an in order that you may understand.)(3. We relate unto you the best of stories through Our revelations unto you, of this Qur'an. And before this, you were among those who knew nothing about it.)

Qualities of the Qur'an

In the beginning of Surat Al-Baqarah we talked about the separate letters, Allah said,

تِلْكَ آيَاتُ الْكِتَابِ

(These are the verses of the Book) in reference to the Clear Qur'an that is plain and apparent, and explains, clarifies and makes known the unclear matters. Allah said next,

إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ

(Verily, We have sent it down as an Arabic Qur'an in order that you may understand.) The Arabic language is the most eloquent, plain, deep and expressive of the meanings that might arise in one's mind. Therefore, the most honorable Book, was revealed in the most honorable language, to the most honorable Prophet and Messenger ﷺ, delivered by the most honorable angel, in the most honorable land on earth, and its revelation started during the most honorable month of the year, Ramadan. Therefore, the Qur'an is perfect in every respect. So Allah said,

نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هَٰذَا الْقُرْآنَ

(We relate unto you the best of stories through Our revelations unto you, of this Qur'an.)

Reason behind revealing Ayah (12:3)

On the reason behind revealing Ayah (12:3), Ibn Jarir At-Tabari recorded that 'Abdullah bin 'Abbas said, "They said, 'O, Allah's Messenger! Why not narrate to us stories?' Later on, this Ayah was revealed,

نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ

(We relate unto you the best of stories...)" There is a Hadith that is relevant upon mentioning this honorable Ayah, which praises the Qur'an and demonstrates that it is sufficient from needing all books besides it. Imam Ahmad recorded a narration from Jabir bin 'Abdullah that 'Umar bin Al-Khattab came to the Prophet ﷺ with a book that he took from some of the People of the Book. 'Umar began reading it to the Prophet ﷺ who became angry. He said,

أَمُتَهَوِّكُونَ فِيهَا يَا ابْنَ الْخَطَّابِ؟ وَالَّذِي نَفْسِي بِيَدِهِ، لَقَدْ جِئْتُكُمْ بِهَا بَيْضَاءَ نَقِيَّةً، لَا تَسْأَلُوهُمْ عَنْ شَيْءٍ فَيُخْبِرُوكُمْ بِحَقٍّ فَتُكَذِّبُونَهُ، أَوْ بِبَاطِلٍ فَتُصَدِّقُونَهُ، وَالَّذِي نَفْسِي بِيَدِهِ، لَوْ أَنَّ مُوسَى كَانَ حَيًّا مَا وَسِعَهُ إِلَّا أَنْ يَتَّبِعَنِي

(Are you uncertain about it Ibn Al-Khattab? By the One in Whose Hand is my soul! I have come to you with it white and pure. Do not ask them about anything, for they might tell you something true and you reject it, or they might tell you something false and you believe it. By the One in Whose Hand is my soul! If Musa were living, he would have no choice but to …

(Remember) when Yusuf said to his father: "O my father! Verily, I saw (in a dream) eleven stars and the sun and the moon - I saw them prostrating themselves to me. (4)

Yusuf's Dream

Allah says, 'Mention to your people, O Muhammad, among the stories that you narrate to them, the story of Yusuf.' Prophet Yusuf (Joseph) mentioned his dream to his father, Prophet Ya'qub (Jacob), son of Prophet Ishaq (Isaac), son of Prophet Ibrahim (Abraham), peace be upon them all. 'Abdullah bin 'Abbas stated that the dreams of Prophets are revelations from Allah. Scholars of Tafsir explained that in Yusuf's dream the eleven stars represent his brothers, who were eleven, and the sun and the moon represent his father and mother. This explanation was collected from Ibn 'Abbas, Ad-Dahhak, Qatadah, Sufyan Ath-Thawri and 'Abdur-Rahman bin Zayd bin Aslam. Yusuf's vision became a reality forty years later, or as some say, eighty years, when Yusuf raised his parents to the throne while his brothers were before him,

وَخَرُّوا لَهُ سُجَّدًا ۖ وَقَالَ يَا أَبَتِ هَٰذَا تَأْوِيلُ رُؤْيَايَ مِن قَبْلُ قَدْ جَعَلَهَا رَبِّي حَقًّا

(and they fell down before him prostrate. And he said: "O my father! This is the interpretation of my dream aforetime! My Lord has made it come true!")

He (the father) said: "O my son! Relate not your vision to your brothers, lest they should arrange a plot against you. Verily, Shaytan is to man an open enemy! (5)

Ya'qub orders Yusuf to hide His Vision to avoid Shaytan's Plots

Allah narrates the reply Ya'qub gave his son Yusuf when he narrated to him the vision that he saw, which indicated that his brothers would be under his authority. They would be subjugated to Yusuf's authority to such an extent that they would prostrate before him in respect, honor and appreciation. Ya'qub feared that if Yusuf narrated his vision to any of his brothers, they would envy him and conspire evil plots against him. This is why Ya'qub said to Yusuf,

لَا تَقْصُصْ رُؤْيَاكَ عَلَىٰ إِخْوَتِكَ فَيَكِيدُوا لَكَ كَيْدًا

(Relate not your vision to your brothers, lest they should arrange a plot against you.) This Ayah means, "They might arrange a plot against you that causes your demise." In the Sunnah, there is a confirmed Hadith that states,

إِذَا رَأَى أَحَدُكُمْ مَا يُحِبُّ فَلْيُحَدِّثْ بِهِ، وَإِذَا رَأَى مَا يَكْرَهُ فَلْيَتَحَوَّلْ إِلَى جَنْبِهِ الْآخَرِ، وَلْيَتْفُلْ عَنْ يَسَارِهِ ثَلَاثًا، وَلْيَسْتَعِذْ بِاللهِ مِنْ شَرِّهَا، وَلَا يُحَدِّثْ بِهَا أَحَدًا فَإِنَّهَا لَنْ تَضُرَّهُ

(If any of you saw a vision that he likes, let him narrate it. If he saw a dream that he dislikes, let him turn on his other side, blow to his left thrice, seek refuge with Allah from its evil and not tell it to anyone. Verily, it will not harm him in this case.) In another Hadith that Imam Ahmad and collectors of the Sunan collected, Mu'awiyah bin Haydah Al-Qushayri said that the Messenger of Allah ﷺ said,

الرُّؤْيَا عَلَى رِجْلِ طَائِرٍ مَا لَمْ تُعْبَرْ، فَإِذَا عُبِرَتْ وَقَعَت

(The dream is tied to a bird's leg, as long as it is not interpreted. If it is interpreted, it comes true.) Therefore, one should hide the prospects or the coming of a bounty until it comes into existence and becomes known. The Prophet ﷺ said,

اسْتَعِينُوا عَلَى قَضَاءِ الْحَوَائِجِ بِكِتْمَانِهَا، فَإِنَّ كُلَّ ذِي نِعْمَةٍ مَحْسُودٌ

(Earn help for fulfilling needs by being discrete, for every owner of a blessing is envied.)

"Thus will your Lord choose you and teach you the interpretation of dreams (and other things) and perfect His favor on you and on the offspring of Ya'qub, as He perfected it on your fathers, Ibrahim and Ishaq aforetime! Verily, your Lord is All-Knowing, All-Wise. (6)

Interpretation of Yusuf's Vision

Allah says that Ya'qub said to his son Yusuf, 'Just as Allah chose you to see the eleven stars, the sun and the moon prostrate before you in a vision,

وَكَذَٰلِكَ يَجْتَبِيكَ رَبُّكَ

(Thus will your Lord choose you) designate and assign you to be a Prophet from Him,

وَيُعَلِّمُكَ مِن تَأْوِيلِ الْأَحَادِيثِ

(and teach you the interpretation of Ahadith).' Mujahid and several other scholars said that this part of the Ayah is in reference to the interpreting of dreams. He said next,

وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ

(and perfect His favor on you), 'by His Message and revelation to you.' This is why Ya'qub said afterwards,

كَمَا أَتَمَّهَا عَلَىٰ أَبَوَيْكَ مِن قَبْلُ إِبْرَاهِيمَ

(as He perfected it aforetime on your fathers, Ibrahim...), Allah's intimate friend,

وَإِسْحَاقَ

(and Ishaq), Ibrahim's son,

إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ

(Verily, your Lord is All-Knowing, All-Wise.) Allah knows best whom to chose for His Messages.

Verily, in Yusuf and his brethren there were Ayat for those who ask (7)When they said: "Truly, Yusuf and his brother are dearer to our father than we, while we are 'Usbah (a group). Really, our father is in a plain error. (8)"Kill Yusuf or cast him out to some (other) land, so that the favor of your father may be given to you alone, and after that you will be righteous folk. (9)One from among them said: "Kill not Yusuf, but if you must do something, throw him down to the bottom of a well; he will be picked up by some caravan of travelers. (10)

There are Lessons to draw from the Story of Yusuf

Allah says that there are Ayat, lessons and wisdom to learn from the story of Yusuf and his brothers, for those who ask about their story and seek its knowledge. Surely, their story is unique and is worthy of being narrated.

إِذْ قَالُوا لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَىٰ أَبِينَا مِنَّا

(When they said: "Truly, Yusuf and his brother are dearer to our father than we...") They swore, according to their false thoughts, that Yusuf and his brother Binyamin (Benjamin), Yusuf's full brother,

أَحَبُّ إِلَىٰ أَبِينَا مِنَّا وَنَحْنُ عُصْبَةٌ

(dearer to our father than we, while we are 'Usbah.) meaning, a group. Therefore, they thought, how can he love these two more than the group,

إِنَّ أَبَانَا لَفِي ضَلَالٍ مُّبِينٍ

(Really, our father is in a plain error.) because he preferred them and loved them more than us.

اقْتُلُوا يُوسُفَ أَوِ اطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ

(Kill Yusuf or cast him out to some (other) land, so that the favor of your father may be given to you alone,) They said, 'Remove Yusuf, who competes with you for your father's love, from in front of your father's face so that his favor is yours alone. Either kill Yusuf or banish him to a distant land so that you are rid of his trouble and you alone enjoy the love of your father. '

وَتَكُونُوا مِن بَعْدِهِ قَوْمًا صَالِحِينَ

(and after that you will be righteous folk.), thus intending repentance before committing the sin,

قَالَ قَائِلٌ مِّنْهُمْ

(One from among them said...) Qatadah and Muhammad bin Ishaq said that he was the oldest among them and his name was Rubil (Reuben). As-Suddi said that his name was Yahudha (Judah). Mujahid said that it was Sham'un (Simeon) who said,

لَا تَقْتُلُوا يُوسُفَ

(Kill not Yusuf,), do not let your enmity and hatred towards him reach this level, of murder.

However, their plot to kill Yusuf would not have succeeded, because Allah the Exalted willed that Yusuf fulfill a mission that must be fulfilled and complete; he would receive Allah's revelation and become His Prophet. Allah willed Yusuf to be a powerful man in Egypt and govern it. Consequently, Allah did not allow them to persist in their intent against Yusuf, through Rubil's words and his advice to them that if they must do something, they should throw him down to the bottom of a well,

يَلْتَقِطْهُ بَعْضُ السَّيَّارَةِ

(he will be picked up by some caravan) of travelers passing by. This way, he said, you will rid yourselves of this bother without having to kill him,

إِن كُنتُمْ فَاعِلِينَ

(if you must do something,) meaning, if you still insist on getting rid of him. …

Verily, in Yusuf and his brethren there were Ayat for those who ask (7)When they said: "Truly, Yusuf and his brother are dearer to our father than we, while we are 'Usbah (a group). Really, our father is in a plain error. (8)"Kill Yusuf or cast him out to some (other) land, so that the favor of your father may be given to you alone, and after that you will be righteous folk. (9)One from among them said: "Kill not Yusuf, but if you must do something, throw him down to the bottom of a well; he will be picked up by some caravan of travelers. (10)

There are Lessons to draw from the Story of Yusuf

Allah says that there are Ayat, lessons and wisdom to learn from the story of Yusuf and his brothers, for those who ask about their story and seek its knowledge. Surely, their story is unique and is worthy of being narrated.

إِذْ قَالُوا لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَىٰ أَبِينَا مِنَّا

(When they said: "Truly, Yusuf and his brother are dearer to our father than we...") They swore, according to their false thoughts, that Yusuf and his brother Binyamin (Benjamin), Yusuf's full brother,

أَحَبُّ إِلَىٰ أَبِينَا مِنَّا وَنَحْنُ عُصْبَةٌ

(dearer to our father than we, while we are 'Usbah.) meaning, a group. Therefore, they thought, how can he love these two more than the group,

إِنَّ أَبَانَا لَفِي ضَلَالٍ مُّبِينٍ

(Really, our father is in a plain error.) because he preferred them and loved them more than us.

اقْتُلُوا يُوسُفَ أَوِ اطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ

(Kill Yusuf or cast him out to some (other) land, so that the favor of your father may be given to you alone,) They said, 'Remove Yusuf, who competes with you for your father's love, from in front of your father's face so that his favor is yours alone. Either kill Yusuf or banish him to a distant land so that you are rid of his trouble and you alone enjoy the love of your father. '

وَتَكُونُوا مِن بَعْدِهِ قَوْمًا صَالِحِينَ

(and after that you will be righteous folk.), thus intending repentance before committing the sin,

قَالَ قَائِلٌ مِّنْهُمْ

(One from among them said...) Qatadah and Muhammad bin Ishaq said that he was the oldest among them and his name was Rubil (Reuben). As-Suddi said that his name was Yahudha (Judah). Mujahid said that it was Sham'un (Simeon) who said,

لَا تَقْتُلُوا يُوسُفَ

(Kill not Yusuf,), do not let your enmity and hatred towards him reach this level, of murder.

However, their plot to kill Yusuf would not have succeeded, because Allah the Exalted willed that Yusuf fulfill a mission that must be fulfilled and complete; he would receive Allah's revelation and become His Prophet. Allah willed Yusuf to be a powerful man in Egypt and govern it. Consequently, Allah did not allow them to persist in their intent against Yusuf, through Rubil's words and his advice to them that if they must do something, they should throw him down to the bottom of a well,

يَلْتَقِطْهُ بَعْضُ السَّيَّارَةِ

(he will be picked up by some caravan) of travelers passing by. This way, he said, you will rid yourselves of this bother without having to kill him,

إِن كُنتُمْ فَاعِلِينَ

(if you must do something,) meaning, if you still insist on getting rid of him. …

Verily, in Yusuf and his brethren there were Ayat for those who ask (7)When they said: "Truly, Yusuf and his brother are dearer to our father than we, while we are 'Usbah (a group). Really, our father is in a plain error. (8)"Kill Yusuf or cast him out to some (other) land, so that the favor of your father may be given to you alone, and after that you will be righteous folk. (9)One from among them said: "Kill not Yusuf, but if you must do something, throw him down to the bottom of a well; he will be picked up by some caravan of travelers. (10)

There are Lessons to draw from the Story of Yusuf

Allah says that there are Ayat, lessons and wisdom to learn from the story of Yusuf and his brothers, for those who ask about their story and seek its knowledge. Surely, their story is unique and is worthy of being narrated.

إِذْ قَالُوا لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَىٰ أَبِينَا مِنَّا

(When they said: "Truly, Yusuf and his brother are dearer to our father than we...") They swore, according to their false thoughts, that Yusuf and his brother Binyamin (Benjamin), Yusuf's full brother,

أَحَبُّ إِلَىٰ أَبِينَا مِنَّا وَنَحْنُ عُصْبَةٌ

(dearer to our father than we, while we are 'Usbah.) meaning, a group. Therefore, they thought, how can he love these two more than the group,

إِنَّ أَبَانَا لَفِي ضَلَالٍ مُّبِينٍ

(Really, our father is in a plain error.) because he preferred them and loved them more than us.

اقْتُلُوا يُوسُفَ أَوِ اطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ

(Kill Yusuf or cast him out to some (other) land, so that the favor of your father may be given to you alone,) They said, 'Remove Yusuf, who competes with you for your father's love, from in front of your father's face so that his favor is yours alone. Either kill Yusuf or banish him to a distant land so that you are rid of his trouble and you alone enjoy the love of your father. '

وَتَكُونُوا مِن بَعْدِهِ قَوْمًا صَالِحِينَ

(and after that you will be righteous folk.), thus intending repentance before committing the sin,

قَالَ قَائِلٌ مِّنْهُمْ

(One from among them said...) Qatadah and Muhammad bin Ishaq said that he was the oldest among them and his name was Rubil (Reuben). As-Suddi said that his name was Yahudha (Judah). Mujahid said that it was Sham'un (Simeon) who said,

لَا تَقْتُلُوا يُوسُفَ

(Kill not Yusuf,), do not let your enmity and hatred towards him reach this level, of murder.

However, their plot to kill Yusuf would not have succeeded, because Allah the Exalted willed that Yusuf fulfill a mission that must be fulfilled and complete; he would receive Allah's revelation and become His Prophet. Allah willed Yusuf to be a powerful man in Egypt and govern it. Consequently, Allah did not allow them to persist in their intent against Yusuf, through Rubil's words and his advice to them that if they must do something, they should throw him down to the bottom of a well,

يَلْتَقِطْهُ بَعْضُ السَّيَّارَةِ

(he will be picked up by some caravan) of travelers passing by. This way, he said, you will rid yourselves of this bother without having to kill him,

إِن كُنتُمْ فَاعِلِينَ

(if you must do something,) meaning, if you still insist on getting rid of him. …

Verily, in Yusuf and his brethren there were Ayat for those who ask (7)When they said: "Truly, Yusuf and his brother are dearer to our father than we, while we are 'Usbah (a group). Really, our father is in a plain error. (8)"Kill Yusuf or cast him out to some (other) land, so that the favor of your father may be given to you alone, and after that you will be righteous folk. (9)One from among them said: "Kill not Yusuf, but if you must do something, throw him down to the bottom of a well; he will be picked up by some caravan of travelers. (10)

There are Lessons to draw from the Story of Yusuf

Allah says that there are Ayat, lessons and wisdom to learn from the story of Yusuf and his brothers, for those who ask about their story and seek its knowledge. Surely, their story is unique and is worthy of being narrated.

إِذْ قَالُوا لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَىٰ أَبِينَا مِنَّا

(When they said: "Truly, Yusuf and his brother are dearer to our father than we...") They swore, according to their false thoughts, that Yusuf and his brother Binyamin (Benjamin), Yusuf's full brother,

أَحَبُّ إِلَىٰ أَبِينَا مِنَّا وَنَحْنُ عُصْبَةٌ

(dearer to our father than we, while we are 'Usbah.) meaning, a group. Therefore, they thought, how can he love these two more than the group,

إِنَّ أَبَانَا لَفِي ضَلَالٍ مُّبِينٍ

(Really, our father is in a plain error.) because he preferred them and loved them more than us.

اقْتُلُوا يُوسُفَ أَوِ اطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ

(Kill Yusuf or cast him out to some (other) land, so that the favor of your father may be given to you alone,) They said, 'Remove Yusuf, who competes with you for your father's love, from in front of your father's face so that his favor is yours alone. Either kill Yusuf or banish him to a distant land so that you are rid of his trouble and you alone enjoy the love of your father. '

وَتَكُونُوا مِن بَعْدِهِ قَوْمًا صَالِحِينَ

(and after that you will be righteous folk.), thus intending repentance before committing the sin,

قَالَ قَائِلٌ مِّنْهُمْ

(One from among them said...) Qatadah and Muhammad bin Ishaq said that he was the oldest among them and his name was Rubil (Reuben). As-Suddi said that his name was Yahudha (Judah). Mujahid said that it was Sham'un (Simeon) who said,

لَا تَقْتُلُوا يُوسُفَ

(Kill not Yusuf,), do not let your enmity and hatred towards him reach this level, of murder.

However, their plot to kill Yusuf would not have succeeded, because Allah the Exalted willed that Yusuf fulfill a mission that must be fulfilled and complete; he would receive Allah's revelation and become His Prophet. Allah willed Yusuf to be a powerful man in Egypt and govern it. Consequently, Allah did not allow them to persist in their intent against Yusuf, through Rubil's words and his advice to them that if they must do something, they should throw him down to the bottom of a well,

يَلْتَقِطْهُ بَعْضُ السَّيَّارَةِ

(he will be picked up by some caravan) of travelers passing by. This way, he said, you will rid yourselves of this bother without having to kill him,

إِن كُنتُمْ فَاعِلِينَ

(if you must do something,) meaning, if you still insist on getting rid of him. …