CHAPTER 12: YUSUF (JOSEPH)

This surah was revealed in the Meccan period and consists of 111 verses. It is named "Yusuf" because the entire surah is dedicated to the life and story of Prophet Joseph (a.s.). (H. T. FEYIZLI, 1/234)

The surah was revealed in Mecca (with the exception of verses 1, 2, 3, and 7 according to some scholars). It primarily features the "Best of Stories" (Ahsan al-Qasas), covering themes such as the story of Joseph and Zulaikha, Joseph being cast into the well, his sale to the Egyptian Minister of Finance, his imprisonment after refusing Zulaikha’s advances, his interpretation of dreams, including the King’s dream, his appointment as the Minister of Finance, the economic measures he took to survive the years of famine and the eventual arrival of his family in Egypt.

Reason for Revelation: According to narrations, Jewish scholars suggested to the pagans, "Ask Muhammad why the Israelites moved to Egypt." Another narration by Sa’d b. Abi Waqqas suggests that some companions asked the Prophet (pbuh), "Could you tell us a story?" leading to the revelation of this surah. (H. DONDUREN, 1/390)

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

12/1-3 THE BEST OF STORIES

 Translation

1- Elif, Lam, Ra. These are the verses of the clear Book (the Qur'an) that makes things manifest.

2- Indeed, We have sent it down as an Arabic Qur'an so that you might understand (the depth of its meaning).

3- 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.

Commentary

(1) “Alif, Lam, Ra.” These letters here, like other similar letters, point to the inimitability (i'jaz) of the Qur'an; they serve as one of the keys to the unity of the Qur'an, indicating the dominant tones of the surah and similar linguistic phenomena. (S. HAWWA, 7/154)

“These are the verses of the clear Book.” The Qur'an is a book that has left Arab literati, poets, and all humans and jinn helpless with its inimitability; it is a miracle revealed by Allah. The Qur'an explains the foundations and knowledge of religion, such as legal rulings and Sharia, secrets of the kingdom and sovereignty, news of the unseen, stories, and admonitions. Furthermore, it distinguishes truth from falsehood, good from evil, right from wrong, and beautiful from ugly. (...) The Qur'an is a brilliant book in terms of its linguistic beauty and power of expression. It is a "clear" book because its expression contains multi-dimensional strength and distinguished beauty. (ELMALILI, 5/29-30)

“The Qur'an is explanatory (mubin).” Its language is exquisite, conveying its purpose appropriately, being concise (wajiz), eloquent (fasih), and lucid (baligh). It is called mubin because it clearly explains various subjects necessary for individual and social life, such as guidance and delusion, faith and disbelief, the hereafter, paradise and hell, human rights, marriage and divorce, inheritance, trade, education, justice, judiciary, cleanliness, and labor. It provides principles, rulings, lawful and prohibited matters, commands and prohibitions, and the stories of past prophets and nations to serve as examples. (I. KARAGOZ 3/502)

(2) “Indeed, We have sent it down as an Arabic Qur'an so that you might understand.” The revelation of this Qur'an is an honor both for the Arabs and for the Arabic language. Moreover, its revelation in this language is a blessing for all worlds, as Arabic is the most eloquent, clear, and extensive of languages, possessing the vocabulary to best express meanings. The Qur'an is the most honorable of books, Muhammad (pbuh) is the most honorable of prophets, and Arabic is the most honorable of languages. (S. HAWWA, 7/155)

The primary reason the Qur'an was revealed in Arabic is that the last prophet was chosen from among the Arabs. Almighty Allah addressed every prophet in the language of their own people and sent His revelation in their tongue (Ibrahim 14/4). However, its revelation in Arabic does not mean it was sent only to Arabs. Indeed, various verses show that it addresses all of humanity and is a universal book (Bakara 2/185; Al-i Imran 3/138; Saba 34/28; Ra'd 13/37). (QUR’AN WAY, 3/212)

(3) The Best of Stories (Ahsan al-Qasas): This surah discusses the behaviors of prophets, angels, devils, jinn, humans, animals, birds, rulers, and those they govern, as well as merchants, scholars, the ignorant, men, women, and the plots of women. It also contains monotheism (tawhid), jurisprudence (fiqh), biography (siyar), dream interpretation, politics, social etiquette, and economic life—many beneficial matters for both religion and the world. (...) It speaks of the lover and the beloved and the paths they followed. (...) Everyone mentioned in this surah eventually attains happiness; it is enough to recall the ends of Joseph's father, his brothers, and the wife of the Governor. (...) This name also stems from Joseph’s prayer being the most beautiful prayer: “O Allah! Take my soul as a Muslim and join me with the righteous” (Yusuf 12/101). (O. CELIK, 2/600, 601)

“The best of stories” refers to the life story of Prophet Joseph. This is a story that was actually lived. It vividly portrays fatherly and filial longing, suffering and sorrow, passion, imprisonment, poverty, wealth, the trial with the soul, jealousy, and many other themes and examples. (I. KARAGOZ 3/505)

12/4-6 JOSEPH’S DREAM

 Translation

4- [Mention, O Muhammad], when Joseph said to his father, "O my father, indeed I have seen [in a dream] eleven stars and the sun and the moon; I saw them prostrating to me."

5- He [Jacob] said, "O my son, do not relate your vision to your brothers lest they contrive against you a plan (influenced by Satan). Indeed Satan, to man, is a manifest enemy."

6- "And thus will your Lord choose you and teach you the interpretation of narratives/dreams and complete His favor upon you and upon the family of Jacob (through their repentance), as He completed it upon your forefathers, Abraham and Isaac, before. Indeed, your Lord is Knowing and Wise."

Commentary

(4) "When Joseph said to his father: 'O my father, I saw eleven stars and the sun and the moon in my dream. I saw them prostrating to me.'" The lineage of Joseph (a.s.) is as follows: Joseph, son of Jacob, son of Isaac, son of Abraham (a.s.). As seen, Joseph (a.s.) is the great-grandson of Prophet Abraham. (QUR’AN WAY, 3/214) In this dream, the sun and the moon represent his mother and father, and the eleven stars represent his brothers. Prophet Jacob understood that Joseph’s brothers would show him such respect as to prostrate before him. Fearing that his brothers' jealousy might lead them to cause him trouble, he warned: "Do not relate your vision to your brothers." (S. HAWWA, 7/158)

(According to Razi) Allah created the human soul with the capacity to transcend the material world and read the Preserved Tablet (al-Lawh al-Mahfuz). However, the soul’s connection with the body hinders this. During sleep, the soul's connection with the body weakens, and its power to read the Preserved Tablet increases. (QUR’AN WAY, 3/215)

In Islamic sources, dreams are of three types: (a) True Dreams (Sadiq Ruya): Divine warnings and signs that are accurate and real. The Prophet (pbuh) informed that such dreams are one of the forty-six parts of prophethood. (Bukhari) (b) Dreams from the self: These consist of memories and desires manifesting in the imagination (stemming from the brain or internal organs). (c) Dreams from Satan: Fears and deviations resulting from the soul being affected by Satan. These are false associations and imaginary events. The Prophet informed that such dreams are from Satan. (Bukhari; QUR’AN WAY, 3/216)

(5) "He said: O my son, do not relate your vision to your brothers! Or they will contrive a plan against you." From this verse, the command to hide a blessing until it clearly manifests is derived. Indeed, it is stated in a Hadith: "Help the fulfillment of your needs by keeping them secret, for every possessor of a blessing is envied." (From Ibn Kathir; S. HAWWA, 7/159)

"Your Lord will thus choose you." Your Lord will make you the most noble of people, place you among those in the highest positions, and bring you to a brilliant station; your Lord will grant you prophethood, and great men will bow to your command. "And He will teach you the interpretation of narratives." That is, He will give you a share of the knowledge of interpreting dreams, understanding the enigmas of revelation and divine signs, perceiving esoteric truths, and understanding the final form and outcomes of events. You will gain fame by making accurate interpretations and commentaries through divinely bestowed knowledge (wahbi) rather than acquired knowledge (kasbi). (ELMALILI, 5/34)

Hadiths on Dreams:

-"The dream of the prophets is a revelation." (Bukhari)

-"When the Hour (Resurrection) approaches, the dream of a believer will hardly be false." (Bukhari)

-"The truest dream is the one seen at dawn." (Tirmidhi, Ruya 2)

-"The most truthful of you in dreams is the most truthful of you in speech." (Muslim, Ibn Majah; H. DONDUREN, 1/390)

-"When one of you sees a dream he dislikes, let him know that it is only from Satan. Let him seek refuge in Allah from its evil and not tell anyone about it; if he does so, the bad dream will not harm him." (Bukhari, Tabir 3; I. KARAGOZ 3/508)

12/7-10 THE PLOT AGAINST JOSEPH

 Translation

7- Certainly, there are in Joseph and his brothers signs (and lessons) for those who ask.

8- When they said, "Joseph and his brother (Benjamin) are more beloved to our father than we, while we are a strong group. Indeed, our father is in clear error."

9- "Kill Joseph or cast him out to [another] land; the face (attention) of your father will then be only for you, and you will be after that a righteous people (by repenting)."

10- Said a speaker among them, "Do not kill Joseph but throw him into the bottom of the well; some travelers will pick him up - if you would do [something]."

Commentary

(7) "Certainly there are in Joseph and his brothers signs for those who ask." There are signs and documents indicating that Allah is capable of all things and that His wisdom in everything is infinite. (...) The presence of this story in the Qur'an contains evidence of the prophethood of Muhammad (pbuh) and proofs that this Qur'an was revealed by Allah. This is because Muhammad (pbuh) recited this story to people without having heard it from anyone, nor had he read it in any book before. (S. HAWWA, 7/164)

In the story of Prophet Joseph, there are many lessons to be learned: the evil and prohibition of envy, trickery, lying, betrayal, and oppression; the importance and value of patience, perseverance, chastity, and mercy; the help of Allah; economic life and financial measures; and the truth of Prophet Muhammad as a true prophet and the Qur'an as a true book. (I. KARAGOZ 3/512)

(8) "When they said: Indeed, Joseph and his brother..." Although they were all brothers, the reason they said "Joseph and his brother" instead of "our brothers" is that Benjamin was Joseph's full brother (same mother and father). (...) From this, it is understood that the other ten brothers were half-brothers, sharing only the same father. Because they were half-brothers and due to their jealousy, they did not count these two as their [true] brothers and spoke among themselves in this way. (ELMALILI, 5/36)

(9) "Kill Joseph or cast him out..." The brothers planned to eliminate Joseph to monopolize their father's love. Their thought, "you will be after that a righteous people," shows how they tried to justify their sin by planning a future repentance—a common deception of the soul and Satan.

(10) "Do not kill Joseph but throw him into the bottom of the well." One of the brothers, feeling a sense of mercy or fearing the gravity of murder, suggested the well as a middle ground. He hoped that Joseph would be picked up by a passing caravan and taken to a far-off land, achieving their goal of separation without direct bloodshed.

12/11-14 THE BROTHERS REQUEST JOSEPH FROM THEIR FATHER

 Translation

11- They said, "O our father, what is [the matter] with you that you do not entrust us with Joseph while indeed, we are to him sincere counselors?"

12- "Send him with us tomorrow that he may enjoy himself and play. And indeed, we will be his guardians."

13- [Jacob] said, "Indeed, it saddens me that you should take him, and I fear that a wolf would eat him while you are of him unaware."

14- They said, "If a wolf should eat him while we are a [strong] group, then indeed we would be losers (weak and useless)."

Commentary

(11-14) "I fear that a wolf would eat him." Our Prophet (pbuh) said: "Do not give people clues by reminding them of things they have not thought of, or they may tell lies. Look at the sons of Jacob; they had not considered that a wolf might eat a human, but because he (Jacob) suggested to them, 'I fear a wolf will eat him,' they later said, 'A wolf ate Joseph.'" (H. T. FEYIZLI, 1/235; H. DONDUREN, from Darimi)

12/15-18 A WOLF ATE JOSEPH!

 Translation

15- So when they took him away and agreed to put him into the bottom of the well, We inspired to him, "You will surely inform them of this affair of theirs while they do not perceive [your identity]."

16- And they came to their father at night, weeping.

17- They said, "O our father, indeed we went racing with each other and left Joseph with our possessions, and a wolf ate him. But you would not believe us, even if we were truthful."

18- And they brought upon his shirt false blood. [Jacob] said, "Nay, but your souls have enticed you to a matter. So patience is most fitting (a beautiful patience). And Allah is the one sought for help against that which you describe."

Commentary

(15) "We inspired (revealed) to him." The inspiration mentioned here is similar to the inspiration given to the bee (16/69) or to the mother of Moses (7/28), meaning it is in the sense of ilham (divine intuition/inspiration). (H. T. FEYIZLI, 1/236) In this verse, we can say that the term revelation (wahy) for Joseph means inspiration, as in Islamic terminology, ilham refers to knowledge given to those with purified hearts without external reflection or deduction. In this sense, ilham applies to both prophets and certain special individuals. Therefore, this verse speaks of an inspiration given to Joseph before his prophethood. We also know that for those who will be granted prophethood later, there is a divine protection in their earlier lives, which is primarily realized through inspiration. Thus, ilham is a preliminary preparation for those chosen as prophets. Indeed, Joseph was protected from inclining toward Zulaikha through such inspiration as well (cf. 12/24). (M. DEMİRCI, 2/29)

(17) "A wolf ate him." According to narrations, when Prophet Jacob received this painful news, he was deeply saddened. He took the shirt, rubbed it against his face, and said: "I have never seen such a gentle wolf until today. It ate my son, yet it did not tear the shirt on his back!" With these words, Jacob intended to express that he did not believe what his sons were saying. (QUR’AN WAY, 3/222)

(18) "So (my part is) beautiful patience." Beautiful patience (Sabr-i Jamil) is patience exercised without making any complaint to created beings. (S. HAWWA, 7/168) According to al-Thawri, three things are part of such patience: not speaking of the pain in one's body, not speaking of the calamity that has befallen one, and not praising or exonerating oneself. (S. HAWWA, 7/175)

12/19-22 FROM THE WELL TO EGYPT

 Translation

19- And there came a company of travelers; then they sent their water-drawer, and he let down his bucket. He said, "Good news! Here is a boy." And they concealed him as merchandise, but Allah was Knowing of what they did.

20- And they sold him for a reduced price—for a few dirhams—and they were, concerning him, of those content with little.

21- And the one from Egypt who bought him (the Aziz) said to his wife, "Make his stay comfortable; perhaps he will benefit us, or we will adopt him as a son." And thus We established Joseph in the land that We might teach him the interpretation of events/dreams. And Allah is predominant over His affair, but most of the people do not know.

22- And when Joseph reached maturity, We gave him judgment and knowledge. And thus We reward the doers of good. [cf. 12/6]

Commentary

(19) "And they concealed him as merchandise." In our view, those who hid Joseph as merchandise were not his brothers, but the caravan member who pulled him out of the well and his companions. This is because after his brothers threw him into the well and stained his shirt with blood, they had already returned to their father. (QUR’AN WAY, 3/222)

(21) "...and this was so that We might teach him the interpretation of events." This sentence indicates that Prophet Joseph underwent training in matters pertaining to state administration. By staying in an environment with abundant resources, refinement, and culture, his knowledge and experience regarding the management of a country increased. (QUR’AN WAY, 3/224)

The Qur'an refers to the Egyptian who bought Joseph as "Aziz" in later verses (cf. 12/30, 51). Joseph, who would later be appointed to a high office in the state administration, would also be referred to by this title (cf. 12/78). This situation shows that "Aziz" was a high-ranking official title in Egypt. (O. CELIK, 2/611)

"...but most of the people do not know." What appears to be evil on the surface for people may actually be good. Joseph being thrown into a well, sold as a slave in Egypt, and imprisoned might have seemed unfavorable, yet they ultimately led to a blessed outcome; Joseph became a minister in Egypt. Therefore, one should constantly ask Allah for the best in everything, be content with Allah's decree, and trust in His help. (I. KARAGOZ 3/520)

(22) "When Joseph reached full maturity, We gave him judgment and knowledge." Judgment refers to the science of administration and wisdom—specifically the ability to act as an arbitrator among people. Knowledge encompasses the ability to interpret dreams, words, and events. (H. DONDUREN, 1/391)

Here, "judgment" implies action coupled with knowledge, wisdom, and the legal and jurisprudential (fiqh) knowledge to judge between people. Ibn Kathir interpreted "judgment and knowledge" as prophethood. (S. HAWWA, 7/178) Elmalılı interpreted it as "an extraordinary influence, superiority of perception, and a divinely bestowed (wahbi) knowledge." (ELMALILI, 5/39)

12/23-24 ZULAIKHA’S TRAP

Translation

23- And she, in whose house he was, sought to seduce him. She closed the doors and said, "Come, you!" He said, "[I seek] refuge in Allah. Indeed, he (your husband) is my master, who has made my stay pleasant. Indeed, wrongdoers (the ungrateful and adulterers) will not succeed."

24- And she certainly intended [to have] him, and he would have intended [to have] her had he not seen the proof of his Lord. Thus [it was] that We might ward off from him evil and immorality. Indeed, he was of Our chosen (sincere) servants.

Commentary

(24) “And certainly the woman inclined toward him. Had he not seen the sign and warning of his Lord, he would have inclined toward her.” Joseph did not respond to her in kind; he did not comply with the woman's desire or offer. However, this should not be thought to stem from a lack of masculine feeling or weakness of strength. (...) But Joseph's chastity, innocence (ismah), and nobility were so high that even in such a moment, he saw the proof (burhan) of his Lord: he saw the ugliness of the forbidden with absolute certainty (ayn al-yaqin). (ELMALILI, 5/40)

“Had he not seen the proof of his Lord...” That is, if he had not seen the Proof of his Lord, he would have desired her according to human nature. But because he saw the Proof of his Lord, such a desire did not even manifest in him. (S. HAWWA, 7/185)

Said b. Jubayr, Mujahid, Ikrima, Ibn Sirin, and Qatadah said that at the moment Zulaikha began to incline toward him, Joseph saw the image of his father, Prophet Jacob, materialize before him, and thus his passion drained away. This is what is meant by the "proof" (burhan) mentioned in the verse. (...) The proof refers to Joseph coming face to face with his father's image and being completely purified of lust. This is essentially a living inspiration (ilham) given to Prophet Joseph. His protection through such inspiration is because he was to be granted prophethood in the future. As is known, Allah protects those who will be prophets in the future from a spiritual standpoint. Therefore, even before being given the duty of prophethood, prophets never worshipped idols within their societies, nor did they commit disgraceful crimes like adultery or theft. (M. DEMİRCI, 2/32)

If Prophet Joseph had intended to fulfill that desire, the Qur'an would have mentioned his repentance and seeking of forgiveness, just as it mentions the repentance of Prophet Adam, Prophet Lot, and Prophet David. However, Almighty Allah instead refers to him as "sincere/chosen" (mukhlis). (S. HAWWA, 7/186)

12/25-29 WHERE WAS THE SHIRT TORN?

 Translation

25- And they both raced to the door, and she tore his shirt from the back, and they found her husband at the door. She said, "What is the recompense of one who intended evil for your wife but that he be imprisoned or a painful punishment (torture)?"

26- [Joseph] said, "It was she who sought to seduce me." 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."

27- "But if his shirt is torn from the back, then she has lied, and he is of the truthful."

28- So when her husband saw his shirt torn from the back, he said, "Indeed, this is of the women's plan (trap). Indeed, your plan is great."

29- [The Vizier said], "Joseph, ignore this (do not tell anyone). And [my wife], ask forgiveness for your sin. Indeed, you were of the sinful."

Commentary

(25) “And they both raced to the door.” This expression is part of the Qur'an’s conciseness (i'jaz), containing many meanings in few words: (a) The woman desired to fulfill her purpose while Joseph resisted, (b) The woman forced him into this action, and (c) Joseph fled rapidly, seeking a place of refuge. (M. A. SABUNI, 2/47, 48)

“What is the recompense of one who intended evil for your wife but that he be imprisoned or a painful punishment?” In this way, she tried to exonerate herself. Out of her love for him, she did not mention his name directly, and because she could not bear the thought of him facing the death penalty, she suggested the punishment of imprisonment herself. (H. T. FEYIZLI, 1/237) After this, Joseph wanted to go out by opening the doors Zulaikha had locked. Zulaikha, not wanting to let him go, grabbed and pulled his shirt from behind, tearing it. They met her husband at the door. Having risked everything to commit adultery with her slave, Zulaikha did not hesitate to slander Joseph to save the situation when she faced such a scene without achieving her goal; she claimed he should be punished. (QUR’AN WAY, 3/227)

(27) “But if his shirt is torn from the back, then she has lied.” After Joseph defended himself, an experienced person from the woman's family—likely arriving home with the Aziz—expressed his opinion: “If the shirt is torn from the front, the woman is right; if it is torn from the back, Joseph is right.” (QUR’AN WAY, 3/227)

“So when her husband saw his shirt torn from the back, he said: Indeed, this is of your plan.” Meaning, the stain and slander you wanted to cast upon the honor of this chaste youth is part of the traps you devise. (...) Then he ordered Joseph to hide the incident: “Joseph, turn away from this,” meaning treat it as if it never happened and do not speak of it to anyone. “And you, woman, ask forgiveness for your sin. For indeed you have been of the sinners,” those who attempted to commit a crime. (S. HAWWA, 7/180)

(28) In the sentence “Your plans are great,” there is no negative touch toward the woman. On the contrary, it is implied that through her behavior and femininity, she possesses such a perfect feminine power that she can create great intrigues. The man then turns to the innocent Joseph and adds: “Do not look at her, close this matter.” Meaning, stop thinking about it and do not open it to anyone! This is what was important anyway; saving appearances was enough. (S. KUTUB, 6/252)

(...) Because the Aziz realized that he had witnessed something his wife could not resist, and since nothing [final] had actually happened, he excused her. In fact, one should not expect different behaviors from those who live in luxury without any beliefs or convictions to restrain them. They may even act as cuckolds. Considering the events occurring in our age, there is no need for further evidence for what has been said. (S. HAWWA, 7/180)

12/30-32 THE EGYPTIAN WOMEN AND ZULAIKHA

Translation

30- 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."

31- So when she heard of their malicious talk, she sent for them and prepared for them a banquet (and places to recline) and gave each one of them a knife and said [to Joseph], "Come out before them." And when they saw him, they greatly admired him and cut their hands and said, "Perfect is Allah! This is not a man; this is none other than a noble angel."

32- She said, "That is the one about whom you blamed me. And I certainly sought to seduce him, but he firmly saved himself; and if he will not do what I order him, he will surely be imprisoned and will surely be of those debased."

Commentary

(30) “And women in the city said: 'The wife of the Aziz is seeking to seduce her slave boy! Love has pierced her heart!'” The spread of this gossip to the prominent figures of the city suggests that this was not a matter of just a day or two. Based on this, it should be considered that Joseph remained under constant pressure and was forced by the lady of the house for months, enduring long-term coercion and threats. (ELMALILI, 5/42)

“The wife of the Aziz is seeking to seduce her slave boy.” A striking point here is that although the wives of the Egyptian elite condemned the wife of the Aziz for attempting this ugly act, she openly declared her immoral intentions in front of those she invited. By bringing Joseph before the guests, she wanted to emphasize that being in love with such a handsome and beautiful slave was not a deficiency in terms of social values. (QUR’AN WAY, 3/229)

(31) “She prepared for them cushions to recline on.” Since they ate while leaning back, it is said that this implies a "formal banquet." Because wealthy and arrogant people usually ate and drank while reclining, the Messenger of Allah (pbuh) prohibited "eating with the left hand and while reclining." (H. DONDUREN, 1/392)

“(The women, in their astonishment) cut their hands and said: 'Allah forbid! This is not a human... This is but a noble angel.'” There are multiple hadiths mentioning the beauty of Prophet Joseph. On the night of Isra (the Night Journey), the Messenger of Allah saw Prophet Joseph in the third heaven and said: “I saw that half of all beauty had been given to him.” In another hadith, he said: “Half of beauty was given to Joseph and his mother.” (S. HAWWA, 7/188)

(32) “She said: 'This is the one about whom you blamed me...'” Zulaikha used the women's collective shock as a justification for her own passion. Her threat, “If he does not do what I order him, he will surely be imprisoned,” shows that she prioritized her ego over Joseph's honor, moving from secret seduction to open coercion.

12/33-35 PRISON IS BETTER

 Translation

33- [Joseph] said, "My Lord, prison is more dear to me than that to which they invite me. And unless You avert from me their plan, I might incline toward them and [thus] be of the ignorant."

34- So his Lord responded to him and averted from him their plan. Indeed, He is the Hearing, the Knowing.

35- Then it appeared to them (the Aziz and his advisors), even after they had seen the signs [of his innocence], that they should surely imprison him for a time (to quiet the gossip).

Commentary

(33) “(Joseph) 'My Lord! Prison is better for me than what these [women] invite me to.'” Joseph took refuge in Allah to be protected. We see that he reminded [himself and us] that if left alone with his soul (nafs) and if the trial continued, his own strength would not be sufficient. He preferred the confinement of a physical cell over the burning flame of lustful temptation. Indeed, such a trial is exceptionally difficult. How perfect an individual Joseph was! (S. HAWWA, 7/182)

The fitna (trial) of beauty is so great that it can seize the minds of even the wisest people. In this regard, the Prophet (pbuh) said: "I have not left behind me a trial more harmful to men than women." (S. HAWWA, 7/189)

Joseph viewed the prison of this world as lighter than being defeated by his ego and remaining in the darkness of the soul. For this reason, he sought refuge in Allah from the traps calling his nafs. In this way, Joseph set an example for those who truly believe and submit to Allah. (H. T. FEYIZLI, 1/238)

Some women may lure men into traps through trickery. Accordingly, a man and a woman who are eligible for marriage should not remain alone in a closed space (halwat), should not display their beauty, and should not look at the opposite sex with lust (24/30-31). (...) To avoid falling into adultery or similar prohibitions, one must take refuge in Allah and seek His help just as Joseph did. This is because the inclination toward the opposite sex is part of human nature (fitra). Verses 33 and 34 express that escaping sins is only possible through the help of Allah. (I. KARAGOZ 3/529)

(35) "Then it appeared to them... that they should surely imprison him for a time." Despite the clear evidence of Joseph's innocence (the shirt torn from the back and the witness's testimony), the ruling elite decided to imprison him. This was not because he was guilty, but as a political maneuver to protect the reputation of the Aziz's family and to put an end to the public scandal and rumors circulating in the city.

 12/36-42 THE DREAMS OF THE PRISON MATES

 Translation

36- And two young men entered the prison with him. One of them said, "Indeed, I have seen myself [in a dream] pressing wine." The other said, "Indeed, I have seen myself carrying upon my head [some] bread, from which the birds were eating. Inform us of its interpretation; indeed, we see you to be of those who do good."

37- (Joseph) said, "There will not come to you a food with which you are provided but that I will inform you of its interpretation before it comes to you. That is from what my Lord has taught me. Indeed, I have left the religion of a people who do not believe in Allah and they, in the Hereafter, are disbelievers."

38- "And I have followed the religion of my fathers, Abraham, Isaac and Jacob. And it was not for us to associate anything with Allah. That is from the favor of Allah upon us and upon the people, but most of the people are not grateful."

39- "O [my] two companions of the prison, are separate lords better or Allah, the One, the Prevailing?"

40- "You worship not besides Him except [mere] names you have named—you and your fathers—for which Allah has sent down no authority. Legislation (and absolute sovereignty) is not but for Allah. He has commanded that you worship not except Him. That is the correct religion, but most of the people do not know."

41- "O two companions of the prison, as for one of you, he will give his master wine to drink; but as for the other, he will be crucified, and the birds will eat from his head. The matter has been decreed about which you both inquire."

42- And he said to the one whom he knew would go free, "Mention me before your master (mention that I am innocent)." But Satan made him forget the mention [of him] to his master, and Joseph remained in prison several [more] years.

 Commentary

(37) "Before the food provided to you arrives..." As a miracle, Prophet Joseph informed them of the type of food before it arrived (Baydawi). Before answering their question, he invited them to Tawhid (monotheism). To convince them of his truthfulness, he demonstrated that he possessed knowledge superior to that of ordinary scholars and performed the miracle of foretelling the unseen. (H. T. FEYIZLI, 1/238)

"Indeed, I have left the religion of a people who do not believe in Allah." With these words, Prophet Joseph refers to the nation he grew up among: the family of the chief vizier, the king's staff, the elites, and the people who followed them. Although his young prison mates were also of that religion, he did not target them personally. Instead, to avoid offending them or causing resentment, he addressed the nation on a general basis. This is a method of wisdom, courtesy, and entering hearts with beauty. (S. KUTUB, 6/259)

(38) "This (science of interpretation) is from what my Lord has taught me." This expression indicates that Allah taught him many sciences beyond dream interpretation, such as legal sciences, wisdom, and economics. Joseph’s later request to the king (v. 55), "Appoint me over the storehouses of the land," supports this interpretation. (QUR’AN WAY, 3/233)

(40) "Legislation (or absolute sovereignty) is only for Allah." No matter what type of worship it is, if it is done for someone other than Him, it is shirk (polytheism), disbelief, and delusion. Joseph used their question as an opportunity to invite them to Islam. (S. HAWWA, 7/193) The authority to set laws must belong solely to Allah. Since sovereignty is an attribute of divinity, anyone claiming it—be it an individual, a class, or a nation—is essentially declaring war against Allah’s attributes. (S. KUTUB, 6/262, 263)

(42) "Mention me before your master." If Prophet Joseph had begged only Allah for his release, Satan would not have interfered, and he would have been freed sooner. However, because he sought help from a human (the master), his imprisonment was extended by several years. For those close to Allah (Siddiqun), it is befitting to seek every expectation directly from Him. (ELMALILI, 5/45; H. T. FEYIZLI)

12/43-45 THE KING’S DREAM

 Translation

43- And [one day] 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 [seven] dry. O eminent ones, explain to me my vision, if you should be interpreters of visions."

44- They said, "[These are] but confused nightmares, and we are not learned in the interpretation of confused dreams."

45- But the one who was released of the two [prisoners] remembered after a long time and said, "I will inform you of its interpretation, so send me forth (to the prison)."

Commentary

(43) "The King said: 'Indeed, I saw seven fat cows...'" The King was deeply affected and frightened by the dream he saw. Consequently, he gathered the dream interpreters of his country and related the vision to them. However, the interpreters were unable to provide an explanation. (QUR’AN WAY, 3/237)

(44) "The interpreters said: 'These are but confused nightmares (adghasu ahlam).'" Hulum (the singular of ahlam) refers to a heap of sleep fantasies where the old and new are mixed together—a combination of meaningless delusions and imaginations. It denotes an empty fantasy seen in sleep; the word ihtilam (nocturnal emission) is also derived from this root. (ELMALILI, 5/46)

(45) "The one who was released... remembered after a long time." The cupbearer, who had forgotten Joseph due to the interference of Satan, finally recalled him when the King's dream remained unexplained. This moment marks the beginning of Joseph’s transition from a forgotten prisoner to a prominent figure in the Egyptian administration.

12/46-49 JOSEPH’S INTERPRETATION OF THE DREAM

 Translation

46- [The young man went to the prison and said], "Joseph, O man of truth, explain to us about seven fat cows being eaten by seven lean ones, and seven green spikes [of grain] and others [seven] dry—that I may return to the people [who sent me] so perhaps they will know (the truth and your value)."

47- [Joseph] said, "You will sow for seven years as usual; and that which you harvest, leave it in its spikes, except for a little from which you will eat."

48- "Then will come after that seven tough [years] which will consume what you saved for them, except a little from which you will store (as seed)."

49- "Then will come after that a year in which the people will be given rain (and abundance) and in which they will press [grapes and olives]."

Commentary

(46-49) Prophet Joseph explained that an effective famine would occur in Egypt in the future and outlined the measures to be taken. He stated that there would be seven years of abundance followed by seven years of famine, and advised that during the first seven years, the crops should be stored within their spikes.

"Then will come after that seven tough years." After these fourteen years, a year will arrive in which people will be granted rain. (In that year, rain will fall abundantly) and they will press and milk (grapes, olives, and other products). Prophet Joseph interpreted the fat cows and green spikes as years of abundance, and the lean cows and dry spikes as years of drought. He had learned these through revelation (wahy). (S. HAWWA, 7/203)

Storing the grain in its spikes (ears) was a brilliant scientific and agricultural recommendation to prevent the grain from spoiling or being infested by pests during the long storage period. This foresight not only saved Egypt but also the surrounding regions from total starvation.

12/50-53 THE EXONERATION OF PROPHET JOSEPH

 Translation

50- And the King said, "Bring him to me." But when the messenger came to him, [Joseph] said, "Return to your master and ask him what was the case of the women who cut their hands. Indeed, my Lord is Knowing of their plan."

51- [The King] said [to the women], "What was your condition when you sought to seduce Joseph?" They said, "Perfect is Allah! We know about him no evil." The wife of the Aziz said, "Now the truth has become evident. It was I who sought to seduce him, and indeed, he is of the truthful."

52- [Joseph said], "That is so he (the Aziz) may know that I did not betray him in [his] absence and that Allah does not guide the plan of betrayers."

53- "And I do not acquit myself. Indeed, the soul is a persistent enjoiner of evil, except those upon which my Lord has mercy. Indeed, my Lord is Forgiving and Merciful."

Commentary

(50) "Return to your master and ask him..." Prophet Joseph acted with great deliberation (teanni). He did not immediately accept the release but prioritized clearing his name from the slander. This stance serves as evidence that exerting every effort to reject false accusations is a duty (fard), just as it is a duty to avoid exceeding limits. (S. HAWWA, 7/204) A striking point here is that while asking for an investigation, Joseph did not name the Aziz’s wife—the primary culprit—but spoke generally about "the women who cut their hands." Despite years in prison, he remained psychologically unshaken and showed nobility upon nobility, never abandoning his courtesy. (O. CELIK, 2/626)

(52) "That is so he may know that I did not betray him..." The confession of the woman in verse 51 reflects her character, whereas the noble and dignified speech in verse 52 reflects the noble character of Prophet Joseph. It is clear that these are the words of a truthful, generous, humble, and God-fearing person. These words could not come from the same mouth that previously said "come to me" with evil intent or threatened "if he does not accept my wish, he will be imprisoned." (MAWDUDI, 2/440) Since the woman had already confessed her crime, it would be contradictory for her to then say, "I do not acquit myself"; therefore, in our view, these words (v. 52-53) must have been spoken by Prophet Joseph. (QUR’AN WAY, 3/240, 241)

(53) "The soul (nafs) is a persistent enjoiner of evil." This declaration draws attention to the fact that an unpurified and undisciplined soul naturally commands evil. Human nature is such that the soul constantly inclines toward lust, sin, and wickedness, using all its strength to suggest evil. If a person is left entirely to their own devices, they will be dragged toward depravity. Therefore, one must recognize this harmful structure of the nafs, which can atrophy spiritual faculties if given the chance. (O. CELIK, 2/627, 628)

Hadith: "O my Lord, do not leave me to my soul for the blink of an eye, nor even for a period shorter than that." (From Abu Dawud; I. H. BURSEVI, 9/190)

12/54-57 APPOINTMENT TO THE EGYPTIAN TREASURY

 Translation

54- And the King said [upon receiving the news from the messenger], "Bring him to me; I will select him for myself (as an advisor)." then when he had spoken to him, he said, "Indeed, you are today, in our presence, established and trusted."

55- [Joseph] said, "Appoint me over the storehouses of the land. Indeed, I will be a knowing guardian (I will protect them well and I know their administration)."

56- And thus We established Joseph in the land; he could settle therein wherever he willed. We touch with Our mercy whom We will, and We do not allow to be lost the reward of those who do good.

57- And the reward of the Hereafter is better for those who believed and used to fear Allah (lived in accordance with His commands and prohibitions).

Commentary

(55) "[Joseph] said: 'Appoint me over the storehouses of the land.'" Using this proposal by Joseph as an example, scholars have stated that it is permissible for a person who trusts that they will fulfill justice and the requirements of the duty to request a governorship or administrative position—even to accept a leadership role from non-believers. (ELMALILI, 5/58)

Regarding the legal ruling (fiqh) of requesting a position: It is forbidden (haram) to grant governorship or leadership to those who lack competence and merit. In such a case, both requesting the position and granting it are forbidden. For those who are competent, accepting a post is permissible, while requesting it is generally disliked (makruh). However, if there is no one else qualified for that task, requesting the position becomes obligatory (wajib). (ELMALILI, 5/59)

Prophet Joseph made such a request to implement Allah’s rulings, establish truth, and spread justice. (...) Al-Nasafi states: Scholars have said that this command is evidence that it is permissible for someone to accept a specific duty from an unjust ruler. Indeed, the Salaf (early scholars) used to accept judicial positions granted by unjust rulers. (S. HAWWA, 7/207)

We understand from the story of Joseph (a.s.) that in certain situations, a Muslim may promote their own competence. If a service to Allah’s religion or the general benefit of all people is at stake, and if no sin is involved, a Muslim can take a state office. In this matter, the factor of intention and the position of the rightful people are important. (S. HAWWA, 7/213)

However, the Messenger of Allah (pbuh) did not find it appropriate for those lacking merit to request administrative duties. Even for the qualified, he advised not making such a request unless it is a necessity. Indeed, to those who asked him for administrative roles, he replied: Hadith: "By Allah, we do not appoint to this task anyone who asks for it, nor anyone who shows greed for it," and rejected their requests. (Bukhari, Muslim; O. CELIK, 2/630, 631)

Hadith: "O Abdurrahman! Do not ask for leadership. If you are given leadership because you requested it, you will be left alone with it (without divine aid). If you are given it without asking, you will be helped in this matter." (Muslim, Imara 13; I. KARAGOZ 3/545)

 12/58-62 JOSEPH’S BROTHERS IN EGYPT

 Translation

58- And the brothers of Joseph came [when the years of famine arrived] and entered upon him, and he recognized them, but they were not recognizing of him. [cf. 12/15]

59- And when he had furnished them with their supplies, he said, "Bring me a brother of yours from your father. Do you not see that I give full measure (including his share) and that I am the best of hosts?"

60- "But if you do not bring him to me, then there will be no measure [of grain] for you with me, nor shall you come near me."

61- They said, "We will attempt to dissuade his father from [keeping] him, and indeed, we will do [it]."

62- [Joseph] said to his servants, "Put their money (payment) into their saddlebags that they might recognize it when they have returned to their family and perhaps they will return."

Commentary

(58) "Joseph recognized them, but they were not recognizing of him." Because he had been separated from them as a child, he had grown up, changed, and was now in a position where he would not be expected to be found. Thus, the divine promise revealed to Joseph when he was thrown into the well—"You will surely inform them of this affair of theirs while they do not perceive [your identity]" (v. 15)—was beginning to manifest. (ELMALILI, 5/63)

It appears that Joseph (a.s.) had organized everything such that no foreigner could purchase grain without obtaining special permission from him personally. Therefore, when his brothers reached Egypt during this economy of scarcity, they must have had to appear before Joseph (a.s.) to obtain the specific authorization required to buy the fixed amount of grain allowed. (Control) (MAWDUDI, 2/445)

(59) "He said: Bring me a brother of yours from your father." This brother was Benjamin, whom they had previously referred to by saying, "Joseph and his brother are more beloved to our father than we" (v. 8). (...) It is very significant that Joseph did not say "your brother" but "your brother from your father." By speaking this way, he acted as if he did not know him, while both highlighting the fact that Benjamin was left behind and implying his own full brother. (ELMALILI, 5/63, 64)

"I am the best of hosts." Prophet Joseph did not say this to boast or hold it over them, but as an excuse for why he could not provide more grain at that time. He meant to convey that if there were one more person (Benjamin), he would have provided more supplies. He used these words specifically to ensure that his brother would be brought to him. (ELMALILI, 5/64)

(62) "Put their money into their saddlebags." Joseph returned their payment secretly. He did this so that when they reached home and found their money, they would realize his generosity and honesty, or perhaps feel a sense of debt and moral obligation to return to Egypt with Benjamin as requested.

12/63-65 SENDING BENJAMIN

 Translation

63- So when they returned to their father, they said, "O our father, [further] measure has been denied to us, so send with us our brother [that] we may get measure. And indeed, we will be his guardians."

64- He said, "Should I entrust you with him except as I entrusted you with his brother [Joseph] before? But Allah is the best guardian, and He is the most merciful of the merciful."

65- And when they opened their baggage, they found their merchandise (money) returned to them. They said, "O our father, what [more] could we desire? This is our merchandise returned to us. And we will get provision for our family and protect our brother and add a [further] camel load [of grain]. That is an easy measure."

Commentary

(64) "Should I entrust you with him?" Their father met their proposal with an answer between rejection and acceptance: "He said: Shall I entrust him to you?" Meaning, I will not, how can I? "Except as I had entrusted you with his brother before." Meaning, this trust would not be a proper trust. (...) This expression conveys both a reproach and a rejection. (...) "But Allah is the best guardian." If protection is to happen, He protects. If Allah wills to protect, He certainly protects, and Allah is the best of those who protect. When He wills to protect, He protects wherever and however, and in the most perfect and best way. (ELMALILI, 5/67, 68)

"Shall I now entrust him to you?" What happened when I entrusted Joseph to you before? You made the same oaths for him; how do you expect me to trust you now? But it seems I have no other choice. If he must go, I entrust him not to you, but to Allah. (M. KISA, 1/260)

"...He is the most merciful of the merciful." "Allah has 100 parts of mercy. He sent down one part of it to the jinn, humans, domestic animals, and wild animals. With this one part, they show kindness and mercy to one another. Wild animals show mercy to their young with this mercy. Allah has reserved 99 parts of mercy for the Hereafter, with which He will show mercy to His servants on the Day of Resurrection." (Hadith, Muslim; I. KARAGOZ 3/549)

(65) "They found their merchandise returned to them." The discovery of the returned money served as a strong proof for the brothers to convince Jacob. They argued that the "best of hosts" in Egypt was so generous that he had even given back their money, and thus there was no reason to fear for Benjamin's safety while seeking more provisions.

12/66-68 BENJAMIN AS A TRAVELER TO EGYPT

 Translation

66- [Jacob] said, "Never will I send him with you until you give me a firm promise (oath) by Allah that you will surely bring him [back] to me, unless you should be surrounded (rendered helpless)." And when they had given him their solemn promise, he said, "Allah, over what we say, is Witness (Guardian)."

67- And he said, "O my sons, do not enter from one gate, but enter from different gates; and I cannot avail you against [the decree of] Allah at all. The decision is only for Allah; upon Him I have relied, and upon Him let those who would rely, rely."

68- And when they entered from where their father had enjoined them, it did not avail them against Allah at all, except [that it was] a need within the soul of Jacob, which he satisfied. And indeed, he was a possessor of knowledge because of what We had taught him, but most of the people do not know.

Commentary

(67) "Enter from different gates." Do not enter Egypt through a single gate. Jacob feared the "evil eye" (nazar) if they entered together as a group, for they were both handsome and imposing. As stated in the hadith, the evil eye is a reality; it can put a man in the grave and a camel in the pot. (M. A. SABUNI, 2/54) The reason for this advice was that by entering through a single gate, they would stand out and attract attention. He gave this counsel to protect them from falling into such a situation. (ELMALILI, 5/69)

"And I cannot avail you against Allah at all." If Allah has willed a decree (qada) for you, it will certainly happen. No precaution can prevail against His destiny (taqdir). While it is necessary to take precautions against every possibility, the precaution taken is not something that will block destiny or prevent the divine will from occurring. Precaution is ultimately seeking help from Allah through that means. If it conforms to destiny, it is beneficial; otherwise, it cannot hinder fate. (ELMALILI, 5/69)

According to another view, Jacob ordered them to enter from different gates because he feared the evil eye. The Prophet (pbuh) prayed to Allah to protect his grandsons, Hasan and Husayn, from the evil eye. (Bukhari, QUR’AN WAY, 3/245; S. HAWWA, 7/222)

The Evil Eye: The Messenger of Allah (pbuh) said, "The evil eye is a reality." (Hadith, Bukhari). For someone whose face showed a yellowish tint, he said, "Pray for them, for they have been affected by the evil eye" (Bukhari). Against the evil eye, he recited the last two surahs of the Qur'an and advised his companions to do the same (Tirmidhi). To protect his grandsons from the evil eye and other harms, he recited this prayer: "I commend you to the perfect words of Allah from every devil and poisonous creature and from every evil eye." (Ibn Majah, Bukhari; I. KARAGOZ 3/552)

(68) "But this could not avail them against Allah at all." Even if Allah's decree is unchanging, humans do not know this and are obligated to take precautions. Furthermore, taking precautions provides psychological relief. Most people do not understand the relationship between destiny and precaution, but prophets do because Allah has taught them. (QUR’AN WAY, 3/246)

"The decision is only for Allah." Meaning, Allah does as He wills. Even if the causes of what happens to people are the people themselves, everything—good and evil—occurs by His decree and permission. (I. KARAGOZ 3/553)

 12/69-75 THE REUNION OF JOSEPH AND BENJAMIN

 Translation

69- And when they entered upon Joseph, he took his brother [Benjamin] to himself and said, "Indeed, I am your brother, so do not be saddened by what they used to do."

70- So when he had furnished them with their supplies, he put the drinking cup into his brother's baggage. Then an announcer called out, "O kervan, indeed you are thieves!"

71- They said while turning towards them, "What is it you have lost?"

72- They said, "We have lost the bowl of the king. And for he who returns it is the load of a camel, and I am responsible for it."

73- They [the brothers] said, "By Allah, you have certainly known that we did not come to cause corruption in the land, and we have not been thieves."

74- [The Egyptians] said, "So what is its recompense if you should be liars?"

75- [The brothers] said, "Its recompense is that he in whose bag it is found—he [himself] is its recompense. Thus do we recompense the wrongdoers."

Commentary

(69) "He took his brother to himself... 'I am indeed your brother'." It appears that he told his brother not to disclose this situation to the other brothers and not to reveal that he was Joseph. They had likely agreed upon a plan to keep him there with the respect and honor he deserved. (S. HAWWA, 7/223)

(70) "O caravan, you are surely thieves!" At first glance, this is an accusation. Since Joseph knew the cup was not actually "stolen," was this not a lie or slander? How could Joseph allow this? The answer is subtle. Joseph, who had warned Benjamin "not to be saddened by what will happen," was not seeking personal revenge. As we will see, he had already forgiven them for what they did to him. However, there was also the "Right of Allah" regarding their past actions, which Joseph could not forgive on his own. He wanted his brothers to be forgiven by Allah as well. Therefore, before revealing his identity, he used this accusation—which contained an indirect warning—to lead them to a sense of serious regret and repentance for all they had done. By ensuring Benjamin stayed this way, he was preparing them to turn toward the Truth as penitents. (ELMALILI, 5/74)

(74) "What is its recompense if you should be liars?" If Joseph had judged his brother according to the laws of the King (the laws of Egypt), it would not have been possible to keep him. He could have given a punishment appropriate for the stolen item, but he could not have detained him. However, Joseph judged him according to the laws of the religion to which the brothers belonged (the law of Jacob), and as a result, he was able to keep him. This was a plan inspired by Almighty Allah to Joseph, teaching him how to act and what to do. (S. KUTUB, 6/302)

12/76-79 THE DETAINING OF BENJAMIN IN EGYPT

 Translation

76- So he began [the search] with their bags before the bag of his brother (to avoid immediate suspicion); then he extracted it from the bag of his brother. Thus did We plan for Joseph. He could not have taken his brother within the law (deen) of the king except that Allah willed. We raise in degrees whom We will, and above every possessor of knowledge is one more knowing.

77- They said, "If he steals—there was a brother of his who has stolen before." But Joseph kept it within himself and did not reveal it to them. He said (within himself), "You are in a worse position; and Allah is most knowing of what you describe."

78- They said, "O Aziz, indeed he has a father [who is] a very old man, so take one of us in his place. Indeed, we see you to be of the doers of good."

79- He said, "[I seek] refuge in Allah from taking any except him with whom we found our possession. Indeed, we would then be wrongdoers."

Commentary

(76) "Thus did We teach Joseph such a plan; otherwise, he could not have detained his brother according to the law of the king." In this verse, the word deen is used to express the system and laws established by the king. According to these Egyptian laws, it was not possible to detain a thief as a punishment for theft. However, according to the system and laws of Prophet Jacob’s religion, the punishment of detention (enslavement) was possible. Indeed, Joseph's brothers had accepted at the very beginning to be judged according to the laws of their own religion. When Joseph found the bowl among his brother's goods, he ruled according to their own religious laws. It is seen that in the Qur'an, the word deen is used to express systems, sharia, and laws. (S. KUTUB, 6/303)

According to the king’s laws, the punishment for a thief was a beating and paying double the value of what was stolen; it was not making them a slave as in Jacob's (a.s.) sharia. (I. H. BURSEVI, 9/263; ELMALILI, 5/78) While Joseph was in the highest position, a non-Islamic order was in effect in Egypt. This shows that he had to navigate these laws. During a transition period, before new laws replace the old, some Muslims might have continued certain practices (like drinking or usury), but the Messenger of Allah never committed such acts. Joseph did not apply the king's law regarding the thief. (MAWDUDI, 2/453) (This implies that a "multi-legal system" can be applied in a country).

(78) "Take one of us in his place." The brothers, unaware of the plan, spo