سُوْرَةُ يُوسُفَ
Surah Yusuf (12) — Ayah 21
وَقَالَ ٱلَّذِى ٱشْتَرَىٰهُ مِن مِّصْرَ لِٱمْرَأَتِهِۦٓ أَكْرِمِى مَثْوَىٰهُ عَسَىٰٓ أَن يَنفَعَنَآ أَوْ نَتَّخِذَهُۥ وَلَدًا ۚ وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِى ٱلْأَرْضِ وَلِنُعَلِّمَهُۥ مِن تَأْوِيلِ ٱلْأَحَادِيثِ ۚ وَٱللَّهُ غَالِبٌ عَلَىٰٓ أَمْرِهِۦ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ ﴿21﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And he (the man) from Egypt who bought him, said to his wife: "Make his stay comfortable, may be he will profit us or we shall adopt him as a son." Thus did We establish Yûsuf (Joseph) in the land, that We might teach him the interpretation of events. And Allâh has full power and control over His Affairs, but most of men know not.
Word by Word — Arabic, Transliteration & Meaning
وَقَالَ
waqāla
And said
ٱلَّذِى
alladhī
the one who
ٱشْتَرَىٰهُ
ish'tarāhu
bought him
مِن
min
of
مِّصْرَ
miṣ'ra
Egypt
لِٱمْرَأَتِهِۦٓ
li-im'ra-atihi
to his wife
أَكْرِمِى
akrimī
Make comfortable
مَثْوَىٰهُ
mathwāhu
his stay
عَسَىٰٓ
ʿasā
Perhaps
أَن
an
that
يَنفَعَنَآ
yanfaʿanā
(he) will benefit us
أَوْ
aw
or
نَتَّخِذَهُۥ
nattakhidhahu
we will take him
وَلَدًۭا ۚ
waladan
(as) a son
وَكَذَٰلِكَ
wakadhālika
And thus
مَكَّنَّا
makkannā
We established
لِيُوسُفَ
liyūsufa
Yusuf
فِى
fī
in
ٱلْأَرْضِ
l-arḍi
the land
وَلِنُعَلِّمَهُۥ
walinuʿallimahu
that We might teach him
مِن
min
(the) interpretation of
تَأْوِيلِ
tawīli
(the) interpretation of
ٱلْأَحَادِيثِ ۚ
l-aḥādīthi
the events
وَٱللَّهُ
wal-lahu
And Allah
غَالِبٌ
ghālibun
(is) Predominant
عَلَىٰٓ
ʿalā
over
أَمْرِهِۦ
amrihi
His affairs
وَلَـٰكِنَّ
walākinna
but
أَكْثَرَ
akthara
most
ٱلنَّاسِ
l-nāsi
(of) the people
لَا
lā
(do) not
يَعْلَمُونَ
yaʿlamūna
know
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 21) ➊ {وَ قَالَ الَّذِي اشْتَرٰىهُ مِنْ مِّصْرَ لِامْرَاَتِهٖۤ :} The Quran has not mentioned this person’s name or position anywhere; however, later on, the women of Egypt referred to him with the title “Aziz,” and this same title was later used for Yusuf (peace be upon him) as well. From this, it is understood that this person was a minister of the king of Egypt or held a very high position. The Quran has also not mentioned the name of his wife anywhere, because there was no benefit in doing so, and it would have been contrary to covering faults. Therefore, those who mention this woman’s name as “Zulaikha” (with a fatha on the zaa and a kasra on the laam) or “Ra‘eel,” have only Israelite traditions and no solid evidence, and their action is also against modesty.
➋ {اَكْرِمِيْ مَثْوٰىهُ عَسٰۤى اَنْ يَّنْفَعَنَاۤ:} The Aziz of Egypt instructed his wife to keep Yusuf (peace be upon him) in an honorable manner and to provide for all his needs. The purpose was that our relationship with him should not be that of master and slave, but rather he should be a respected member of the household; the boy is very intelligent and of good character, and it is hoped he will benefit us. The Aziz of Egypt could have had any person in the kingdom work for him and could have obtained the desired benefit, but the benefit that subordinate servants provide and the goodwill and benefit expected from a lovingly raised member of one’s own household are not the same.
➌ { اَوْ نَتَّخِذَهٗ وَلَدًا :} This shows that they did not have children. It is also understood that, according to Allah’s command, parents, siblings, or sons and daughters are not made just by saying so. See Surah Al-Ahzab (4,5) and Al-Mujadilah (2). Otherwise, if the wife of the Aziz had a real son, she would never have done to him what is mentioned ahead. In most homes, such consequences of disobeying Allah occur. Therefore, Allah has very emphatically forbidden this.
➍ { وَ كَذٰلِكَ مَكَّنَّا لِيُوْسُفَ …: } There are two interpretations of this: one is that in this way, that is, by having Yusuf (peace be upon him) sold into the hands of the Aziz of Egypt and giving him an honorable residence in such a high-ranking house in Egypt, We gave Yusuf (peace be upon him) a place in the land of Egypt (so that he could live an honorable life), so that by living in a ruler’s house, he could observe the gatherings of leaders and learn the secrets and subtleties of governance and politics, which could never be gained by living in the desert, and in the end, because of this, the Children of Israel would come and settle in Egypt. The second is that just as We previously saved Yusuf from the evil of his brothers and brought him out of the well, in the same way, We gave him a place in the land of Egypt.
➎ {وَ اللّٰهُ غَالِبٌ عَلٰۤى اَمْرِهٖ:’’ غَلَبَ ‘‘ } The word is used where there is an opponent. See what Yusuf’s (peace be upon him) brothers wanted and, after throwing him into the well, how successful they thought they were, but Allah is dominant over His affair. Whatever He wants to do, no power can stop Him. To bring someone from the well to rulership and to bring those who threw him as supplicants before him is the work of His slightest command. The poet of our Messenger (peace and blessings be upon him) said beautifully on the occasion of Badr:
{جَاءَتْ سَخِيْنَةُ كَيْ تُغَالِبَ رَبَّهَا ¤ وَلَيُغْلَبَنَّ مُغَالِبُ الْغَلَّابِ}
“The Quraysh came thinking they would compete with their Lord in dominance, and by Allah, whoever tries to compete with this Mighty Dominant One will surely be defeated.” (The Quraysh were called Sakhina because they would host the pilgrims with hot food.)
➏ { وَ لٰكِنَّ اَكْثَرَ النَّاسِ لَا يَعْلَمُوْنَ:} But most people do not know that all kinds of authority are only in the hands of Allah; therefore, in pursuit of their goals, they do not refrain from any oppression or injustice, but only what Allah wills happens. In contrast to the few people, who in every situation believe in the dominance of Allah’s command and His decree. They neither become conceited in happiness nor excessively grieved in hardship, nor do they ever turn away from Allah’s command in any situation.
➋ {اَكْرِمِيْ مَثْوٰىهُ عَسٰۤى اَنْ يَّنْفَعَنَاۤ:} The Aziz of Egypt instructed his wife to keep Yusuf (peace be upon him) in an honorable manner and to provide for all his needs. The purpose was that our relationship with him should not be that of master and slave, but rather he should be a respected member of the household; the boy is very intelligent and of good character, and it is hoped he will benefit us. The Aziz of Egypt could have had any person in the kingdom work for him and could have obtained the desired benefit, but the benefit that subordinate servants provide and the goodwill and benefit expected from a lovingly raised member of one’s own household are not the same.
➌ { اَوْ نَتَّخِذَهٗ وَلَدًا :} This shows that they did not have children. It is also understood that, according to Allah’s command, parents, siblings, or sons and daughters are not made just by saying so. See Surah Al-Ahzab (4,5) and Al-Mujadilah (2). Otherwise, if the wife of the Aziz had a real son, she would never have done to him what is mentioned ahead. In most homes, such consequences of disobeying Allah occur. Therefore, Allah has very emphatically forbidden this.
➍ { وَ كَذٰلِكَ مَكَّنَّا لِيُوْسُفَ …: } There are two interpretations of this: one is that in this way, that is, by having Yusuf (peace be upon him) sold into the hands of the Aziz of Egypt and giving him an honorable residence in such a high-ranking house in Egypt, We gave Yusuf (peace be upon him) a place in the land of Egypt (so that he could live an honorable life), so that by living in a ruler’s house, he could observe the gatherings of leaders and learn the secrets and subtleties of governance and politics, which could never be gained by living in the desert, and in the end, because of this, the Children of Israel would come and settle in Egypt. The second is that just as We previously saved Yusuf from the evil of his brothers and brought him out of the well, in the same way, We gave him a place in the land of Egypt.
➎ {وَ اللّٰهُ غَالِبٌ عَلٰۤى اَمْرِهٖ:’’ غَلَبَ ‘‘ } The word is used where there is an opponent. See what Yusuf’s (peace be upon him) brothers wanted and, after throwing him into the well, how successful they thought they were, but Allah is dominant over His affair. Whatever He wants to do, no power can stop Him. To bring someone from the well to rulership and to bring those who threw him as supplicants before him is the work of His slightest command. The poet of our Messenger (peace and blessings be upon him) said beautifully on the occasion of Badr:
{جَاءَتْ سَخِيْنَةُ كَيْ تُغَالِبَ رَبَّهَا ¤ وَلَيُغْلَبَنَّ مُغَالِبُ الْغَلَّابِ}
“The Quraysh came thinking they would compete with their Lord in dominance, and by Allah, whoever tries to compete with this Mighty Dominant One will surely be defeated.” (The Quraysh were called Sakhina because they would host the pilgrims with hot food.)
➏ { وَ لٰكِنَّ اَكْثَرَ النَّاسِ لَا يَعْلَمُوْنَ:} But most people do not know that all kinds of authority are only in the hands of Allah; therefore, in pursuit of their goals, they do not refrain from any oppression or injustice, but only what Allah wills happens. In contrast to the few people, who in every situation believe in the dominance of Allah’s command and His decree. They neither become conceited in happiness nor excessively grieved in hardship, nor do they ever turn away from Allah’s command in any situation.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
21. 1. It is said that at that time, Egypt was ruled by Rayyan bin Waleed, and this Aziz of Egypt, who bought Yusuf (علیہ السلام), was his minister of finance. Some have mentioned his wife's name as Ra'eel and some as Zuleikha. And Allah knows best.
21. 2. That is, just as We saved Yusuf (علیہ السلام) from the well and from his oppressive brothers, in the same way, We granted Yusuf (علیہ السلام) a reasonable and good place in the land of Egypt.
21. 2. That is, just as We saved Yusuf (علیہ السلام) from the well and from his oppressive brothers, in the same way, We granted Yusuf (علیہ السلام) a reasonable and good place in the land of Egypt.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
21. And the one from Egypt who bought him [19] said to his wife, "Take good care of him. Perhaps he may benefit us, or we may adopt him as a son." Thus We established Joseph in the land, so that We might teach him the interpretation of events [20]. And Allah is dominant over His affair, but most people do not know.
[19] The person in Egypt who bought this boy was appointed to a high government position and was childless. By observing the boy’s appearance and manners, he immediately realized that this boy could not be a slave. Rather, he was a member of a noble family whom the events of time had brought to this place. Therefore, he entrusted the entire management and affairs of his household to Sayyiduna Yusuf ؑ and emphatically told his wife not to consider him a slave, but to regard him as a member of the family and to keep him with honor and dignity. He will prove to be very beneficial for us, and who knows, perhaps we may even adopt him as our own son.
[20]
By "Ta'wil al-Ahadith" is Meant the Secrets of Statecraft and Principles of Governance:
The honorable position attained by Sayyiduna Yusuf ؑ in the house of the Aziz of Egypt was the first step towards that future in which Allah was to grant him the rule over the entire land of Egypt. His previous life had been spent entirely in a Bedouin environment, and in that previous life, due to the virtues of Bedouin life and being from the family of Sayyiduna Ibrahim ؑ, there was certainly the element of worshiping Allah alone and piety. However, the task that Allah wanted to accomplish through him in the most civilized and developed country of that time, Egypt, and the familiarity, experience, and insight required for that task, became available to him by living in the house of the Aziz of Egypt as the one in charge. In this verse, "ta'wil al-ahadith" refers to these very secrets of statecraft, and for this purpose, the way Allah turned the course of events is something that most people could not even imagine.
[19] The person in Egypt who bought this boy was appointed to a high government position and was childless. By observing the boy’s appearance and manners, he immediately realized that this boy could not be a slave. Rather, he was a member of a noble family whom the events of time had brought to this place. Therefore, he entrusted the entire management and affairs of his household to Sayyiduna Yusuf ؑ and emphatically told his wife not to consider him a slave, but to regard him as a member of the family and to keep him with honor and dignity. He will prove to be very beneficial for us, and who knows, perhaps we may even adopt him as our own son.
[20]
By "Ta'wil al-Ahadith" is Meant the Secrets of Statecraft and Principles of Governance:
The honorable position attained by Sayyiduna Yusuf ؑ in the house of the Aziz of Egypt was the first step towards that future in which Allah was to grant him the rule over the entire land of Egypt. His previous life had been spent entirely in a Bedouin environment, and in that previous life, due to the virtues of Bedouin life and being from the family of Sayyiduna Ibrahim ؑ, there was certainly the element of worshiping Allah alone and piety. However, the task that Allah wanted to accomplish through him in the most civilized and developed country of that time, Egypt, and the familiarity, experience, and insight required for that task, became available to him by living in the house of the Aziz of Egypt as the one in charge. In this verse, "ta'wil al-ahadith" refers to these very secrets of statecraft, and for this purpose, the way Allah turned the course of events is something that most people could not even imagine.
