سُوْرَةُ يُوسُفَ
Surah Yusuf (12) — Ayah 56
وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِى ٱلْأَرْضِ يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَآءُ ۚ نُصِيبُ بِرَحْمَتِنَا مَن نَّشَآءُ ۖ وَلَا نُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ ﴿56﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Thus did We give full authority to Yûsuf (Joseph) in the land, to take possession therein, when or where he likes. We bestow of Our Mercy on whom We will, and We make not to be lost the reward of Al-Muhsinûn (the good doers - See V.2:112).
Word by Word — Arabic, Transliteration & Meaning
وَكَذَٰلِكَ
wakadhālika
And thus
مَكَّنَّا
makkannā
We established
لِيُوسُفَ
liyūsufa
[to] Yusuf
فِى
fī
in
ٱلْأَرْضِ
l-arḍi
the land
يَتَبَوَّأُ
yatabawwa-u
to settle
مِنْهَا
min'hā
therein
حَيْثُ
ḥaythu
where ever
يَشَآءُ ۚ
yashāu
he willed
نُصِيبُ
nuṣību
We bestow
بِرَحْمَتِنَا
biraḥmatinā
Our Mercy
مَن
man
(on) whom
نَّشَآءُ ۖ
nashāu
We will
وَلَا
walā
And not
نُضِيعُ
nuḍīʿu
We let go waste
أَجْرَ
ajra
(the) reward
ٱلْمُحْسِنِينَ
l-muḥ'sinīna
(of) the good-doers
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.
56. 1 That is, We granted Yusuf (عليه السلام) such authority and power in the land that the king would do only what Yusuf (عليه السلام) commanded, and he would manage the land of Egypt as a person manages his own house, and he would reside wherever he wished; the entire Egypt was under his control.
56. 2 This was, in fact, the reward for his patience over the oppression and cruelty of his brothers, and for the steadfastness he showed in the face of Zulaikha’s invitation to sin, and for the determination he maintained during his life in prison. Zulaikha had made a reprehensible attempt to seduce Yusuf (عليه السلام). Some people say that the king became Muslim through the invitation and preaching of Yusuf (عليه السلام). Some have also said that when the Aziz of Egypt, whose name was Itfir, died, after that Zulaikha married Yusuf (عليه السلام) and they had two children, one named Ephraim and the other named Misha. Ephraim was the father of Yusha bin Nun and Prophet Ayyub (عليه السلام) (Tafsir Ibn Kathir). However, this is not established by any authentic narration, so the matter of marriage does not seem to be correct. Moreover, considering the character displayed by that woman, it seems highly inappropriate for her to be associated with the household of a prophet.
56. 2 This was, in fact, the reward for his patience over the oppression and cruelty of his brothers, and for the steadfastness he showed in the face of Zulaikha’s invitation to sin, and for the determination he maintained during his life in prison. Zulaikha had made a reprehensible attempt to seduce Yusuf (عليه السلام). Some people say that the king became Muslim through the invitation and preaching of Yusuf (عليه السلام). Some have also said that when the Aziz of Egypt, whose name was Itfir, died, after that Zulaikha married Yusuf (عليه السلام) and they had two children, one named Ephraim and the other named Misha. Ephraim was the father of Yusha bin Nun and Prophet Ayyub (عليه السلام) (Tafsir Ibn Kathir). However, this is not established by any authentic narration, so the matter of marriage does not seem to be correct. Moreover, considering the character displayed by that woman, it seems highly inappropriate for her to be associated with the household of a prophet.
