Surah Yusuf (12) — Ayah 21

(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.