سُوْرَةُ يُوسُفَ
Surah Yusuf (12) — Ayah 83
قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا ۖ فَصَبْرٌ جَمِيلٌ ۖ عَسَى ٱللَّهُ أَن يَأْتِيَنِى بِهِمْ جَمِيعًا ۚ إِنَّهُۥ هُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ ﴿83﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
He [Ya‘qûb (Jacob)] said: "Nay, but your ownselves have beguiled you into something. So patience is most fitting (for me). May be Allâh will bring them (back) all to me. Truly He! Only He is All-Knowing, All-Wise."
Word by Word — Arabic, Transliteration & Meaning
قَالَ
qāla
He said
بَلْ
bal
Nay
سَوَّلَتْ
sawwalat
have enticed
لَكُمْ
lakum
you
أَنفُسُكُمْ
anfusukum
your souls
أَمْرًۭا ۖ
amran
something
فَصَبْرٌۭ
faṣabrun
so patience
جَمِيلٌ ۖ
jamīlun
(is) beautiful
عَسَى
ʿasā
Perhaps
ٱللَّهُ
l-lahu
Allah
أَن
an
will bring them to me
يَأْتِيَنِى
yatiyanī
will bring them to me
بِهِمْ
bihim
will bring them to me
جَمِيعًا ۚ
jamīʿan
all
إِنَّهُۥ
innahu
Indeed, He
هُوَ
huwa
He
ٱلْعَلِيمُ
l-ʿalīmu
(is) the All-Knower
ٱلْحَكِيمُ
l-ḥakīmu
All-Wise
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.
83. [Jacob] replied, "No! Rather, your souls have made up a story for you. So patience is most fitting. Perhaps Allah will bring them all to me. Indeed, He is the All-Knowing, the All-Wise."
[80]
The Recovery of Lost Property Does Not Prove Theft:
These are exactly the same words that Sayyiduna Ya'qubؑ had said when the brothers of Yusuf came to him at night weeping after throwing Yusufؑ into the well, and fabricated a false story to tell him. This time, after hearing the whole incident from these sons of his, the admonition he gave them meant: Could you not have said that the recovery of a lost item from someone's belongings is not definite proof that the person has certainly stolen it? It is possible that someone else placed that item among his belongings. Then, by further accusing Yusuf of theft, you made the accusation against Binyamin even more solid. From this admonition, two things become clear: first, that Sayyiduna Ya'qubؑ was firmly convinced that these sons of his could not be thieves; and second, that the brothers of Yusuf always remained suspicious of these two younger brothers.
[81] By "all," it refers to Yusuf, Binyamin, and their eldest brother who, out of shame and remorse, stayed behind in Egypt.
[80]
The Recovery of Lost Property Does Not Prove Theft:
These are exactly the same words that Sayyiduna Ya'qubؑ had said when the brothers of Yusuf came to him at night weeping after throwing Yusufؑ into the well, and fabricated a false story to tell him. This time, after hearing the whole incident from these sons of his, the admonition he gave them meant: Could you not have said that the recovery of a lost item from someone's belongings is not definite proof that the person has certainly stolen it? It is possible that someone else placed that item among his belongings. Then, by further accusing Yusuf of theft, you made the accusation against Binyamin even more solid. From this admonition, two things become clear: first, that Sayyiduna Ya'qubؑ was firmly convinced that these sons of his could not be thieves; and second, that the brothers of Yusuf always remained suspicious of these two younger brothers.
[81] By "all," it refers to Yusuf, Binyamin, and their eldest brother who, out of shame and remorse, stayed behind in Egypt.
