Surah Yusuf (Joseph) 12 : 35
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
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| Word | Arabic word | |
| (12:35:1) |
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| (12:35:2) badā (it) appeared |
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| (12:35:3) |
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| (12:35:4) |
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| (12:35:5) baʿdi after |
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| (12:35:6) |
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| (12:35:7) ra-awū they had seen |
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| (12:35:8) l-āyāti the signs |
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| (12:35:9) layasjununnahu surely they should imprison him |
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| (12:35:10) |
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| (12:35:11) ḥīnin a time |
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Explanatory Note
“Yet for all the evidence they had seen, they felt it right to put him in jail for a time.” (Verse 35) Such is the type of action taken in palaces. It is the action typical of the aristocracy, despotic regimes and social conditions reflecting a state of ignorance or jāhiliyyah. When all the signs point to Joseph’s innocence, the decision is taken to put him in prison. What a travesty of justice. The Chief Minister’s wife behaves with no sense of shame, throwing a party and inviting women of her class to show them the young man, Joseph. She then declares in public her infatuation with him. They experience the same feelings and so too try to tempt him. Joseph’s only recourse in the face of such tantalizing appeals is to turn to his Lord for protection. His mistress declares, shamelessly, before the other women that he will have to do as he is told or else be thrown in prison where he is sure to be humiliated. His choice is prison, and ultimately this is what occurs.
3. Surah Overview
The subject matter of this Surah indicates that it was revealed during the last stage of the Prophet’s residence at Makkah when the Quraysh were considering the question of killing, exiling or imprisoning him. At that time, some of the disbelievers asked a question to test his claim to prophethood: “Why did the Israelites go to Egypt?” They knew that the story was not known to the Arabs, since there was no mention of it in their traditions, and the Prophet had never referred to any knowledge of it in the past. Therefore they expected that he would not be able to give a satisfactory answer or would evade it and enquire about it from the Jews, which would expose him as a fraud. Contrary to their expectations, God revealed the whole story of Prophet Joseph and the Prophet recited it on the spot. This put the Quraysh in a very awkward position because it not only foiled their scheme but also cautioned them to consider their behaviour and compare it to the treachery displayed by the brothers of Prophet Joseph.
The fact is that by applying this story to the conflict, the Qur’an had made a bold and clear prophecy which was fulfilled literally by the events that happened in the succeeding ten years. Hardly two years had passed after its revelation when the Quraysh conspired to kill the Prophet like the brothers of Prophet Joseph and he had to emigrate from Makkah to Madinah where he gained the same kind of power as Prophet Joseph had gained in Egypt. Again in the end the Quraysh had to humble themselves before him just like the brothers of Prophet Joseph when they humbly requested ‘Show mercy to us for God rewards richly those who show mercy’ (v. 88) and Prophet Joseph generously forgave them (even though he had complete power to wreak vengeance on them) saying ‘today no penalty shall be inflicted on you. May God forgive you: He is the greatest of all those who forgive’ (v. 92). The same story of mercy was repeated when after the conquest of Makkah the fallen Quraysh stood meekly before the Prophet who had the power to inflict vengeance on them for their cruelty towards him. But instead he merely asked them ‘What treatment do you expect from me now?’ They replied ‘You are a generous brother and the son of a generous brother’. At this he very generously forgave them, saying ‘I will give the same answer to your request that Joseph gave to his brothers: ‘. . . 'today no penalty shall be inflicted on you, you are forgiven.’
Qurtubi mentions that the Jews asked the Prophet about the story of Yusuf and hence this surah was revealed.
10. Wiki Forum
11. Tafsir Zone
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Sayyid Qutb Overview (Verse 35) This third episode of Joseph’s story witnesses yet another trial he has to endure. It is the third and final test of hardship in his life. What comes after this is good fortune which also constitutes a test of his perseverance. The present trial sees him thrown in jail after his innocence has been established. When an innocent person is put in prison, he finds it especially difficult, although he can console himself that he has committed no crime. During Joseph’s trial we see an aspect of the grace God bestows on him as He gives him knowledge which enables him to interpret dreams and visions, and gives him the ability to explain forthcoming events on the basis of indications he may see. Then God’s grace is further bestowed on him when he is declared innocent in the presence of the King. His abilities are also recognized, giving him the chance to assume high position, coupled with the King’s trust and wide powers. An Innocent Man Goes to Prison “Yet for all the evidence they had seen, they felt it right to put him in jail for a time.” (Verse 35) Such is the type of action taken in palaces. It is the action typical of the aristocracy, despotic regimes and social conditions reflecting a state of ignorance or jāhiliyyah. When all the signs point to Joseph’s innocence, the decision is taken to put him in prison. What a travesty of justice. The Chief Minister’s wife behaves with no sense of shame, throwing a party and inviting women of her class to show them the young man, Joseph. She then declares in public her infatuation with him. They experience the same feelings and so too try to tempt him. Joseph’s only recourse in the face of such tantalizing appeals is to turn to his Lord for protection. His mistress declares, shamelessly, before the other women that he will have to do as he is told or else be thrown in prison where he is sure to be humiliated. His choice is prison, and ultimately this is what occurs. Despite all this, the decision is made to imprison him. Most probably by this time the woman has despaired of him responding to her attempts. Moreover, it must have become the subject of conversation among the public, and not confined to the aristocracy. It was, therefore, necessary to protect the reputation of high class families. Since the men in these families have been unable to safeguard their own reputation and that of their women, they are certainly able to throw a young man in prison, knowing that he has committed no offence other than not responding to the temptation of an aristocratic woman. After all, it is his resistance of temptation that made her the talk of all classes.
Overview (Verse 35) This third episode of Joseph’s story witnesses yet another trial he has to endure. It is the third and final test of hardship in his life. What comes after this is good fortune which also constitutes a test of his perseverance. The present trial sees him thrown in jail after his innocence has been established. When an innocent person is put in prison, he finds it especially difficult, although he can console himself that he has committed no crime. During Joseph’s trial we see an aspect of the grace God bestows on him as He gives him knowledge which enables him to interpret dreams and visions, and gives him the ability to explain forthcoming events on the basis of indications he may see. Then God’s grace is further bestowed on him when he is declared innocent in the presence of the King. His abilities are also recognized, giving him the chance to assume high position, coupled with the King’s trust and wide powers. An Innocent Man Goes to Prison “Yet for all the evidence they had seen, they felt it right to put him in jail for a time.” (Verse 35) Such is the type of action taken in palaces. It is the action typical of the aristocracy, despotic regimes and social conditions reflecting a state of ignorance or jāhiliyyah. When all the signs point to Joseph’s innocence, the decision is taken to put him in prison. What a travesty of justice. The Chief Minister’s wife behaves with no sense of shame, throwing a party and inviting women of her class to show them the young man, Joseph. She then declares in public her infatuation with him. They experience the same feelings and so too try to tempt him. Joseph’s only recourse in the face of such tantalizing appeals is to turn to his Lord for protection. His mistress declares, shamelessly, before the other women that he will have to do as he is told or else be thrown in prison where he is sure to be humiliated. His choice is prison, and ultimately this is what occurs. Despite all this, the decision is made to imprison him. Most probably by this time the woman has despaired of him responding to her attempts. Moreover, it must have become the subject of conversation among the public, and not confined to the aristocracy. It was, therefore, necessary to protect the reputation of high class families. Since the men in these families have been unable to safeguard their own reputation and that of their women, they are certainly able to throw a young man in prison, knowing that he has committed no offence other than not responding to the temptation of an aristocratic woman. After all, it is his resistance of temptation that made her the talk of all classes.
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Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verse 35) This third episode of Joseph’s story witnesses yet another trial he has to endure. It is the third and final test of hardship in his life. What comes after this is good fortune which also constitutes a test of his perseverance. The present trial sees him thrown in jail after his innocence has been established. When an innocent person is put in prison, he finds it especially difficult, although he can console himself that he has committed no crime. During Joseph’s trial we see an aspect of the grace God bestows on him as He gives him knowledge which enables him to interpret dreams and visions, and gives him the ability to explain forthcoming events on the basis of indications he may see. Then God’s grace is further bestowed on him when he is declared innocent in the presence of the King. His abilities are also recognized, giving him the chance to assume high position, coupled with the King’s trust and wide powers. An Innocent Man Goes to Prison “Yet for all the evidence they had seen, they felt it right to put him in jail for a time.” (Verse 35) Such is the type of action taken in palaces. It is the action typical of the aristocracy, despotic regimes and social conditions reflecting a state of ignorance or jāhiliyyah. When all the signs point to Joseph’s innocence, the decision is taken to put him in prison. What a travesty of justice. The Chief Minister’s wife behaves with no sense of shame, throwing a party and inviting women of her class to show them the young man, Joseph. She then declares in public her infatuation with him. They experience the same feelings and so too try to tempt him. Joseph’s only recourse in the face of such tantalizing appeals is to turn to his Lord for protection. His mistress declares, shamelessly, before the other women that he will have to do as he is told or else be thrown in prison where he is sure to be humiliated. His choice is prison, and ultimately this is what occurs. Despite all this, the decision is made to imprison him. Most probably by this time the woman has despaired of him responding to her attempts. Moreover, it must have become the subject of conversation among the public, and not confined to the aristocracy. It was, therefore, necessary to protect the reputation of high class families. Since the men in these families have been unable to safeguard their own reputation and that of their women, they are certainly able to throw a young man in prison, knowing that he has committed no offence other than not responding to the temptation of an aristocratic woman. After all, it is his resistance of temptation that made her the talk of all classes.
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