Surah Yusuf (Joseph) 12 : 25
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
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Word | Arabic word | |
(12:25:1) wa-is'tabaqā And they both raced |
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(12:25:2) l-bāba (to) the door |
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(12:25:3) waqaddat and she tore |
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(12:25:4) qamīṣahu his shirt |
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(12:25:5) |
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(12:25:6) duburin the back |
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(12:25:7) wa-alfayā and they both found |
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(12:25:8) sayyidahā her husband |
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(12:25:9) |
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(12:25:10) l-bābi the door |
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(12:25:11) qālat She said |
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(12:25:12) |
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(12:25:13) jazāu (is) the recompense |
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(12:25:14) |
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(12:25:15) arāda intended |
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(12:25:16) bi-ahlika for your wife |
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(12:25:17) sūan evil |
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(12:25:18) illā except |
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(12:25:19) |
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(12:25:20) yus'jana he be imprisoned |
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(12:25:21) |
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(12:25:22) ʿadhābun a punishment |
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(12:25:23) alīmun painful |
Explanatory Note
This interpretation of the text is closer to human nature and to the protection God grants prophets. Joseph was only a human being. It is true that he was chosen by God. That is indeed the reason why his weakness was limited to feelings only, and lasted just for a brief moment. When he saw a sign from his Lord shining in his heart and conscience, he resumed his resistance to all temptation.
“Thus We averted from him evil and indecency. He was truly one of Our faithful servants.” (Verse 24) When he came to himself, he wanted to rush away while she went after him, excited, out of control: “And they both rushed to the door.” (Verse 25) As she tried to pull him away from the door, “she tore his shirt from behind.” (Verse 25) At this moment, a totally unexpected surprise awaited them: “And at the door they met her husband.” (Verse 25) The mature woman who is in control of the situation emerges here. An answer to the question raised by the husband to the very suspicious scene is readily given. An unhesitating accusation of Joseph being the offender is immediately stated. However, she still loves him and does not want him to collect a very severe punishment, so she suggests a safe one:: “She said: ‘What ought to be the punishment of someone who has evil designs on your wife other than that he should be thrown in prison or some grievous punishment?’” (Verse 25) But Joseph would not accept this false accusation, so he speaks out in reply: “It was she who sought to seduce me.” (Verse 26)
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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Ibn Kathir (English)
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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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