Ruku 199 ع
Section 199 of 556 • 8 Verses
وَقَالَ ٱلْمَلِكُ ٱئْتُونِى بِهِۦ ۖ فَلَمَّا جَآءَهُ ٱلرَّسُولُ قَالَ ٱرْجِعْ إِلَىٰ رَبِّكَ فَسْـَٔلْهُ مَا بَالُ ٱلنِّسْوَةِ ٱلَّٰتِى قَطَّعْنَ أَيْدِيَهُنَّ ۚ إِنَّ رَبِّى بِكَيْدِهِنَّ عَلِيمٌ
12:32.
12:32.
Realizing that Joseph was no ordinary person the King wanted to release him from the prison forthwith. But Joseph refused to be released until a full inquiry was made into his case and he was proved to be innocent of the charge laid against him. His object in demanding an inquiry seems to be two- fold: First, that the King might know that he was innocent so that on no future occasion his mind might be poisoned against him by evilly-disposed persons on the basis of the alleged cause of his imprisonment. Secondly, that Potiphar, his benefactor, might not remain under the impression that Joseph had proved faithless to him.
12:32.
Commentary:
When the King saw that the wise men of his court had failed to interpret his dream and that Joseph had not only interpreted it rightly but had also suggested a remedy for the impending affliction, and when he learnt from his butler that Joseph’s previous interpretation of two dreams had also turned out to be true, he realized that Joseph was no ordinary man and desired to release him from the prison forthwith. But Joseph refused to be released until a full inquiry was made into his case and he was proved to be innocent of the charge laid against him. His object in demanding an inquiry seems to be twofold: firstly, that the King might know that he was innocent so that on no future occasion might his mind be poisoned against him by evilly-disposed persons on the basis of the alleged cause of his imprisonment; secondly, that Potiphar, his benefactor, might not remain under the impression that he had proved faithless to him.
The Holy Prophet is reported to have once said that if he had remained in prison for so long a time as Joseph did and, like Joseph, had received the orders of his release, he would at once have left the prison (Bukhari & Muslim). This readiness of the Holy Prophet to leave the prison in contrast to the hesitancy of Joseph to do so shows the former to be spiritually superior to the latter. It is true that the vindication of one’s honour is an act of virtue, but to welcome the opportunity for discharging one’s duties as a Prophet of God, as the Holy Prophet’s reported readiness implied, leaving one’s honour to take care of itself, is certainly an act of much higher spiritual eminence.
The words, how fare the women who cut their hands, spoken by Joseph show that the incident of the cutting by the women of their hands did actually take place; otherwise Joseph could not have referred to it in these words. Either the women, while absorbed in conversation, had inadvertently cut their hands, or they might have declared that, by bringing a false accusation against Joseph, they had cut their own hands i.e. had landed themselves in a false position. If these words had only expressed the women’s state of mind and nothing actual had happened, Joseph could not have referred to "the cutting of the hands."
a
12:32.
a
12:32.
1554
Commentary:
When the King saw that the wise men of his court had failed to interpret his dream and that Joseph had not only interpreted it rightly but had also suggested a remedy for the impending affliction, and when he learnt from his butler that Joseph’s previous interpretation of two dreams had also turned out to be true, he realized that Joseph was no ordinary man and desired to release him from the prison forthwith. But Joseph refused to be released until a full inquiry was made into his case and he was proved to be innocent of the charge laid against him. His object in demanding an inquiry seems to be twofold: firstly, that the King might know that he was innocent so that on no future occasion might his mind be poisoned against him by evilly-disposed persons on the basis of the alleged cause of his imprisonment; secondly, that Potiphar, his benefactor, might not remain under the impression that he had proved faithless to him.
The Holy Prophet is reported to have once said that if he had remained in prison for so long a time as Joseph did and, like Joseph, had received the orders of his release, he would at once have left the prison (Bukhari & Muslim). This readiness of the Holy Prophet to leave the prison in contrast to the hesitancy of Joseph to do so shows the former to be spiritually superior to the latter. It is true that the vindication of one’s honour is an act of virtue, but to welcome the opportunity for discharging one’s duties as a Prophet of God, as the Holy Prophet’s reported readiness implied, leaving one’s honour to take care of itself, is certainly an act of much higher spiritual eminence.
The words, how fare the women who cut their hands, spoken by Joseph show that the incident of the cutting by the women of their hands did actually take place; otherwise Joseph could not have referred to it in these words. Either the women, while absorbed in conversation, had inadvertently cut their hands, or they might have declared that, by bringing a false accusation against Joseph, they had cut their own hands i.e. had landed themselves in a false position. If these words had only expressed the women’s state of mind and nothing actual had happened, Joseph could not have referred to "the cutting of the hands."
a
12:32.
1387
Realizing that Joseph was no ordinary person the King wanted to release him from the prison forthwith. But Joseph refused to be released until a full inquiry was made into his case and he was proved to be innocent of the charge laid against him. His object in demanding an inquiry seems to be two- fold: First, that the King might know that he was innocent so that on no future occasion his mind might be poisoned against him by evilly-disposed persons on the basis of the alleged cause of his imprisonment. Secondly, that Potiphar, his benefactor, might not remain under the impression that Joseph had proved faithless to him.
قَالَ مَا خَطْبُكُنَّ إِذْ رَٰوَدتُّنَّ يُوسُفَ عَن نَّفْسِهِۦ ۚ قُلْنَ حَٰشَ لِلَّهِ مَا عَلِمْنَا عَلَيْهِ مِن سُوٓءٍ ۚ قَالَتِ ٱمْرَأَتُ ٱلْعَزِيزِ ٱلْـَٰٔنَ حَصْحَصَ ٱلْحَقُّ أَنَا۠ رَٰوَدتُّهُۥ عَن نَّفْسِهِۦ وَإِنَّهُۥ لَمِنَ ٱلصَّٰدِقِينَ
12:32.
عورتوں نے کوئی بُرا فعل نہیں کروانا چاہا تھا‘ بلکہ یوسفؑ کے آقا کی بیوی نے چاہا تھا۔ مگر چونکہ وہ آقا کی بیوی کی سہیلیاں تھیں اور انہوں نے پھر بھی سچی گواہی کو چھپائے رکھا۔ اس لئے ان کی طرف جرم منسوب کیا گیا ہے۔
12:32.
The words seem to show that the incident of the cutting of their hands by the women did actually take place; otherwise Joseph could not have referred to it. Either in amazement or being absorbed in conversation, some of them did inadvertently cut their hands. Or the words might mean that by bringing a false accusation against Joseph the women had cut their own hands, i.e. they had landed themselves into a false position. But if nothing actual had happened, Joseph could not have referred to 'the cutting of the hands.' Hasha Lillahi also means, God forbid; or how far is Allah from every imperfection (Lane).
12:32.
Important Words:
ماخطبکن (what was the matter with you) خطب (khatbun) is the noun-infinitive from خطب (khataba). They say خطب القوم i.e. he addressed the people and delivered to them an exhortation or admonition. خطب المرأة means, he asked or demanded the woman in marriage. خطب means, a thing, an affair, or a business, small or great, that one seeks or desires to do or that may be a subject of discourse; a great thing or affair; or the cause or occasion of a thing or an event; or an affliction or calamity. They say ماخطبك i.e. what is the thing or affair or business that thou seekest or desirest to do; or, what is the cause of thy coming? (Lane).
Commentary:
This verse shows that the King had become so convinced of the righteousness of Joseph that, on hearing of the accusation against him, he at once believed it to be false. This is why the women, judging from the way in which the King questioned them, realized that he looked upon Joseph as a righteous man, and so they confessed the truth. But by so doing they only bore witness to the innocence of Joseph, without in any way accusing Potiphar’s wife. The latter, however, fearing lest after exonerating Joseph of all blame the women might proceed to testify to her misconduct, hastened to confess her guilt, although she had not yet been questioned by the King. She did this to escape the greater shame of being condemned out of the mouth of others and perhaps also to win some credit for speaking the truth without being questioned.
b
12:32.
1
عورتوں نے کوئی بُرا فعل نہیں کروانا چاہا تھا‘ بلکہ یوسفؑ کے آقا کی بیوی نے چاہا تھا۔ مگر چونکہ وہ آقا کی بیوی کی سہیلیاں تھیں اور انہوں نے پھر بھی سچی گواہی کو چھپائے رکھا۔ اس لئے ان کی طرف جرم منسوب کیا گیا ہے۔
a
12:32.
1555
Important Words:
ماخطبکن (what was the matter with you) خطب (khatbun) is the noun-infinitive from خطب (khataba). They say خطب القوم i.e. he addressed the people and delivered to them an exhortation or admonition. خطب المرأة means, he asked or demanded the woman in marriage. خطب means, a thing, an affair, or a business, small or great, that one seeks or desires to do or that may be a subject of discourse; a great thing or affair; or the cause or occasion of a thing or an event; or an affliction or calamity. They say ماخطبك i.e. what is the thing or affair or business that thou seekest or desirest to do; or, what is the cause of thy coming? (Lane).
Commentary:
This verse shows that the King had become so convinced of the righteousness of Joseph that, on hearing of the accusation against him, he at once believed it to be false. This is why the women, judging from the way in which the King questioned them, realized that he looked upon Joseph as a righteous man, and so they confessed the truth. But by so doing they only bore witness to the innocence of Joseph, without in any way accusing Potiphar’s wife. The latter, however, fearing lest after exonerating Joseph of all blame the women might proceed to testify to her misconduct, hastened to confess her guilt, although she had not yet been questioned by the King. She did this to escape the greater shame of being condemned out of the mouth of others and perhaps also to win some credit for speaking the truth without being questioned.
a
12:32.
1388
The words seem to show that the incident of the cutting of their hands by the women did actually take place; otherwise Joseph could not have referred to it. Either in amazement or being absorbed in conversation, some of them did inadvertently cut their hands. Or the words might mean that by bringing a false accusation against Joseph the women had cut their own hands, i.e. they had landed themselves into a false position. But if nothing actual had happened, Joseph could not have referred to 'the cutting of the hands.' Hasha Lillahi also means, God forbid; or how far is Allah from every imperfection (Lane).
ذَٰلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ بِٱلْغَيْبِ وَأَنَّ ٱللَّهَ لَا يَهْدِى كَيْدَ ٱلْخَآئِنِينَ
Commentary:
The words of this and the following verses were uttered by Joseph and not by the seducing woman as supposed by some commentators. The pronoun "him" in the clause لم اخنه (I was not unfaithful to him) refers to Potiphar. The verse shows Joseph as stating the object for which he had caused this enquiry to be held, which was to clear himself of the possible charge that he had behaved faithlessly towards his master, Potiphar.
The words "the unfaithful" here refer to those who had plotted against Joseph. As Joseph was a Prophet of God, the plotters against him could not succeed, and hence God caused their plot to be exposed and defeated.
1556
Commentary:
The words of this and the following verses were uttered by Joseph and not by the seducing woman as supposed by some commentators. The pronoun "him" in the clause لم اخنه (I was not unfaithful to him) refers to Potiphar. The verse shows Joseph as stating the object for which he had caused this enquiry to be held, which was to clear himself of the possible charge that he had behaved faithlessly towards his master, Potiphar.
The words "the unfaithful" here refer to those who had plotted against Joseph. As Joseph was a Prophet of God, the plotters against him could not succeed, and hence God caused their plot to be exposed and defeated.
۞ وَمَآ أُبَرِّئُ نَفْسِىٓ ۚ إِنَّ ٱلنَّفْسَ لَأَمَّارَةٌۢ بِٱلسُّوٓءِ إِلَّا مَا رَحِمَ رَبِّىٓ ۚ إِنَّ رَبِّى غَفُورٌ رَّحِيمٌ
The clause Illa ma Rahima Rabbi (save that whereon my Lord has mercy) may have three different interpretations: (a) Save the Nafs (soul) whereupon my Lord has mercy, the particle ma standing for Nafs. (b) Save him upon whom my Lord has mercy; ma here meaning, man. (c) Yes, but it is God’s mercy which saves whom it chooses. These three meanings refer to the three stages in the spiritual development of man. The first meaning refers to the stage when man has attained the stage of spiritual perfection—the stage of Nafs-e-Mutma’innah (the soul at rest—89:28). The second meaning applies to man when he is yet in the stage of Nafs-e-Lawwamah (self-accusing soul— 75:3) when man is struggling against sin and his evil propensities, sometimes overcoming them and at others being vanquished by them. The third meaning applies to man when the animal in him predominates. This stage is called Nafs-e-Ammarah (the soul prone to evil).
Commentary:
As stated in the preceding verse, the words I do not hold my own self etc., were uttered by Joseph. The verse thus constitutes a striking commentary on the purity and nobility of mind of God’s Prophets and His Elect. Joseph, as stated above, had demanded an enquiry to be held about the imputation made against him. In this verse he disclaims any intention to establish his own purity or attribute any good to himself by that enquiry. His object, he says, is to show by this means that God does not allow the machinations of dishonest people to succeed against His Prophets and also that no one can tempt into sin those to whom God gives His protection. Joseph declares that he had caused this inquiry to be made, not to make a show of his own purity but to indicate that nobody can lead astray the man whom God Himself protects from evil. As for himself, he admits in the verse that human nature alone—unaided by Divine mercy, which manifests itself through revelation, religious law and Divine grace—cannot protect itself from evil. Man, by nature, is apt to fall into evil and it is God’s connection alone which can lead him to the right path.
The clause الا ما رحم ربی (save that whereon my Lord has mercy) is capable of three different interpretations: (a) save the نفس (soul or spirit) whereupon my Lord has mercy; in this case the particle ما stands for; نفس (b) save that man upon whom my Lord has mercy; in this case ما will be taken as meaning من i.e. that person; and (c) yes, but it is God’s mercy which saves whom it chooses; in this case the particle will be taken as مصدریة and the expression ما رحم would mean رحمة (mercy). These three meanings refer to the three stages in the spiritual growth of man. The first meaning refers to the stage when man has attained the stage of spiritual perfection. At this stage he is known by the name نفس مطمئنة (i.e. the soul at rest or the soul in peace). The second meaning is applied to man when he is yet in the stage of نفس لوامة (i.e. self-accusing soul) viz. when a man is struggling against sin and
his evil propensities, sometimes overcoming him and at others being vanquished. The third meaning applies to a man when his evil inclinations have the better of him. At this stage he is described by the term; نفس امارة (i.e. the soul prone to evil). All these kinds of نفس(soul) have been mentioned in the Quran (89:28; 75:3; 12:54) and have been fully discussed in the Teachings of Islam by Ahmad, the Promised Messiah.
1557
Commentary:
As stated in the preceding verse, the words I do not hold my own self etc., were uttered by Joseph. The verse thus constitutes a striking commentary on the purity and nobility of mind of God’s Prophets and His Elect. Joseph, as stated above, had demanded an enquiry to be held about the imputation made against him. In this verse he disclaims any intention to establish his own purity or attribute any good to himself by that enquiry. His object, he says, is to show by this means that God does not allow the machinations of dishonest people to succeed against His Prophets and also that no one can tempt into sin those to whom God gives His protection. Joseph declares that he had caused this inquiry to be made, not to make a show of his own purity but to indicate that nobody can lead astray the man whom God Himself protects from evil. As for himself, he admits in the verse that human nature alone—unaided by Divine mercy, which manifests itself through revelation, religious law and Divine grace—cannot protect itself from evil. Man, by nature, is apt to fall into evil and it is God’s connection alone which can lead him to the right path.
The clause الا ما رحم ربی (save that whereon my Lord has mercy) is capable of three different interpretations: (a) save the نفس (soul or spirit) whereupon my Lord has mercy; in this case the particle ما stands for; نفس (b) save that man upon whom my Lord has mercy; in this case ما will be taken as meaning من i.e. that person; and (c) yes, but it is God’s mercy which saves whom it chooses; in this case the particle will be taken as مصدریة and the expression ما رحم would mean رحمة (mercy). These three meanings refer to the three stages in the spiritual growth of man. The first meaning refers to the stage when man has attained the stage of spiritual perfection. At this stage he is known by the name نفس مطمئنة (i.e. the soul at rest or the soul in peace). The second meaning is applied to man when he is yet in the stage of نفس لوامة (i.e. self-accusing soul) viz. when a man is struggling against sin and
his evil propensities, sometimes overcoming him and at others being vanquished. The third meaning applies to a man when his evil inclinations have the better of him. At this stage he is described by the term; نفس امارة (i.e. the soul prone to evil). All these kinds of نفس(soul) have been mentioned in the Quran (89:28; 75:3; 12:54) and have been fully discussed in the Teachings of Islam by Ahmad, the Promised Messiah.
1389
The clause Illa ma Rahima Rabbi (save that whereon my Lord has mercy) may have three different interpretations: (a) Save the Nafs (soul) whereupon my Lord has mercy, the particle ma standing for Nafs. (b) Save him upon whom my Lord has mercy; ma here meaning, man. (c) Yes, but it is God’s mercy which saves whom it chooses. These three meanings refer to the three stages in the spiritual development of man. The first meaning refers to the stage when man has attained the stage of spiritual perfection—the stage of Nafs-e-Mutma’innah (the soul at rest—89:28). The second meaning applies to man when he is yet in the stage of Nafs-e-Lawwamah (self-accusing soul— 75:3) when man is struggling against sin and his evil propensities, sometimes overcoming them and at others being vanquished by them. The third meaning applies to man when the animal in him predominates. This stage is called Nafs-e-Ammarah (the soul prone to evil).
وَقَالَ ٱلْمَلِكُ ٱئْتُونِى بِهِۦٓ أَسْتَخْلِصْهُ لِنَفْسِى ۖ فَلَمَّا كَلَّمَهُۥ قَالَ إِنَّكَ ٱلْيَوْمَ لَدَيْنَا مَكِينٌ أَمِينٌ
Commentary:
In the words, I may take him specially for myself, the King seems to administer a veiled rebuke to Potiphar, hinting that, whereas he (Potiphar) had failed to treat with honour a man like Joseph, he himself would now bestow on him the honour he deserved by admitting him to his special favour. This was the attitude of the King before he had spoken to Joseph. But when he had talked with him, he became still more enamoured of him and hastened to confer high rank upon him. In the Bible we read: And Pharaoh said unto Joseph, "According unto thy word shall all people be ruled: only in the throne will I be greater than thou"… "and he made him to ride in the second chariot which he had" (Gen. 41:40-43).
1558
Commentary:
In the words, I may take him specially for myself, the King seems to administer a veiled rebuke to Potiphar, hinting that, whereas he (Potiphar) had failed to treat with honour a man like Joseph, he himself would now bestow on him the honour he deserved by admitting him to his special favour. This was the attitude of the King before he had spoken to Joseph. But when he had talked with him, he became still more enamoured of him and hastened to confer high rank upon him. In the Bible we read: And Pharaoh said unto Joseph, "According unto thy word shall all people be ruled: only in the throne will I be greater than thou"… "and he made him to ride in the second chariot which he had" (Gen. 41:40-43).
قَالَ ٱجْعَلْنِى عَلَىٰ خَزَآئِنِ ٱلْأَرْضِ ۖ إِنِّى حَفِيظٌ عَلِيمٌ
Joseph preferred charge of the finance department. His choice seems to have been dictated by the desire to give his single-minded attention to the successful running of the department which so deeply concerned the fulfilment of the King’s dream.
Commentary:
Most probably the King offered Joseph the post of Prime Minister, but Joseph preferred charge of the finance department. His choice seems to have been dictated by the desire to enjoy comparative freedom from the material cares and court intrigues which are incidental to premiership and also to give his single-minded attention to the successful running of the department with which the fulfilment of the King’s dream was so deeply concerned.
1559
Commentary:
Most probably the King offered Joseph the post of Prime Minister, but Joseph preferred charge of the finance department. His choice seems to have been dictated by the desire to enjoy comparative freedom from the material cares and court intrigues which are incidental to premiership and also to give his single-minded attention to the successful running of the department with which the fulfilment of the King’s dream was so deeply concerned.
1390
Joseph preferred charge of the finance department. His choice seems to have been dictated by the desire to give his single-minded attention to the successful running of the department which so deeply concerned the fulfilment of the King’s dream.
وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِى ٱلْأَرْضِ يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَآءُ ۚ نُصِيبُ بِرَحْمَتِنَا مَن نَّشَآءُ ۖ وَلَا نُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ
12:22.
2:106; 3:75.
Commentary:
The words, And thus did We establish Joseph in the land, also occur in 12:22, where they are followed by the expression, that We might also teach him the interpretation of things, while in the verse under comment they are succeeded by the sentence, We bestow Our mercy upon whomsoever We please. This is because in the former case Joseph’s mettle was yet to be tried. But now that he had emerged triumphant from the ordeal, he was henceforward to enjoy uniform honour and prosperity.
This verse contains the thirteenth point of resemblance between Joseph and the Holy Prophet. Just as the brethren of Joseph, being jealous of his father’s regard for him, sought to remove him from their way and bring him to grief and dishonour, similarly, the Holy Prophet was compelled to leave his native city by his own kith and kin; but God conferred on him, as on Joseph, honour and distinction; with the difference that, whereas Joseph received his authority and honour from a king, the Holy
Prophet was indebted to no earthly potentate for all the power and glory that came to him. Indeed, the difference in the way in which these two Prophets rose to power and eminence is symbolic of the difference in their spiritual status.
a
12:22.
b
2:106; 3:75.
a
12:22.
b
2:106; 3:75.
1560
Commentary:
The words, And thus did We establish Joseph in the land, also occur in 12:22, where they are followed by the expression, that We might also teach him the interpretation of things, while in the verse under comment they are succeeded by the sentence, We bestow Our mercy upon whomsoever We please. This is because in the former case Joseph’s mettle was yet to be tried. But now that he had emerged triumphant from the ordeal, he was henceforward to enjoy uniform honour and prosperity.
This verse contains the thirteenth point of resemblance between Joseph and the Holy Prophet. Just as the brethren of Joseph, being jealous of his father’s regard for him, sought to remove him from their way and bring him to grief and dishonour, similarly, the Holy Prophet was compelled to leave his native city by his own kith and kin; but God conferred on him, as on Joseph, honour and distinction; with the difference that, whereas Joseph received his authority and honour from a king, the Holy
Prophet was indebted to no earthly potentate for all the power and glory that came to him. Indeed, the difference in the way in which these two Prophets rose to power and eminence is symbolic of the difference in their spiritual status.
a
12:22.
b
2:106; 3:75.
وَلَأَجْرُ ٱلْءَاخِرَةِ خَيْرٌ لِّلَّذِينَ ءَامَنُوا۟ وَكَانُوا۟ يَتَّقُونَ