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قَالَ يَٰبُنَيَّ لَا تَقۡصُصۡ رُءۡيَاكَ عَلَىٰٓ إِخۡوَتِكَ فَيَكِيدُواْ لَكَ كَيۡدًاۖ إِنَّ ٱلشَّيۡطَٰنَ لِلۡإِنسَٰنِ عَدُوّٞ مُّبِينٞ
[2665] It is a well-known fact among scholars that the vision of Prophets is truthful (ru’yā al-anbiyā’ ḥaqq) (cf. al-Shinqīṭī, al-ʿAḍb al-Namīr). This is why when Prophet Abraham (عليه السلام) saw in a dream that he kills his son, he went on to fulfil this command for it was as if it had been communicated to him in the dream (cf. 37: 102; al-Tafsīr al-Muyassar). ʿĀ’ishah (i) narrated: “The first form of revelation which the Messenger of Allah (ﷺ) was given was Truthful vision. He never saw a vision without it becoming a reality like the crack of dawn” (al-Bukhārī: 3). So Prophet Jacob (عليه السلام) knew then that his son was poised for greatness.
[2666] “Say to My servants to say what is best; indeed Satan sows discord among them. Satan is open enemy to man” (17: 53).
وَكَذَٰلِكَ يَجۡتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِن تَأۡوِيلِ ٱلۡأَحَادِيثِ وَيُتِمُّ نِعۡمَتَهُۥ عَلَيۡكَ وَعَلَىٰٓ ءَالِ يَعۡقُوبَ كَمَآ أَتَمَّهَا عَلَىٰٓ أَبَوَيۡكَ مِن قَبۡلُ إِبۡرَٰهِيمَ وَإِسۡحَٰقَۚ إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٞ
[2667] Such a noble family was understandably anticipating the selection of a Prophet from among this fourth generation in this noble line of descent. Of all his ten half-brothers and one sibling brother, Joseph was the one to be singled out for this truly lofty station, the highest that God will ever bestow on a human being. Thus, his father saw the significance of his dream (cf. al-Ṭabarī, Ibn Kathīr, Ibn ʿĀshūr).
[2668] Ta’wīl al-aḥādīth (lit. the interpretation of speech/talk/discourse). Almost all exegetes agree that this means that Prophet Joseph (عليه السلام) was given the ability of dream divination or interpretation, given that some dreams are coded messages (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Samʿānī). Dreams are called aḥādīth (pl. talk/speech/discourse) because they could be a person talking to himself, or an angel or a devil talking to him during sleep (cf. al-Shinqīṭī, Aḍwā’ al-Bayān), or, as some exegetes have it, because people tell each other about them (cf. Ibn ʿĀshūr).
Yet, al-Saʿdī, al-Shinqīṭī and Ibn ʿĀshūr see that this gift is not limited to the faculty of dream divination, but rather that ta’wīl al-aḥādīth is wider than this and could, in addition, entail the ability to analyse discourse and discern its real significance.
[2669] Although niʿmah means all the favours that God showers people with both worldly and religiously, it could also mean these and that of Prophethood as well (cf. al-Ṭabarī, al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
[2670] Indeed this single-most great honouring of a member of the family encompasses the whole family (cf. al-Saʿdī).
۞ لَّقَدۡ كَانَ فِي يُوسُفَ وَإِخۡوَتِهِۦٓ ءَايَٰتٞ لِّلسَّآئِلِينَ
[2671] al-Sā’ilīn (those who ask) are those who ask about their news (cf. al-Qurṭubī, Ibn Kathīr). But, in al-Ṭabarī’s considered opinion, it quietly alludes to Prophet Muhammad (ﷺ) to whom this sura was sent down to console and hearten him. For just as much as the Prophet was harassed and persecuted by his polytheistic clan, so was Yūsuf (عليه السلام) done great harm by at the hands of his own brothers – this out of envy. Yet all occurred whilst he was very young and had done no one any harm.
إِذۡ قَالُواْ لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَىٰٓ أَبِينَا مِنَّا وَنَحۡنُ عُصۡبَةٌ إِنَّ أَبَانَا لَفِي ضَلَٰلٖ مُّبِينٍ
[2672] That is, his sibling brother (Benjamin); the conspirators being his half-brothers from a different wife of Jacob’s (cf. Ibn Kathīr, Ibn ʿĀshūr).
[2673] ʿUṣbah (hardy band) refers to a group numbered from ten to forty. It derives from ʿaṣaba, i.e. to tie up tightly together; so ʿusbah denotes a tightly tied bunch (cf. al-Ṭabarī, Ibn Qutaybah, Gharīb al-Qur’ān, al-Sijistānī, Gharīb al-Qur’ān). Thus they pointed out that they were fully grown men, who were of much greater use to a father than were mere children (cf. al-Ṭabarī, Ibn Kathīr, al-Shinqīṭī). This is especially telling if one realizes the secluded location and harsh environment in which Jacob was settled (cf. Aya 100 below), where his household relied only on themselves for protection and provision for themselves and their livestock.
There could also be a deeper and more complex latent reason that sparked the jealousy/envy of these hardy, independent men, which was that they took their fathers’ favouring of Joseph to mean that he was the one singled out for greatness, namely, Prophethood. This explains the drastic measures they proposed to rid themselves of him; no less than manslaughter, though they were indeed righteous (cf. Ibn ʿĀshūr) and directly descended from the most noble human lineage ever.
ٱقۡتُلُواْ يُوسُفَ أَوِ ٱطۡرَحُوهُ أَرۡضٗا يَخۡلُ لَكُمۡ وَجۡهُ أَبِيكُمۡ وَتَكُونُواْ مِنۢ بَعۡدِهِۦ قَوۡمٗا صَٰلِحِينَ
[2674] Metonymically used to mean his undivided attention (cf. Ibn ʿĀshūr).
[2675] They either meant to morally justify (cf. al-Saʿdī, Fawā’id Mustanbaṭah min Qiṣṣati Yūsuf ʿAlayhi al-Salām, p. 20) their grievous wrongdoing and encourage themselves to it by reminding themselves that they would repent thereafter and abstain from doing further evil (cf. al-Ṭabarī, Ibn Kathīr) and/or worldly justify it by being better off after they got rid of this most irksome issue (cf. Ibn ʿĀshūr).
قَالَ قَآئِلٞ مِّنۡهُمۡ لَا تَقۡتُلُواْ يُوسُفَ وَأَلۡقُوهُ فِي غَيَٰبَتِ ٱلۡجُبِّ يَلۡتَقِطۡهُ بَعۡضُ ٱلسَّيَّارَةِ إِن كُنتُمۡ فَٰعِلِينَ
قَالُواْ يَٰٓأَبَانَا مَا لَكَ لَا تَأۡمَ۬نَّا عَلَىٰ يُوسُفَ وَإِنَّا لَهُۥ لَنَٰصِحُونَ
[2676] Here is how they put their plan into action (cf. Abū Ḥayyān).
[2677] They carefully formulated this challenging and somewhat threatening exclamation, in order to throw their father off guard (cf. Ibn ʿĀshūr).
أَرۡسِلۡهُ مَعَنَا غَدٗا يَرۡتَعۡ وَيَلۡعَبۡ وَإِنَّا لَهُۥ لَحَٰفِظُونَ
[2678] Joseph (عليه السلام) might have been present there and then for they could have said no more potent keywords than could strike a chord with a young boy, or soften the heart of a loving father (cf. Ibn ʿAṭiyyah).
قَالَ إِنِّي لَيَحۡزُنُنِيٓ أَن تَذۡهَبُواْ بِهِۦ وَأَخَافُ أَن يَأۡكُلَهُ ٱلذِّئۡبُ وَأَنتُمۡ عَنۡهُ غَٰفِلُونَ
[2679] This he said in order to discourage them from taking their brother away, knowing that good sons, as they were, won’t do anything that causes a parent sadness (cf. Ibn ʿĀshūr). But they were so bent on their course of action that they did not give such a nicety much attention.
قَالُواْ لَئِنۡ أَكَلَهُ ٱلذِّئۡبُ وَنَحۡنُ عُصۡبَةٌ إِنَّآ إِذٗا لَّخَٰسِرُونَ
