| Joseph (Yusuf): (21) And the one who bought him said...

Issues Discussed:

It is established in narrations that the one who bought Joseph (Yusuf) either bought him from his brothers or from those who found him at the well, and then took him to Egypt and sold him there.

• It is said that the buyer was Qitfir (or Itfir), who was the Al-Aziz (the powerful minister) overseeing the treasuries of Egypt.
• The king at that time was Rayyan ibn al-Walid, a man from the Amalekites. Rayyan later believed in Joseph and died during Joseph's lifetime.
• After Rayyan, Qabus ibn Mus'ab became king. Joseph invited him to Islam, but he refused.
• The Aziz bought Joseph when he was seventeen years old. Joseph remained in his house for thirteen years.
• Rayyan ibn al-Walid appointed Joseph as minister when Joseph was thirty years old. God granted him kingship and wisdom when he was thirty-three years old. He died at the age of one hundred and twenty.
• It is also mentioned that the Pharaoh during Joseph's time was 400 years before the Pharaoh of Moses, based on the verse: {And indeed, Joseph came to you before with clear signs} (Ghafir: 34).
• Another view is that the Pharaoh of Moses was a descendant of the Pharaoh of Joseph.
• It is narrated that the Aziz bought Joseph for twenty dinars. Others say they put him up for sale, and they disputed his price until it reached the value of his weight in musk, silver, and silk, which Qitfir paid.
• It is said that the name of the woman (Potiphar's wife) was Zulaikha, and another opinion suggests Ra'il.

Note: None of these narrations are supported by the Qur'an, nor are they established through authentic reports (Hadith). Since the interpretation of God's Book does not depend on these narratives, a wise person should refrain from mentioning them.

{أَكْرِمِي مَثْوَاهُ} (Treat his lodging honorably) (Yusuf: 23).

• "Mathwa" means his dwelling place or stay, derived from the saying: thawīta bi-l-makān (I stayed in the place). Its verbal noun is ath-thiwā’.
• The meaning is: Make his stay with you noble, good, and pleasing, as evidenced by Joseph's own statement: {إِنَّهُ رَبِّي أَحْسَنَ مَثْوَايَ} (Indeed, he is my Lord; he has treated me well in his lodging).
• The scholars state that the Aziz commanded his wife to honor Joseph's lodging rather than Joseph himself, which indicates that the Aziz viewed Joseph with reverence and high regard—similar to saying, "Peace be upon the high council."
• When he commanded her to honor his lodging, he provided the reason: {عَسَى أَن يَنفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا} (Perhaps he will benefit us, or we can adopt him as a son). This means he might manage our affairs, or they could adopt him because they were childless and the Aziz was infertile (hasūr).

{وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِي الْأَرْضِ} (And thus did We establish Joseph in the land).

• This means that just as God granted him safety from the well, He established him by softening the heart of the Aziz towards him, which led to Joseph becoming empowered to command and forbid in the land of Egypt.
• True perfections are only Power (Ability) and Knowledge. When God intended to elevate Joseph's status, He mentioned both attributes:
  1. His perfection in Power and Dominion is indicated by: {مَكَّنَّا لِيُوسُفَ فِي الْأَرْضِ}.
  2. His perfection in Knowledge is indicated by: {وَلِنُعَلِّمَهُ مِن تَأْوِيلِ الْأَحَادِيثِ} (And that We might teach him the interpretation of narratives), the meaning of which has already been explained.

• We previously mentioned that when Joseph was cast into the well, God revealed to him: {وَأَوْحَيْنَا إِلَيْهِ لَتُنَبِّئَنَّهُم بِأَمْرِهِمْ هَٰذَا} (And We inspired to him, "You will surely tell them of this affair of theirs...") (Yusuf: 15). This apparently indicates that God revealed to him at that time.
• We hold that Irhas (preliminary signs preceding prophethood) is permissible. Thus, it is not unlikely that this initial revelation was not for his mission to mankind, but rather to strengthen his heart, remove sorrow from his chest, and allow him to become familiar with the presence of Gabriel (peace be upon him).
• Here, God says: {وَلِنُعَلِّمَهُ مِن تَأْوِيلِ الْأَحَادِيثِ}. This could mean sending him to people to convey obligations and invite them to the true religion.
• Alternatively, the first revelation could have been for prophethood itself, and the phrase {وَلِنُعَلِّمَهُ مِن تَأْوِيلِ الْأَحَادِيثِ} means that God revealed to him additions and higher degrees, making him attain a higher status every day than the day before.
• Ibn Mas'ud said: The three people with the sharpest intuition (firāsa) are:
  1. The Aziz, when he perceived something about Joseph and told his wife: "Treat him honorably, perhaps he will benefit us."
  2. The woman (the daughter of Shu'ayb), when she saw Moses and said: {إِحْدَاهُمَا يَا أَبَتِ اسْتَأْجِرْهُ} (One of them said, "O my father, hire him...") (Al-Qasas: 26).
  3. Abu Bakr, when he appointed Umar as his successor.

{وَاللَّهُ غَالِبٌ عَلَىٰ أَمْرِهِ} (And Allah is ever over His affair prevailing).

There are two interpretations:

1. Prevailing over His own affair: He is the Doer of what He wills; nothing can repel His decree or prevent His judgment in His heaven and on His earth.
2. Allah prevailing over Joseph's affair: The ordering of Joseph's affairs was divine. It was not due to his own striving, nor was it due to his brothers' malice. They intended evil for him, but God intended good for him, and what God willed and decreed came to pass. However, most people do not know that all matters are in God's hand. Whoever contemplates the wonders of worldly affairs will certainly know and be certain that all command belongs to God, and God's decree is prevailing.

< {And when he reached maturity, We gave him judgment and knowledge. And thus do We reward the doers of good.} >