Tafsir of Yusuf 12:54-55

Surah Yusuf (12): Verses 54-55

And the king said, "Bring him to me; I will take him for myself." (54)

Issue 1: Identity of the King

There is a difference of opinion regarding this king:

1. Some say he was the Aziz (the Potentate/Minister).
2. Others say he was Al-Rayyan, the Great King. This latter view is more apparent for two reasons:
   • First: Joseph's statement, "Appoint me over the treasuries of the land," indicates he was addressing the supreme ruler.
   • Second: The statement, "I will take him for myself" (astakhlishuhu li-nafsī), implies that before this, Joseph was not exclusively his. Since Joseph was previously exclusively the property/servant of the Aziz, this points to the speaker being the Great King.

Issue 2: The Means of Joseph's Release and the King's High Esteem for Him

It is mentioned that the Angel Gabriel (peace be upon him) visited Joseph in prison and instructed him to pray: "O Allah, grant me from Yourself relief and a way out, and provide for me from where I do not expect." Allah accepted his supplication, and this incident became the means of his release.

The King's conviction in Joseph grew strong due to several factors:

1. His Knowledge: When the people failed to interpret the dream, and Joseph provided a correct answer supported by reason, the King was inclined toward him.
2. His Patience and Steadfastness: After years in prison, when permitted to leave, Joseph did not rush out. Instead, he paused and first sought confirmation of his innocence from all accusations.
3. His Excellent Manners (Adab): He limited his request to asking about the women who cut their hands ("What is the matter with the women who cut their hands?" [Yusuf: 50]). Although his true goal was to mention the wife of the Aziz, he veiled her mention and focused on the other women, despite the great harm inflicted upon him by her. This is considered remarkable etiquette.
4. His Purity from Accusations: The accuser herself testified to his purity, integrity, and innocence of the crime.
5. His Diligence: The jailer described his earnestness in acts of obedience and his diligence in doing good to those in prison.
6. His Long Imprisonment: He remained in prison for several years.

Each of these factors alone necessitates high esteem for a person; how much more so when combined! This is why the King held such a high opinion of him. When Allah wills something, He gathers and strengthens all its necessary causes.

When the King witnessed these qualities in Joseph, he desired to take him exclusively for himself, saying: "Bring him to me; I will take him for myself."

It is narrated that the messenger told Joseph to clean himself from the filth of prison, put on clean garments, and present himself well. As Joseph left the prison gate, he wrote: "These are the stations of tribulation, the graves of the living, the gloating of enemies, and the testing of friends."

When Joseph entered the King's presence, he supplicated: "O Allah, I ask You for the good of his good, and I seek refuge in Your Might and Power from his evil." He then entered, greeted the King, and offered him a blessing in the Syriac language.

The term "to take him for myself" (istikhlaṣ) means to purify something from the impurities of sharing. The King wanted Joseph to be exclusively his, with no one else sharing him, as it is the custom of kings to reserve precious and noble things for themselves. When the King realized Joseph was unique in his time and unparalleled among his peers, he wished to have him exclusively.

It is narrated that the King said to Joseph: "There is nothing I would not wish you to share with me, except concerning my family and eating with me." Joseph replied: "Do you not see that I eat with you? I am Joseph, son of Jacob, son of Isaac, the sacrificed one, son of Abraham, the intimate friend (of Allah), peace be upon them all."

Then the Almighty said: "So when he spoke to him..." There are two interpretations:

1. It means: When the King spoke to Joseph. This is because in royal courts, it is improper for anyone to initiate speech; only the King begins.
2. It means: When Joseph spoke to the King. It is said that when Joseph came to the King, he was thirty years old. When the King saw him as a young man, he asked the jailer: "Is this the one who interpreted my dream, while the sorcerers and diviners could not?" The jailer confirmed. The King then turned to Joseph and said: "I wish to hear the interpretation of the dream from you personally." Joseph then gave the interpretation verbally, and the King's heart testified to its truth.

At that point, the King said to him: "Indeed, today you are with us established and trustworthy."

• "Established" (makīn) means having high status (manzilah), which is a position that enables its possessor to achieve whatever he desires.
• "Trustworthy" (amīn) means: We have recognized your trustworthiness and your innocence from what you were accused of.

Know that the phrase "Established and Trustworthy" (makīn amīn) is comprehensive, encompassing all necessary virtues and merits.

1. Being Established (Makīn) requires Power (Qudra) and Knowledge ('Ilm). Power is necessary to attain the position (makanah). Knowledge is necessary because being established to perform good deeds is only possible through it; if one does not know what should be done and what should be avoided, one cannot actualize the former and refrain from the latter. Thus, being established requires both power and knowledge.
2. Being Trustworthy (Amīn) signifies being Wise (Hakīm), meaning one acts not due to the call of desire, but due to the call of wisdom.

Therefore, being "Established and Trustworthy" indicates that he is powerful, knowledgeable of the proper places for good and evil, right and wrong, and acts based on wisdom rather than desire. Such a person would never commit evil or foolish acts.

This is why the Mu'tazila, when arguing that Allah does not commit ugly acts, claimed that Allah does not do so because He knows the ugliness of the ugly, knows He is independent of it, and anyone possessing these qualities does not commit the ugly. They added that one is independent of the ugly only if one is powerful and purified from the impulse of foolishness. Thus, describing him as "Established and Trustworthy" is the ultimate description possible in this context.

Then, the Almighty recounts that Joseph (peace be upon him) said in this situation: "Appoint me over the treasuries of the land; indeed, I am a keeper, knowing." (55)

Issue 1: Joseph's Request for Authority

The commentators state that when Joseph interpreted the King's dream, the King asked him what he thought should be done. Joseph replied: "I see that during these fertile years, you should cultivate much grain and build treasuries to store the food. When the lean years come, we will sell the harvests, and thus a great wealth will be accumulated." The King asked, "Who will manage this task?" Joseph replied: "Appoint me over the treasuries of the land." (The definite article 'the' on 'land' refers to the known land of Egypt.)

Ibn Abbas (may Allah be pleased with him) narrated from the Prophet (peace be upon him) regarding this verse: "May Allah have mercy on my brother Joseph! If he had not said, 'Appoint me over the treasuries of the land,' I would have employed him immediately. But because he said that, Allah delayed his attainment of that goal by a year."

I say this is one of the wonders: when he refused to leave prison, Allah facilitated his release in the best manner, but when he hastened to request authority, Allah delayed that desired outcome. This indicates that complete relinquishment of control and total reliance upon Allah is superior.

Issue 2: Questions Regarding Joseph's Request

A questioner might ask:

1. Why did Joseph request authority when the Prophet (peace be upon him) said to Abd al-Rahman ibn Samurah: "Do not ask for authority"?
2. How could he request authority from a disbelieving ruler?
3. Why did he not remain patient for a period and delay showing interest in seeking authority at that moment?
4. Why did he request control over the treasuries immediately, as this might suggest suspicion?
5. How could he permit himself to praise himself by saying: "Indeed, I am a keeper, knowing," when Allah says: "So do not claim purity for yourselves" (An-Najm: 32)?
6. What is the benefit of saying: "Indeed, I am a keeper, knowing"?
7. Why did he omit the exception (istithnā') in this statement, as it is better to say, "Indeed, I am a keeper, knowing, if Allah wills," based on the verse: "And never say of anything, 'I will do that tomorrow,' except [when adding], 'if Allah wills'" (Al-Kahf: 23-24)?

We answer these seven questions by stating the fundamental principle: Managing the affairs of creation was obligatory upon him. Therefore, he was permitted to reach it by any means necessary.

We assert that this management was obligatory upon him for several reasons:

1. He was a true Messenger from Allah to creation, and a Messenger must look after the welfare of the community as much as possible.
2. He knew by revelation that severe famine and hardship were coming, which could lead to the destruction of a great number of people. Perhaps Allah commanded him to plan for this and find a way to mitigate the harm of the famine upon the people.
3. Striving to bring benefit to those deserving it and warding off harm from them is intellectually commendable.

Once this is established, we say that Joseph (peace be upon him) was obligated to look after the welfare of the people for these reasons. Since he could not fulfill this obligation except through this path, and whatever is necessary for an obligation to be fulfilled is itself obligatory, this path became obligatory for him. When it was obligatory, all the questions are nullified.

As for omitting the exception (istithnā'): Al-Wahidi said this omission was a mistake that incurred a penalty, which was Allah delaying the fulfillment of his request by a year. I suggest that perhaps the reason was that if he had included the exception, the King might have assumed Joseph mentioned it only because he knew he lacked the full power to manage this matter properly. For this reason, he omitted the exception.

As for why he praised himself: There are several answers:

1. We do not concede that he was praising himself. Rather, he was clarifying that he possessed these two qualities beneficial for achieving the desired goal. There is a difference between stating a quality and self-praise. It seems he strongly believed that mentioning this description was necessary because, although the King knew his religious perfection, he did not know if Joseph could handle this administrative matter.
2. Even if we grant that he praised himself, self-praise is only blameworthy when one intends arrogance, boasting, or seeking what is unlawful. Otherwise, we do not concede it is forbidden. The verse "So do not claim purity for yourselves" refers to praising oneself when one knows they are not pure. The evidence is the subsequent verse: "He is most knowing of who is righteous." However, if a person knows they are truthful and righteous, this is not prohibited, and Allah knows best.

Regarding the question: What is the benefit of describing himself as "Keeper, Knowing"?

We say it is like saying he is a keeper in all aspects related to acquiring income and wealth, and knowing the ways in which wealth should be spent. Or, he is a keeper of all the people's welfare, and knowing their needs. Or, he is a keeper of the King's favors and generosity, and knowing the obligation to respond with obedience and submission. This is a broad area that can be expanded upon for those who wish to explore it further.

**7 < And thus did We establish Joseph in the land, that he might settle wherever he willed. We touch with Our Mercy whom We will, and We do not allow to be lost the reward of those who do good. * And the reward of the Hereafter is better for those who believed and were righteous. > 7

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