Surah 12. Yusuf

'O my fellow-prisoners! 'The first' one of you will serve wine to his master, and the other will be crucified and the birds will eat from his head. The matter about which you inquired has been decided.'

  - Mustafa Khattab

"O my two companions of the prison! as to one of you he will pour out the wine for his lord to drink: as for the other he will hang from the cross and the birds will eat from off his head. (So) hath been decreed that matter whereof ye twain do enquire..." ^{1694 1695 1696}

  - Abdullah Yusuf Ali

Having fulfilled his great duty, that touching the things of the spirit, Joseph now passes on, and comes to the things in which they were immediately interested,-the questions which they had asked him about their dreams and what they prognosticated of their immediate future. Notice how Joseph again puts himself into sympathy with them by repeating the phrase of camaraderie. "my two companions of the prison!" For one he has good news, and for the other, bad news. He does not mince matters or waste words. He just barely tells the truth, hoping that the higher spiritual truths of which he has spoken will appear in their eyes, too, as of more importance than mere earthly triumphs or disasters,-(in Kipling's words) "both impostors all the same."

The cup-bearer had perhaps been proved innocent of the crime which had been charged against him, and was to be restored to the favour of the Pharaoh. He was to carry the cup and be the king's confidante again. How much more good he could do now, after the spiritual influence he had imbibed from Joseph the man of God! He was more fortunate in having had Joseph's company than in being restored to his intimate position with the king! Yet he was not a perfect man, as we shall see presently.

For the baker, alas! he had bad news, and he tells it directly without tantalizing him. Perhaps he had been found guilty-perhaps he had been really guilty-of some act of embezzlement or of joining in some palace intrigue, and he was to die a malefactor's death on the cross, following by exposure to birds of the air-vultures pecking away at his eyes and cheeks, and all that had been his face and head! Poor man! If he was guilty, Joseph had taught him repentance, and we should like to think that he lost in this life but gained in the next. If he was innocent, the cruel death did not affect him. Joseph had shown him a higher and more lasting hope in the Hereafter.

Then he said to the one he knew would survive, 'Mention me in the presence of your master.¹' But Satan made him forget to mention Joseph to his master, so he remained in prison for several years.

  - Mustafa Khattab

 The King of Egypt.

And of the two to that one whom he considered about to be saved he said: "Mention me to thy lord." But Satan made him forget to mention him to his lord: and (Joseph) lingered in prison a few (more) years. ^{1697 1698 1699}

  - Abdullah Yusuf Ali

Joseph never mentioned himself in interpreting the dream, nor ever thought of himself in his kindness to his fellow-sufferers in prison. It was afterwards, when the cup-bearer's dream came true, and he was being released on being restored to favour, that we can imagine him taking an affectionate leave of Joseph, and even asking him in his elation if he could do anything for Joseph. Joseph had no need of earthly favours,- least of all, from kings or their favourites. The divine grace was enough for him. But he had great work to do, which he could not do in prison-work for Egypt and her king, and the world at large. If the cup-bearer could mention him to the king, not by way of recommendation, but because the king's own justice was being violated in keeping an innocent man in prison, perhaps that might help to advance the cause of the king and of Egypt. And so he said, "Mention me to Pharaoh."

The eternal Plan does not put Allah's Prophets under obligations to men commanding mere worldly favour or earthly power. If they are given a chance, the obligation is on the worldly men, however highly placed...In this case, the poor cup-bearer was but human. When he was in the midst of the Court, he forgot the poor fellow-prisoner languishing in prison. In this he yielded to the lower part of his nature, which is guided by Satan.

A few (more) years: bidh' in Arabic signifies a small indefinite number, say up to 3, 5, 7 or 9 years.

And 'one day' the King¹ said, 'I dreamt of seven fat cows eaten up by seven skinny ones; and seven green ears of grain and 'seven' others dry. O chiefs! Tell me the meaning of my dream if you can interpret dreams.'

  - Mustafa Khattab

 In the Bible (the Book of Genesis), this ruler is referred to as a pharaoh, while in the Quran he is referred to as a king. Typically, Egypt was ruled by pharaohs, but there existed a brief period in Egyptian history in which Egypt was ruled by the Hyksos invaders (1700-1550 B.C.E.). Hyksos rulers were called kings, not pharaohs. Joseph entered Egypt during the reign of the Hyksos, who used to appoint some foreigners to prominent positions in Egypt. According to The Jewish Encyclopedia, “Those who regard the Joseph stories as historical generally hold that the Pharaoh by whom Joseph was made the practical ruler of Egypt was one of the Hyksos kings.” "Joseph," The Jewish Encyclopedia, Volume VII (London: Funk and Wagnalls Company, 1916), p. 252.

The king (of Egypt) said: "I do see (in a vision) seven fat kine whom seven lean ones devour and seven green ears of corn and seven (others) withered. O ye chiefs! expound to me my vision if it be that ye can interpret visions." ¹⁷⁰⁰

  - Abdullah Yusuf Ali

The Pharaoh is holding a Council. His confidential adviser the cup-bearer is present. The Pharaoh relates his double dream,-of seven fat kine being devoured by seven lean ones, and of seven fine full green ears of corn (presumably being devoured) by seven dry withered ears.

They replied, 'These are confused visions and we do not know the interpretation of such dreams.'

  - Mustafa Khattab

They said: "A confused medley of dreams: and we are not skilled in the interpretation of dreams." ¹⁷⁰¹

  - Abdullah Yusuf Ali

No one in the Council apparently wanted to take the responsibility either of interpreting the dream, or of carrying out any measures consequent on the interpretation.

'Finally,' the surviving ex-prisoner remembered 'Joseph' after a long time and said, 'I will tell you its interpretation, so send me forth 'to Joseph'.'

  - Mustafa Khattab

But the man who had been released one of the two (who had been in prison) and who now bethought him after (so long) a space of time said: "I will tell you the truth of its interpretation: send ye me (therefor)." ¹⁷⁰²

  - Abdullah Yusuf Ali

At length the cup-bearer's conscience was awakened. He thought of Joseph. He (Joseph) was a truthful man, and the cup-bearer knew by personal experience how skillful he was in the interpretation of dreams. Perhaps he could get him released at this juncture by getting him to interpret the king's dream. If he had been frank, straight, and direct, he would have mentioned Joseph at once, and presented him to Pharaoh. But he had worldly subtlety. He wanted some credit for himself, at the same time that he fulfilled an old obligation. His petty conscience would be satisfied if he got Joseph's release, but meanwhile he wanted to see how much attention he could draw to himself in the court. So he just asked permission to withdraw in order to find the interpretation. He went straight to the prison, and addressed himself to Joseph, as in the following verse.

'He said,' 'Joseph, O man of truth! Interpret for us 'the dream of' seven fat cows eaten up by seven skinny ones; and seven green ears of grain and 'seven' others dry, so that I may return to the people and let them know.'

  - Mustafa Khattab

"O Joseph!" (he said) "O man of truth! expound to us (the dream) of seven fat kine whom seven lean ones devour and of seven green ears of corn and (seven) others withered: that I may return to the people and that they may understand." ¹⁷⁰³

  - Abdullah Yusuf Ali

The speech must have been longer, to explain the circumstances. We are just given the points. From Joseph he conceals nothing. He knows that Joseph knows more than himself. He tells Joseph that if he got the meaning, he would go and tell the Council. It would be impertinent for the cup-bearer to hold out to Joseph, the Prophet of Allah, the bribe of the hope of his release. Notice how blandly he avoids referring to his own lapse in having forgotten Joseph so long, and how the magnanimous Joseph has not a word of reproach, but gets straight on with the interpretation.

Joseph replied, 'You will plant 'grain' for seven consecutive years, leaving in the ear whatever you will harvest, except for the little you will eat.

  - Mustafa Khattab

(Joseph) said: "For seven years shall ye diligently sow as is your wont: and the harvests that ye reap ye shall leave them in the ear except a little of which ye shall eat. ¹⁷⁰⁴

  - Abdullah Yusuf Ali

Joseph not only shows what will happen, but, unasked, suggests the measures to be taken for dealing with the calamity when it comes. There will be seven years of abundant harvest. With diligent cultivation they should get bumper crops. Of them they should take a little for their sustenance and store the rest in the ear, the better to preserve it from the pests that attack corn-heaps when they have passed through the threshing floor.

Then after that will come seven years of great hardship which will consume whatever you have saved, except the little you will store 'for seed'.

  - Mustafa Khattab

"Then will come after that (period) seven dreadful (years) which will devour what ye shall have laid by in advance for them (all) except a little which ye shall have (specially) guarded. ¹⁷⁰⁵

  - Abdullah Yusuf Ali

There will follow seven years of dreadful famine, which will devour all the stores which they will have laid by in the good years. They must be careful, even during the famine, not to consume all the grain; they must by special arrangement save a little for seed, lest they should be helpless even when the Nile brought down abundant waters from the rains at its sources.

Then after that will come a year in which people will receive abundant rain and they will press 'oil and wine'.'

  - Mustafa Khattab

"Then will come after that (period) a year in which the people will have abundant water and in which they will press (wine and oil)." ¹⁷⁰⁶

  - Abdullah Yusuf Ali

This is a symbol of a very abundant year, following the seven years of drought. The Nile must have brought abundant fertilising waters and silt from its upper reaches, and there was probably some rain also in Lower Egypt. The vine and the olive trees, which must have suffered in the drought, now revived, and yielded their juice and their off, among the annuals, also, the oil seeds such as , sesamum, and the castor oil plant, must have been grown, as there was irrigated land and to spare from the abundant grain crops. And the people's spirits revived, to enjoy the finer products of the earth, when their absolute necessities had been more than met in their grain crops.

The King 'then' said, 'Bring him to me.' When the messenger came to him, Joseph said, 'Go back to your master and ask him about the case of the women who cut their hands. Surely my Lord has 'full' knowledge of their cunning.'

  - Mustafa Khattab

So the king said: "Bring ye him unto me." But when the messenger came to him (Joseph) said: "Go thou back to thy lord and ask him `What is the state of mind of the ladies who cut their hands?' for my Lord is certainly well aware of their snare." ^{1707 1708 1709}

  - Abdullah Yusuf Ali

The cup-bearer must have reported Joseph's interpretation to the king, and the king naturally wanted to see Joseph himself. He sent a messenger to fetch him.

The king's messenger must have expected that a prisoner would be only too overjoyed at the summons of the king. But Joseph, sure of himself, wanted some assurance that he would be safe from the sort of nagging and persecution to which he had been subjected by the ladies. We saw in verse 33 above that he preferred prison to their solicitations. He must therefore know what was in the mind of the women now.

If the king ("thy Lord") did not know of all the snares which had been laid for Joseph by the ladies. Allah ("my Lord") knew all their secret motives and plots.

The King asked 'the women', 'What did you get when you tried to seduce Joseph?' They replied, 'Allah forbid! We know nothing indecent about him.' Then the Chief Minister's wife admitted, 'Now the truth has come to light. It was I who tried to seduce him, and he is surely truthful.

  - Mustafa Khattab

(The king) said (to the ladies): "What was your affair when ye did seek to seduce Joseph from his (true) self?" The ladies said: "Allah preserve us! no evil know we against him!" Said the `Aziz's wife: "Now is the truth manifest (to all): it was I who sought to seduce him from his (true) self: he is indeed of those who are (ever) true (and virtuous). ^{1710 1711}

  - Abdullah Yusuf Ali

Joseph's message was conveyed by the messenger to the king, who sent for the ladies concerned. Among them came the wife of the 'Aziz. "What was this affair?" said the king: "Tell me the whole truth".

The wife of the 'Aziz stood by, while the other ladies answered. Their answer acknowledged the truth of Joseph's innocence and high principles. When they had done, she began. She did not mince matters. She acknowledged her own guilt, freely and frankly.

From this, Joseph should know that I did not speak dishonestly about him in his absence, for Allah certainly does not guide the scheming of the dishonest.

  - Mustafa Khattab

"This (say I) in order that he may know that I have never been false to him in his absence and that Allah will never guide the snare of the false ones. ¹⁷¹²

  - Abdullah Yusuf Ali

I construe verses 52 and 53 to be a continuation of the speech of the 'Aziz's wife and have translated accordingly. There is both good reason and authority (e.g., Ibn Kathir) for this. But the majority of Commentators construe verses 52-53 to be spoken by Joseph, in which case they would mean that Joseph was referring to his fidelity to the 'Aziz, that he had never taken advantage of his absence to play false with his wife, although he (Joseph) was human and liable to err. In my view the 'Aziz's wife while fully reprobating her own guilty conduct, claims that she has at least been constant, and that she hopes for mercy, forgiveness, and the capacity to understand at last what true love is. Whatever false charge she made, she made it in a moment of passion and to his face, (never in cold blood, or behind his back). Guide the snare of the false ones, i.e. allow such snare to attain its goal. A) Ammara: prone, impelling, headstrong, passionate. See n. 5810 to lxxv. 2.

And I do not seek to free myself from blame, for indeed the soul is ever inclined to evil, except those shown mercy by my Lord. Surely my Lord is All-Forgiving, Most Merciful.'

  - Mustafa Khattab

"Nor do I absolve my own self (of blame): the (human soul) is certainly prone to evil unless my Lord do bestow His Mercy: but surely certainly my Lord is Oft-Forgiving Most Merciful." ¹⁷¹³

  - Abdullah Yusuf Ali

See n. 1712. I construe this verse to be a continuation of the speech of the wife of the 'Aziz. It is more appropriate to her than to Joseph.

The King said, 'Bring him to me. I will employ him exclusively in my service.' And when Joseph spoke to him, the King said, 'Today you are highly esteemed and fully trusted by us.'

  - Mustafa Khattab

So the king said: "Bring him unto me; I will take him specially to serve about my own person." Therefore when he had spoken to him he said: "Be assured this day thou art before our own Presence with rank firmly established and fidelity fully proved!" ^{1714 1715}

  - Abdullah Yusuf Ali

Joseph had not yet appeared before the king. The king's order in the same terms in verse 50 above had led to a message from Joseph and the subsequent public proceedings with the ladies. Now that Joseph's innocence, wisdom, truth, and trustworthiness had been Proved, and confirmed by the splendid tribute of the courtier's wife, and Joseph's own manly bearing before the king, the king was much impressed, and took him specially to serve about his own person as his trusty and confidential Wazir. If, as is probable, the 'Aziz had by this time died (for he is never mentioned again) Joseph succeeded to his office, and he is addressed as 'Aziz in verse 78 below. But Joseph got more than his rank and powers, as specially selected to carry out a great emergency policy to meet the very difficult times of depression that were foretold. He was given plenary powers and the fullest confidence that a king could give to his most trusted and best-proved Wazir or Prime Minister, with special access to his Person, like a Grand Chamberlain.

Who was this Pharaoh, and what approximate date could we assign to him? He was probably a king of the Hyksos Dynasty, somewhere between the 19th and the 17th century B.C.

Joseph proposed, 'Put me in charge of the store-houses of the land, for I am truly reliable and adept.'

  - Mustafa Khattab

(Joseph) said: "Set me over the storehouses of the land: I will indeed guard them as one that knows (their importance)." ¹⁷¹⁶

  - Abdullah Yusuf Ali

Joseph had been given plenary authority by the king. He could have enjoyed his dignity, drawn his emoluments, put the hard and perhaps unpopular work on the shoulders of others, and kept to himself the glitter and the kudos. But that was not his way, nor can it indeed be the way of any one who wants to do real service. He undertook the hardest and most unpopular task himself. Such a task was that of organising reserves in times of plenty, against the lean years to come. He deliberately asked to be put in charge of the granaries and store-houses, and the drudgery of establishing them and guarding them, for the simple reason that he understood that need better than any one else, and was prepared to take upon himself rather than throw on to another the obloquy of restricting supplies in times of plenty.