13. Ibn Is-haq has said that when the Prophet felt hurt at the antagonistic attitude adopted by some of his kinsmen to his mission, Allah revealed this chapter to console him that there is a lesson for him in this story (Ibn Jarir).

14. They meant Yusuf and Bin Yamin who were both from the same mother (Ibn Jarir).

15. They were ten in number, by another of Ya`qub’s wives (Ibn Jarir).

Mawdudi explains: “For a better understanding of this statement, one should bear in mind the material conditions of nomadic, tribal societies. Such a society is usually devoid of any organized state, and generally consists of a number of independent tribes that live side by side. In such a society, a man’s strength depends entirely on the number of his supporters, and these consist of his sons, grandsons, brothers and nephews. These members of a family are extremely important since a person depends only upon them in the event of an attack upon his person’s property and honor.”

16. That is, you can always repent and lead a righteous life there onward (Suddi: Ibn Jarir).

Mawdudi again: “This statement reflects the psychological make-up of those who, even when vigorously pursue their desires, still make an effort to maintain some relationship with faith and righteousness. Such people seem to have a peculiar way of conciliating between their responses to the demands of righteousness on the one hand, and of self-indulgence on the other.”

17. “Jubb” is that well which has no parapet or wall around it (Shafi`).

18. Qurtubi discusses “Lost and Found” rules in Islam: If it is a human being, he is free (and cannot be picked up and enslaved). If it is something material, the following hadith helps. A Bedouin asked the Prophet about the things one finds:

اعْرِفْ عِفَاصَهَا وَوِكَاءَهَا ، ثُمَّ عَرِّفْهَا سَنَةً فَإِنْ جَاءَ صَاحِبُهَا وَإِلا فَشَأْنَكَ بِهَا ، قَالَ : فُضَالَةُ الْغَنَمِ ؟ قَالَ : لَكَ أَوْ لأَخِيكَ أَوْ لِلذِّئْبِ قَالَ : فُضَالَةُ الإِبِلِ ؟ قَالَ : مَعَهَا حِذَاؤُهَا وَسِقَاؤُهَا تَرِدُ الْمَاءَ وَتَأْكُلُ الشَّجَرَ حَتَّى يَلْقَاهَا رَبُّهَا

“What about things that we find?” He replied, “Announce about them for a year describing them in full. If there is no claimant, they are yours.” He asked, “What about goats, sheep etc.?” He replied, “They are either for you, or for your brother (who lost them) or for the wolves (if you do not pick them up. So, better pick them up).” The man asked, “And camels?” He replied, “Camels? What do you have to do with camels? (If you find one), let it alone, feeding itself until its master finds it.”

The freely translated hadith is in Muslim (Au.).

19. Although one possible interpretation of the original “yarta`” is to shepherd, the great majority have treated it in the sense of “frolic” (Ibn Jarir).

20. Ya`qub (asws) was so much in love with Yusuf that he could not bear to part company with him even for a couple of hours (based on Ibn Kathir).

21. “The well was apparently a dry well, deep enough to prevent his coming out, but with no water in which he could be drowned” (Yousuf Ali).

22. This was the wahiyy by ilham (inspirational revelation) - Rashid Rida at verse 38 below.

23. To resort to tears is a good instrument of escape. Zamakhshari records that once when Qadi Shurayh had ruled against a woman, she began to cry. Sha`bi reproached him saying, “Can you not see that the woman is weeping?” Shurayh told him, “Yusuf’s brothers also went to their father weeping. One should judge in the light of the Qur’an and Sunnah alone.”

In a recent American case involving rape, the jury was much moved by the supposed victim who cried before them during the cross examination, although she, a white woman, could give no explanation to how she happened to be in a hotel room, deep in the night, with the supposed assaulter, a black famous boxer. The man was jailed for several years (Au.).

24. Without the involvement of betting, racing is allowed in Islam. The Companions used to race among themselves. The Prophet also ran races with `A’isha, won and lost. He also allowed racing of camels. Once his famous fast camel Qadba’, which no camel could overtake, was beaten in a race by a bedouin’s camel. The Companions were saddened. He remarked, “It is binding on Allah that whatever rises high in this world must be brought down.” ‘Umar has said that in races involving beasts, their owners should be riding them (Qurtubi).

25. He said that because, even though the shirt was drenched in blood, it was not torn from any place (Ibn Jarir).

26. According to reports coming down through Ibn abi Jabalah, “sabrun jamil” is defined as one which is not followed by complaints (before the creation) - Ibn Jarir. But the report is weak (Ibn Kathir).

27. One opinion of the Salaf on this passage is that it were Yusuf’s brothers who concealed the fact that he was their brother. Yusuf himself did not speak out because he was afraid that if his rescuers let him go, his brothers will murder him. Another opinion, and that preferred by the great majority, is that his rescuers concealed the fact from the co-travelers that they had found him in a well. They feared that in that event they would have to share with them the price. Instead, they made out a story that they had been given the boy by his owners as a merchandise, to be sold whenever a good price came (Ibn Jarir).

28. The agreed opinion - including that of Ibn `Abbas, Mujahid and Dahhak, is that after identifying Yusuf as one of their slaves on the run, his brothers (who had been watching the scene from a distance: Shabbir and others) sold him out to the water carrier(s) for a paltry price (They being “of those concerning him content with little”). The buyers themselves however, concealed the fact of purchase spinning the story that they had received him from his owners at the waters as a merchandise to be sold and profits shared (Ibn Jarir, Ibn Kathir).