Editing Joseph in Islam (section)

== In the Qur'an ==
{{Islamic prophets|Prophets in the Quran}}
[[File:Majlesezoleykha.jpg|thumb|upright=1.2|alt=A painting on white tiles|Joseph at [[Zuleikha]]'s party. Decorated tiles in the [[Takyeh Moaven-ol-Molk]] in [[Kermanshah]], [[Iran]]]]

The story of Joseph in the Qurʾān is a continuous narrative in its twelfth chapter, named ''Surah Yusuf'' ({{Langx|ar|يوسف‎ سُورَة|lit=the chapter of Joseph}}). There are over one hundred verses in this chapter, encompassing many years; they "present an amazing variety of sciences and characters in a tightly-knit plot, and offer a dramatic illustration of some of the fundamental themes of the Qurʾān."<ref name="mir 1986">{{cite journal|last=Mir|first=Mustansir|title=The Qur'anic Story of Joseph|journal=The Muslim World|date=June 1986|volume=LXXVI|issue=1|page=1|doi=10.1111/j.1478-1913.1986.tb02766.x|hdl=2027.42/73824|url=https://deepblue.lib.umich.edu/bitstream/2027.42/73824/1/j.1478-1913.1986.tb02766.x.pdf|hdl-access=free}}</ref> The Qur'an notes the story's importance in the third verse: "and We narrate unto you {{lang|ar-latn|aḥsanal-qaṣaṣ}} ({{langx|ar|أحسن ٱلقصص|links=no|lit=best (or most beautiful) of stories}})" (Qur'an, [[Yusuf (surah)|12:3]]). Most scholars believe that this refers to Joseph's story; others, including [[al-Tabari]], believe that it refers to the Qur'an as a whole.<ref name=Keller/>{{Rp|p=1}} It documents the execution of [[God in Islam|God's]] rulings despite the challenge of human intervention ("And God hath full power and control over His affairs; but most among mankind know it not").<ref>{{Cite quran|12|80|s=ns}}</ref>

=== <span class="anchor" id="Joseph before the dream"></span> Before the dream ===
Muhammad at-Ṭabari provides detailed commentary on the narrative in his chapter on Joseph, relaying the opinions of other well-known scholars. In al-Ṭabari's chapter, the physical beauty of Joseph and his mother Rahyl is introduced; they were said to have had "more beauty than any other human being."<ref name=al-Tabari>{{Cite book |last=al-Tabari |first=Muhammad ibn Jarir |author-link=al-Tabari |year=1987 |title=The History of al-Tabari |volume=2: ''Prophets and Patriarchs'' |translator=William Brinner |location=Albany, NY |publisher=State University of New York Press |isbn=0873959213 |oclc=310636025}}</ref>{{Rp|p=148}} His father, Jacob, had given him to his (Jacob's) oldest sister to be raised. Al-Ṭabari writes that there was no greater love than what Joseph's aunt felt for him, since she raised him as her own; reluctant to return him to Jacob, she kept him until her death. According to al-Ṭabari, she could do this because of a belt given to her by her father, [[Isaac]]: "If someone else acquired it by guile from the person who was supposed to have it, then he would become absolutely subject to the will of the rightful owner."<ref name=al-Tabari/>{{Rp|pp=148–149}} Joseph's aunt puts the belt on Joseph when Jacob is absent; she accuses Joseph of stealing it, and he remains with her until her death. Jacob is reluctant to give Joseph up, and favors him when they are together.

=== The dream ===
The narrative begins with a dream, and ends with its interpretation. As the sun appeared over the horizon, bathing the earth in morning glory, Joseph (son of Jacob) awakens delighted by a pleasant dream. Filled with excitement, he runs to his father and reports what he saw.

{{quote|Joseph said to his father: "O my father! I did see eleven stars and the sun and the moon: I saw them prostrate themselves to me!|[[Qur'an 12:4]]<ref>{{cite quran|12|4|s=ns}}</ref>}}

According to Ibn Kathir, Jacob knows that Joseph will become important in this world and the next. He recognizes that the stars represent his brothers; the sun and moon represent himself and Joseph's mother, [[Rachel]] ({{Langx|ar|راشيل}}). Jacob tells Joseph to keep the dream secret to protect him from the jealousy of his brothers, who are unhappy with Jacob's love for Joseph.<ref name=Wheeler/>{{Rp|p=128}} He foresees that Joseph will be the one through whom the prophecy of his grandfather, [[Abraham in Islam|Ibrahim]], would be fulfilled: his offspring would keep the light of Abraham's house alive and spread God's message to mankind. Abu Ya'ala interpreted Jacob's reaction as an understanding that the planets, sun, and moon bowing to Joseph represented "something dispersed which God united."<ref name=Wheeler/>{{Rp|p=128}} Jacob tells Joseph, "My son, relate not thy vision to thy brothers, lest they concoct a plot against thee: for Satan is a clear enemy to humanity. Thus your Lord has selected you and given you the knowledge to interpret dreams, and has perfected His blessing upon you and upon the family of Jacob just as He perfected it on your forefathers before: Ibrahim and [[Isaac in Islam|Is-haq]] ([[Isaac]]). Your Lord is Knowing, Wise" (Qur'an, Surah 12 (Yusuf) Ayat 5{{en dash}}6).<ref>{{cite quran|12|5|e=6|s=ns}}</ref>

Joseph does not tell his brothers about his dream (unlike the Hebrew Bible version), but they remain very jealous. Al-Ṭabari writes that they said to each other, "Verily Joseph and his brother (Benjamin) are dearer to our father than we are, though we may be a troop ({{lang|ar-latn|'usbah}}). By ''<nowiki/>'usbah'' ({{Langx|ar|عُصۡبَةٌ}}) they meant a strong group, for they were ten in number. They said, "Our father is plainly in a state of aberration."<ref name=al-Tabari/>{{Rp|p=149}} Joseph has a gentle temperament and is respectful, kind, and considerate, like his brother [[Benjamin]] ({{Langx|ar|بنيامين}}); both are Rachel's sons. From amongst the {{lang|ar-latn|[[ahadith]]}} ({{langx|ar|أحاديث|links=no|lit=narration|translit=aḥādīth}}), one states:

{{Quote|Narrated [[Abu Hurairah|Abu Huraira]]: Some people asked the [[Muhammad in Islam|Prophet]]: "Who is the most honorable amongst the people?" He replied, "The most honorable among them is the one who is the most God-fearing." They said, "O Prophet of God! We do not ask about this." He said, "Then the most honorable person is Joseph, ''[[Prophets and messengers in Islam|NabiyyUllah]]'' ({{langx|ar|نبي الله|links=no|lit=Prophet of God}}), the son of a ''NabiyyIllah'', the son of a NabiyyIllah the son of ''[[Abraham in Islam|KhalilIllah]]'' ({{langx|ar|خليل الله|links=no|lit=Friend of God}})."|''Sahih al-Bukhari'', collected by [[Muhammad al-Bukhari]]<ref>{{Hadith-usc|bukhari|4|55|593}}</ref>}}

=== <span class="anchor" id="The plot against Joseph"></span> Plot against him ===
[[File:Forukhtaneusof.jpg|thumb|upright=1.2|alt=Joseph seated on a scale|Selling Joseph as a slave. Painted tiles in the Takyeh Moaven–ol–molk, Kermanshah, [[Iran]]]]

The Qur'an continues with Joseph's brothers plotting to kill him: "In Joseph and his brothers are signs for those who seek answers" (Qur'an, [[Yusuf (surah)|12:7]]). Joseph's brothers said about him: "He is more loved by our father than we are, and we are a group. Our father is in clear error. Let us kill Joseph or cast him to the ground, so that your father's face will be toward you, and after him you will be a community of the truthful".<ref>{{cite quran|12|7|e=9|s=ns}}</ref> One brother argued against killing him and suggested throwing him into a well, said to be {{lang|ar-latn|[[Jubb Yussef (Joseph's Well)|Jubb Yusif]]}} ({{langx|ar|جب يوسف|links=no|lit=Well of Joseph}}); a caravan might rescue and enslave him: "Slay not Joseph, but if ye must do something, throw him down to the bottom of the well: he will be picked up by some [[Caravan (travellers)|caravan]] of travelers".<ref>{{cite quran|12|10|s=ns}}</ref> Islamic scholar [[Mujahid ibn Jabr]] identifies the brother as [[Simeon (son of Jacob)|Simeon]]. Another scholar, [[al-Suddi]], identifies him as [[Judah (son of Jacob)|Judah]]; Qatadah{{Non sequitur|date=November 2024}} writes that it was the eldest, [[Reuben (son of Jacob)|Reuben]]:<ref name=Wheeler/>{{Rp|pp=130–131}} Scholars suggest that Joseph may have been as young as twelve when he was thrown into the well.<ref name=Wheeler/>{{Rp|p=127}} He would live to be 110<ref name=Wheeler/>{{Rp|pp=127,145}} or 120.<ref name=Wheeler/>{{Rp|p=145}}

The brothers ask their father to let them take Joseph into the desert to play, and promised to watch him. Jacob hesitates, aware of their resentment towards their brother. Jacob's excuse is that a [[Arabian wolf|wolf]] ({{langx|ar|ذئب|dhi'b}}) might hurt him while they are not paying attention.<ref name=al-Tabari/>{{Rp|p=150}} The brothers insist in their strength, calling themselves losers if they are not able to protect Joseph. With their father convinced, they throw Joseph into a well. They return with a blood-stained shirt, saying that he had been attacked by a wolf, but Jacob does not believe them.<ref name=al-Tabari/>{{Rp|p=150}}
According to the Quran

{{Quote|They said: "O our father! why dost thou not trust us with Joseph,{{spaced ndash}}seeing we are indeed his sincere well-wishers?<br>Send him with us tomorrow to enjoy himself and play, and we shall take every care of him."<br>(Jacob) said: "Really it saddens me that ye should take him away: I fear lest the wolf should devour him while ye attend not to him."<br>They said: "If the wolf were to devour him while we are (so large) a party, then should we indeed (first) have perished ourselves!"<br>So they did take him away, and they all agreed to throw him down to the bottom of the well:  and We put into his heart (this Message): 'Of a surety thou shalt (one day) tell them the truth of this their affair while they know (thee) not'<br>Then they came to their father in the early part of the night, weeping.<br>They said: "O our father! We went racing with one another, and left Joseph with our things; and the wolf devoured him.... But thou wilt never believe us even if we tell the truth."<br>They stained his shirt with false blood. He said: "Nay, but your minds have made up a tale (that may pass) with you, (for me) patience is most fitting: Against that which ye assert, it is God (alone) Whose help can be sought"...|Qur'an, Surah 12 (Yusuf) Ayat 11{{endash}}18<ref>{{cite quran|12|11|e=18|s=ns}}</ref>}}

Al-Ṭabari writes that Judah stops the brothers from further harming Joseph, and brings him food.<ref name=al-Tabari/>{{Rp|p=150}} Ibn Kathir writes that Reuben suggested that they put him in the well so he could return later to bring him home. When he returns, Joseph is gone: "So he screamed and tore his clothes. He put blood on the coat of Joseph. When Jacob learned of this, he tore his clothes, wore a black cloak, and was sad for many days".<ref name=Wheeler/>{{Rp|pp=150–151}} [[Ibn Abbas]] writes that the "reason for this trial of Jacob was that he had slaughtered a sheep while he was fasting. He asked a neighbor of his to eat it but he did not. So God tested him with the matter of Joseph."<ref name=Wheeler/>{{Rp|p=131}} He interprets Joseph's revelation{{clarify|date=March 2023|reason=What does "revelation" mean in this context?}} in the well: "When they were unaware" (12:15) means "you will tell them about what they did in a situation in which they will not recognize you."<ref name=Wheeler/>{{Rp|p=130}} A possible reason for Joseph's enslavement was that after Abraham left Egypt with slaves, "Abraham did not dismount for them (following barefoot). Therefore God revealed to him: 'Since you did not alight for the slaves and those walking barefoot with you, I will punish you by selling one of your descendants into his country.{{'"}}<ref name=Wheeler/>{{Rp|p=132}}

=== <span class="anchor" id="God's plan to save Joseph"></span> Divine intervention ===
[[File:Yusef Zuleykha.jpg|thumb|alt=Colorful miniature painting|Yusuf and Zulaikha ([[Joseph (Genesis)|Joseph]] chased by Potiphar's wife), 1488 [[Persian miniature]] by [[Behzād]]]]

A passing caravan takes Joseph after it stops by the well to draw water and sees the boy inside. The brothers, nearby, sell Joseph for a very low price, only wanting to get rid of him. The caravan rescue him and sell him into slavery in Misr ({{langx|ar|مصر}}, [[Egypt]]), to a rich man, the King’s vizier, known as Al-'Aziz ({{langx|ar|ٱلعزيز|lit=the dear one}})<ref>{{cite quran|12|30|s=ns}}</ref> in the Quran and [[Potiphar]] in the Bible.<ref>Genesis, {{bibleverse-nb||Genesis|39:1|1000}}</ref> 'Aziz is also known as Qatafir or Qittin.<ref name=al-Tabari/>{{Rp|p=153}} Joseph is taken into 'Aziz's home, and the man tells his wife to treat him well. 

{{Quote|Then there came a caravan of travellers: they sent their water-carrier (for water), and he let down his bucket (into the well)&nbsp;... He said: "Ah there! Good news! Here is a (fine) young man!" So they concealed him as a treasure. But God knoweth well all that they do.<br>The (Brethren) sold him for a miserable price, for a few dirhams counted out: in such low estimation did they hold him!<br>The man in Egypt who bought him, said to his wife: "Make his stay (among us) honourable:  maybe he will bring us much good, or we shall adopt him as a son." Thus did We establish Joseph in the land, that We might teach him the interpretation of dreams (and events). And God hath full power and control over His affairs; but most among mankind know it not.<br>When Joseph attained His full manhood, We gave him power and knowledge: thus do We reward those who do right.|Qur'an, Surah 12 (Yusuf) Ayat 19{{endash}}22<ref>{{cite quran|12|19|e=22|s=ns}}</ref>}}

Scholars of Islam cite this point as central to Joseph's story. Joseph rises to a high position in Al-'Aziz's household and, when his brothers later come to Egypt, they do not recognize him.<ref name="Tottoli 2013 1">{{cite journal|last=Tottoli|first=Roberto|title=Aziz Misr|journal=Encyclopaedia of Islam, Three|year=2013|page=1}}</ref> He reaches manhood, and 'Aziz's wife tries to seduce him. Al-Tabari and others note that Joseph is also attracted to her, and al-Ṭabari writes that he does not succumb to her because when they were alone, the "figure of Jacob appeared to him, standing in the house and biting his fingers&nbsp;... God turned him away from his desire for evil by giving him a sign that he should not do it."<ref name=al-Tabari/>{{Rp|p=156}}

{{Quote|But she in whose house he was, sought to seduce him from his (true) self: she fastened the doors, and said: "Now come, thou (dear one)!" He said: "Allah forbid! Truly (thy husband) is my lord! He made my sojourn agreeable! Truly to no good come those who do wrong!"<br> And (with passion) did she desire him, and he would have desired her, but that he saw the evidence of his Lord: thus (did We order) that We might turn away from him (all) evil and shameful deeds: for he was one of Our servants, sincere and purified.|Qur'an, Surah 12 (Yusuf) Ayat 23{{endash}}24<ref>{{cite quran|12|23|e=24|s=ns}}</ref>}}

Zulaikha, the wife of Al-'Aziz, rips the back of Joseph's shirt as they race one another to the door where her husband is waiting. She tries to blame Joseph, suggesting that he had attacked her, but Joseph's account of Zulaikha's attempted seduction is confirmed by a member of the household; {{"'}}Azīz believed Joseph and told his wife to beg forgiveness."<ref name=Wheeler/>{{Rp|pp=133–134}} The household member tells 'Aziz to check Joseph's shirt. If the front is torn, Joseph is guilty; if the back is torn, Zulaikha is guilty. The shirt is torn in the back, and 'Aziz reprimands his wife for lying.<ref name=al-Tabari/>{{Rp|pp=157–158}}

Zulaikha's friends think that she is [[infatuate]]d with Joseph, and ridicule her for falling in love with a slave. She invites them to her home, and gives them apples{{Dubious|date=November 2023|reason=Apples were not cultivated in Ancient Egypt; likely a substitution for familiarity}} and knives to peel them with. Zulaikha then has Joseph walk through the room; the women are so distracted by his [[handsomeness]] that they cut their fingers with the knives, and she says that she sees Joseph every day.<ref name=al-Tabari/>{{Rp|pp=157–158}} Joseph prays, saying that he would prefer prison than succumbing to Zulaikha and her friends. According to al-Ṭabari, 'Aziz later "grew disgusted with himself for having let Joseph go free&nbsp;... It seemed good to them to imprison him for a time."<ref name=al-Tabari/>{{Rp|p=160}} The popular [[Yusuf and Zulaikha|story of Joseph and Zulaikha]] differs in the Quran from the Biblical version, in which Potiphar believes his wife and imprisons Joseph.<ref>Genesis, {{bibleverse-nb||Genesis|39:1-23|1000}}</ref> According to some scholars, after 'Aziz's death, Joseph reportedly marries Zulaikha.<ref name="Tottoli 2013 1"/>

=== <span class="anchor" id="Joseph interprets dreams"></span> Dream interpretation ===
This account refers to the interaction between Joseph and the ruler of Egypt. Unlike references to the [[pharaoh]] in the account of [[Moses in Islam|Moses]], the story of Joseph refers to the Egyptian ruler as a king ({{langx|ar|ملك|malik|links=no}}) rather than a pharaoh ({{langx|ar|فرعون|fir'aun|links=no}}). After Joseph had been imprisoned for a few years, God gives Joseph the ability to [[Dream interpretation|interpret dreams]], a power which makes him popular amongst the other prisoners. Before his imprisonment, two royal servants had been thrown into the dungeon for attempting to poison the food of the king and his family. Joseph asks them about their dreams; one said that he saw himself [[Pressing (wine)|pressing grapes into wine]], and the other said he saw himself with a basket of bread on his head and birds eating from it. Joseph says that the first servant will be released and return to the king, but the second will be executed; both came to pass.<ref name=al-Tabari/>{{Rp|pp=161–163}}

He asks the servant who will be released (Nabu, according to al-Ṭabari) to mention his case to the king. Asked about his time in prison, al-Ṭabari writes that [[Muhammad]] said: "If Joseph had not said that{{spaced ndash}}meaning what he said (to Nabu){{spaced ndash}}he would not have stayed in prison as long as he did because he sought deliverance from someone other than God."<ref name=al-Tabari/>{{Rp|p=163}}

The king is frightened by his dream that seven fat cows were eaten by seven thin ones and seven ears of corn were replaced with shriveled ears; none of his advisors could interpret it. When the servant who was released hears about it, he remembers Joseph and persuades the king to send him to Joseph for an interpretation. Joseph tells the servant that Egypt will face seven years of prosperity followed by seven years of famine, and the king should prepare for it.<ref name=Wheeler/>{{Rp|p=137}}

Scholars debate whether Joseph agreed to interpret the dream immediately or if he said that his name should be cleared in the house of 'Aziz first. Al-Ṭabari writes that when the messenger came to Joseph and invited him to come to the king, Joseph replied: "Go back to your lord and ask him about the case of the women who cut their hands. My lord surely knows their guile."<ref name=al-Tabari/>{{Rp|p=168}} Ibn Kathir agrees with al-Ṭabari, saying that Joseph sought "restitution for this in order that 'Aziz might know that he was not false to him during his absence" and Zulaikha eventually admitted that nothing happened between them.<ref name=Wheeler/>{{Rp|pp=137–138}} Al-Ṭabari inserts an interaction between Joseph and the angel [[Gabriel]] in which Gabriel helps Joseph gain his freedom and admit his desires.<ref name=al-Tabari/>{{Rp|p=163}}

Joseph said, "What you cultivate during the next seven years, when the time of harvest comes, leave the grains in their spikes, except for what you eat. After that, seven years of drought will come, which will consume most of what you stored for them. After that, a year will come that brings relief for the people, and they will, once again, press juice". ({{Qref|12|47–49|b=y|c=y}}) When he learns about Joseph's innocence, the king says: "Bring him to me that I may attach him to my person". He tells Joseph, "Verily, this day, you are with us high in rank and fully trusted" ({{Qref|12|54|b=y|c=y}}) recognizing his virtues, ability, brilliance, good conduct and perfect mannerisms. Joseph says, "Set me over the storehouses of the land; I will indeed guard them with full knowledge" ({{Qref|12|55|b=y|c=y}}). 

==== <span class="anchor" id="Use of "king" versus "pharaoh""></span> Use of "king" and "pharaoh" ====
In the Quran, the ruler of Egypt during Joseph's time is said to be the "king"; the ruler during the time of Moses is said to be "pharaoh", without a definite article. The title "pharaoh" began to be used to refer to rulers of Egypt with [[Thutmose III]] in 1479 BCE, about 20 years after Joseph's death.<ref>{{cite journal|last=Redmount|first=Carol A.|title=Bitter Lives: Israel in and out of Egypt|journal=The Oxford History of the Biblical World|year=1998|pages=89–90}}</ref> In the biblical story of Joseph, "king" ({{langx|he|Melekh}}) and "pharaoh" are used interchangeably in [[Book of Genesis|Genesis]] 39 to 41.<ref>{{cite web|url=https://www.mechon-mamre.org/p/pt/pt0139.htm|publisher=mechon-mamre.org|title=Genesis Chapter 39 בְּרֵאשִׁית|access-date=October 28, 2018|archive-date=December 30, 2020|archive-url=https://web.archive.org/web/20201230220748/https://www.mechon-mamre.org/p/pt/pt0139.htm|url-status=dead}}</ref>

{{quote|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."|{{qref|12|43|b=y|c=y}}}}

{{quote|Then after them We sent Moses with Our Signs to Pharaoh and his chiefs, but they wrongfully rejected them. So see how was the end of ''al-Mufsideen'' ({{langx|ar|المفسدين}}, "the Mischief-makers" or "the Corruptors").| {{qref|7|103|b=y|c=y}}}}

{{quote|And the King said: "Bring him to me." But when the messenger came to him, He (Joseph) said: "Return to your lord and ask him, 'What happened to the women who cut their hands? Surely, my Lord (God) is Well-Aware of their plot.|{{qref|12|50|b=y|c=y}}}}

The following verses from Genesis exhibit the alternation of the use of ''pharaoh'' and ''king:''

{{quote|And Joseph's master took him, and put him into the prison, the place where the king's prisoners were bound; and he was there in the prison.|{{Bibleverse|Genesis|39:20|KJV}}}}

{{quote|Some time later, the cupbearer and the baker of the king of Egypt offended their master, the king of Egypt.|{{Bibleverse|Genesis|40:1|KJV}}}}

{{quote|And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. |{{Bibleverse|Genesis|41:46|KJV}}}}

{{quote|And Joseph placed his father and his brethren, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded.|{{Bibleverse|Genesis|47:11|KJV}}}}

=== <span class="anchor" id="The family reunion"></span> Family reunion ===
Joseph became powerful; Ibn Kathir writes that the king of Egypt had faith in him, and the people loved and revered him. He was reportedly 30 years old when he was summoned to the king. "The king addressed him in 70 languages, and each time Joseph answered him in that language".<ref name=Wheeler/>{{Rp|pp=137–138}} According to Ibn Ishaq, "The king of Egypt converted to Islam at the hands of Joseph".<ref name=Wheeler/>{{Rp|p=137}}

Joseph's brothers suffer while the people of Egypt prosper under his guidance. Jacob and his family are hungry, so the brothers go to Egypt, unaware that Joseph is in a high position there.<ref name=al-Tabari/>{{Rp|p=167}} Joseph gives them what they need, and questions them. They say that there were once twelve of them, and the one most loved by their father (Joseph) died in the desert. Joseph inquires about their youngest brother, Benjamin, and tells them to bring him with them the next time they come. The brothers, knowing their father's protectiveness of Benjamin, refuse, but Joseph convinces them after he threatens to not provide them with grain unless their youngest brother is with them. To ensure their coming back, Joseph stealthily returns their money to their saddlebags. 

The brothers return home and attempt to persuade Jacob to let Benjamin accompany them so they can secure food, but Jacob responds: "Should I trust you with him as I once trusted you with his brother [Joseph]?" ({{Qref|12|64|c=y}}). The brothers then discover the money in their bags, and reveal it to Jacob, promising Benjamin's safe return. Their father makes them swear by Allah to come back with him,<ref name=al-Tabari/>{{Rp|pp=168–169}} and orders the brothers to use separate gates when returning to Egypt, for their safety and to avoid unnecessary suspicion.<ref name=Wheeler/>{{Rp|p=139}}

When the brothers return with Benjamin, Joseph reveals himself to him. He gives the brothers the promised supplies, and slips the king's cup into one of the bags. A herald accuses them of stealing, which the brothers deny. When asked what their punishment shall be if they are lying, the brothers agree it should be enslavement to the cup's owner, not realizing it was hidden in their bag. When Joseph begins searching them, it is found with Benjamin's supplies.<ref name=al-Tabari/>{{Rp|p=169}}

To distance themselves from the perceived thief, they argue, "If he is a thief, then his (full) brother [Joseph] was a thief before him". Joseph hides his anger and thinks to himself, "You are in a worse position [than I]" ({{Qref|12|77|c=y}}). After much angry discussion, the brothers try to have Benjamin released by offering themselves instead; however, Joseph denies this and says that the one who committed the crime should be the one who atones. Reuben, feeling immense guilt for breaking his father's promise twice (with Joseph and then again with Benjamin), swears he will not leave Egypt until his father allows him or God wills it. To prove they did not abandon Benjamin with malicious intent, they tell Jacob of their brother's crime, and use the caravan they traveled with as witnesses.<ref>{{Cite web |title=Surah Yusuf - 1-111 |url=https://quran.com/12?startingverse=80 |website=Quran.com |at=Verse 80 |access-date=2024-11-23 |language=en}}</ref>

However, knowing they lied in the past, he does not believe them, accusing them of evil-doing, and goes blind from weeping for his missing sons. Forty years{{Citation needed|date=November 2024}} after Joseph was taken from his father, Jacob still misses him, in which the brothers exasperatedly remark, "By Allah! You will not cease to remember Joseph until you lose your health or [even] your life!" ({{Qref|12|85|c=y}}). Jacob sends the brothers back to find out about Benjamin and Joseph. Upon their return, they plead for supplies despite not having any money. Joseph then asks, "Do you remember what you did to Joseph and his brother when you were ignorant?" ({{Qref|12|89|c=y}}). The brothers, realizing his true identity, admit their wrongdoing, and Joseph forgives them. He then gives them one of his shirts to offer Jacob.<ref name=al-Tabari/>{{Rp|pp=175–180}}

As the brothers make their way back from Egypt, Jacob tells his relatives, "Indeed I smell the fragrance of Joseph. I say so although you may think that I am feeble-minded", to which his family members respond: "By Allah! You are still in your old delusion" ({{Qref|12|94–95|c=y}}). However, Jacob is proven right when the brothers come back, giving Joseph's garment to him. He presses it to his face and his vision is restored. Then he tells his relatives, "Did I not tell you that I know from God what you do not know?" ({{Qref|12|96|c=y}}). According to al-Ṭabari, this means that "from the truth of the interpretation of Joseph's dream in which he saw eleven planets and the sun and the moon bowing down to him, he knew that which they did not know".<ref name=al-Tabari/>{{Rp|p=181}} The brothers ask Jacob for forgiveness, to which their father promises to pray for them.<ref>{{Cite web |title=Surah Yusuf - 1-111 |url=https://quran.com/12?startingverse=98 |at=Verse 98 |website=Quran.com |access-date=2024-11-23 |language=en}}</ref>

Joseph's entire family arrives in Egypt, and he raises his parents to his throne beside him as a sign of affection and esteem. His childhood dream comes true when he sees his parents and eleven brothers [[Prostration|prostrating]] themselves before him in love, welcome and respect. Ibn Kathir writes that his mother had died, but al-Ṭabari says that she was alive.<ref name=Wheeler/>{{Rp|p=143}} Joseph eventually dies in Egypt; when [[The Exodus|Moses leaves Egypt]], he reportedly takes Joseph's coffin so he will be buried with his ancestors in Canaan.<ref name=Wheeler/>{{Rp|p=143}}

=== Death and burial ===
According to Islamic tradition, Joseph is buried in [[Hebron]] next to the [[Cave of the Patriarchs]], where a medieval structure known as the Castle of Joseph ({{Langx|ar|قلعة يوسف|translit=Qal'ah Yusuf}}) is located.<ref name="ReferenceA">{{cite journal |journal=[[Biblical Archaeology Review]] |title=Patriarchal Burial Site Explored for First Time in 700 Years |issue=May/June 1985}}</ref>