So at that time, he searched their containers. He began, meaning that the caller to prayer or someone else who was commanded to do so began with their containers. And when there was no interval between the opening of their containers and the opening of his brother's container that could be considered an interval, his beginning with their containers encompassed the time between them. He did not bring a witness, and he said, "before his brother's container," meaning his brother Yusuf, blessings and peace be upon him, his full brother, distancing himself from the accusation. Then, after searching their containers and being deliberate in that, he extracted it, meaning he found the extraction of the drinking cup which he had previously placed in his brother's container. And when this was a great scheme to take his brother by their judgment, along with what their father had secured from them, Allah, glorified and exalted is He, magnified it by referring to it with a tool of distance and attributing it to Him. He said, "Thus," meaning like this great scheme, "we plotted against Yusuf," specifically because we taught him it as a recompense for them for their plotting against Yusuf, blessings and peace be upon him. And for that reason, we made all the events that elevated Yusuf, blessings and peace be upon him, and compelled his brothers who plotted against him with what they thought would nullify his matter until the end of it was their judgment upon themselves based on what they judged. Then he explained that with his saying, "What was not," or it is a resumption of the explanation of the plot, and he affirmed the negation with the 'lam' and said, "to take his brother." And when the taking was from different directions, he restricted it with his saying, "in the religion of the king," meaning the king of Egypt, in one of the situations, because the punishment for the thief among them is not this, except that Allah wills, meaning He who has all command. That is due to a reason that establishes it like this reason which is the judgment of the thief and his family upon themselves, so it would not then be from the king except their release and what they judged upon themselves.

The root of 'saraqa' has four forms: saraqa, saqara, qasara, and qarasa. They revolve around overpowering that is burning and painful. Sometimes it is with heat, sometimes with cold, and sometimes otherwise. Its association includes strength and weakness, abundance and scarcity, and deceit. Thus, concealment and night come into play. From the absolute sense of overpowering: qasr, which is domination and oppression. Ibn Durayd said: qasr means taking by force and oppression. Qaswara refers to the lion, and the mighty is like the qaswar. The archers among the hunters, one of them is qaswar. There is a plant called sahli, as if hunting is abundant in it, so the qaswar come upon it. Qaswar of the plant means it is abundant. The sound of the people, meaning their quiet voice and sense, is because the hunters speak softly. Saqar linguistically refers to the falcon, which is a bird that hunts. Qasr refers to the mountain of the Sarawat, as if it is a place of hunting, qasr, and overpowering. Qaisari means abundant, as it is associated with domination. There is a type of beetle, as if it is named for its abundance and for the harm it causes with what it endures from impurities. Qaisari also refers to camels: the great, the strong, or the very large. A qurasiy camel, with a dhamma and a softened ya, means large. Al-qirs, with a kasra, refers to small mosquitoes. Qaswara also refers to a young strong man among the boys, and the archer, as he is capable of overpowering. Qaswar also means the hunter in general. He must engage in deceit and concealment. From this is qaswara: half of the night or its beginning or most of it, as it is a place of concealment and oppression. From this is 'saraqa,' which means taking in secrecy. The saying of the tailor refers to stealth and negligence. Saraqa, like faraha, means to hide. The sawariq are the additions in the lock's bedding, due to their strangeness and concealment, or for preventing the thief from opening the lock. Al-mustariq is the one who listens secretly. 'Insarqa' from them means he hid to go away. It necessitates deceit and concealment, a type of weakness. From this is: his joints were stolen, like faraha, meaning they weakened. Al-mustariq refers to the deficient weak in creation. 'Insarqa' means he became weak and feeble, either from him or from the theft, as the one who becomes weak or feeble refrains from theft and harm. Qusur of a man means he aged. From this is al-qars and al-qaris, meaning old. Al-mustariq of the neck means it is short, as if something was stolen from it, and he is stealing a glance at it, meaning he seeks his negligence to look at it. 'Tasriq' means to take something little by little. Sarraq, like sakkar, was named al-Habbab. He bought two camels from a Bedouin, then seated him at the door of a house to go out to him with their price. He exited from the other door and fled with them. The Prophet, blessings and peace be upon him, called it theft, and he did not like to be called by another name. Al-sarq, with a haraka, means the finest silk, or silk in general, Persian, derived from sirr. The tailor said: Its meaning is good, as it is suitable for seeking theft due to its lightness and abundance of price. Al-sirqin is an Arabized term that may come from weakness. Perhaps the Arabized term is outside the root of the material, as it has no root in Arabic. From the harm of heat, travel means the heat of the sun and its harm. It is said: 'saqarat' him the sun, with a seen and sad, if it pained his head. From this is the derivation of saqar, which is the name of one of the levels of Hellfire. Saqar means leadership over the sacred. Saqar refers to what flows from moistness, named after the cause, as the heat caused it. Al-qawsara means al-qawsara, and they are both softened, as it is where dates are placed, from which saqar may come. Al-saqir refers to the disbeliever and the one who curses the undeserving due to the abundance of harm, or for deserving to be in saqar. Al-saqur refers to the free man and the iron tool used to brand the donkey. From the harm of cold is al-qars, which is severe cold and coldness. Al-qars, with a haraka, means the coldest and thickest frost. Al-qars, with a haraka, means solid. He froze the stick, meaning he froze its water. From this is al-qaris, for a fish that was cooked and left until it solidified. Al-qaraasa means the water froze. The cold intensified as in qaraasa, like faraha. It is said: 'Nabatun qaras' means like clouds: cold hills or highlands in the area of the Sarawat. We froze the water.

If that is established, then the correction of the saying of the caller to prayer "Indeed, you are thieves" is if he looks at the dominance in secrecy. There is no doubt that they are characterized by that for taking Yusuf from his father, peace be upon them, in this situation. If he looks at the absolute taking in [secrecy], then the application of that to them would be metaphorical. This is because with them - at the time of his calling to them while they are walking - is something that does not belong to them, and they are going away with it in secrecy. That is, you are in this situation performing the act of a thief. The first's intention is strengthened by His saying, exalted is He: "Indeed, you will inform them of their affair this while they do not perceive" [Yusuf: 15] and His saying, exalted is He: "Whoever we found our goods with him" [Yusuf: 79], as will come.

And when Yusuf, blessings and peace be upon him, was able to do that due to the highness of his rank, his ability, and his elevation, after he had been in their eyes of low status, that was a matter of amazement. So He, exalted is He, said - turning to the position of speaking to strengthen the words with the position of the unseen and speaking, and increasing it with a sign of greatness - "We raise". That is, for us from greatness. The original was: his degrees, but He generalized it because it is more indicative of greatness, so it was more appropriate for its manifestation (p-178). He said, alerting that what had happened to Yusuf, blessings and peace be upon him, was from the humiliation that he thought, as he thought that he would not rise after it: "Degrees of whom We will". That is, by knowledge.

And when the cause of elevation is knowledge of the causes, that is because if creation were to strive to lower anyone and set for him every cause they knew and could, and Allah willed the opposite of that, He would prepare by His knowledge a single cause, if He willed, and nullified all those causes and decreed his elevation. He, exalted is He, alerted to that by His saying: "And above every knowledgeable one is one who is knowing". That is, from creation, "All-Knowing". The greatness of His knowledge cannot be comprehended by minds, nor can it be imagined by the understandings. He causes from the causes what causes the causes of the scholars to falter and the minds of the wise to be bewildered. And He is Allah, exalted is He - as reported by Al-Rummani from Ibn Abbas, may Allah be pleased with them, and Al-Husayn and Sa'id ibn Jubayr. The tanween is for glorification.