The one who bought him is said to be Qitfir or Atfir, and he is the Aziz who was in charge of the treasures of Egypt. The king at that time was Al-Rayan bin Al-Walid, a man from the giants, and he believed in Yusuf and died during Yusuf's lifetime. After him, Qabus bin Mus'ab ruled. Yusuf called him to Islam, but he refused. The Aziz bought him when he was seventeen years old, and he stayed in his house for thirteen years. Al-Rayan bin Al-Walid appointed him as a minister when he was thirty years old. Allah granted him knowledge and wisdom when he was thirty-three years old, and he died at the age of one hundred and twenty years. It is said that the king during his days was the Pharaoh of Musa. He lived for four hundred years, as indicated by his saying: "And indeed, Yusuf had come to you before with clear signs." It is said that the Pharaoh of Musa was from the descendants of the Pharaoh of Yusuf. It is said that the Aziz bought him for twenty dinars and two pairs of sandals and two white garments. It is said that they brought him to the market to display him, and they raised the price until it reached the value of his weight in musk, silver, and silk. Qitfir bought him for that amount. "Honor his place" means to make his home and residence with us honorable, that is, good and pleasing, as indicated by his saying: "Indeed, my Lord has made my residence good." The intention is to take care of him with kindness and to ensure that he is treated well, so that his soul is at ease in our company and settled under our protection. It is said to a man: How is the father of your residence and the mother of your residence for whoever stays with you, whether a man or a woman? It means: Does your soul find comfort in your stay with him, and does he respect your rights as a guest? The 'lam' in 'his wife' is related to the saying, not to 'he bought.' "Perhaps he may benefit us" means that if he trains and understands matters and learns their ways, we may use him for some of what we are seeking, and he may be beneficial to us with his sufficiency and trustworthiness. Or we may adopt him and establish him in the place of a son, as Qitfir was barren and had no children. He foresaw his righteousness and said that. It is said that the most discerning of people were three: the Aziz when he discerned in Yusuf and said to his wife: "Honor his place, perhaps he may benefit us," the woman who came to Musa and said to her father: "O my father, hire him," and Abu Bakr when he appointed Umar, may Allah be pleased with them both. It is narrated that he asked him about himself, and he informed him of his lineage, and he recognized him. And similarly, the reference to what has preceded regarding his salvation and the softening of the Aziz's heart towards him. The 'kaaf' is in the accusative, meaning: And similarly, that salvation and affection we enabled for him, that is: just as we saved him and softened the heart of the Aziz towards him, we also enabled him in the land of Egypt and made him a king who could act in it by his command and prohibition. "And to teach him the interpretation of dreams" was that salvation and empowerment because our aim is nothing but what has a praiseworthy outcome of knowledge and action. "And Allah prevails in His matter" means: He is not prevented from what He wills nor does anyone dispute what He wants and decrees. Or regarding the matter of Yusuf, He manages it and does not leave it to others. His brothers intended for him what they intended, but nothing happened except what Allah willed and decreed. "But most people do not know that all matters are in the hands of Allah."