Jacob, peace be upon him, recognized the indication of the vision that Allah would grant Joseph a position of wisdom, and would choose him for prophethood, and would bless him with the honor of both worlds, as He did with his forefathers. He feared for him the envy and malice of his brothers.

The vision means the sight, but it is specific to what occurs in a dream rather than in wakefulness. The distinction between them is made by two feminine letters, as it is said: 'the closeness' and 'the kinship.' It was read: 'ruyak,' with the hamzah turned into a waw. Al-Kisai heard: 'ruyyak' and 'riyyaak,' with the merging and the raa being either pronounced with a dhammah or kasrah, which is weak, because the waw is in the place of the hamzah, so its merging is not strong, just as the merging is not strong in their saying 'itizar' from 'izar,' and 'itjar' from 'ajr.' 'Fayakidu' is in the accusative due to the implied 'an,' and the meaning is: if you narrate it to them, they would plot against you. If you say: why was it not said: 'fayakiduuk,' as it was said: 'fakiduni?' I say: it implies the meaning of an action that takes a direct object, to convey the meaning of the act of plotting, along with the meaning of the implied action, making it more emphatic and impactful in warning, similar to: 'so they may devise a scheme for you.' Do you not see how it is emphasized by the source 'a clear enemy,' evident in enmity for what he did to Adam and Eve, and for his saying: 'I will surely sit in wait for them on Your straight path?' He carries the meaning of plotting, deceit, and all evil, to entangle those who carry it, and it is not safe that they may lead them to something similar. Likewise, the selection: 'Your Lord will choose you,' means that just as He chose you for such a great vision indicating honor, dignity, and greatness, so too will your Lord choose you for great matters.

And His saying: 'And He will teach you' is a statement that is not included in the ruling of comparison, as if it were said: and He is teaching you and completing His favor upon you. 'Al-Ijtiba' means selection, which is derived from 'jaba' meaning to gather something for oneself, and 'jaba' the water in the basin: you gathered it. The 'ahadith' refers to the visions, because the vision is either a whisper of the self, or an angel, or a devil.

And its interpretation is its expression and explanation. Joseph, peace be upon him, was the most eloquent of people in interpreting visions and the most accurate in their expression. It is possible that 'the interpretation of the ahadith' refers to the meanings of the books of Allah and the traditions of the prophets, and what is obscure and ambiguous to people regarding their purposes and objectives, which he explains to them and clarifies and guides them to the deposits of their rulings. They are called 'ahadith' because he speaks of them from Allah and His messengers, as it is said: Allah said and the Messenger said such and such. Do you not see His saying: 'So in what statement after it will they believe?' Allah has revealed the best statement, and it is a collective noun for the statement and is not a plural of 'ahduthah.' The meaning of completing the favor upon them is that He connected for them the blessing of this world with the blessing of the Hereafter, by making them prophets in this world and kings. And He transferred them from it to the highest ranks in Paradise. It is said: He completed it for Ibrahim with friendship, and saving him from the fire, and from the slaughter of the son.

And for Isaac, by saving him from slaughter, and redeeming him with a great sacrifice, and by bringing forth Jacob and the tribes from his loins. It is said: Jacob knew that Joseph would be a prophet and his brothers would be prophets, deducing from the light of the stars. Therefore, he said: 'And upon the family of Jacob.' It is said: when the vision reached the brothers of Joseph, they envied him and said: 'He was not pleased that his brothers prostrated to him until his parents prostrated to him.' It is said: Jacob favored him with increased love and compassion for his youth, and for what he saw in him of signs. His brothers were envious of him, and when he saw the vision, his love for him doubled, so he would embrace him every hour to his chest and could not be patient without him, which intensified their envy. It is said: when he narrated his vision to Jacob, he said: 'This is a scattered matter that Allah will gather for you after a long time.' The family of Jacob refers to his family, which includes his descendants and others. The root of 'family' is 'ahl,' as indicated by its diminutive form 'uhayl,' but it is only used for those of significance. It is said: the family of the prophet, and the family of the king. It is not said: the family of the weaver, nor the family of the barber, but their families. And by 'the parents' he meant the grandfather and the father of the grandfather, for they are in the ruling of the father in origin. Hence, they say: the son of so-and-so, even if there are several generations between him and so-and-so. And 'Ibrahim' and 'Ishaq' are appositive to 'your parents.' Indeed, your Lord is Knowing of who deserves to be chosen, Wise, who does not complete His favor except upon those who deserve it.