It was recited: 'Ain-naka' is for questioning. And 'An-naka' is for affirmation. In the reading of Abu: 'Ain-naka' or 'Anta Yusuf' means 'Are you Yusuf or are you Yusuf?' The first was omitted due to the indication of the second. This is a statement of astonishment and wonder at what is heard, thus he repeats the verification. If you say: How did they recognize him? I say: They saw in his appearance and his traits when he spoke to them in a way that made them feel that it was him. They knew that what he addressed them with could only come from a Hanif Muslim of the kind of Ibrahim, not from some dignitaries of Egypt. It was said that he smiled at that moment, and they recognized him by his teeth, which were like strung pearls. It was also said that they did not recognize him until he removed the crown from his head, and they looked at a mark on his forehead that was like that of Yaqub and Sarah, resembling a white mole. If you say: They asked him about himself, so why did he not answer them about himself and about his brother? Although his brother was known to them. I say: Because in mentioning his brother, there is clarification of what they asked about. Whoever fears Allah and His punishment and is patient in avoiding sins and in performing good deeds, then indeed Allah does not waste the reward of the doers of good. So, he placed the doers of good in the position of the pronoun, as it includes the pious and the patient. Allah has preferred you over us, meaning He has favored you over us with piety and patience and the conduct of the doers of good. And our condition is that we were wrongdoers, deliberately committing sins; we did not fear nor were we patient. No wonder that Allah has honored you with kingship and has humiliated us by being humble before you. There is no blame upon you today, nor rebuke nor reproach. The root of 'tathreeb' is from 'tharib', which is the fat that covers the belly. Its meaning is the removal of the fat, just as 'tajleed' and 'taqree' mean the removal of skin and scabs. For when it is gone, that is the ultimate emaciation and thinness that follows it. Thus, it is a metaphor for reproach that tears apart reputations and takes away the glow of faces. If you say: What is meant by 'today'? I say: By 'tathreeb', or by the implied meaning in 'alaykum' of permanence, or by 'yaghfir'. The meaning is: There is no effect upon you today, which is the day that is a likelihood for reproach. So what do you think about other days? Then he began by saying: 'May Allah forgive you,' and he prayed for them for the forgiveness of what they had committed.

May Allah forgive you, and may Allah forgive you, in both the past and present tense. From this is the saying of the one who brings good news: "Allah guides you and rectifies your affairs." And today Allah forgives you, a glad tidings of the immediate forgiveness of Allah, due to what was renewed on that day from their repentance and regret for their sin. It is narrated that the Messenger of Allah, blessings and peace be upon him, took hold of the doorposts of the Kaaba on the day of the conquest and said to Quraysh: "What do you think I will do to you?" They said: "We think good of you, you are a noble brother and the son of a noble brother, and you have power." He said: "I will say what my brother Yusuf said: 'No blame will be upon you today.'" [Narrated by al-Nasa'i and al-Bayhaqi from the narration of Thabit from Abdul Rahman ibn Rabah from Abu Huraira in meaning and more complete than this. It was also narrated by al-Thalabi from the narration of Sim'an from 'Ata from Ibn Abbas with this wording and more complete than this. Likewise, Ibn Ishaq mentioned it from some of the scholars and said in it: 'You have power, so forgive.' Al-Waqidi also narrated it in al-Maghazi from the hadith of Barrah bint Tajrah. Abu Ubaid narrated it in al-Amwal from Ismail ibn Ayash from Abdullah ibn Abdul Rahman ibn Abu Hussain.] It is narrated that when Abu Sufyan came to embrace Islam, Al-Abbas said to him: "When you meet the Messenger, recite to him: 'No blame will be upon you.'" And he did so, and the Messenger of Allah, blessings and peace be upon him, said: "May Allah forgive you and the one who taught you." [I did not find it.] It is narrated that when his brothers recognized him and sent to him: "You invite us to your food morning and evening, and we feel shy of you for what we have done to you," Yusuf said: "Indeed, the people of Egypt, even though I have authority over them, they look at me with the first eye and say: 'Glory be to the One who has brought a servant sold for twenty dirhams to such a status.' And I have now been honored by you and have become great in the eyes of people when they learned that you are my brothers, and that I am from the descendants of Ibrahim. 'Take this shirt of mine,' it is said to be the inherited shirt that was in the amulet of Yusuf and was from Paradise. Gabriel, peace be upon him, commanded him to send it to him, for it has the scent of Paradise. It does not touch anyone afflicted or sick except that they are healed. 'He comes seeing,' meaning he becomes seeing, as you say: 'The builder came perfected,' meaning he became so. And it is supported by his saying: 'And bring your family all to me,' meaning my father comes to me, and all my family comes to me. It is said that Judah is the one who carries it. He said: 'I saddened him by bringing the shirt stained with blood to him, so I will make him happy as I saddened him.' And it is said that he carried it while he was bare-headed [The phrase 'while he was bare-headed' means he had no helmet or armor, as clarified in the dictionaries. (A)] from Egypt to Canaan, and between them is a journey of eighty parasangs.