وَكَذَلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِنْ تَأْوِيلِ الْأَحَادِيثِ وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ وَعَلَى آلِ يَعْقُوبَ كَمَا أَتَمَّهَا عَلَى أَبَوَيْكَ مِنْ قَبْلُ إِبْرَاهِيمَ وَإِسْحَاقَ إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ ﴿۶﴾ لَقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ آيَاتٌ لِلسَّائِلِينَ ﴿۷﴾ إِذْ قَالُوا لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَى أَبِينَا مِنَّا وَنَحْنُ عُصْبَةٌ إِنَّ أَبَانَا لَفِي ضَلَالٍ مُبِينٍ ﴿۸﴾

﴾6﴿ Wa kazaalika yajtabeeka rabbuka wa yu'allimuka min ta'weelil ahaadeesi wa yutimmu ni'matahoo 'alaika wa 'alaaa Aali Ya'qooba kamaaa atammahaa 'alaaa abawaika min qablu Ibraaheema wa Ishaaq; inna Rabbaka 'Aleemun hakeem
﴾7﴿ Laqad kaana fee Yoosufa wa ikhwatiheee Aayaatul lissaaa'ileen
﴾8﴿ Iz qaaloo la Yoosufu wa akhoohu ahabbu ilaaa Abeenaa minnaa wa nahnu 'usbatun; inna abaanaa lafee dalaalim mubeen

﴾6﴿ And thus your Lord chooses you and teaches you the interpretation of sayings and perfects His favor upon you and upon the family of Jacob (peace be upon him), just as He perfected it upon your forefathers before you, Abraham (peace be upon him) and Isaac (peace be upon him). Indeed, your Lord is All-Knowing, All-Wise
﴾7﴿ Indeed, in the story of Yusuf (Joseph), peace be upon him, and his brothers, there are lessons for those who ask
﴾8﴿ They said, 'Indeed, Joseph (peace be upon him) and his brother are more beloved to our father than we are, even though we are a strong group. Surely, our father is in clear error

[6] In this verse, Yaqub (peace be upon him) consoles Yusuf (peace be upon him) with three things:
First is election (ijtiba), which means selecting someone for great tasks such as the call to monotheism and patience in facing hardships.
Second is the teaching of the interpretation of events. There are two interpretations of this: the first is that it refers to dream interpretation, and the second is that it refers to the evidences of monotheism and the events of previous nations.
Third is the completion of blessings, which refers to revelation and prophethood.
The term "the family of Yaqub" refers to the Children of Israel, because many prophets were sent among them.
The word (وَكَذَلِكَ) — the letter kaf is for comparison, and the thing being compared is the dream that was explained; or, the kaf could carry the meaning of lam (for causation).
The word (أَبَوَيْكَ) is evidence that "father" can also refer to forefathers. Yusuf was the son of Yaqub, son of Ishaq, son of Ibrahim (peace be upon them).
[7] In this verse, there is a reference to the benefits found in the story of Yusuf (peace be upon him).
Regarding (لِلسَّائِلِينَ), there are two interpretations:
The first interpretation is that the "questioners" refer to the polytheists of Mecca, because they had asked the Messenger of Allah (May Allah bless him and give him peace), through the Jews, why the original homeland of the Jews was Sham (Greater Syria), yet they were living in Egypt during the time of Musa (peace be upon him).
The answer is that the brothers of Yusuf (peace be upon him), out of envy, expelled him from his land and threw him into a well for three days. Then he rose to kingship, and his brothers later asked him for forgiveness, and he said, “There is no blame on you today.” They then became his followers.
Likewise, the people of Mecca would expel the Prophet (May Allah bless him and give him peace) from his town, and he would stay in a cave for three nights. Then this Prophet would become victorious, and they would seek forgiveness from him, and he would respond, “There is no blame on you today,” and they would become his followers. This is exactly what happened at the conquest of Mecca.
The second interpretation is that the "questioners" are those who deeply examine the story of Yusuf (peace be upon him) and derive lessons, wisdoms, and many rulings from it.
[8] From this verse begins the detailed story of Yusuf (peace be upon him), which is divided into twelve stages.
The first stage continues up to verse (18). In this section, the deception of the sons toward their father regarding Yusuf (peace be upon him) is described through five methods:
First, plotting in his absence. Second, speaking deceitfully to their father face-to-face. Third, throwing him into a well. Fourth, crying falsely. Fifth, staining his shirt with false blood.
In all of this, there is trial and hardship for both Yaqub (peace be upon him) and Yusuf (peace be upon him).
In verse (8), the sons criticize Yaqub (peace be upon him) for his greater love toward Yusuf (peace be upon him) and his brother, and they accuse their father of clear error—both of which are major sins.
The excessive love of Yaqub (peace be upon him) for Yusuf (peace be upon him) was due to the dream, which indicated the perfection of Yusuf (peace be upon him).
The term "error" (ḍalāl) here does not refer to religious misguidance, because attributing religious misguidance to a prophet is disbelief, as stated in the Tafsirs of Qurtubi and Madarik.
Rather, it refers to an error in judgment or planning. This interpretation is also mentioned in Tafsir Qurtubi.
This is evidence that envy can drive a person to dishonor even their own father.