ثُمَّ بَدَا لَهُمْ مِنْ بَعْدِ مَا رَأَوُا الْآيَاتِ لَيَسْجُنُنَّهُ حَتَّى حِينٍ ﴿۳۵﴾ وَدَخَلَ مَعَهُ السِّجْنَ فَتَيَانِ قَالَ أَحَدُهُمَا إِنِّي أَرَانِي أَعْصِرُ خَمْرًا وَقَالَ الْآخَرُ إِنِّي أَرَانِي أَحْمِلُ فَوْقَ رَأْسِي خُبْزًا تَأْكُلُ الطَّيْرُ مِنْهُ نَبِّئْنَا بِتَأْوِيلِهِ إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ ﴿۳۶﴾ قَالَ لَا يَأْتِيكُمَا طَعَامٌ تُرْزَقَانِهِ إِلَّا نَبَّأْتُكُمَا بِتَأْوِيلِهِ قَبْلَ أَنْ يَأْتِيَكُمَا ذَلِكُمَا مِمَّا عَلَّمَنِي رَبِّي إِنِّي تَرَكْتُ مِلَّةَ قَوْمٍ لَا يُؤْمِنُونَ بِاللَّهِ وَهُمْ بِالْآخِرَةِ هُمْ كَافِرُونَ ﴿۳۷﴾

﴾35﴿ Summa badaa lahum min ba'di maa ra-awul Aayaati layasjununnahoo hatta heen
﴾36﴿ Wa dakhala ma'a hussijna fata-yaan; qaala ahaduhumaaa inneee araaneee a'siru khamranw wa qaalal aakharu inneee araaneee ahmilu fawqa ra'see khubzan ta'kulut tairu minhu; nabbi'naa bi ta'weelih; innaa naraaka minal muhsineen
﴾37﴿ Qaala laa ya'teekumaa ta'aamun turzaqaaniheee illaa nabba'tukumaa bi ta'weelihee; qabla any ya'ti yakumaa; zaalikumaa mimmaa 'allamanee rabbee; innee taraktu millata qawmil laa yu'minoona billaahi wahum bil aakhirati hum kaafiroon

﴾35﴿ Once again, it became clear to him that, after seeing the evidence of her chastity, they decided to imprison her for a while
﴾36﴿ And two young men entered the prison with him. One of them said, Indeed, I see myself pressing grapes for wine. And the other said, Indeed, I see myself carrying bread on my head, and birds are eating from it. Inform us of the interpretation of these dreams, for indeed, we see you as one of the doers of good
﴾37﴿ Joseph (peace be upon him) said, No food will come to you to eat except that I will inform you of its reality before it reaches you. This is part of what my Lord has taught me (through revelation). Indeed, I have abandoned the people who do not believe in Allah, and they are deniers of the Hereafter

[35] (بَدَا لَهُمْ) – Its subject is hidden, meaning "their opinion appeared." And (لَيَسْجُنُنَّهُ) is its explanation.
The meaning of (الْآيَاتِ) is the signs and evidences of the chastity of Yusuf (peace be upon him), which were previously mentioned:
First, his saying "I seek refuge in Allah";
Second, his running toward the door;
Third, his shirt being torn from the back;
Fourth, the judgment of the witness;
Fifth, the confession of the 'Aziz of Egypt;
Sixth, the confession of Zulaikha in front of all the women;
Seventh, the supplication of Yusuf (peace be upon him).
Yusuf (peace be upon him) was sent to prison to hide this incident, not because he had committed a crime – he was not accused of any wrongdoing.
[36] From this verse until verse (42) is the fifth stage, in which the condition of Yusuf (peace be upon him) in prison is mentioned. It includes his calling to Prophethood by manifesting miracles, inviting to monotheism, and refuting polytheism in detail.
Then, the interpretation of the dreams of his two companions is explained.
In verse (36), the two servants of the king who had entered prison are mentioned, and from this it becomes clear that prisoners are of three types:
First, those who have actually committed a crime;
Second, those who are falsely accused;
Third, those who are imprisoned unjustly without accusation or crime.
An example of the first is the king’s baker, the second is the king’s cupbearer, and the third is Yusuf (peace be upon him).
(فَتَيَانِ) – These two were rumored to have attempted to poison the king, one in food and the other in drink, so both were imprisoned, and their trial was ongoing to reveal who was truly guilty.
(قَالَ أَحَدُهُمَا إِنِّي أَرَانِي) – The apparent meaning is that they truly saw these dreams.
(إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ) – This description of Yusuf was previously mentioned in verse (22), and it proves that Yusuf (peace be upon him) was known in prison for his good character. It also indicates that dream interpretation should be sought from someone who is righteous and intelligent.
[37] In this verse, the miracle of Yusuf (peace be upon him) is mentioned, which is his foretelling of some unseen matters through the knowledge granted by Allah Most High, as indicated by the phrase (مِمَّا عَلَّمَنِي رَبِّي) – “from what my Lord has taught me.”
This teaching is through revelation (wahy).
Also in this verse, Yusuf (peace be upon him) expresses his belief and declares disassociation from the polytheists, who at that time were the people of Egypt.
The word (تَرَكْتُ) here means to turn away from and to disavow – it does not imply that he was previously following their religion and then abandoned it, because the Prophets (peace be upon them) are always protected from sin (ma‘sūm) at all times.