وَكَذَلِكَ مَكَّنَّا لِيُوسُفَ فِي الْأَرْضِ يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَاءُ نُصِيبُ بِرَحْمَتِنَا مَنْ نَشَاءُ وَلَا نُضِيعُ أَجْرَ الْمُحْسِنِينَ ﴿۵۶﴾ وَلَأَجْرُ الْآخِرَةِ خَيْرٌ لِلَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ ﴿۵۷﴾ وَلَأَجْرُ الْآخِرَةِ خَيْرٌ لِلَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ ﴿۵۷﴾ وَلَمَّا جَهَّزَهُمْ بِجَهَازِهِمْ قَالَ ائْتُونِي بِأَخٍ لَكُمْ مِنْ أَبِيكُمْ أَلَا تَرَوْنَ أَنِّي أُوفِي الْكَيْلَ وَأَنَا خَيْرُ الْمُنْزِلِينَ ﴿۵۹﴾

﴾56﴿ Wa kazaalika makkannaa li Yoosufa fil ardi yatabawwa'u minhaa haisu yashaaaa'; nuseebu birahmatinaa man nashaaa'u wa laa nudee'u ajral muhsineen
﴾57﴿ Wa la ajrul Aakhirati khairul lillazeena aamanoo wa kaanoo yattaqoon
﴾58﴿ Wa jaaa'a ikhwatu Yoosufa fadakhaloo 'alaihi fa'arafahum wa hum lahoo munkiroon
﴾59﴿ Wa lammaa jahhazahum bijahaazihim qaala' toonee bi akhil lakum min abeekum; alaa tarawna anneee oofil kaila wa ana khairul munzileen

﴾56﴿ And thus We established Joseph in the land, so that he could settle wherever he pleased. We bestow Our mercy upon whom We will, and We do not let the reward of the good-doers go to waste
﴾57﴿ And indeed, the reward of the Hereafter is better for those who have faith and are mindful (of God)
﴾58﴿ And the brothers of Yusuf (Joseph), peace be upon him, came and entered upon him, and he recognized them, but they did not recognize him
﴾59﴿ And when he had prepared the provisions for them for the journey, he said, 'Bring me your brother from your father. Do you not see that I give full measure and am the best of hosts

[56] In this verse, the blessing of empowerment and authority granted to Yusuf (peace be upon him) is mentioned, as a reward for his patience in the face of hardships.
The phrase (وَكَذَلِكَ) refers back to earlier blessings—such as being saved from the well, freed from prison, and given honor in the heart of the king.
(مَكَّنَّا لِيُوسُفَ فِي الْأَرْضِ) – This empowerment is now on a national level in Egypt, whereas in verse (21), the empowerment was only within the household of the ‘Aziz.
This is why it is followed by (يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَاءُ) – “he settled wherever he willed,” indicating that the king gave him full administrative authority over the land.
The phrase (بِرَحْمَتِنَا) – “by Our mercy” – shows that kingdom and worldly wealth, when used for religious purposes, are also counted as divine mercy.
(وَلَا نُضِيعُ أَجْرَ الْمُحْسِنِينَ) – This is a universal glad tiding for anyone who patiently endures trials and refrains from sinful acts—Allah will not let their reward go to waste.
[57] Since worldly blessings were mentioned in the previous verse, this verse now speaks of the reward of the Hereafter, to discourage attachment to the world.
The phrase (خَيْرٌ لِلَّذِينَ آمَنُوا) indicates that the goodness of the Hereafter is attained only through faith and taqwa (God-consciousness), whereas worldly success is given to both believers and non-believers alike.
Benefit: The scholars and commentators have written that either the ‘Azīz of Egypt passed away or he was removed from his position, and Yusuf (peace be upon him) was appointed in his place.
It is also said that the king of Egypt accepted faith.
As for the stories about Yusuf marrying Zulaikha and her returning to youth, these are not established through authentic narrations.
[58] From this verse until verse (60) is the seventh stage. It includes the first visit of Yusuf’s (peace be upon him) brothers, and the arrangement being made for their second visit, with the goal of bringing back their brother Binyamin.
It also includes the return of their payment in secret, and later, Ya‘qub’s (peace be upon him) instructions to his sons before sending them again, to prevent any harm.
When the famine began and its effects reached Canaan, and Yusuf (peace be upon him) had already gathered a massive reserve of grain, the distribution in Egypt was being conducted under his wise planning.
Each person who appeared in person was allotted one measure of grain at a fair price.
This news reached Ya‘qub (peace be upon him), and he sent his ten sons to Egypt.
In verse (58), their arrival is mentioned, and since Yusuf (peace be upon him) possessed the insight of prophethood, he recognized his brothers immediately.
But their insight and expectation were limited—they did not think Yusuf could have reached such a high status—so they did not recognize him, even though they spoke with him directly.
[59] When they requested from Yusuf (peace be upon him) a share for Binyamin, who was absent, he told them that a portion is not given for someone who is not present.
He then encouraged them to bring him by saying: (أَنِّي أُوفِي الْكَيْلَ وَأَنَا خَيْرُ الْمُنْزِلِينَ) – “Indeed, I give full measure, and I am the best of hosts.”
The phrase (مِنْ أَبِيكُمْ) – “from your father” – implies that they had told Yusuf that Binyamin was their half-brother, sharing the same father but not the same mother.
This distinction suggests a lesser closeness between them and Binyamin, which Yusuf (peace be upon him) understood and used as part of his strategy to bring his brother.