قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ ﴿۹۸﴾ فَلَمَّا دَخَلُوا عَلَى يُوسُفَ آوَى إِلَيْهِ أَبَوَيْهِ وَقَالَ ادْخُلُوا مِصْرَ إِنْ شَاءَ اللَّهُ آمِنِينَ ﴿۹۹﴾ وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ وَخَرُّوا لَهُ سُجَّدًا وَقَالَ يَا أَبَتِ هَذَا تَأْوِيلُ رُؤْيَايَ مِنْ قَبْلُ قَدْ جَعَلَهَا رَبِّي حَقًّا وَقَدْ أَحْسَنَ بِي إِذْ أَخْرَجَنِي مِنَ السِّجْنِ وَجَاءَ بِكُمْ مِنَ الْبَدْوِ مِنْ بَعْدِ أَنْ نَزَغَ الشَّيْطَانُ بَيْنِي وَبَيْنَ إِخْوَتِي إِنَّ رَبِّي لَطِيفٌ لِمَا يَشَاءُ إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ ﴿۱۰۰﴾

﴾98﴿ Qaala sawfa astaghfiru lakum Rabbeee innahoo Huwal Ghafoorur Raheem
﴾99﴿ Falammaa dakhaloo 'alaa Yoosufa aawaaa ilaihi abawaiyhi wa qaalad khuloo Misra inshaaa'al laahu aamineen
﴾100﴿ Wa raf'a abawaihi 'alal 'arshi wa kharroo lahoo sujjadaa; wa qaala yaaa abati haaza taaweelu ru'yaaya min qablu qad ja'alahaa Rabbee haqqaa; wa qad ahsana beee iz akhrajanee minas sijni wa jaaa'a bikum minal badwi mim ba'di an nazaghash Shaitaanu bainee wa baina ikhwatee; inna Rabbee lateeful limaa yashaaa'; innahoo Huwal 'Aleemul Hakeem

﴾98﴿ He said, I will soon ask forgiveness for you from my Lord. Indeed, He is the Forgiving, the Merciful
﴾99﴿ Then, when they entered upon Yusuf (Joseph, peace be upon him), he brought his parents close to himself and said, Enter Egypt, Allah willing, in security
﴾100﴿ And he raised his parents upon the throne, and they all bowed to him in prostration. And he said, O my father, this is the interpretation of my dream from before. My Lord has made it come true. And indeed, He was good to me when He brought me out of the prison and brought you here from the desert after Satan had caused discord between me and my brothers. Indeed, my Lord is subtle in what He wills. Truly, He is the All-Knowing, the Wise

[98] The preferred opinion, as narrated from Imam Sha‘bi, is that Ya‘qub (peace be upon him) delayed making the supplication because he wanted to first consult Yusuf (peace be upon him) regarding it.
Since the brothers had wronged Yusuf, the matter of forgiveness was primarily his right — whether to forgive or not.
And Ya‘qub (peace be upon him) was not yet aware if Yusuf had truly forgiven them, so he postponed the prayer until that became clear.
[99] From this verse up to verse 101 is the twelfth section (maqām).
In this section, the reunion of Ya‘qub (peace be upon him) and his entire family with Yusuf (peace be upon him) is mentioned.
They are all given the glad tidings of safety and peace, the dream of Yusuf comes true when all prostrate to him, and the entire story concludes with Yusuf’s heartfelt supplication.
In verse 99, the term (أَبَوَيْهِ) refers to his father and mother. There is no sound evidence for the opinion of some commentators who claimed his mother had passed away and that this was his aunt instead.
When Ya‘qub (peace be upon him) set out with his family toward Egypt, Yusuf (peace be upon him) came out from the borders of Egypt to receive them and set up a resting place for them.
Upon arrival, he seated his parents with him in a special place, and then said to the whole group: (ادْخُلُوا مِصْرَ) — “Enter Egypt.”
The phrase (إِنْ شَاءَ اللَّهُ آمِنِينَ) — “if Allah wills, in security” — can either relate to "in security", or it can mean “enter and reside in Egypt” (with ادْخُلُوا meaning settle/live rather than just physical entry).
[100] The meaning of (عرش) here is the royal throne that had been given to Yusuf (peace be upon him) as a sign of honor and authority.
As for (وَخَرُّوا لَهُ سُجَّدًا) — the preferred interpretation is that this sujūd (prostration) was a form of salutation and respect, not worship. It was done by bowing the head and joining the hands, which was a permitted custom of honor among previous nations.
In our ummah, this has been abrogated, as recorded by Ibn Kathir, Qurtubi, and Khazin, based on an authentic hadith narrated by Anas (may Allah be pleased with him).
They said: “Can we bow our heads to one another when we meet?” The Messenger of Allah (may Allah bless him and give him peace) replied: “No.” This hadith is found in Mishkāt al-Maṣābīḥ, page 283.
The word (خَرُّوا) in this verse means "they became" — thus the phrase means “they became those who bowed to him.”
A second opinion is that the prostration was to Allah, done because of Yusuf (peace be upon him) as a sujūd of gratitude (shukr), with Yusuf himself being in the direction (qiblah) of the sujūd.
Even the parents’ prostration was by Allah’s command, so there’s no objection in it.
Then, to avoid arrogance or suspicion, Yusuf (peace be upon him) said: (هَذَا تَأْوِيلُ رُؤْيَايَ) — “This is the interpretation of my dream,” and he recounted the favors of Allah to express humility.
The word (لَطِيفٌ) has two meanings: 1. One who shows kindness and favor to His servants in ways they cannot even imagine. 2. One who is aware of the finest and most subtle matters.
Yusuf (peace be upon him) did not mention his being taken out of the well, in order to avoid making his brothers feel ashamed — especially after having already forgiven them.