Yusuf 56: And thus, We gave Joseph permission to act as he desired there. We give to those Our mercy who desire it from Us. And We do not make the reward of the muhsin go in vain.

Surah Yusuf, the fifty-sixth verse.

Verse fifty-six has been interpreted wrongly, and now we will look at what is correct about it. The wrongly interpreted verse goes like this. And thus We gave Joseph authority in the land, to act there as he wished. We bring Our mercy to whomever We will. Whomever We will, it says. That is, We bring Our mercy to whomever We will, and the reward of those who do good We do not let go to waste. Now, 'whom He wills' is something separate, this entirely means taking away the person's partial will, 'whatever He wills' over that person — that is what it means, and then right after, the person contradicts his own words.

Not Allah's verse, though. The person contradicts his own words. What does he say? We bring Our mercy to whomever We will. Which removes from the person, from whichever person He wills, his partial will, uses His own will, and says, We do not let the reward of those who do good go to waste, this time. It says to everyone: if you do good, We will not let your reward go to waste. (?) 'whom You will', the people You will, if I act in this way toward whomever I want, would our trust in Allah remain? Would it? Whereas: And thus We gave Joseph authority in the land, to act there as he wished. We bring Our mercy to whoever wishes it of Us.

To whoever wishes. Surah Al-A'raf, verse 172 — why? Ve iz ehaze rabbüke min benî Âdeme min zuhûrihim zürriyyetehüm ve eşhedehüm alâ enfüsihim e lestü bi rabbiküm. That it says this, yes.

Here, the covenant of the partial will with the universal, and, with a value He gave to the partial, writing the aim of that person's desires and inner wishes for him as his destiny. If here it is taken as 'whom He wills', it contradicts this verse.

To one who wishes from Us — to whoever wishes, We bring Our mercy. And We do not let the reward of those who do good go to waste. We bring Our mercy to whoever wishes it of Us. To whoever wishes. Whereas what does it say here now? Well, it says: We bring Our mercy to whomever We will.

So now this is how it stands with Surah Al-A'raf, verse 172. So verses do not contradict one another. If verses contradicted one another, Allah would be ascribed attributes. Whereas when it says 'whoever wishes' instead of 'whom We will', then the partial will, the covenant of man's partial will with the universal, and his desires and deeds becoming what is decreed for him, and all such verses confirming one another, keeping Allah free of being ascribed attributes. Yes. One must know the verses well.

Because Joseph (peace be upon him) feared Allah, he kept away from evil and wished for Allah's mercy. Doesn't it say so? Well, when he said, O Allah, prison is better for me than the trickery of these women — did he not ask it of Allah? Did he not pray? Yes. What do we say? Because Joseph (peace be upon him) feared Allah, he kept away from evil and wished for Allah's mercy. When he took refuge in Allah, Allah Almighty protected him in His mercy and accepted his prayer; in the end, Allah — it came to light how (?) were in the right. Yes.

Then we see that He gave Joseph freedom and, so that he could move with confidence and ease everywhere, raised him to high positions. When Joseph was proven right, because he feared Allah, Allah Almighty, too — since he feared His Being, held back and carried out Allah's commands — creates means for him as a reward and grants Joseph (peace be upon him) great freedom within Egypt and has the treasuries handed over to him.

We see that He raised him to high positions. So whatever a person wishes from Allah, Allah gives the person what he aims for. Because partial will is in man's hands. If people carry out Allah's command as He commanded them, then they attain Allah's mercy. Allah never lets the good deeds these people do, their good conduct, go to waste. We put a full stop here. As for those who interpret this passage so as to give it a wrong meaning, let us explain a bit more why they interpret it wrongly. They do not want to go into the covenant of the partial and the universal will. Even though they know what the intentions of these are toward each other, because they know these matters drag people into disasters, because they were taught that way, they do not go into these matters. And so they say, the partial agreed with the whole, yes, they do not object. But in this case, as they wish, they can tie this will to the universal if they like, or to the partial if they like.

And in this case, these people, by their own minds, supposedly by Arabic grammar too — since they misjudge it — ascribe attributes to Allah Almighty within the verses; while interpreting, they ascribe attributes through the meanings.