12. Sūrat Yūsuf (1/3)

١٢۔ سُورَةُ يُوسُف ص ١

Joseph (Meccan)

quran:12:1In the name of Allah, the Entirely Merciful, the Especially Merciful.

Alif, Lam, Ra. These are the verses of the clear Book.  

Alif lām rā’: God knows best what He means by these ˹letters˺. Those, verses, are the verses of the Book, the Qur’ān (the genitive annexation carries the meaning of ˹partitive˺ min, ‘from’) that makes plain, the one that manifests truth ˹distinguishing it˺ from what is falsehood.
القرآن:١٢:١بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

الر ۚ تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ  

{الر} الله أعلم بمراده بذلك {تلك} هذه الآيات {آيات الكتاب} القرآن والإضافة بمعنى من {المبين} المظهر للحق من الباطل.
quran:12:2

Indeed, We have sent it down as an Arabic Qur'an that you might understand.  

We have revealed it as an Arabic Qur’ān, in the language of the Arabs, so that you, O people of Mecca, might understand, comprehend its meaning.
القرآن:١٢:٢

إِنَّا أَنْزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ  

{إنا أنزلناه قرآنا عربيا} بلغة العرب {لعلكم} يا أهل مكة {تعقلون} تفقهون معانيه.
quran:12:3

We relate to you, ˹O Muhammad˺, the best of stories in what We have revealed to you of this Qur'an although you were, before it, among the unaware.  

We will relate to you the best of narratives in what We have revealed, in Our revealing, to you this Qur’ān, though (wa-in: in is softened, in other words ˹understand it as˺ wa-innahu) prior to it you were of the heedless.
القرآن:١٢:٣

نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هَٰذَا الْقُرْآنَ وَإِنْ كُنْتَ مِنْ قَبْلِهِ لَمِنَ الْغَافِلِينَ  

{نحن نقص عليك أحسن القصص بما أوحينا} بإيحائنا {إليك هذا القرآن وإن} مخففة أي وإنه {كنت من قبله لمن الغافلين}.
quran:12:4

˹Of these stories mention˺ when Joseph said to his father, "O my father, indeed I have seen ˹in a dream˺ eleven stars and the sun and the moon; I saw them prostrating to me."  

Mention, when Joseph said to his father, Jacob: ‘O my father (read yā abati to indicate the omitted yā’ of genitive annexation ˹sc. of yā abī˺; or read yā abata to indicate that an alif, originally a yā’, has been omitted) I saw, in my sleep, eleven planets and the sun and the moon, I saw them (˹repeated˺ for emphasis) prostrating themselves before me’ (sājidīn: this plural form is used to describe ˹the act of˺ ‘prostration’, which is an attribute associated with rational beings).
القرآن:١٢:٤

إِذْ قَالَ يُوسُفُ لِأَبِيهِ يَا أَبَتِ إِنِّي رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا وَالشَّمْسَ وَالْقَمَرَ رَأَيْتُهُمْ لِي سَاجِدِينَ  

اذكر {إذ قال يوسف لأبيه} يعقوب {يا أبت} بالكسر دلالة على ياء الإضافة المحذوفة والفتح دلالة على ألف محذوفة قلبت عن الياء {إني رأيت} في المنام {أحد عشر كوكبا والشمس والقمر رأيتهم} تأكيد {لي ساجدين} جمع بالياء والنون للوصف بالسجود الذي هو من صفات العقلاء.
quran:12:5

He said, "O my son, do not relate your vision to your brothers or they will contrive against you a plan. Indeed Satan, to man, is a manifest enemy.  

He said, ‘O my son, do not relate your vision to your brothers, lest they plot against you some plot, ˹lest˺ they scheme to kill you, out of envy, knowing that the interpretation ˹of the dream˺ is that they represent the ˹eleven˺ planets, your mother, the sun and your father, the moon. Truly Satan is to man a manifest foe, ˹one˺ of evident enmity.
القرآن:١٢:٥

قَالَ يَا بُنَيَّ لَا تَقْصُصْ رُؤْيَاكَ عَلَىٰ إِخْوَتِكَ فَيَكِيدُوا لَكَ كَيْدًا ۖ إِنَّ الشَّيْطَانَ لِلْإِنْسَانِ عَدُوٌّ مُبِينٌ  

{قال يا بني لا تقصص رؤياك على إخوتك فيكيدوا لك كيدا} يحتالون في هلاكك حسدا لعلمهم بتأويلها من أنهم الكواكب والشمس أمك والقمر أبوك {إن الشيطان للإنسان عدو مبين} ظاهر العداوة.
quran:12:6

And thus will your Lord choose you and teach you the interpretation of narratives and complete His favor upon you and upon the family of Jacob, as He completed it upon your fathers before, Abraham and Isaac. Indeed, your Lord is Knowing and Wise."  

Thus, in the way that you have seen, will your Lord prefer you, choose you, and teach you the interpretation of events, the interpretation of visions, and perfect His grace upon you, with prophethood, and upon the House of Jacob — ˹upon˺ his sons — as He perfected it, with prophethood, formerly on your fathers Abraham and Isaac. Truly your Lord is Knower, of His creatures, Wise’, in what He does with them.
القرآن:١٢:٦

وَكَذَٰلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِنْ تَأْوِيلِ الْأَحَادِيثِ وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ وَعَلَىٰ آلِ يَعْقُوبَ كَمَا أَتَمَّهَا عَلَىٰ أَبَوَيْكَ مِنْ قَبْلُ إِبْرَاهِيمَ وَإِسْحَاقَ ۚ إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ  

{وكذلك} كما رأيت {يجتبيك} يختارك {ربك ويعلمك من تأويل الأحاديث} تعبير الرؤيا {ويتم نعمته عليك} بالنبوة {وعلى آل يعقوب} أولاده {كما أتمها} بالنبوة {على أبويك من قبل إبراهيم وإسحاق إن ربك عليم} بخلقه {حكيم} في صنعه بهم.
quran:12:7

Certainly were there in Joseph and his brothers signs for those who ask,  

Verily in, the tale of, Joseph and his brethren — who were eleven — are signs, lessons, for those who inquire, about their tale.
القرآن:١٢:٧

لَقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ آيَاتٌ لِلسَّائِلِينَ  

{لقد كان في} خبر {يوسف وإخوته} وهم أحد عشر {آيات} عبر {للسائلين} عن خبرهم.
quran:12:8

When they said, "Joseph and his brother are more beloved to our father than we, while we are a clan. Indeed, our father is in clear error.  

Mention, when they, that is, ˹when˺ some of Joseph’s brothers, said, to some of the others: ‘Surely Joseph (la-Yūsufu is the subject) and his brother, his full brother Benjamin, are dearer (ahabbu is the predicate) to our father than we are, though we be a ˹hardy˺ band, a group. Lo! our father is in plain aberration, in manifest error, for preferring those two to us.
القرآن:١٢:٨

إِذْ قَالُوا لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَىٰ أَبِينَا مِنَّا وَنَحْنُ عُصْبَةٌ إِنَّ أَبَانَا لَفِي ضَلَالٍ مُبِينٍ  

اذكر {إذ قالوا} أي بعض إخوة يوسف لبعضهم {ليوسف} مبتدأ {وأخوه} شقيقه بنيامين {أحب} خبر {إلى أبينا منا ونحن عصبة} جماعة {إن أبانا لفي ضلال} خطأ {مبين} بين بإيثارهما علينا.
quran:12:9

Kill Joseph or cast him out to ˹another˺ land; the countenance of your father will ˹then˺ be only for you, and you will be after that a righteous people."  

Kill Joseph or cast him away into some land, that is, into some distant land, so that your father might be solely concerned with you, so that he might turn ˹his attention˺ to you and not be distracted by anyone else, and that thereafter, that is, after killing Joseph or casting him away, you might be a righteous folk’, by repenting.
القرآن:١٢:٩

اقْتُلُوا يُوسُفَ أَوِ اطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ وَتَكُونُوا مِنْ بَعْدِهِ قَوْمًا صَالِحِينَ  

{اقتلوا يوسف أو اطرحوه أرضا} أي بأرض بعيدة {يخل لكم وجه أبيكم} بأن يقبل عليكم ولا يلتفت لغيركم {وتكونوا من بعده} أي بعد قتل يوسف أو طرحه {قوما صالحين} بأن تتوبوا.
quran:12:10

Said a speaker among them, "Do not kill Joseph but throw him into the bottom of the well; some travelers will pick him up - if you would do ˹something˺."  

One of them, namely, Judah, said, ‘Do not kill Joseph, but cast him, throw him, into the bottom of a well (ghayābat al-jubb is the darkest recess of a well; a variant reading has the plural ˹ghayābāt˺), so that some caravan might pick him up, if you are to do anything’, of what you desire, in the way of separating ˹Joseph from us˺: so content yourselves with this ˹solution˺.
القرآن:١٢:١٠

قَالَ قَائِلٌ مِنْهُمْ لَا تَقْتُلُوا يُوسُفَ وَأَلْقُوهُ فِي غَيَابَتِ الْجُبِّ يَلْتَقِطْهُ بَعْضُ السَّيَّارَةِ إِنْ كُنْتُمْ فَاعِلِينَ  

{قال قائل منهم} هو يهوذا {لا تقتلوا يوسف وألقوه} اطرحوه {في غيابت الجب} مظلم البئر في قراءة بالجمع {يلتقطه بعض السيارة} المسافرين {إن كنتم فاعلين} ما أردتم من التفريق فاكتفوا بذلك.
quran:12:11

They said, "O our father, why do you not entrust us with Joseph while indeed, we are to him sincere counselors?  

They said, ‘O father, what is wrong with you that you do not trust us with Joseph? We are indeed his wellwishers, we are indeed only looking out for his best interests.
القرآن:١٢:١١

قَالُوا يَا أَبَانَا مَا لَكَ لَا تَأْمَنَّا عَلَىٰ يُوسُفَ وَإِنَّا لَهُ لَنَاصِحُونَ  

{قالوا يا أبانا مالك لا تأمنا على يوسف وإنا له لناصحون} لقائمون بمصالحه.
quran:12:12

Send him with us tomorrow that he may eat well and play. And indeed, we will be his guardians.  

Send him forth with us tomorrow, to the desert, to frolic and play (read ˹first person plural˺ narta‘ wa-nal‘ab, ‘that we might frolic and play’, or ˹third person plural˺ yarta‘ wa-yal‘ab, ‘that he might frolic and play’), in other words, so that we might be spirited and roam freely. Surely we shall take good care of him’.
القرآن:١٢:١٢

أَرْسِلْهُ مَعَنَا غَدًا يَرْتَعْ وَيَلْعَبْ وَإِنَّا لَهُ لَحَافِظُونَ  

{أرسله معنا غدا} إلى الصحراء {نرتع ونلعب} بالنون والياء فيهما ننشط ونتسع {وإنَّا له لحافظون}.
quran:12:13

˹Jacob˺ said, "Indeed, it saddens me that you should take him, and I fear that a wolf would eat him while you are of him unaware."  

He said, ‘Lo! It grieves me that you should go with him, that is, your departure ˹with him grieves me˺, because I would be separated from him, and I fear lest the wolf devour him (al-dhi’b here represents the genus, for their land had many wolves in it), while you are heedless of him’, distracted ˹by something else˺.
القرآن:١٢:١٣

قَالَ إِنِّي لَيَحْزُنُنِي أَنْ تَذْهَبُوا بِهِ وَأَخَافُ أَنْ يَأْكُلَهُ الذِّئْبُ وَأَنْتُمْ عَنْهُ غَافِلُونَ  

{قال إني ليحزنني أن تذهبوا} أي ذهابكم {به} لفراقه {وأخاف أن يأكله الذئب} المراد به الجنس وكانت أرضهم كثيرة الذئاب {وأنتم عنه غافلون} مشغلون.
quran:12:14

They said, "If a wolf should eat him while we are a ˹strong˺ clan, indeed, we would then be losers."  

They said, ‘Truly if (la-in: the lām here is for oaths) the wolf were to devour him, when we are ˹so hardy˺ a band, a group, then we indeed are losers!’, incapable ˹of anything˺. Thus, he sent him off with them.
القرآن:١٢:١٤

قَالُوا لَئِنْ أَكَلَهُ الذِّئْبُ وَنَحْنُ عُصْبَةٌ إِنَّا إِذًا لَخَاسِرُونَ  

{قالوا لإن} لام قسم {أكله الذئب ونحن عصبة} جماعة {إنا إذا لخاسرون} عاجزون فأرسله معهم.
quran:12:15

So when they took him ˹out˺ and agreed to put him into the bottom of the well... But We inspired to him, "You will surely inform them ˹someday˺ about this affair of theirs while they do not perceive ˹your identity˺."  

So when they went off with him, and agreed, resolved, to put him into the bottom of the well (the response of lammā, ‘when’, has been omitted, in other words ˹understand it as being˺ fa‘alū dhālika, ‘they did ˹just˺ that’) by taking off his shirt — after having beaten him, humiliated him and desiring to kill him — and lowering him in a bucket ˹into the well˺. When he reached half-way down the well, they flung him ˹from the bucket˺ so that he would ˹fall and˺ die, but he fell into the water and took refuge near a rock. They then called to him and he responded, thinking that they had ˹decided to have˺ mercy on him. They then wanted to smash his head with a rock, but Judah prevented them. And We revealed to him, in the well, through true revelation (wahy haqīqa) — he was 17 years of age or just under — in order to reassure his heart: ‘Truly you shall inform them, after this day, of this affair, ˹this˺ deed, of theirs when they are unaware’, of ˹who˺ you ˹are˺ (wa-hum lā yash‘urūna is a circumstantial qualifier referring to the action of ‘informing’).
القرآن:١٢:١٥

فَلَمَّا ذَهَبُوا بِهِ وَأَجْمَعُوا أَنْ يَجْعَلُوهُ فِي غَيَابَتِ الْجُبِّ ۚ وَأَوْحَيْنَا إِلَيْهِ لَتُنَبِّئَنَّهُمْ بِأَمْرِهِمْ هَٰذَا وَهُمْ لَا يَشْعُرُونَ  

{فلما ذهبوا به وأجمعوا} عزموا {أن يجعلوه في غيابت الجب} وجواب لما محذوف أي فعلوا ذلك بأن نزعوا قميصه بعد ضربه وإهانته وإرادة قتله وأدلوه فلما وصل إلى نصف البئر ألقوه ليموت فسقط في الماء ثم أوى إلى صخرة فنادوه فأجابهم يظن رحمتهم فأرادوا رضخه بصخرة فمنعهم يهوذا {وأوحينا إليه} في الجب وحي حقيقة وله سبع عشرة سنة أو دونها تطمينا لقلبه {لتنبئنهم} بعد اليوم {بأمرهم} بصنيعهم {هذا وهم لا يشعرون} بك حال الإنباء.
quran:12:16

And they came to their father at night, weeping.  

And they came to their father in the evening, weeping.
القرآن:١٢:١٦

وَجَاءُوا أَبَاهُمْ عِشَاءً يَبْكُونَ  

{وجاءُوا أباهم عِشاءً} وقت المساء {يبكون}.
quran:12:17

They said, "O our father, indeed we went racing each other and left Joseph with our possessions, and a wolf ate him. But you would not believe us, even if we were truthful."  

They said, ‘O father, we went competing, shooting, and left Joseph by our things, our clothes, and the wolf ate him. But you would never believe us, even though we speak the truth’, before you, you would still have accused us ˹of lying˺ in this story, because of your adoration of Joseph, so how much more so when you think ill of us?
القرآن:١٢:١٧

قَالُوا يَا أَبَانَا إِنَّا ذَهَبْنَا نَسْتَبِقُ وَتَرَكْنَا يُوسُفَ عِنْدَ مَتَاعِنَا فَأَكَلَهُ الذِّئْبُ ۖ وَمَا أَنْتَ بِمُؤْمِنٍ لَنَا وَلَوْ كُنَّا صَادِقِينَ  

{قالوا يا أبانا إنا ذهبا نستبقُ} نرمي {وتركنا يوسف عند متاعنا} ثيابنا {فأكله الذئب وما أنت بمؤمن} بمصدق {لنا ولو كنا صادقين} عندك لاتهمتنا في هذه القصة لمحبة يوسف فكيف وأنت تسيء الظن بنا.
quran:12:18

And they brought upon his shirt false blood. ˹Jacob˺ said, "Rather, your souls have enticed you to something, so patience is most fitting. And Allah is the one sought for help against that which you describe."  

And they came with false blood on his shirt (‘alā qamīsihi has the status of an accusative ˹of the verb˺, because it is an adverbial qualifier, meaning fawqa ˹qamīsihi˺): they slaughtered a lamb and dabbed it ˹his shirt˺ with its blood — but they forgot to tear it ˹the shirt˺ — and they said that it was his blood. He, Jacob, said, when he saw that it ˹the shirt˺ was undamaged and realised that they were lying: ‘Nay, but your souls have beguiled you into something, and so you did it to him. Yet comely patience!, without any anxiety! (fasabrun jamīlun is the predicate of a missing subject such as amrī, ‘my course˺’). And God is the One Whose succour is sought in that ˹predicament˺ which you describe’, that which you mention of Joseph’s affair.
القرآن:١٢:١٨

وَجَاءُوا عَلَىٰ قَمِيصِهِ بِدَمٍ كَذِبٍ ۚ قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنْفُسُكُمْ أَمْرًا ۖ فَصَبْرٌ جَمِيلٌ ۖ وَاللَّهُ الْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ  

{وجاءُوا على قميصه} محله نصب على الظرفية أي فوقه {بدم كذب} أي ذي كذب بأن ذبحوا سخلة ولطخوه بدمها وذهلوا عن شقه وقالوا إنه دمه {قال} يعقوب لما رآه صحيحا وعلم كذبهم {بل سوَّلت} زينت {لكم أنفسكم أمرا} ففعلتموه به {فصبر جميل} لا جزع فيه، وهو خبر مبتدأ محذوف أي أمري {والله المستعان} المطلوب منه العون {على ما تصفون} تذكرون من أمر يوسف.
quran:12:19

And there came a company of travelers; then they sent their water drawer, and he let down his bucket. He said, "Good news! Here is a boy." And they concealed him, ˹taking him˺ as merchandise; and Allah was knowing of what they did.  

And there came a caravan — travellers going from Midian to Egypt, who stopped near to Joseph’s well — and they sent their water-drawer, the one who goes down to the water ˹source˺ to draw from it, and he let down his bucket, into the well and Joseph clung to it and he pulled him out, and when he saw him: he said, ‘Good news!’ (a variant reading ˹of yā bushrā˺ has yā bushrāya: this ˹vocative˺ call is figurative, in other words ˹it is to be understood as˺ ‘Come ˹O good news˺, now is your time!’) ‘This is a young boy’. His brothers became aware of this and came to him, and they hid him, that is, they disguised his real status, claiming that he was, as ˹a piece of˺ merchandise, by saying, ‘This is a slave of ours: he is a runaway’; but Joseph did not say anything, fearing that they might kill him. But God knew well what they were doing.
القرآن:١٢:١٩

وَجَاءَتْ سَيَّارَةٌ فَأَرْسَلُوا وَارِدَهُمْ فَأَدْلَىٰ دَلْوَهُ ۖ قَالَ يَا بُشْرَىٰ هَٰذَا غُلَامٌ ۚ وَأَسَرُّوهُ بِضَاعَةً ۚ وَاللَّهُ عَلِيمٌ بِمَا يَعْمَلُونَ  

{وجاءت سيارة} مسافرون من مدين إلى مصر فنزلوا قريبا من جب يوسف {فأرسلوا واردهم} الذي يرد الماء ليستقي منه {فأدلى} أرسل {دلوه} في البئر فتعلق بها يوسف فأخرجه فلما رآه {قال يا بشراي} وفي قراءة بشرى ونداؤها مجاز أي احضري فهذا وقتك {هذا غلام} فعلم به إخوته فأتوه {وأسَرُّوه} أي أخفوا أمره جاعليه {بضاعة} بأن قالوا هذا عبدنا أبق، وسكت يوسف خوفا من أن يقتلوه {والله عليم بما يعملون}.
quran:12:20

And they sold him for a reduced price - a few dirhams - and they were, concerning him, of those content with little.  

Then they sold him — they ˹the caravan˺ purchased him from them — for a very low, a diminished, price, a handful of dirhams, 20 or 22; for they, that is, his brothers, set small store by him. So the caravan brought him to Egypt, where the one who had bought him sold him for 20 dinars, two pairs of sandals and two robes.
القرآن:١٢:٢٠

وَشَرَوْهُ بِثَمَنٍ بَخْسٍ دَرَاهِمَ مَعْدُودَةٍ وَكَانُوا فِيهِ مِنَ الزَّاهِدِينَ  

{وشروه} باعوه منهم {بثمن بخس} ناقص {دراهم معدودة} عشرين أو اثنين وعشرين {وكانوا} أي إخوته {فيه من الزاهدين} فجاءت به السيارة إلى مصر فباعه الذي اشتراه بعشرين دينارا وزوجي نعل وثوبين.
quran:12:21

And the one from Egypt who bought him said to his wife, "Make his residence comfortable. Perhaps he will benefit us, or we will adopt him as a son." And thus, We established Joseph in the land that We might teach him the interpretation of events. And Allah is predominant over His affair, but most of the people do not know.  

And he of Egypt who purchased him, Potifar, the Court Officer (Qitfīr al-‘azīz), said to his wife, Zulaikha (Zulaykhā), ‘Give him an honourable place, ˹an honourable˺ residence with us. Maybe he will be useful to us, or we may adopt him as a son’ — for he was chaste. Thus, just as We delivered him from being killed and from the well, and softened the Court Officer’s heart for him, We established Joseph in the land, the land of Egypt, until he attained what ˹status˺ he attained, that We might teach him the interpretation of events, the interpretation of visions (wa-li-nu‘allimahu min ta’wīli’l-ahādīth is a supplement to an implied ˹missing part˺ connected to makkannā, ‘We established’, in other words, ˹an implied˺ li-numallikahu, ‘so that We might give him kingship’; or else the wāw ˹of wa-li-nu‘allimahu, ‘that We might teach him’˺ is ˹to be understood as being˺ extra). God’s way ˹always˺ prevails, exalted be He, nothing being beyond Him, but most people — and they are the disbelievers — do not know, this.
القرآن:١٢:٢١

وَقَالَ الَّذِي اشْتَرَاهُ مِنْ مِصْرَ لِامْرَأَتِهِ أَكْرِمِي مَثْوَاهُ عَسَىٰ أَنْ يَنْفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا ۚ وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِي الْأَرْضِ وَلِنُعَلِّمَهُ مِنْ تَأْوِيلِ الْأَحَادِيثِ ۚ وَاللَّهُ غَالِبٌ عَلَىٰ أَمْرِهِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ  

{وقال الذي اشتراه من مصر} وهو قطفير العزيز {لامرأته} زليخا {أكرمي مثواه} مقامه عندنا {عسى أن ينفعنا أو نتخذه ولدا} وكان حصورا {وكذلك} كما نجيناه من القتل والجب وعطفنا عليه قلب العزيز {مكنَّا ليوسف في الأرض} أرض مصر حتى بلغ ما بلغ {ولنعلِّمه من تأويل الأحاديث} تعبير الرؤيا عطف على مقدر متعلق بمكنا أي لنملكه أو الواو زائدة {والله غالب على أمره} تعالى لا يعجزه شيء {ولكن أكثر الناس} وهم الكفار {لا يعلمون} ذلك.
quran:12:22

And when Joseph reached maturity, We gave him judgment and knowledge. And thus We reward the doers of good.  

And when he reached his prime — which was at 30 or 33 years of age — We gave him ˹power of˺ judgement, wisdom, and knowledge, understanding in ˹matters of˺ religion, before his call to prophethood. Thus, just as We rewarded him, We reward those who are virtuous, to ˹the good˺ of their souls.
القرآن:١٢:٢٢

وَلَمَّا بَلَغَ أَشُدَّهُ آتَيْنَاهُ حُكْمًا وَعِلْمًا ۚ وَكَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ  

{ولما بلغ أشده} وهو ثلاثون سنة أو وثلاث {آتيناه حكما} حكمة {وعلما} فقها في الدين قبل أن يبعث نبيا {وكذلك} كما جزيناه {نجزي المحسنين} لأنفسهم.
quran:12:23

And she, in whose house he was, sought to seduce him. She closed the doors and said, "Come, you." He said, "˹I seek˺ the refuge of Allah. Indeed, he is my master, who has made good my residence. Indeed, wrongdoers will not succeed."  

And she, in whose house he was — namely Zulaykhā — attempted to seduce him, that is, she asked him to lie with her, and she closed the doors, of the house. And she said, to him: ‘Come!’ (hayta laka: the lām ˹of laka˺ is for clarification; a variant reading has hīta laka or haytu laka). ‘God forbid!’, I seek refuge with God from this, he said. ‘Truly he, who bought me, is my lord, my master, who has given me an honourable place, ˹an honourable˺ residence, and so I cannot betray him with regard to his family. Truly, evildoers, fornicators, never prosper’.
القرآن:١٢:٢٣

وَرَاوَدَتْهُ الَّتِي هُوَ فِي بَيْتِهَا عَنْ نَفْسِهِ وَغَلَّقَتِ الْأَبْوَابَ وَقَالَتْ هَيْتَ لَكَ ۚ قَالَ مَعَاذَ اللَّهِ ۖ إِنَّهُ رَبِّي أَحْسَنَ مَثْوَايَ ۖ إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ  

{وراودته التي هو في بيتها} هي زليخا {عن نفسه} أي طلبت منه أن يواقعها {وغلَّقت الأبواب} للبيت {وقالت} له {هيْت لك} أي هلم واللام للتبيين وفي قراءة بكسر الهاء وأخرى بضم التاء {قال معاذ الله} أعوذ بالله من ذلك {إنه} الذي اشتراني {ربي} سيدي {أحسن مثواي} مقامي فلا أخونه في أهله {إنه} أي الشأن {لا يفلح الظالمون} الزناة.
quran:12:24

And she certainly determined ˹to seduce˺ him, and he would have inclined to her had he not seen the proof of his Lord. And thus ˹it was˺ that We should avert from him evil and immorality. Indeed, he was of Our chosen servants.  

And she certainly desired him, she sought sexual intercourse with him, and he would have desired her ˹too˺, he would have sought the same, had it not been that he saw the proof of his Lord: Ibn ‘Abbās said, ‘Jacob was made to appear before him, and he struck his ˹Joseph’s˺ breast, whereupon his ˹sexual˺ desire withdrew ˹from his body˺ through his fingernails (the response to lawlā, ‘had it not been’, has been omitted: ˹understood to be˺ la-jāma‘ahā, ‘he would have lain with her’). So it was, that We made him see the proof, that We might ward off from him evil, betrayal, and lewdness, ˹the act of˺ fornication. Truly he was of Our devoted servants, in terms of obedience (mukhlisīn: a variant reading has mukhlasīn, in other words, ‘chosen/purified ˹servants˺’).
القرآن:١٢:٢٤

وَلَقَدْ هَمَّتْ بِهِ ۖ وَهَمَّ بِهَا لَوْلَا أَنْ رَأَىٰ بُرْهَانَ رَبِّهِ ۚ كَذَٰلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ ۚ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ  

{ولقد همَّت به} قصدت منه الجماع {وهمَّ بها} قصد ذلك {لولا أن رأى برهان ربه} قال ابن عباس مَثُل له يعقوب فضرب صدره فخرجت شهوته من أنامله وجواب لولا لجامعها {كذلك} أريناه البرهان {لنصرف عنه السوء} الخيانة {والفحشاء} الزنا {إنه من عبادنا المخلصين} في الطاعة وفي قراءة بفتح اللام أي المختارين.
quran:12:25

And they both raced to the door, and she tore his shirt from the back, and they found her husband at the door. She said, "What is the recompense of one who intended evil for your wife but that he be imprisoned or a painful punishment?"  

And they raced to the door: Joseph making for it in order to escape, while she, in order to grab hold of him, caught hold of his garment and pulled him towards her, and she tore his shirt from behind, whereupon they encountered her master, her husband, at the door. She, composed herself and then, said, ‘What is to be the requital of him who intends evil, ˹who intends˺ fornication, against your folk, but that he should be imprisoned, locked up in a jail, or ˹suffer˺ a painful chastisement?’, by having him beaten.
القرآن:١٢:٢٥

وَاسْتَبَقَا الْبَابَ وَقَدَّتْ قَمِيصَهُ مِنْ دُبُرٍ وَأَلْفَيَا سَيِّدَهَا لَدَى الْبَابِ ۚ قَالَتْ مَا جَزَاءُ مَنْ أَرَادَ بِأَهْلِكَ سُوءًا إِلَّا أَنْ يُسْجَنَ أَوْ عَذَابٌ أَلِيمٌ  

{واستبقا الباب} بادر إليه يوسف للفرار وهي للتشبث به فأمسكت ثوبه وجذبته إليها {وقدَّت} شقت {قميصه من دبر وألفيا} وجدا {سيدها} زوجها {لدى الباب} فنزعت نفسها ثم {قالت ما جزاء من أراد بأهلك سوءا} زنا {إلا أن يسجن} يحبس في سجن {أو عذاب أليم} مؤلم بأن يضرب.
quran:12:26

˹Joseph˺ said, "It was she who sought to seduce me." And a witness from her family testified. "If his shirt is torn from the front, then she has told the truth, and he is of the liars.  

He, Joseph, said, declaring himself innocent ˹of the charge˺: ‘It was she who attempted to seduce me’. And a witness of her own folk testified, her paternal cousin — it is reported that he was still ˹a child˺ in the cradle — and he said: ‘If his shirt has been torn from the front, then she speaks the truth, and he is of the liars;
القرآن:١٢:٢٦

قَالَ هِيَ رَاوَدَتْنِي عَنْ نَفْسِي ۚ وَشَهِدَ شَاهِدٌ مِنْ أَهْلِهَا إِنْ كَانَ قَمِيصُهُ قُدَّ مِنْ قُبُلٍ فَصَدَقَتْ وَهُوَ مِنَ الْكَاذِبِينَ  

{قال} يوسف متبرئا {هي راودتني عن نفسي وشهد شاهد من أهلها} ابن عمها، روي أنه كان في المهد فقال {إن كان قميصه قُدَّ من قُبل} قدام {فصدقت وهو من الكاذبين}
quran:12:27

But if his shirt is torn from the back, then she has lied, and he is of the truthful."  

but if his shirt has been torn from behind, then she has lied, and he is of the truthful’.
القرآن:١٢:٢٧

وَإِنْ كَانَ قَمِيصُهُ قُدَّ مِنْ دُبُرٍ فَكَذَبَتْ وَهُوَ مِنَ الصَّادِقِينَ  

{وإن كان قميصه قُدَّ من دبُر} خلف {فكذبت وهو من الصادقين}.
quran:12:28

So when her husband saw his shirt torn from the back, he said, "Indeed, it is of the women's plan. Indeed, your plan is great.  

So when he, her husband, saw that his shirt was torn from behind, he said: ‘Indeed this — that is, your saying: ‘What is to be the requital of him who intends …’ to the end ˹of the verse, Q. 12:25˺ — is of the guile of you, O, women. Verily your guile is great.
القرآن:١٢:٢٨

فَلَمَّا رَأَىٰ قَمِيصَهُ قُدَّ مِنْ دُبُرٍ قَالَ إِنَّهُ مِنْ كَيْدِكُنَّ ۖ إِنَّ كَيْدَكُنَّ عَظِيمٌ  

{فلما رأى} زوجها {قميصه قُدّ من دبر قال إنه} أي قولك (ما جزاء من أراد) إلخ {من كيدكن} أيها النساء {إن كيدكن عظيم}.
quran:12:29

Joseph, ignore this. And, ˹my wife˺, ask forgiveness for your sin. Indeed, you were of the sinful."  

Then he said: O, Joseph, ignore this, matter and do not mention it ˹to anyone˺, lest it be broadcast; and you, O Zulaykhā, ask forgiveness for your sin: surely you have been of the erring’, the sinful; but the tale was reported and became public.
القرآن:١٢:٢٩

يُوسُفُ أَعْرِضْ عَنْ هَٰذَا ۚ وَاسْتَغْفِرِي لِذَنْبِكِ ۖ إِنَّكِ كُنْتِ مِنَ الْخَاطِئِينَ  

ثم قال يا {يوسف أعرض عن هذا} الأمر ولا تذكره لئلا يشيع {واستغفري} يا زليخا {لذنبك إنك كنت من الخاطئين} الآثمين، واشتهر الخبر وشاع.
quran:12:30

And women in the city said, "The wife of al-'Azeez is seeking to seduce her slave boy; he has impassioned her with love. Indeed, we see her ˹to be˺ in clear error."  

And some of the women in the city, the city of Egypt, said, ‘The Court Officer’s wife has been seducing her boy, her servant. Indeed he has smitten her heart with love, (hubban is for specification, in other words, ‘˹her˺ love of him has entered her heart’s pericardium (shaghāfa qalbihā), that is, its inner casing). Lo! we see her to be in plain aberration’, that is, in error evident, in her love of him.
القرآن:١٢:٣٠

وَقَالَ نِسْوَةٌ فِي الْمَدِينَةِ امْرَأَتُ الْعَزِيزِ تُرَاوِدُ فَتَاهَا عَنْ نَفْسِهِ ۖ قَدْ شَغَفَهَا حُبًّا ۖ إِنَّا لَنَرَاهَا فِي ضَلَالٍ مُبِينٍ  

{وقال نسوة في المدينة} مدينة مصر {امرأة العزيز تراود فتاها} عبدها {عن نفسه قد شغفها حبا} تمييز، أي دخل حبه شغاف قلبها، أي غلافه {إنا لنراها في ضلال} أي في خطأ {مبين} بيِّن بحبها إياه.
quran:12:31

So when she heard of their scheming, she sent for them and prepared for them a banquet and gave each one of them a knife and said ˹to Joseph˺, "Come out before them." And when they saw him, they greatly admired him and cut their hands and said, "Perfect is Allah! This is not a man; this is none but a noble angel."  

And when she heard of their machinations, their backbiting of her, she sent for them and prepared for them a repast (muttaka’ is food that requires cutting with a knife, since one leans upon it (ittikā’): this ˹repast˺ was utruj, ‘citron’). She then gave each one of them a knife and said, to Joseph: ‘Come out before them!’ And when they saw him, they were in awe of, they exalted, him and cut their hands, with the knives, without feeling any pain, because their hearts were so engrossed by Joseph, and they exclaimed: ‘God preserve us! — in exaltation of him — This, namely, Joseph, is no human being: this is but a noble angel!’, on account of his all-encompassing beauty, which is ˹a characteristic˺ not usually found among humankind. In the Sahīh ˹of al-Bukhārī˺, it is ˹reported˺ that one half of all beauty was given to him.
القرآن:١٢:٣١

فَلَمَّا سَمِعَتْ بِمَكْرِهِنَّ أَرْسَلَتْ إِلَيْهِنَّ وَأَعْتَدَتْ لَهُنَّ مُتَّكَأً وَآتَتْ كُلَّ وَاحِدَةٍ مِنْهُنَّ سِكِّينًا وَقَالَتِ اخْرُجْ عَلَيْهِنَّ ۖ فَلَمَّا رَأَيْنَهُ أَكْبَرْنَهُ وَقَطَّعْنَ أَيْدِيَهُنَّ وَقُلْنَ حَاشَ لِلَّهِ مَا هَٰذَا بَشَرًا إِنْ هَٰذَا إِلَّا مَلَكٌ كَرِيمٌ  

{فلما سمعت بمكرهن} غيبتهن لها {أرسلت إليهن وأعتدت} أعدت {لهن متكأ} طعاما يقطع بالسكين للاتكاء عنده وهو الأترج {وآتت} أعطت {كل واحدة منهن سكينا وقالت} ليوسف {اخرج عليهن فلما رأينه أكبرنه} أعظمنه {وقطَّعن أيديهن} بالسكاكين ولم يشعرن بالألم لشغل قلبهن بيوسف {وقلن حاش لله} تنزيها له {ما هذا} أي يوسف {بشرا إن} ما {هذا إلا ملك كريم} لما حواه من الحسن الذي لا يكون عادة في النسمة البشرية، وفي الحديث (أنه أعطي شطر الحسن).
quran:12:32

She said, "That is the one about whom you blamed me. And I certainly sought to seduce him, but he firmly refused; and if he will not do what I order him, he will surely be imprisoned and will be of those debased."  

She, the wife of the Court Officer, said, when she saw what happened to them, ‘This is he on whose account, for the love of whom, you blamed me (alladhī lumtunnanī fīhi is an explication of her excuse). Indeed I did attempt to seduce him, but he withheld himself, he refused. Yet if he does not do what I bid him, he verily shall be imprisoned, and verily shall be of those brought low’, those abased. The women said to him: ‘Obey your mistress!’.
القرآن:١٢:٣٢

قَالَتْ فَذَٰلِكُنَّ الَّذِي لُمْتُنَّنِي فِيهِ ۖ وَلَقَدْ رَاوَدْتُهُ عَنْ نَفْسِهِ فَاسْتَعْصَمَ ۖ وَلَئِنْ لَمْ يَفْعَلْ مَا آمُرُهُ لَيُسْجَنَنَّ وَلَيَكُونًا مِنَ الصَّاغِرِينَ  

{قالت} امرأة العزيز لما رأت ما حل بهن {فذلكن} فهذا هو {الذي لمتنني فيه} في حبه بيان لعذرها {ولقد راودته عن نفسه فاستعصم} امتنع {ولإن لم يفعل ما آمره} به {ليسجنن وليكونا من الصاغرين} الذليلين فقلن له أطع مولاتك.
quran:12:33

He said, "My Lord, prison is more to my liking than that to which they invite me. And if You do not avert from me their plan, I might incline toward them and ˹thus˺ be of the ignorant."  

He said, ‘My Lord, prison is dearer to me than that to which they are urging me. And if You do not fend off their wiles from me, then I shall tend, I shall incline, towards them and become of the ignorant, the sinful: this is intended as a supplication, which is why God, exalted be He, then says:
القرآن:١٢:٣٣

قَالَ رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ ۖ وَإِلَّا تَصْرِفْ عَنِّي كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُنْ مِنَ الْجَاهِلِينَ  

{قال رب السجن أحبُ إليّ مما يدعونني إليه وإلا تصرف عني كيدهن أصْبُ} أمل {إليهن وأكن} أصر {من الجاهلين} المذنبين والقصد بذلك الدعاء فلذا قال تعالى.
quran:12:34

So his Lord responded to him and averted from him their plan. Indeed, He is the Hearing, the Knowing.  

So his Lord answered him, his supplication, and He fended off their wiles from him. Truly He is the Hearer, of words, the Knower, of deeds.
القرآن:١٢:٣٤

فَاسْتَجَابَ لَهُ رَبُّهُ فَصَرَفَ عَنْهُ كَيْدَهُنَّ ۚ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ  

{فاستجاب له ربه} دعاءه {فصرف عنه كيدهن إنه هو السميع} للقول {العليم} بالفعل.
quran:12:35

Then it appeared to them after they had seen the signs that al-'Azeez should surely imprison him for a time.  

Then it seemed, it appeared, ˹good˺ to them, after they had seen the signs, indicating Joseph’s innocence, that they should imprison him for a while, until such time as people ceased to talk of him. He was thus imprisoned.
القرآن:١٢:٣٥

ثُمَّ بَدَا لَهُمْ مِنْ بَعْدِ مَا رَأَوُا الْآيَاتِ لَيَسْجُنُنَّهُ حَتَّىٰ حِينٍ  

{ثم بدا} ظهر {لهم من بعد ما رأوا الآيات} الدالات على براءة يوسف أن يسجنوه دل على هذا {ليسجننه حتى} إلى {حين} ينقطع فيه كلام الناس فسجن.
quran:12:36

And there entered the prison with him two young men. One of them said, "Indeed, I have seen myself ˹in a dream˺ pressing wine." The other said, "Indeed, I have seen myself carrying upon my head ˹some˺ bread, from which the birds were eating. Inform us of its interpretation; indeed, we see you to be of those who do good."  

And there entered the prison with him two youths, two young men ˹servants˺ of the king, one of whom was his cup-bearer, the other, his food-taster. They noticed that he interpreted dreams and so they said, ‘Let us try him’. One of them, the cup-bearer, said: ‘I dreamed that I was pressing wine’, that is, grapes. The other, the food-taster, said: ‘I dreamed that I was carrying on my head bread whereof the birds were eating. Tell us, inform us ˹of˺, its interpretation, for indeed we see you as being among the virtuous’.
القرآن:١٢:٣٦

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  

{ودخل معه السجن فتيان} غلامان للملك أحدهما ساقيه والآخر صاحب طعامه فرأياه يعبر الرؤيا فقالا لنختبرنه {قال أحدهما} وهو الساقي {إني أراني أعصر خمرا} أي عنبا {وقال الآخر} وهو صاحب الطعام {إني أراني أحمل فوق رأسي خبزا تأكل الطير منه نبئنا} خبرنا {بتأويله} بتعبيره {إنا نراك من المحسنين}.
quran:12:37

He said, "You will not receive food that is provided to you except that I will inform you of its interpretation before it comes to you. That is from what my Lord has taught me. Indeed, I have left the religion of a people who do not believe in Allah, and they, in the Hereafter, are disbelievers.  

He said, to them both, in order to inform ˹them˺ that he knew how to interpret dreams: ‘The food, with which you are provided, shall not come to you, while you are asleep, but I shall tell you the interpretation thereof, while you are conscious, before it, the interpretation thereof, comes to you. This is from that which my Lord has taught me — herein is an incitement for them to believe, which he reinforces with the following words: Lo! I have forsaken the creed, the religion, of a folk who do not believe in God and who moreover (hum, ‘they’ ˹is repeated˺ for emphasis) are disbelievers in the Hereafter.
القرآن:١٢:٣٧

قَالَ لَا يَأْتِيكُمَا طَعَامٌ تُرْزَقَانِهِ إِلَّا نَبَّأْتُكُمَا بِتَأْوِيلِهِ قَبْلَ أَنْ يَأْتِيَكُمَا ۚ ذَٰلِكُمَا مِمَّا عَلَّمَنِي رَبِّي ۚ إِنِّي تَرَكْتُ مِلَّةَ قَوْمٍ لَا يُؤْمِنُونَ بِاللَّهِ وَهُمْ بِالْآخِرَةِ هُمْ كَافِرُونَ  

{قال} لهما مخبرا أنه عالم بتعبير الرؤيا {لا يأتيكما طعام ترزقانه} في منامكما {إلا نبأتكما بتأويله} في اليقظة {قبل أن يأتيكما} تأويله {ذلكما مما علمني ربي} فيه حث على إيمانهما ثم قوّاه بقوله {إني تركت ملة} دين {قوم لا يؤمنون بالله وهم بالآخرة هم} تأكيد {كافرون}.
quran:12:38

And I have followed the religion of my fathers, Abraham, Isaac and Jacob. And it was not for us to associate anything with Allah. That is from the favor of Allah upon us and upon the people, but most of the people are not grateful.  

And I follow the creed of my fathers, Abraham and Isaac and Jacob. It never was, right, for us to associate anything (min shay’in: min is extra) with God — on account of our ˹God-given˺ immunity ˹from error˺. That, affirmation of ˹God’s˺ Oneness, is from God’s bounty to us and to mankind; but most people — and these are the disbelievers — do not give thanks, to God, and so they associate others with Him.
القرآن:١٢:٣٨

وَاتَّبَعْتُ مِلَّةَ آبَائِي إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ ۚ مَا كَانَ لَنَا أَنْ نُشْرِكَ بِاللَّهِ مِنْ شَيْءٍ ۚ ذَٰلِكَ مِنْ فَضْلِ اللَّهِ عَلَيْنَا وَعَلَى النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ  

{واتبعت ملة آبائي إبراهيم وإسحاق ويعقوب ما كان} ينبغي {لنا أن نشرك بالله من} زائدة {شيء} لعصمتنا {ذلك} التوحيد {من فضل الله علينا وعلى الناس ولكن أكثر الناس} وهم الكفار {لا يشكرون} الله فيشركون ثم صرح بدعائهما إلى الإيمان فقال.
quran:12:39

O ˹my˺ two companions of prison, are separate lords better or Allah, the One, the Prevailing?  

He ˹Joseph˺ then explicitly calls them to faith, saying: O my two fellow-prisoners!, inmates ˹of the prison˺: Are several lords better, or, is, God, the One, the Almighty, better? (an interrogative meant as an affirmative).
القرآن:١٢:٣٩

يَا صَاحِبَيِ السِّجْنِ أَأَرْبَابٌ مُتَفَرِّقُونَ خَيْرٌ أَمِ اللَّهُ الْوَاحِدُ الْقَهَّارُ  

{يا صاحبي} ساكني {السجن أأرباب متفرقون خير أم الله الواحد القهار} خير؟ استفهام تقرير.
quran:12:40

You worship not besides Him except ˹mere˺ names you have named them, you and your fathers, for which Allah has sent down no authority. Legislation is not but for Allah. He has commanded that you worship not except Him. That is the correct religion, but most of the people do not know.  

You do not worship, apart from Him, that is, other than Him, anything but ˹mere˺ names that you have named, that you have named for idols, you and your fathers. God has not revealed any warrant, any definitive argument or proof, regarding them, regarding worship of them. Judgement, decree, belongs only to God, alone. He has commanded that you worship none but Him. That, affirmation of ˹God’s˺ Oneness, is the upright, the straight, religion, but most people — and these are the disbelievers — do not know, the punishment in which they shall end up, and so they ascribe partners ˹to God˺.
القرآن:١٢:٤٠

مَا تَعْبُدُونَ مِنْ دُونِهِ إِلَّا أَسْمَاءً سَمَّيْتُمُوهَا أَنْتُمْ وَآبَاؤُكُمْ مَا أَنْزَلَ اللَّهُ بِهَا مِنْ سُلْطَانٍ ۚ إِنِ الْحُكْمُ إِلَّا لِلَّهِ ۚ أَمَرَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ  

{ما تعبدون من دونه} أي غيره {إلا أسماء سميتموها} سميتم بها أصناما {أنتم وآباؤكم ما أنزل الله بها} بعادتها {من سلطان} حجة وبرهان {إن} ما {الحكم} القضاء {إلا لله} وحده {أمر ألا تعبدوا إلا إياه ذلك} التوحيد {الدين القيم} المستقيم {ولكنَّ أكثر الناس} وهم الكفار {لا يعلمون} ما يصيرون إليه من العذاب فيشركون.
quran:12:41

O two companions of prison, as for one of you, he will give drink to his master of wine; but as for the other, he will be crucified, and the birds will eat from his head. The matter has been decreed about which you both inquire."  

O fellow-prisoners! As for one of you, that is, the cup-bearer, he will depart after three ˹days˺ and, he shall serve his lord, his master, wine to drink, as usual; and as for the other, he will depart after three ˹days˺ and, he will be crucified so that the birds will eat from his head: this is the interpretation of both your dreams. They said, ‘We never dreamed a thing!’; he said, decided, concluded, is the matter regarding which you sought opinion’, about which you enquired, whether you spoke truthfully or were lying.
القرآن:١٢:٤١

يَا صَاحِبَيِ السِّجْنِ أَمَّا أَحَدُكُمَا فَيَسْقِي رَبَّهُ خَمْرًا ۖ وَأَمَّا الْآخَرُ فَيُصْلَبُ فَتَأْكُلُ الطَّيْرُ مِنْ رَأْسِهِ ۚ قُضِيَ الْأَمْرُ الَّذِي فِيهِ تَسْتَفْتِيَانِ  

{يا صاحبي السجن أما أحدكما} أي الساقي فيخرج بعد ثلاث {فيسقي ربه} سيده {خمرا} على عادته {وأما الآخر} فيخرج بعد ثلاث {فيصلب فتأكل الطير من رأسه} هذا تأويل رؤياكما فقالا ما رأينا شيئا فقال {قضي} تمَّ {الأمر الذي فيه تستفتيان} سألتما عنه صدقتما أم كذبتما.
quran:12:42

And he said to the one whom he knew would go free, "Mention me before your master." But Satan made him forget the mention ˹to˺ his master, and Joseph remained in prison several years.  

Then he said to the one whom he deemed, ˹whom˺ he was certain, would be saved of the two — and this was the cup-bearer: ‘Mention me to your lord’, your master, and say to him, ‘There is a young man in jail who has been wrongly imprisoned’. So he ˹the cup-bearer˺ departed, but Satan caused him, that is, the cupbearer, to forget the mention, of Joseph, before his master, so that he, Joseph, stayed, he remained, in prison for some years: it is said ˹that he remained˺ for seven years, or for twelve.
القرآن:١٢:٤٢

وَقَالَ لِلَّذِي ظَنَّ أَنَّهُ نَاجٍ مِنْهُمَا اذْكُرْنِي عِنْدَ رَبِّكَ فَأَنْسَاهُ الشَّيْطَانُ ذِكْرَ رَبِّهِ فَلَبِثَ فِي السِّجْنِ بِضْعَ سِنِينَ  

{وقال للذي ظن} أيقن {أنه ناج منهما} وهو الساقي {اذكرني عند ربك} سيدك فقل له إن في السجن غلاما محبوسا ظلما فخرج {فأنساه} أي الساقي {الشيطان ذكْرَ} يوسف عند {ربه فلبث} مكث يوسف {في السجن بضع سنين} قيل سبعا وقيل اثنتي عشرة.
quran:12:43

And ˹subsequently˺ the king said, "Indeed, I have seen ˹in a dream˺ seven fat cows being eaten by seven ˹that were˺ lean, and seven green spikes ˹of grain˺ and others ˹that were˺ dry. O eminent ones, explain to me my vision, if you should interpret visions."  

And the king, the king of Egypt — al-Rayyān b. al-Walīd — said, ‘I saw in ˹a dream˺ seven fat kine being devoured, being swallowed up, by seven lean ones, of kine (‘ijāf is the plural of ‘ajfā’), and seven green ears of corn and others, that is seven ˹other˺ ears of corn, dry, that had wound themselves around the green ones and risen above them. O courtiers! Give me ˹your˺ opinion about my vision: expound for me its interpretation, if you can interpret visions’, then interpret it for me.
القرآن:١٢:٤٣

وَقَالَ الْمَلِكُ إِنِّي أَرَىٰ سَبْعَ بَقَرَاتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعَ سُنْبُلَاتٍ خُضْرٍ وَأُخَرَ يَابِسَاتٍ ۖ يَا أَيُّهَا الْمَلَأُ أَفْتُونِي فِي رُؤْيَايَ إِنْ كُنْتُمْ لِلرُّؤْيَا تَعْبُرُونَ  

{وقال الملك} ملك مصر الريان بن الوليد {إني أرى} أي رأيت {سبع بقرات سمان يأكلهن} يبتلعهن {سبع} من البقر {عجاف} جمع عجفاء {وسبع سنبلات خضر وأخر} أي سبع سنبلات {يابسات} قد التوت على الخضر وعلت عليها {يا أيها الملأ أفتوني في رؤياي} بينوا لي تعبيرها {إن كنتم للرؤيا تعبرون} فاعبروها.
quran:12:44

They said, "˹It is but˺ a mixture of false dreams, and we are not learned in the interpretation of dreams."  

They said, this is, ‘A jumble, a mixture, of dreams! And we are not knowledgeable in the interpretation of dreams’.
القرآن:١٢:٤٤

قَالُوا أَضْغَاثُ أَحْلَامٍ ۖ وَمَا نَحْنُ بِتَأْوِيلِ الْأَحْلَامِ بِعَالِمِينَ  

{قالوا} هذه {أضغاث أحلام} أخلاط {وما نحن بتأويل الأحلام بعالمين}.
quran:12:45

But the one who was freed and remembered after a time said, "I will inform you of its interpretation, so send me forth."  

And he of the two who was released, that is, of the two young men, namely, the cup-bearer, remembering (iddakara: the original tā’ ˹of tadhakkara˺ has been changed to a dāl and assimilated with the dhāl), after a time, ˹after˺ a period of time, the predicament of Joseph, said, ‘I will inform you of its interpretation; so send me forth’, so they sent him forth and he came to Joseph, and said:
القرآن:١٢:٤٥

وَقَالَ الَّذِي نَجَا مِنْهُمَا وَادَّكَرَ بَعْدَ أُمَّةٍ أَنَا أُنَبِّئُكُمْ بِتَأْوِيلِهِ فَأَرْسِلُونِ  

{وقال الذي نجا منهما} أي من الفَتَيِيْنِ وهو الساقي {وادَّكر} فيه إبدال التاء في الأصل دالا وإدغامها في الدال أي تذكر {بعد أُمَّةٍ} حينِ حال يوسف {أنا أنبئكم بتأويله فأرسلون} فأرسلوه فأتى يوسف فقال.
quran:12:46

˹He said˺, "Joseph, O man of truth, explain to us about seven fat cows eaten by seven ˹that were˺ lean, and seven green spikes ˹of grain˺ and others ˹that were˺ dry - that I may return to the people; perhaps they will know ˹about you˺."  

‘O, Joseph, O truthful one, one given to truth, give us your opinion concerning seven fat kine that are devoured by seven lean ones, and ˹concerning˺ seven green ears of corn and ˹seven˺ others dry, that I may return to the people, that is, to the king and his courtiers, so that they might know’, its interpretation.
القرآن:١٢:٤٦

يُوسُفُ أَيُّهَا الصِّدِّيقُ أَفْتِنَا فِي سَبْعِ بَقَرَاتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعِ سُنْبُلَاتٍ خُضْرٍ وَأُخَرَ يَابِسَاتٍ لَعَلِّي أَرْجِعُ إِلَى النَّاسِ لَعَلَّهُمْ يَعْلَمُونَ  

يا {يوسف أيها الصدّيق} الكثير الصدق {أفتنا في سبع بقرات سمان يأكلهن سبع عجاف وسبع سنبلات خضر وأخر يابسات لعلي أرجع إلى الناس} أي الملك وأصحابه {لعلهم يعلمون} تعبيرها.
quran:12:47

˹Joseph˺ said, "You will plant for seven years consecutively; and what you harvest leave in its spikes, except a little from which you will eat.  

He said, ‘You shall sow — that is, ˹go ahead and˺ sow — seven years consecutively — and this was the interpretation of the seven fat ones — but that which you reap, leave it in the ear, lest it spoil, except for a little which you eat: thresh it.
القرآن:١٢:٤٧

قَالَ تَزْرَعُونَ سَبْعَ سِنِينَ دَأَبًا فَمَا حَصَدْتُمْ فَذَرُوهُ فِي سُنْبُلِهِ إِلَّا قَلِيلًا مِمَّا تَأْكُلُونَ  

{قال تزرعون} أي ازرعوا {سبع سنين دأبا} متتابعة وهي تأويل السبع السمان {فما حصدتم فذروه} أي اتركوه {في سنبله} لئلا يفسد {إلا قليلا مما تأكلون} فادرسوه.
quran:12:48

Then will come after that seven difficult ˹years˺ which will consume what you saved for them, except a little from which you will store.  

Then after that, in other words, after the seven fertile ˹years˺, there shall come seven hard, barren and unyielding, years — the interpretation of the seven lean ones — which shall devour what you set aside for them, of grain sown during the fertile years, in other words, you shall eat ˹all˺ this during these ˹seven hard years˺, all except a little which you have preserved, stored.
القرآن:١٢:٤٨

ثُمَّ يَأْتِي مِنْ بَعْدِ ذَٰلِكَ سَبْعٌ شِدَادٌ يَأْكُلْنَ مَا قَدَّمْتُمْ لَهُنَّ إِلَّا قَلِيلًا مِمَّا تُحْصِنُونَ  

{ثم يأتي من بعد ذلك} أي السبع المخصبات {سبع شداد} مجدبات صعاب وهي تأويل السبع العجاف {يأكلن ما قدمتم لهن} من الحب المزروع في السنين المخصبات أي تأكلونه {إلا قليلا مما تحصنون} تدخرون.
quran:12:49

Then will come after that a year in which the people will be given rain and in which they will press ˹olives and grapes˺."  

Then after that, in other words, after the seven barren years, there shall come a year in which the people will be granted relief, through rain, and in which they will press ˹fruit˺, grapes, and other ˹seeds˺, because of its ˹that year’s˺ fertility.
القرآن:١٢:٤٩

ثُمَّ يَأْتِي مِنْ بَعْدِ ذَٰلِكَ عَامٌ فِيهِ يُغَاثُ النَّاسُ وَفِيهِ يَعْصِرُونَ  

{ثم يأتي من بعد ذلك} أي السبع المجدبات {عام فيه يغاث الناس} بالمطر {وفيه يعصرون} الأعناب وغيرها لخصبه.
quran:12:50

And the king said, "Bring him to me." But when the messenger came to him, ˹Joseph˺ said, "Return to your master and ask him what is the case of the women who cut their hands. Indeed, my Lord is Knowing of their plan."  

And the king, after the messenger had come to him and informed him of its ˹the dream’s˺ interpretation, said: ‘Bring him to me!’, that is, the one who interpreted it. And when the messenger came to him, that is, ˹to˺ Joseph, and summoned him in order to depart ˹from the prison˺, he said — with the intention of manifesting his innocence — ‘Return to your lord and ask him, to inquire: “What of, ˹what was˺ the case with, the women who cut their hands?” Surely my lord, my master, has knowledge of their guile’; he ˹the messenger˺ thus returned and informed the king, who then summoned them ˹the women˺.
القرآن:١٢:٥٠

وَقَالَ الْمَلِكُ ائْتُونِي بِهِ ۖ فَلَمَّا جَاءَهُ الرَّسُولُ قَالَ ارْجِعْ إِلَىٰ رَبِّكَ فَاسْأَلْهُ مَا بَالُ النِّسْوَةِ اللَّاتِي قَطَّعْنَ أَيْدِيَهُنَّ ۚ إِنَّ رَبِّي بِكَيْدِهِنَّ عَلِيمٌ  

{وقال الملك} لما جاءه الرسول وأخبره بتأويلها {ائتوني به} أي بالذي عبرها {فلما جاءه} أي يوسف {الرسول} وطلبه للخروج {قال} قاصدا إظهار براءته {ارجع إلى ربك فاسأله} أن يسأل {ما بال} حال {النسوة اللاتي قطعن أيديهن إن ربي} سيدي {بكيدهن عليم} فرجع فأخبر الملك فجمعهن.