12. Sūrat Yūsuf (2/3)

١٢۔ سُورَةُ يُوسُف ص ٢

Qurʾān > Chapter 12
القرآن > كتاب ١٢

Joseph (Meccan)

quran:12:51 –

Said ˹the king to the women˺, "What was your condition when you sought to seduce Joseph?" They said, "Perfect is Allah! We know about him no evil." The wife of al-'Azeez said, "Now the truth has become evident. It was I who sought to seduce him, and indeed, he is of the truthful.  

He said, ‘What was your business, women, when you solicited Joseph?’, did you find on his part any inclination towards you?: ‘God preserve us!’ they said. ‘We know of no evil in him.’ The Court Officer’s wife said, ‘Now the truth is out, ˹now˺ it has become clear; it was I who attempted to seduce him and he is indeed of the truthful’, in his saying, It was she who attempted to seduce me ˹Q. 12:26˺. Joseph was then informed of this and he said:
القرآن:١٢:٥١ –

قَالَ مَا خَطْبُكُنَّ إِذْ رَاوَدْتُنَّ يُوسُفَ عَنْ نَفْسِهِ ۚ قُلْنَ حَاشَ لِلَّهِ مَا عَلِمْنَا عَلَيْهِ مِنْ سُوءٍ ۚ قَالَتِ امْرَأَتُ الْعَزِيزِ الْآنَ حَصْحَصَ الْحَقُّ أَنَا رَاوَدْتُهُ عَنْ نَفْسِهِ وَإِنَّهُ لَمِنَ الصَّادِقِينَ  

{قال ما خطبكن} شأنكن {إذ راودتن يوسف عن نفسه} هل وجدتن منه ميلا إليكن {قلن حاش لله ما علمنا عليه من سوء قالت امرأة العزيز الآن حصحص} وضح {الحق أنا راودته عن نفسه وإنه لمن الصادقين} في قوله (هي راودتني عن نفسي) فأخبر يوسف بذلك فقال.
quran:12:52 –

That is so al-'Azeez will know that I did not betray him in ˹his˺ absence and that Allah does not guide the plan of betrayers.  

‘That, plea of innocence, is so that he, the Court officer, may know I did not betray him, with regard to his family, in his absence (bi’l-ghayb is a circumstantial qualifier), and that truly God does not guide ˹to success˺ the guile of the treacherous; he ˹Joseph˺ then humbled himself before God and said:
القرآن:١٢:٥٢ –

ذَٰلِكَ لِيَعْلَمَ أَنِّي لَمْ أَخُنْهُ بِالْغَيْبِ وَأَنَّ اللَّهَ لَا يَهْدِي كَيْدَ الْخَائِنِينَ  

{ذلك} أي طلب البراءة {ليعلم} العزيز {أني لم أخنه} في أهله {بالغيب} حال {وأن الله لا يهدي كيد الخائنين} ثم تواضع لله فقال.
quran:12:53 –

And I do not acquit myself. Indeed, the soul is a persistent enjoiner of evil, except those upon which my Lord has mercy. Indeed, my Lord is Forgiving and Merciful."  

Yet I do not exculpate my own soul, of slipping into error; verily the soul, as such, is ever inciting to evil, except that whereon, meaning the person ˹upon whom˺, my Lord has mercy, and so protects ˹from sin˺. Truly my Lord is Forgiving, Merciful’.
القرآن:١٢:٥٣ –

وَمَا أُبَرِّئُ نَفْسِي ۚ إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي ۚ إِنَّ رَبِّي غَفُورٌ رَحِيمٌ  

{وما أبري نفسي} من الزلل {إن النفس} الجنس {لأمَّارة} كثيرة الأمر {بالسوء إلا ما} بمعنى من {رحم ربي} فعصمه {إن ربي غفور رحيم}.
quran:12:54 –

And the king said, "Bring him to me; I will appoint him exclusively for myself." And when he spoke to him, he said, "Indeed, you are today established ˹in position˺ and trusted."  

And the king said, ‘Bring him to me, that I may use him for myself’, that I may make him mine exclusively, with none to share ˹him with me˺. The messenger came to him ˹to Joseph˺ and said, ‘Respond to the king!’, and so he got up and bid farewell to ˹his˺ fellow-prisoners and prayed for them. He then washed himself, put on some good clothes and entered upon him. And when he had spoken with him, he said, to him: ‘Indeed you are on this day in our presence established and trustworthy’, a person of status, entrusted over our affair, so what do you think we should do? He said, ‘Gather food ˹stocks˺ and sow abundantly in these fertile years, then store the corn in its ears. People ˹from far and wide˺ will come to you and ask you to supply them ˹with provisions˺’. He ˹the king˺ said, ‘Whom can I delegate this ˹task˺ to?’
القرآن:١٢:٥٤ –

وَقَالَ الْمَلِكُ ائْتُونِي بِهِ أَسْتَخْلِصْهُ لِنَفْسِي ۖ فَلَمَّا كَلَّمَهُ قَالَ إِنَّكَ الْيَوْمَ لَدَيْنَا مَكِينٌ أَمِينٌ  

{وقال الملك ائتوني به أستخلصه لنفسي} أجعله خالصا لي دون شريك فجاءه الرسول وقال: أجب الملك فقام وودع أهل السجن ودعا لهم ثم اغتسل ولبس ثيابا حسانا ودخل عليه {فلما كلمه قال} له {إنك اليوم لدينا مكين أمين} ذو مكانة وأمانة على أمرنا فماذا ترى أن نفعل؟ قال: اجمع الطعام وازرع زرعا كثيرا في هذه السنين المخصبة وادخر الطعام في سنبله فتأتي إليك الخلق ليمتاروا منك فقال: ومن لي بهذا؟.
quran:12:55 –

˹Joseph˺ said, "Appoint me over the storehouses of the land. Indeed, I will be a knowing guardian."  

He, Joseph, said, ‘Place me in charge of the storehouses of the land, the land of Egypt. I am indeed a skilled custodian’, one worthy of custodianship thereof, and knowledgeable in such affairs — it is also said ˹that he meant˺: ˹I am indeed˺ a ˹competent˺ scribe and accountant.
القرآن:١٢:٥٥ –

قَالَ اجْعَلْنِي عَلَىٰ خَزَائِنِ الْأَرْضِ ۖ إِنِّي حَفِيظٌ عَلِيمٌ  

{قال} يوسف {اجعلني على خزائن الأرض} أرض مصر {إني حفيظ عليم} ذو حفظ وعلم بأمرها، وقيل كاتب حاسب.
quran:12:56 –

And thus We established Joseph in the land to settle therein wherever he willed. We touch with Our mercy whom We will, and We do not allow to be lost the reward of those who do good.  

Thus, in the same way that We were graceful towards Him by delivering him from prison, We established Joseph in the land, the land of Egypt, that he may settle in it wherever he wished, after ˹having suffered˺ hardship and imprisonment. According to the story, the king crowned him, gave him a signet-ring to wear, and appointed him in place of the Court officer, whom he removed from his position, and who later died; and so he ˹the king˺ made him ˹Joseph˺ take the latter’s spouse as a wife. He ˹Joseph˺ discovered that she was ˹still˺ a virgin and she bore him two children. He ˹Joseph˺ established justice in Egypt and people became subject to him. We confer Our mercy on whomever We will and We do not waste the wage of the virtuous.
القرآن:١٢:٥٦ –

وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِي الْأَرْضِ يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَاءُ ۚ نُصِيبُ بِرَحْمَتِنَا مَنْ نَشَاءُ ۖ وَلَا نُضِيعُ أَجْرَ الْمُحْسِنِينَ  

{وكذلك} كإنعامنا عليه بالخلاص من السجن {مكنَّا ليوسف في الأرض} أرض مصر {يتبوّأُ} ينزل {منها حيث يشاء} بعد الضيق والحبس وفي القصة أن الملك توَّجه وختَّمه وولاه مكان العزيز وعزله ومات بعد، فزوجه امرأته فوجدها عذراء وولدت له ولدين، وأقام العدل بمصر ودانت له الرقاب {نصيب برحمتنا من نشاء ولا نضيع أجر المحسنين}.
quran:12:57 –

And the reward of the Hereafter is better for those who believed and were fearing Allah.  

Yet the wage of the Hereafter is better, than the wage of this world, for those who believe and are Godfearing. And so the years of drought arrived and afflicted the land of Canaan and Syria.
القرآن:١٢:٥٧ –

وَلَأَجْرُ الْآخِرَةِ خَيْرٌ لِلَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ  

{ولأجر الآخرة خير} من أجر الدنيا {للذين آمنوا وكانوا يتقون} ودخلت سنو القحط وأصاب أرض كنعان والشام.
quran:12:58 –

And the brothers of Joseph came ˹seeking food˺, and they entered upon him; and he recognized them, but he was to them unknown.  

And Joseph’s brothers came — except for Benjamin — in order to secure provisions, when they found out that the ˹new˺ Court officer of Egypt was providing food at its ˹fair˺ price; and they entered to him, and he recognised them, to be his brothers, but they did not recognise him, not knowing who he was, because it had been a long time since they had seen him, and because they supposed that he had died. They spoke to him in Hebrew and he said to them, as if reproaching them: ‘What brings you to my land?’ They replied, ‘˹We have come˺ for supplies’. He said, ‘You might be spies!’ They said, ‘God forbid!’ He said, ‘So where are you from?’ They said, ‘From the land of Canaan, our father is Jacob, the prophet of God.’ He said, ‘Does he have children other than you?’ They said, ‘Yes. We used to be twelve, but the youngest of us passed away: he perished in the wild. He was the most beloved to him ˹our father˺ from among us; only his full brother remains, and so he keeps him by his side, in order to comfort himself with him in place of the other.’ He ˹Joseph˺ commanded that they be given lodging and treated well.
القرآن:١٢:٥٨ –

وَجَاءَ إِخْوَةُ يُوسُفَ فَدَخَلُوا عَلَيْهِ فَعَرَفَهُمْ وَهُمْ لَهُ مُنْكِرُونَ  

{وجاء إخوة يوسف} إلا بنيامين ليمتاروا لما بلغهم أن عزيز مصر يعطي الطعام بثمنه {فدخلوا عليه فعرفهم} أنهم إخوته {وهم له منكرون} لا يعرفونه لبعد عهدهم به وظنهم هلاكه فكلموه بالعبرانية فقال كالمنكر عليهم: ما أقدمكم بلادي؟ فقالوا للميرة فقال لعلكم عيون قالوا معاذ الله قال فمن أين أنتم؟ قالوا من بلاد كنعان وأبونا يعقوب نبي الله، قال وله أولاد غيركم؟ قالوا نعم كنا اثني عشر فذهب أصغرنا هلك في البرية وكان أحبَّنا إليه وبقي شقيقه فاحتبسه ليتسلى به عنه فأمر بإنزالهم وإكرامهم.
quran:12:59 –

And when he had furnished them with their supplies, he said, "Bring me a brother of yours from your father. Do not you see that I give full measure and that I am the best of accommodators?  

And when he had equipped them with their provision, ˹when˺ he had given them the full measure ˹of food˺, he said, ‘Bring me a brother of yours from your father, namely, Benjamin, that I might know that you have been truthful in what you said. Do you not see that I give the full measure, that I complete it, without any fraud, and that I am the best of hosts?
القرآن:١٢:٥٩ –

وَلَمَّا جَهَّزَهُمْ بِجَهَازِهِمْ قَالَ ائْتُونِي بِأَخٍ لَكُمْ مِنْ أَبِيكُمْ ۚ أَلَا تَرَوْنَ أَنِّي أُوفِي الْكَيْلَ وَأَنَا خَيْرُ الْمُنْزِلِينَ  

{ولما جهزهم بجهازهم} وفى لهم كيلهم {قال ائتوني بأخ لكم من أبيكم} أي بنيامين لأعلم صدقكم فيما قلتم {ألا ترون أني أوفي الكيل} أتمه من غير بخس {وأنا خير المنزلين}.
quran:12:60 –

But if you do not bring him to me, no measure will there be ˹hereafter˺ for you from me, nor will you approach me."  

But if you do not bring him to me, there will be no measure, that is, no provisions, for you with me; and do not come near ˹me˺’ (wa-lā taqrabūn is ˹either˺ a prohibition, or a supplement to the ˹syntactical˺ locus of fa-lā kayla, in other words, ‘and you shall be denied ˹the measure˺ and will not ˹be allowed to˺ come near ˹me˺’).
القرآن:١٢:٦٠ –

فَإِنْ لَمْ تَأْتُونِي بِهِ فَلَا كَيْلَ لَكُمْ عِنْدِي وَلَا تَقْرَبُونِ  

{فإن لم تأتوني به فلا كيل لكم عندي} أي ميرة {ولا تقربون} نهي أو عطف على محل فلا كيل أي تحرموا ولا تقربوا.
quran:12:61 –

They said, "We will attempt to dissuade his father from ˹keeping˺ him, and indeed, we will do ˹it˺."  

They said, ‘We will try to tempt his father away from him, that is, we will try our hardest to seek him from him. That we will surely do’.
القرآن:١٢:٦١ –

قَالُوا سَنُرَاوِدُ عَنْهُ أَبَاهُ وَإِنَّا لَفَاعِلُونَ  

{قالوا سنراود عنه أباه} سنجتهد في طلبه منه {وإنا لفاعلون} ذلك.
quran:12:62 –

And ˹Joseph˺ said to his servants, "Put their merchandise into their saddlebags so they might recognize it when they have gone back to their people that perhaps they will ˹again˺ return."  

And he said to his young men (li-fityatihi: a variant reading has li-fityānihi, ‘his servants’): ‘Place their merchandise, that ˹money˺ with which they bought the supplies, and these were a few dirhams, in their saddlebags, their ˹supply˺ sacks, so that they may recognise it when they return to their folk, and empty their sacks, and so come back’, to us, deeming it unlawful to retain these ˹monies˺.
القرآن:١٢:٦٢ –

وَقَالَ لِفِتْيَانِهِ اجْعَلُوا بِضَاعَتَهُمْ فِي رِحَالِهِمْ لَعَلَّهُمْ يَعْرِفُونَهَا إِذَا انْقَلَبُوا إِلَىٰ أَهْلِهِمْ لَعَلَّهُمْ يَرْجِعُونَ  

{وقال لفتيته} وفي قراءة لفتيانه غلمانه {اجعلوا بضاعتهم} التي أتوا بها ثمن الميرة وكانت دراهم {في رحالهم} أوعيتهم {لعلهم يعرفونها إذا انقلبوا إلى أهلهم} وفرغوا أوعيتهم {لعلم يرجعون} إلينا لأنهم لا يستحلون إمساكها.
quran:12:63 –

So when they returned to their father, they said, "O our father, ˹further˺ measure has been denied to us, so send with us our brother ˹that˺ we will be given measure. And indeed, we will be his guardians."  

So when they went back to their father, they said, ‘O father, the measure will be denied us, unless you send forth our brother to him ˹to the Court officer˺; so send forth our brother with us, that we may obtain the measure (read naktal or yaktal, ‘that he may obtain the measure ˹for us’˺). Surely we will guard him well’.
القرآن:١٢:٦٣ –

فَلَمَّا رَجَعُوا إِلَىٰ أَبِيهِمْ قَالُوا يَا أَبَانَا مُنِعَ مِنَّا الْكَيْلُ فَأَرْسِلْ مَعَنَا أَخَانَا نَكْتَلْ وَإِنَّا لَهُ لَحَافِظُونَ  

{فلما رجعوا إلى أبيهم قالوا: يا أبانا منع منا الكيل} إن لم ترسل أخانا إليه {فأرسل معنا أخانا نكتل} بالنون والياء {وإنا له لحافظون}.
quran:12:64 –

He said, "Should I entrust you with him except ˹under coercion˺ as I entrusted you with his brother before? But Allah is the best guardian, and He is the most merciful of the merciful."  

He said, ‘Should I — ˹I will˺ only — trust you with him like I trusted you with his brother, Joseph, before? despite ˹the fact˺ that you have done to him what you have done? Yet God is best at guarding (hifzan: a variant reading has hāfizan, ‘a guardian’, as a specification, similar to when they say li’Llāhi darruhu fārisan, ‘By God, how excellent a horseman he is!’); and He is the Most Merciful of merciful ones’, and so I hope that He will show favour ˹to me˺ by guarding him.
القرآن:١٢:٦٤ –

قَالَ هَلْ آمَنُكُمْ عَلَيْهِ إِلَّا كَمَا أَمِنْتُكُمْ عَلَىٰ أَخِيهِ مِنْ قَبْلُ ۖ فَاللَّهُ خَيْرٌ حَافِظًا ۖ وَهُوَ أَرْحَمُ الرَّاحِمِينَ  

{قال هل} ما {آمنكم عليه إلا كما أمنتكم على أخيه} يوسف {من قبل} وقد فعلتم به ما فعلتم {فالله خير حفظا} وفي قراءة حافظا تمييز كقولهم لله دره فارسا {وهو أرحم الراحمين} فأرجو أن يمن بحفظه.
quran:12:65 –

And when they opened their baggage, they found their merchandise returned to them. They said, "O our father, what ˹more˺ could we desire? This is our merchandise returned to us. And we will obtain supplies for our family and protect our brother and obtain an increase of a camel's load; that is an easy measurement."  

And when they opened their belongings, they found that their merchandise had been restored to them. They said, ‘O father, what ˹more˺ should we desire? (mā nabghī: mā is interrogative, that is to say: what greater thing than this can we ask for from the king’s generosity?’; a variant reading has mā tabghī, ‘what ˹more˺ do you desire?’, as an address to Jacob — for they had mentioned to him his ˹the king’s˺ generosity towards them). Here is our merchandise restored to us. And we shall get provisions for our family, we shall obtain supplies for them, namely, food, and guard our brother, and we shall receive an extra camel’s load, because of our brother; that will be an easy measure’, for the king ˹to grant us˺, given his munificence.
القرآن:١٢:٦٥ –

وَلَمَّا فَتَحُوا مَتَاعَهُمْ وَجَدُوا بِضَاعَتَهُمْ رُدَّتْ إِلَيْهِمْ ۖ قَالُوا يَا أَبَانَا مَا نَبْغِي ۖ هَٰذِهِ بِضَاعَتُنَا رُدَّتْ إِلَيْنَا ۖ وَنَمِيرُ أَهْلَنَا وَنَحْفَظُ أَخَانَا وَنَزْدَادُ كَيْلَ بَعِيرٍ ۖ ذَٰلِكَ كَيْلٌ يَسِيرٌ  

{ولما فتحوا متاعهم وجدوا بضاعتهم ردت إليهم قالوا يا أبانا ما نبغي} ما استفهامية أي أيَّ نطلب من إكرام الملك أعظم من هذا وقرئ بالفوقانية خطابا ليعقوب وكانوا ذكروا له إكرامه لهم {هذه بضاعتنا ردت إلينا ونمير أهلنا} تأتي بالميرة لهم وهي الطعام {ونحفظ أخانا ونزداد كيل بعير} لأخينا {ذلك كيل يسير} سهل على الملك لسخائه.
quran:12:66 –

˹Jacob˺ said, "Never will I send him with you until you give me a promise by Allah that you will bring him ˹back˺ to me, unless you should be surrounded by enemies." And when they had given their promise, he said, "Allah, over what we say, is Witness."  

He said, ‘I will not send him with you until you give me a ˹solemn˺ pledge, a covenant, in the name of God, by your swearing an oath, that assuredly you will bring him back to me, unless you are besieged’, such that you die, or are overwhelmed and thus unable to bring him back. They agreed to this. And when they gave him their ˹solemn˺ pledge, to this effect, he said, ‘God shall be Guardian, Witness, over what we say’, we and you. Thus he sent him with them.
القرآن:١٢:٦٦ –

قَالَ لَنْ أُرْسِلَهُ مَعَكُمْ حَتَّىٰ تُؤْتُونِ مَوْثِقًا مِنَ اللَّهِ لَتَأْتُنَّنِي بِهِ إِلَّا أَنْ يُحَاطَ بِكُمْ ۖ فَلَمَّا آتَوْهُ مَوْثِقَهُمْ قَالَ اللَّهُ عَلَىٰ مَا نَقُولُ وَكِيلٌ  

{قال لن أرسله معكم حتى تؤتون موثقا} عهدا {من الله} بأن تحلفوا {لتأتنني به إلا أن يحاط بكم} بأن تموتوا أو تغلبوا فلا تطيقوا الإتيان به فأجابوه إلى ذلك {فلما آتوه موثقهم} بذلك {قال الله على ما نقول} نحن وأنتم {وكيل} شهيد وأرسله معهم.
quran:12:67 –

And he said, "O my sons, do not enter from one gate but enter from different gates; and I cannot avail you against ˹the decree of˺ Allah at all. The decision is only for Allah; upon Him I have relied, and upon Him let those who would rely ˹indeed˺ rely."  

And he said, ‘O my sons, do not enter, Egypt, by one gate, but enter by separate gates, lest the evil eye smite you. Yet I cannot avail, protect, you, by this that I have said, against God (min Allāhi: min is extra) anything, which He might have decreed against you; this ˹that I have said˺ is only out of affection ˹for you˺. Judgement belongs to God, alone. On Him I rely, in Him I trust, and on Him let all the trusting rely’.
القرآن:١٢:٦٧ –

وَقَالَ يَا بَنِيَّ لَا تَدْخُلُوا مِنْ بَابٍ وَاحِدٍ وَادْخُلُوا مِنْ أَبْوَابٍ مُتَفَرِّقَةٍ ۖ وَمَا أُغْنِي عَنْكُمْ مِنَ اللَّهِ مِنْ شَيْءٍ ۖ إِنِ الْحُكْمُ إِلَّا لِلَّهِ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَعَلَيْهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ  

{وقال يا بني لا تدخلوا} مصر {من باب واحد وادخلوا من أبواب متفرقة} لئلا تصيبكم العين {وما أغني} أدفع {عنكم} بقولي ذلك {من الله من} زائدة {شيء} قدَّره عليكم وإنما ذلك شفقة {إن} ما {الحكم إلا لله} وحده {عليه توكلت} به وثقت {وعليه فليتوكل المتوكلون}.
quran:12:68 –

And when they entered from where their father had ordered them, it did not avail them against Allah at all except ˹it was˺ a need within the soul of Jacob, which he satisfied. And indeed, he was a possessor of knowledge because of what We had taught him, but most of the people do not know.  

God, exalted be He, says: And when they entered in the manner which their father had bidden them, that is, separately, it did not avail them anything (min shay’in: min is extra) against God, that is, ˹against˺ His decree; it was but a need in Jacob’s soul which he ˹thus˺ satisfied, and this ˹need˺ was his desire to fend off the evil eye ˹from them˺, out of affection ˹for them˺. And verily he was possessed of knowledge, because We had taught him; but most of mankind — and they are the disbelievers — do not know, ˹about˺ God’s inspiring His elect.
القرآن:١٢:٦٨ –

وَلَمَّا دَخَلُوا مِنْ حَيْثُ أَمَرَهُمْ أَبُوهُمْ مَا كَانَ يُغْنِي عَنْهُمْ مِنَ اللَّهِ مِنْ شَيْءٍ إِلَّا حَاجَةً فِي نَفْسِ يَعْقُوبَ قَضَاهَا ۚ وَإِنَّهُ لَذُو عِلْمٍ لِمَا عَلَّمْنَاهُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ  

{قال تعالى: {ولما دخلوا من حيث أمرهم أبوهم} أي متفرقين {ما كان يغني عنهم من الله} أي قضائه {من} زائدة {شيء إلا} لكن {حاجة في نفس يعقوب قضاها} وهي إرادة دفع العين شفقة {وإنه لذو علم لما علمناه} لتعليمنا إياه {ولكن أكثر الناس} وهم الكفار {لا يعلمون} إلهام الله لأصفيائه.
quran:12:69 –

And when they entered upon Joseph, he took his brother to himself; he said, "Indeed, I am your brother, so do not despair over what they used to do ˹to me˺."  

And when they entered to Joseph, he took his brother into his arms, saying ˹to him˺: ‘Truly it is me, your brother, therefore do not despair, do not be grieved, at what they did’, in the way of envying us. He commanded him not to tell them anything, and he ˹Joseph˺ agreed with him that he would devise a trick to keep him ˹Benjamin˺ with him.
القرآن:١٢:٦٩ –

وَلَمَّا دَخَلُوا عَلَىٰ يُوسُفَ آوَىٰ إِلَيْهِ أَخَاهُ ۖ قَالَ إِنِّي أَنَا أَخُوكَ فَلَا تَبْتَئِسْ بِمَا كَانُوا يَعْمَلُونَ  

{ولما دخلوا على يوسف آوى} ضم {إليه أخاه قال إني أنا أخوك فلا تبتئس} تحزن {بما كانوا يعملون} من الحسد لنا وأمره ألا يخبرهم وتواطأ معه على أنه سيحتال على أن يبقيه عنده.
quran:12:70 –

So when he had furnished them with their supplies, he put the ˹gold measuring˺ bowl into the bag of his brother. Then an announcer called out, "O caravan, indeed you are thieves."  

And when he had equipped them with their provision, he put the drinking-cup, a golden cup studded with jewels, into the saddlebag of his brother, Benjamin. Then a crier shouted, a herald cried, after they were dismissed from Joseph’s court: ‘O cameleers, caravan, you are surely thieves!’
القرآن:١٢:٧٠ –

فَلَمَّا جَهَّزَهُمْ بِجَهَازِهِمْ جَعَلَ السِّقَايَةَ فِي رَحْلِ أَخِيهِ ثُمَّ أَذَّنَ مُؤَذِّنٌ أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسَارِقُونَ  

{فلما جهزهم بجهازهم جعل السقاية} هي صاع من الذهب مرصع بالجوهر {في رحل أخيه} بنيامين {ثم أذن مؤذن} نادى مناد بعد انفصالهم عن مجلس يوسف {أيتها العير} القافلة {إنكم لسارقون}.
quran:12:71 –

They said while approaching them, "What is it you are missing?"  

They said, after, coming towards them, ‘What is it that you are missing?’
القرآن:١٢:٧١ –

قَالُوا وَأَقْبَلُوا عَلَيْهِمْ مَاذَا تَفْقِدُونَ  

{قالوا و} قد {أقبلوا عليهم ماذا} ما الذي {تفقدونـ} ـه.
quran:12:72 –

They said, "We are missing the measure of the king. And for he who produces it is ˹the reward of˺ a camel's load, and I am responsible for it."  

They said, ‘We are missing the king’s goblet, ˹his˺ cup. And he who brings it shall have a camel’s load, of food ˹supplies˺, and I will guarantee that’, the ˹camel’s˺ load.
القرآن:١٢:٧٢ –

قَالُوا نَفْقِدُ صُوَاعَ الْمَلِكِ وَلِمَنْ جَاءَ بِهِ حِمْلُ بَعِيرٍ وَأَنَا بِهِ زَعِيمٌ  

{قالوا نفقد صواع} صاع {الملك ولمن جاء به حمل بعير} من الطعام {وأنا به} بالحمل {زعيم} كفيل.
quran:12:73 –

They said, "By Allah, you have certainly known that we did not come to cause corruption in the land, and we have not been thieves."  

They said, ‘By God,’ (ta’Llāhi is an oath, entailing astonishment) ‘You know very well that we did not come to work corruption in the land, and we are certainly not thieves’, that is, we have never stolen ˹anything˺.
القرآن:١٢:٧٣ –

قَالُوا تَاللَّهِ لَقَدْ عَلِمْتُمْ مَا جِئْنَا لِنُفْسِدَ فِي الْأَرْضِ وَمَا كُنَّا سَارِقِينَ  

{قالوا تالله} قسم فيه معنى التعجب {لقد علمتم ما جئنا لنفسد في الأرض وما كنا سارقين} ما سرقنا قط.
quran:12:74 –

The accusers said, "Then what would be its recompense if you should be liars?"  

They, the crier and his men, said, ‘So, what shall be his requital, that is, the thief’s, if you prove to have been liars?’, when you said, ‘we are certainly not thieves’, and ˹if˺ it is found among your belongings?
القرآن:١٢:٧٤ –

قَالُوا فَمَا جَزَاؤُهُ إِنْ كُنْتُمْ كَاذِبِينَ  

{قالوا} أي المؤذن وأصحابه {فما جزاؤه} أي السارق {إن كنتم كاذبين} في قولكم ما كنا سارقين ووجد فيكم.
quran:12:75 –

˹The brothers˺ said, "Its recompense is that he in whose bag it is found - he ˹himself˺ will be its recompense. Thus do we recompense the wrongdoers."  

They said, ‘His requital (qālū jazā’uhu: the subject, the predicate of which is ˹the following, man wujida fī rahlihi) shall be ˹the requital of˺ him in whose saddlebag it is found, that he be enslaved — this is then reiterated by His words: He, the thief, shall be the requital for it, that is, ˹for˺ the stolen item, and nothing else: this was the customary practice of the family of Jacob. Thus, ˹with such˺ a requital, do we requite those who do evil’, through theft. They thus permitted Joseph to have their saddlebags searched.
القرآن:١٢:٧٥ –

قَالُوا جَزَاؤُهُ مَنْ وُجِدَ فِي رَحْلِهِ فَهُوَ جَزَاؤُهُ ۚ كَذَٰلِكَ نَجْزِي الظَّالِمِينَ  

{قالوا جزاؤه} مبتدأ خبره {من وجد في رحله} يُسْتَرق ثم أكد بقوله {فهو} أي السارق {جزاؤه} أي المسروق لا غير وكانت سنة آل يعقوب {كذلك} الجزاء {نجزي الظالمين} بالسرقة فصرحوا ليوسف بتفتيش أوعيتهم.
quran:12:76 –

So he began ˹the search˺ with their bags before the bag of his brother; then he extracted it from the bag of his brother. Thus did We plan for Joseph. He could not have taken his brother within the religion of the king except that Allah willed. We raise in degrees whom We will, but over every possessor of knowledge is one ˹more˺ knowing.  

And so he began with their sacks, and searched them, before his brother’s sack, lest he be accused ˹of the theft˺; then he pulled it, the drinking-cup, out of his brother’s sack. God, exalted be He, says: Thus, ˹through such˺ contrivance, did We contrive for Joseph, ˹thus˺ We taught him how to devise a plot to take his brother; he, Joseph, could not have taken his brother, as a slave, on account of theft, according to the king’s law, ˹according˺ to the laws of the king of Egypt — since his ˹a thief’s˺ requital according to his law would have been a beating and a penalty of twice ˹the value of˺ the stolen item, but not enslavement — unless God willed, for him to be taken according to the law of his father ˹Jacob˺; in other words, he was only able to take him with God’s will, by God’s inspiring him to ask his brothers ˹about the nature of requital˺ and their responding according to ˹what is decreed by˺ their customary practice. We raise by degrees whom We will (read with a genitive annexation, darajāti man nashā’, or ˹simply˺ with nunation, darajātin man nashā’), in terms of knowledge, as ˹We did˺ with Joseph; and above every man of knowledge, from among creatures, is one who knows better, better than him ˹and so on˺ until it ends with God, exalted be He.
القرآن:١٢:٧٦ –

فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَاءِ أَخِيهِ ثُمَّ اسْتَخْرَجَهَا مِنْ وِعَاءِ أَخِيهِ ۚ كَذَٰلِكَ كِدْنَا لِيُوسُفَ ۖ مَا كَانَ لِيَأْخُذَ أَخَاهُ فِي دِينِ الْمَلِكِ إِلَّا أَنْ يَشَاءَ اللَّهُ ۚ نَرْفَعُ دَرَجَاتٍ مَنْ نَشَاءُ ۗ وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ  

{فبدأ بأوعيتهم} ففتشها {قبل وعاء أخيه} لئلا يتهم {ثم استخرجها} أي السقاية {من وعاء أخيه} قال تعالى: {كذلك} الكيد {كدنا ليوسف} علمناه الاحتيال في أخذ أخيه {ما كان} يوسف {ليأخذ أخاه} رقيقا عن السرقة {في دين الملك} حكم ملك مصر لأن جزاءه عنده الضرب وتغريم مثلي المسروق لا الاسترقاق {إلا أن يشاء الله} أخذه بحكم أبيه أي لم يتمكن من أخذه إلا بمشيئة الله بإلهامه سؤال إخوته وجوابهم بسنتهم {نرفع درجاتِ من نشاء} بالإضافة والتنوين في العلم كيوسف {وفوق كل ذي علم} من المخلوقين {عليم} أعلم منه حتى ينتهي إلى الله تعالى.
quran:12:77 –

They said, "If he steals - a brother of his has stolen before." But Joseph kept it within himself and did not reveal it to them. He said, "You are worse in position, and Allah is most knowing of what you describe."  

They said, ‘If he is stealing, a brother of his stole before’, that is, Joseph — he had stolen a golden idol from his maternal grandfather and smashed it, lest he worship it. But Joseph kept it secret in his soul and did not disclose it, manifest it, to them (the ˹suffixed˺ pronoun ˹in yubdi-hā, ‘disclose it’˺ refers to the word˹s˺ in his ˹following˺ saying); he said, within himself: ‘You are a worse case, than Joseph and his brother, because of your stealing a brother of yours from your father, and your wronging him. And God knows very well what you are describing’, ˹what˺ you are mentioning with regard to him.
القرآن:١٢:٧٧ –

قَالُوا إِنْ يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَهُ مِنْ قَبْلُ ۚ فَأَسَرَّهَا يُوسُفُ فِي نَفْسِهِ وَلَمْ يُبْدِهَا لَهُمْ ۚ قَالَ أَنْتُمْ شَرٌّ مَكَانًا ۖ وَاللَّهُ أَعْلَمُ بِمَا تَصِفُونَ  

{قالوا إن يسرق فقد سرق أخ له من قبل} أي يوسف وكان سرق لأبي أمه صنما من ذهب فكسره لئلا يعبده {فأسرها يوسف في نفسه ولم يبدها} يظهرها {لهم} والضمير للكلمة التي في قوله {قال} في نفسه {أنتم شر مكانا} من يوسف وأخيه لسرقتكم أخاكم من أبيكم وظلمكم له {والله أعلم} عالم {بما تصفون} تذكرون من أمره.
quran:12:78 –

They said, "O 'Azeez, indeed he has a father ˹who is˺ an old man, so take one of us in place of him. Indeed, we see you as a doer of good."  

They said, ‘O Court officer, lo! he has a father, an aged man, who loves him more than we do, and who finds solace in him from ˹the anguish he feels for˺ his dead son; and it will grieve him to part with him, so take one of us, enslave him, in his place, instead of him: indeed we see that you are among the virtuous’, in ˹terms of˺ your actions.
القرآن:١٢:٧٨ –

قَالُوا يَا أَيُّهَا الْعَزِيزُ إِنَّ لَهُ أَبًا شَيْخًا كَبِيرًا فَخُذْ أَحَدَنَا مَكَانَهُ ۖ إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ  

{قالوا يا أيها العزيز إن له أبا شيخا كبيرا} يحبه أكثر منا ويتسلى به عن ولده الهالك ويحزنه ففراقه {فخذ أحدنا} استبعده {مكانه} بدلا منه {إنا نراك من المحسنين} في أفعالك.
quran:12:79 –

He said, "˹I seek˺ the refuge of Allah ˹to prevent˺ that we take except him with whom we found our possession. Indeed, we would then be unjust."  

He said, ‘God forbid (ma‘ādha’Llāhi, ˹lit.˺ ‘refuge is with God’, is in the accusative because it is a verbal noun, the verb having been omitted and placed in a genitive annexation with its direct object, in other words, ˹understand it as˺ na‘ūdhu bi’Llāhi, ‘we seek refuge with God’) that we should take anyone save him with whom we found our property — he did not say ‘˹save˺ him who stole ˹our property˺’, being careful not to lie; for then truly — if we were to take anyone other than him — we would be evildoers’.
القرآن:١٢:٧٩ –

قَالَ مَعَاذَ اللَّهِ أَنْ نَأْخُذَ إِلَّا مَنْ وَجَدْنَا مَتَاعَنَا عِنْدَهُ إِنَّا إِذًا لَظَالِمُونَ  

{قال معاذ الله} نصب على المصدر حذف فعله وأضيف إلى المفعول أي نعوذ بالله من {أن نأخذ إلا من وجدنا متاعنا عنده} لم يقل من سرق تحرّزا من الكذب {إنا إذا} إن أخذنا غيره {لظالمون}.
quran:12:80 –

So when they had despaired of him, they secluded themselves in private consultation. The eldest of them said, "Do you not know that your father has taken upon you an oath by Allah and ˹that˺ before you failed in ˹your duty to˺ Joseph? So I will never leave ˹this˺ land until my father permits me or Allah decides for me, and He is the best of judges.  

So when they despaired of ˹moving˺ him, they withdrew to confer privately ˹together˺ (najiyyan is a verbal noun that can be used to refer to one person or more, in other words ˹understand it as meaning˺ yunājī ba‘duhum ba‘dan, ‘one conferring with the other’). The most senior of them, in years — Reuben — or, ˹the most senior of them˺ in opinion — Judah, said: ‘Are you not aware that your father has taken a solemn pledge, a covenant, from you by God, concerning your brother, and formerly (wa-min qablu mā: the mā is extra) you failed regarding Joseph? (but it ˹the mā˺ is also said to be relating to the verbal action, ˹in other words it is˺ a subject, the predicate of which is min qabl, ‘formerly’). So I will never leave, part with, this land, the land of Egypt, until my father permits me, to return to him, or God judges for me, through the deliverance of my brother; and He is the best, the fairest, of judges.
القرآن:١٢:٨٠ –

فَلَمَّا اسْتَيْأَسُوا مِنْهُ خَلَصُوا نَجِيًّا ۖ قَالَ كَبِيرُهُمْ أَلَمْ تَعْلَمُوا أَنَّ أَبَاكُمْ قَدْ أَخَذَ عَلَيْكُمْ مَوْثِقًا مِنَ اللَّهِ وَمِنْ قَبْلُ مَا فَرَّطْتُمْ فِي يُوسُفَ ۖ فَلَنْ أَبْرَحَ الْأَرْضَ حَتَّىٰ يَأْذَنَ لِي أَبِي أَوْ يَحْكُمَ اللَّهُ لِي ۖ وَهُوَ خَيْرُ الْحَاكِمِينَ  

{فلما استيأسوا} يئسوا {منه خلصوا} اعتزلوا {نجيا} مصدر يصلح للواحد وغيره أي يناجي بعضهم بعضا {قال كبيرهم} سنًّا روبيل أو رأيا: يهوذا {ألم تعلموا أن أباكم قد أخذ عليكم موثقا} عهدا {من الله} في أخيكم {ومن قبل ما} زائد {فرطتم في يوسف} وقيل ما مصدرية مبتدأ خبره من قبل {فلن أبرح} أفارق {الأرض} أرض مصر {حتى يأذن لي أبي} بالعود إليه {أو يحكم الله لي} بخلاص أخي {وهو خير الحاكمين} أعدلهم.
quran:12:81 –

Return to your father and say, "O our father, indeed your son has stolen, and we did not testify except to what we knew. And we were not witnesses of the unseen,  

Go back to your father and say, “O our father, your son has indeed stolen and we testified, against him, only regarding what we knew, from the certainty of having seen the ˹king’s˺ cup in his saddlebag; we could not have guarded against the Unseen, that which was hidden from us, when we gave our pledge: had we known that he would steal, we would not have taken him ˹with us to Egypt˺.
القرآن:١٢:٨١ –

ارْجِعُوا إِلَىٰ أَبِيكُمْ فَقُولُوا يَا أَبَانَا إِنَّ ابْنَكَ سَرَقَ وَمَا شَهِدْنَا إِلَّا بِمَا عَلِمْنَا وَمَا كُنَّا لِلْغَيْبِ حَافِظِينَ  

{ارجعوا إلى أبيكم فقولوا يا أبانا إن ابنك سرق وما شهدنا} عليه {إلا بما علمنا} تيقنَّا من مشاهدة الصاع في رحله {وما كنا للغيب} لما غاب عنا حين إعطاء الموثق {حافظين} ولو علمنا أنه يسرق لم نأخذه.
quran:12:82 –

And ask the city in which we were and the caravan in which we came - and indeed, we are truthful,"  

And ask the city in which we were — namely Egypt — in other words, send forth ˹someone˺ to ask its people, and the caravan, the men of the caravan, with which we approached — and these were a group of Canaanites. Surely we speak the truth” ’, in what we say. So they went back to him and told him as much.
القرآن:١٢:٨٢ –

وَاسْأَلِ الْقَرْيَةَ الَّتِي كُنَّا فِيهَا وَالْعِيرَ الَّتِي أَقْبَلْنَا فِيهَا ۖ وَإِنَّا لَصَادِقُونَ  

{واسأل القرية التي كنا فيها} هي مصر أي أرسل إلى أهلها فاسألهم {والعير} أصحاب العير {التي أقبلنا فيها} وهم قوم من كنعان {وإنا لصادقون} في قولنا فرجعوا إليه وقالوا له ذلك.
quran:12:83 –

˹Jacob˺ said, "Rather, your souls have enticed you to something, so patience is most fitting. Perhaps Allah will bring them to me all together. Indeed it is He who is the Knowing, the Wise."  

‘Nay,’ he said, ‘but your souls have beguiled you into, have adorned ˹for you˺, something, and you did it: he accused them because of what had happened with them before concerning Joseph. Yet comely patience, will be my ˹course of˺ patience! It may be that God will bring them, Joseph and his two brothers, all ˹back˺ to me. Indeed He is the Knower, of my predicament, the Wise’, in His actions.
القرآن:١٢:٨٣ –

قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنْفُسُكُمْ أَمْرًا ۖ فَصَبْرٌ جَمِيلٌ ۖ عَسَى اللَّهُ أَنْ يَأْتِيَنِي بِهِمْ جَمِيعًا ۚ إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ  

{قال بل سولت} زينت {لكم أنفسكم أمرا} ففعلتموه اتهمهم لما سبق منهم من أمر يوسف {فصبر جميل} صبري {عسى الله أن يأتيني بهم} بيوسف وأخويه {جميعا إنه هو العليم} بحالي {الحكيم} في صنعه.
quran:12:84 –

And he turned away from them and said, "Oh, my sorrow over Joseph," and his eyes became white from grief, for he was ˹of that˺ a suppressor.  

And he turned away from them, no longer addressing them, and said, ‘Alas, my grief for Joseph!’ (yā asafā: the ˹final˺ alif ˹of asafā˺ has taken the place of the ˹possessive˺ yā’ of genitive annexation ˹sc. yā asafī˺, in other words ˹it means˺ yā huznī ˹‘O my sorrow’˺). And his eyes turned white, their dark colour was effaced and became white on account of his tears, with grief, for him, such that he was ˹filled˺ with suppressed agony, anguished and grief-stricken, but not manifesting his grief.
القرآن:١٢:٨٤ –

وَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا أَسَفَىٰ عَلَىٰ يُوسُفَ وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ  

{وتولى عنهم} تاركا خطابهم {وقال يا أسفى} الألف بدل من ياء الإضافة أي يا حزني {على يوسف وابيضت عيناه} انمحق سوادهما وبدل بياضا من بكائه {من الحزن} عليه {فهو كظيم} مغموم مكروب لا يظهر كربه.
quran:12:85 –

They said, "By Allah, you will not cease remembering Joseph until you become fatally ill or become of those who perish."  

They said, ‘By God, you will never cease remembering Joseph until you are consumed, on the verge of perishing, on account of your illness (it ˹haradan, ‘consumed’˺ is a verbal noun equally ˹applicable˺ to one person or more) or you are of those who perish’, ˹of˺ the dead.
القرآن:١٢:٨٥ –

قَالُوا تَاللَّهِ تَفْتَأُ تَذْكُرُ يُوسُفَ حَتَّىٰ تَكُونَ حَرَضًا أَوْ تَكُونَ مِنَ الْهَالِكِينَ  

{قالوا تالله} لا {تفتأ} تزال {تذكر يوسف حتى تكون حرضا} مشرفا على الهلاك لطول مرضك وهو مصدر يستوي فيه الواحد وغيره {أو تكون من الهالكين} الموتى.
quran:12:86 –

He said, "I only complain of my suffering and my grief to Allah, and I know from Allah that which you do not know.  

He said, to them: ‘I complain of my anguish — (bathth is) severe grief, which cannot be endured unless it is proclaimed ˹yubaththu˺ to others — and grief only to God, not to any other than Him, for it is worth complaining to Him; and I know from God what you do not know, ˹and that is˺ that Joseph’s dream is true and that he is alive. Then he said:
القرآن:١٢:٨٦ –

قَالَ إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللَّهِ وَأَعْلَمُ مِنَ اللَّهِ مَا لَا تَعْلَمُونَ  

{قال} لهم {إنما أشكو بثي} هو عظيم الحزن الذي لا يصبر عليه حتى يبث إلى الناس {وحزني إلى الله} لا إلى غيره فهو الذي تنفع الشكوى إليه {وأعلم من الله ما لا تعلمون} من أن رؤيا يوسف صدق وهو حي ثم قال.
quran:12:87 –

O my sons, go and find out about Joseph and his brother and despair not of relief from Allah. Indeed, no one despairs of relief from Allah except the disbelieving people."  

O my sons, go and enquire about Joseph and his brother, seek news of them, and do not despair of God’s ˹gracious˺ Spirit, His mercy. Indeed none despairs of the ˹gracious˺ Spirit of God save the disbelieving folk’: and so they departed to Egypt ˹to look˺ for Joseph.
القرآن:١٢:٨٧ –

يَا بَنِيَّ اذْهَبُوا فَتَحَسَّسُوا مِنْ يُوسُفَ وَأَخِيهِ وَلَا تَيْأَسُوا مِنْ رَوْحِ اللَّهِ ۖ إِنَّهُ لَا يَيْأَسُ مِنْ رَوْحِ اللَّهِ إِلَّا الْقَوْمُ الْكَافِرُونَ  

{يا بني اذهبوا فتحسسوا من يوسف وأخيه} اطلبوا خبرهما {ولا تيأسوا} تقنطوا {من روح الله} رحمته {إنه لا ييأس من روح الله إلا القوم الكافرون} فانطلقوا نحو مصر ليوسف.
quran:12:88 –

So when they entered upon Joseph, they said, "O 'Azeez, adversity has touched us and our family, and we have come with goods poor in quality, but give us full measure and be charitable to us. Indeed, Allah rewards the charitable."  

And so when they entered to him, they said, ‘O Court officer, misfortune, hunger, has befallen us and our family; and we have come with reject merchandise, refused by any person who sees it, because of its worthlessness — it consisted of counterfeit dirhams or something else — so fill up, complete, for us the measure and be charitable to us, by overlooking the worthlessness of our merchandise; truly God requites the charitable’, He rewards them: he ˹Joseph˺ thus took pity on them and he was overtaken by compassion ˹for them˺ and removed the partition between them and himself.
القرآن:١٢:٨٨ –

فَلَمَّا دَخَلُوا عَلَيْهِ قَالُوا يَا أَيُّهَا الْعَزِيزُ مَسَّنَا وَأَهْلَنَا الضُّرُّ وَجِئْنَا بِبِضَاعَةٍ مُزْجَاةٍ فَأَوْفِ لَنَا الْكَيْلَ وَتَصَدَّقْ عَلَيْنَا ۖ إِنَّ اللَّهَ يَجْزِي الْمُتَصَدِّقِينَ  

{فلما دخلوا عليه قالوا يا أيها العزيز مسنا وأهلنا الضر} الجوع {وجئنا ببضاعة مزجاة} مدفوعة يدفعها كل من رآها لرداءتها وكانت دراهم زيوفا أو غيرها {فأوف} أتم {لنا الكيل وتصدق علينا} بالمسامحة عن رداءة بضاعتنا {إن الله يجزي المتصدقين} يثيبهم فَرَقَّ لهم وأدركته الرحمة ورفع الحجاب بينه وبينهم.
quran:12:89 –

He said, "Do you know what you did with Joseph and his brother when you were ignorant?"  

Then, he said, to them, in rebuke: ‘Do you realise what you did to Joseph, in the way of beating ˹him˺ and selling ˹him˺ and otherwise, and his brother, oppressing him, after having separated him from his brother, while you were ignorant?’, of where the affair of Joseph will lead?
القرآن:١٢:٨٩ –

قَالَ هَلْ عَلِمْتُمْ مَا فَعَلْتُمْ بِيُوسُفَ وَأَخِيهِ إِذْ أَنْتُمْ جَاهِلُونَ  

ثم {قال} لهم توبيخا {هل علمتم ما فعلتم بيوسف} من الضرب والبيع وغير ذلك {وأخيه} من هضمكم له بعد فراق أخيه {إذ أنتم جاهلون} ما يئول إليه أمر يوسف.
quran:12:90 –

They said, "Are you indeed Joseph?" He said "I am Joseph, and this is my brother. Allah has certainly favored us. Indeed, he who fears Allah and is patient, then indeed, Allah does not allow to be lost the reward of those who do good."  

They said — after recognising him by his noble traits — cautiously ˹inquiring˺: ‘Is it really (read a-innaka, either pronouncing both hamzas, or by not pronouncing the second, but in both cases inserting an alif) you, Joseph?’. He said, ‘I am ˹indeed˺ Joseph, and this is my brother. God has truly shown favour, He has been gracious, to us, by bringing ˹us˺ together. Verily if one fears, ˹if˺ one fears God, and endures, what happens to him, God does not waste the wage of those who are virtuous’, in this ˹respect˺ (the overt noun ˹almuhsinīn, ‘the virtuous’˺ has replaced the ˹third person˺ pronominalisation).
القرآن:١٢:٩٠ –

قَالُوا أَإِنَّكَ لَأَنْتَ يُوسُفُ ۖ قَالَ أَنَا يُوسُفُ وَهَٰذَا أَخِي ۖ قَدْ مَنَّ اللَّهُ عَلَيْنَا ۖ إِنَّهُ مَنْ يَتَّقِ وَيَصْبِرْ فَإِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ  

{قالوا} بعد أن عرفوه لما ظهر من شمائله متثبتين {أإنك} بتحقيق الهمزتين وتسهيل الثانية وإدخال ألف بينهما على الوجهين {لأنت يوسف قال أنا يوسف وهذا أخي قد منَّ} أنعم {الله علينا} بالاجتماع {إنه من يتق} يخف الله {ويصبر} على ما يناله {فإن الله لا يضيع أجر المحسنين} فيه وضع الظاهر موضع المضمر.
quran:12:91 –

They said, "By Allah, certainly has Allah preferred you over us, and indeed, we have been sinners."  

They said, ‘By God, truly God has preferred you over us, with kingship and in other ways, and indeed we (wa-in: in is softened, in other words ˹it is understood as˺ innā, ‘indeed we’) have been erring’, sinful towards you and treated you disgracefully.
القرآن:١٢:٩١ –

قَالُوا تَاللَّهِ لَقَدْ آثَرَكَ اللَّهُ عَلَيْنَا وَإِنْ كُنَّا لَخَاطِئِينَ  

{قالوا تالله لقد آثرك} فضلك {الله علينا} بالملك وغيره {وإن} مخففة أي إنَّا {كنا لخاطئين} آثمين في أمرك فأذللناك.
quran:12:92 –

He said, "No blame will there be upon you today. Allah will forgive you; and He is the most merciful of the merciful."  

He said, ‘There shall be no reproach, ˹no˺ blame, on you this day — he specifically mentions this ˹day˺ because it was ˹the day˺ when they expected to be reproached, although any other day would have been more appropriate ˹for them to be reproached on˺. God will forgive you, and He is the Most Merciful of the merciful.
القرآن:١٢:٩٢ –

قَالَ لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ ۖ يَغْفِرُ اللَّهُ لَكُمْ ۖ وَهُوَ أَرْحَمُ الرَّاحِمِينَ  

{قال لا تثريب} عتب {عليكم اليوم} خصه بالذكر لأنه مظنة التثريب فغيره أولى {يغفر الله لكم وهو أرحم الراحمين} وسألهم عن أبيه فقالوا ذهبت عيناه فقال.
quran:12:93 –

Take this, my shirt, and cast it over the face of my father; he will become seeing. And bring me your family, all together."  

He ˹Joseph˺ asked them about his father; and they told him that his eyesight had gone. And so he said: Go with this shirt of mine — and this was the shirt of Abraham, the one he wore when he was thrown into the fire; he ˹Joseph˺ had it around his neck when he was at the bottom of the well. It ˹the shirt˺ had come from Paradise: Gabriel commanded him ˹Joseph˺ to send it off ˹to Jacob˺ saying that the scent of Paradise lingers in it, and whenever it is cast upon a sufferer, it heals him — and lay it on my father’s face, and he will recover his sight; and bring me all your folk’.
القرآن:١٢:٩٣ –

اذْهَبُوا بِقَمِيصِي هَٰذَا فَأَلْقُوهُ عَلَىٰ وَجْهِ أَبِي يَأْتِ بَصِيرًا وَأْتُونِي بِأَهْلِكُمْ أَجْمَعِينَ  

{اذهبوا بقميصي هذا} وهو قميص إبراهيم الذي لبسه حين ألقي في النار كان في عنقه في الجب وهو من الجنة أمره جبريل بإرساله وقال إن فيه ريحها ولا يُلقى على مبتلًى إلا عوفي {فألقوه على وجه أبي يأت} يصر {بصيرا وائتوني بأهلكم أجمعين}.
quran:12:94 –

And when the caravan departed ˹from Egypt˺, their father said, "Indeed, I find the smell of Joseph ˹and would say that he was alive˺ if you did not think me weakened in mind."  

And as the caravan set forth, leaving behind the palm fields of Egypt, their father said, to those of his sons and their children present, ‘Truly I sense the scent of Joseph — which the east wind had brought to him, with God’s permission, across a distance of three or eight or more days’ journey; if only you did not think me doting’, ˹if only˺ you ˹did not˺ regard me as foolish, you would believe me.
القرآن:١٢:٩٤ –

وَلَمَّا فَصَلَتِ الْعِيرُ قَالَ أَبُوهُمْ إِنِّي لَأَجِدُ رِيحَ يُوسُفَ ۖ لَوْلَا أَنْ تُفَنِّدُونِ  

{ولما فصلت العير} خرجت من عريش مصر {قال أبوهم} لمن حضر من بنيه وأولادهم {إني لأجد ريح يوسف} أوصلته إليه الصبا بإذنه تعالى من مسير ثلاثة أيام أو ثمانية أو أكثر {لولا أن تفندونِ} تسفهون لصدقتموني.
quran:12:95 –

They said, "By Allah, indeed you are in your ˹same˺ old error."  

They said, to him: ‘By God, you are certainly in your misguidance, your error, of old’, in your excessive adoration of him, and your ˹enduring˺ hope of encountering him ˹again˺ despite the length of time ˹that has passed˺.
القرآن:١٢:٩٥ –

قَالُوا تَاللَّهِ إِنَّكَ لَفِي ضَلَالِكَ الْقَدِيمِ  

{قالوا} له {تالله إنك لفي ضلالك} خطئك {القديم} من إفراطك في محبته ورجاء لقائه على بعد العهد.
quran:12:96 –

And when the bearer of good tidings arrived, he cast it over his face, and he returned ˹once again˺ seeing. He said, "Did I not tell you that I know from Allah that which you do not know?"  

Then, when (fa-lammā an: an is extra) the bearer of good tidings, Judah, came, with the shirt — he had ˹been the one who˺ brought the blood-stained shirt, and so now he wished to bring him joy, after he had ˹previously˺ brought him grief — he laid it, he cast the shirt, on his face and he regained his sight. He said, ‘Did I not say to you, “Indeed I know from God what you do not know?” ’
القرآن:١٢:٩٦ –

فَلَمَّا أَنْ جَاءَ الْبَشِيرُ أَلْقَاهُ عَلَىٰ وَجْهِهِ فَارْتَدَّ بَصِيرًا ۖ قَالَ أَلَمْ أَقُلْ لَكُمْ إِنِّي أَعْلَمُ مِنَ اللَّهِ مَا لَا تَعْلَمُونَ  

{فلما أن} زائدة {جاء البشير} يهوذا بالقميص وكان قد حمل قميص الدم فأحب أن يفرحه كما أحزنه {ألقاه} طرح القميص {على وجهه فارتد} رجع {بصيرا قال ألم أقل لكم إني أعلم من الله ما لا تعلمون}.
quran:12:97 –

They said, "O our father, ask for us forgiveness of our sins; indeed, we have been sinners."  

They said, ‘O our father, ask forgiveness for us of our sins; truly we have been sinful’.
القرآن:١٢:٩٧ –

قَالُوا يَا أَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا إِنَّا كُنَّا خَاطِئِينَ  

{قالوا يا أبانا استغفر لنا ذنوبنا إنا كنا خاطئين}.
quran:12:98 –

He said, "I will ask forgiveness for you from my Lord. Indeed, it is He who is the Forgiving, the Merciful."  

He said, ‘Assuredly I shall ask forgiveness for you of my Lord. Lo! He is the Forgiving, the Merciful’: he ˹Jacob˺ put off this ˹plea of forgiveness˺ until ˹the last hour˺ before dawn, in order to be closer to ˹the likelihood of˺ it being accepted, or ˹he put it off˺ until the eve of Friday. They then departed for Egypt, where Joseph and the senior courtiers came out to meet them.
القرآن:١٢:٩٨ –

قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي ۖ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ  

{قال سوف أستغفر لكم ربي إنه الغفور الرحيم} أخَّر ذلك إلى السحر ليكون أقرب إلى الإجابة أو إلى ليلة الجمعة ثم توجهوا إلى مصر وخرج يوسف والأكابر لتلقيهم.
quran:12:99 –

And when they entered upon Joseph, he took his parents to himself and said, "Enter Egypt, Allah willing, safe ˹and secure˺."  

And when they entered to Joseph, in his tent, he took his parents, his father and his mother — or ˹and˺ his maternal aunt — into his arms, and said, to them: ‘Enter into Egypt, if God will, in safety’, and they entered, and Joseph sat down on his throne.
القرآن:١٢:٩٩ –

فَلَمَّا دَخَلُوا عَلَىٰ يُوسُفَ آوَىٰ إِلَيْهِ أَبَوَيْهِ وَقَالَ ادْخُلُوا مِصْرَ إِنْ شَاءَ اللَّهُ آمِنِينَ  

{فلما دخلوا على يوسف} في مضربه {آوى} ضم {إليه أبويه} أباه وأمه أو خالته {وقال} لهم {ادخلوا مصر إن شاء الله آمنين} فدخلوا وجلس يوسف على سريره.
quran:12:100 –

And he raised his parents upon the throne, and they bowed to him in prostration. And he said, "O my father, this is the explanation of my vision of before. My Lord has made it reality. And He was certainly good to me when He took me out of prison and brought you ˹here˺ from bedouin life after Satan had induced ˹estrangement˺ between me and my brothers. Indeed, my Lord is Subtle in what He wills. Indeed, it is He who is the Knowing, the Wise.  

And he raised his parents, he seated them next to him, upon the throne, and they fell down, that is, his parents and brothers, prostrating before him — a prostration that was ˹actually˺ a bowing down, not placing their foreheads down ˹on the ground˺; this was their standard ˹form of˺ greeting at that time. Then he said, ‘O father, this is the interpretation of my vision of old. Indeed my Lord has made it true. And indeed He has been gracious to me, since He brought me out of the prison — he did not say ‘out of the well’, in ˹a show of˺ magnanimity, lest his brothers feel ashamed — and has brought you from the desert after Satan had incited ill feeling, made trouble, between me and my brethren. Truly my Lord is Subtle in ˹bringing about˺ what He will. Truly He is the Knower, of His creatures, the Wise, in His actions. His father ˹Jacob˺ remained with him for 24 years, or for 17 years. The duration of his separation ˹from Joseph˺ had been 18, or 40, or 80 years. When death approached him, he charged Joseph to take him and bury him by his father ˹Isaac˺, and so he ˹Joseph˺ himself went and buried him there. He ˹Joseph˺ then returned to Egypt and remained ˹alive˺ for another 23 years.
القرآن:١٢:١٠٠ –

وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ وَخَرُّوا لَهُ سُجَّدًا ۖ وَقَالَ يَا أَبَتِ هَٰذَا 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  

{ورفع أبويه} أحلهما معه {على العرش} السرير {وخروا} أي أبواه وإخوته {له سجدا} سجود انحناء لا وضع جبهة وكان تحيتهم في ذلك الزمان {وقال يا أبت هذا تأويل رؤياي من قبل قد جعلها ربي حقا وقد أحسن بي} إليَّ {إذ أخرجني من السجن} لم يقل من الحب تكرما لئلا تخجل إخوته {وجاء بكم من البدو} البادية {من بعد أن نزغ} أفسد {الشيطان بيني وبين إخوتي إن ربي لطيف لما يشاء إنه هو العليم} بخلقه {الحكيم} في صنعه وأقام عنده أبوه أربعا وعشرين سنة أو سبع عشرة سنة وكانت مدة فراقه ثماني عشرة أو أربعين أو ثمانين سنة وحضره الموت فوصى يوسف أن يحمله ويدفنه عند أبيه فمضى بنفسه ودفنه ثمة، ثم عاد إلى مصر وأقام بعده ثلاثا وعشرين سنة ولما تم أمره وعلم أنه لا يدوم تاقت نفسه إلى الملك الدائم فقال.