Alif, Lam, Ra. These are the verses of the clear Book.
Muhsin Khan
Alif-Lam-Ra. [These letters are one of the miracles of the Quran, and none but
Allah (Alone) knows their meanings]. These are the Verses of the Clear Book (the
Quran that makes clear the legal and illegal things, legal laws, a guidance and
a blessing).
Pickthall
Alif. Lam. Ra. These are verse of the Scripture that maketh plain.
Yusuf Ali
A.L.R. These are the symbols (or Verses) of the perspicuous Book.
Shakir
Alif Lam Ra. These are the verses of the Book that makes (things) manifest.
Dr. Ghali
Alif, Lam, Ra. (These are the names of letters of the Arabic alphabet, and only
Allah knows their meaning here) Those are the ayat (Verses, signs) of the
Evident Book.
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.
Muhsin Khan
We relate unto you (Muhammad SAW) the best of stories through Our Revelations
unto you, of this Quran. And before this (i.e. before the coming of Divine
Inspiration to you), you were among those who knew nothing about it (the Quran).
Pickthall
We narrate unto thee (Muhammad) the best of narratives in that We have inspired
in thee this Qur'an, though aforetime thou wast of the heedless.
Yusuf Ali
We do relate unto thee the most beautiful of stories, in that We reveal to thee
this (portion of the) Qur'an: before this, thou too was among those who knew it
not.
Shakir
We narrate to you the best of narratives, by Our revealing to you this Quran,
though before this you were certainly one of those who did not know.
Dr. Ghali
We, Ever We, narrate to you the fairest of narratives in that We have revealed
to you this Qur'an, and decidedly before it you were indeed one of the heedless.
[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."
Muhsin Khan
(Remember) when Yusuf (Joseph) said to his father: "O my father! Verily, I saw
(in a dream) eleven stars and the sun and the moon, I saw them prostrating
themselves to me."
Pickthall
When Joseph said unto his father: O my father! Lo! I saw in a dream eleven
planets and the sun and the moon, I saw them prostrating themselves unto me.
Yusuf Ali
Behold! Joseph said to his father: "O my father! I did see eleven stars and the
sun and the moon: I saw them prostrate themselves to me!"
Shakir
When Yusuf said to his father: O my father! surely I saw eleven stars and the
sun and the moon-- I saw them making obeisance to me.
Dr. Ghali
As Yusuf (Joseph) said to his father, "O my father, surely I saw (i.e., in a
dream) eleven planets and the sun and the moon; I saw them prostrating to me.".
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.
Muhsin Khan
He (the father) said: "O my son! Relate not your vision to your brothers, lest
they arrange a plot against you. Verily! Shaitan (Satan) is to man an open
enemy!
Pickthall
He said: O my dear son! Tell not thy brethren of thy vision, lest they plot a
plot against thee. Lo! Satan is for man an open foe.
Yusuf Ali
Said (the father): "My (dear) little son! relate not thy vision to thy brothers,
lest they concoct a plot against thee: for Satan is to man an avowed enemy!
Shakir
He said: O my son! do not relate your vision to your brothers, lest they devise
a plan against you; surely the Shaitan is an open enemy to man.
Dr. Ghali
He said, "O my son, do not narrate your vision to your brothers, (for) then they
may plot against you (some) plotting. Surely Ash-Shaytan (The all-Vicious (one),
i.e., the Devil) is to man an evident enemy.
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."
Muhsin Khan
"Thus will your Lord choose you and teach you the interpretation of dreams (and
other things) and perfect His Favour on you and on the offspring of Ya'qub
(Jacob), as He perfected it on your fathers, Ibrahim (Abraham) and Ishaque
(Isaac) aforetime! Verily, your Lord is All-Knowing, All-Wise."
Pickthall
Thus thy Lord will prefer thee and will teach thee the interpretation of events,
and will perfect His grace upon thee and upon the family of Jacob as He
perfected it upon thy forefathers, Abraham and Isaac. Lo! thy Lord is Knower,
Wise.
Yusuf Ali
"Thus will thy Lord choose thee and teach thee the interpretation of stories
(and events) and perfect His favour to thee and to the posterity of Jacob - even
as He perfected it to thy fathers Abraham and Isaac aforetime! for Allah is full
of knowledge and wisdom."
Shakir
And thus will your Lord choose you and teach you the interpretation of sayings
and make His favor complete to you and to the children of Yaqoub, as He made it
complete before to your fathers, Ibrahim and Ishaq; surely your Lord is Knowing,
Wise.
Dr. Ghali
And thus your Lord will select you and teach you (a portion) of the
interpretation of discourses, and perfect His favor upon you, and upon the house
of Yaaqu ?b, (Jacob) as He perfected it earlier upon your two fathers, Ibrahim
(Abraham) andIshaq. (Isaac) Surely your Lord is Ever-Knowing, Ever-Wise."
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.
Muhsin Khan
When they said: "Truly, Yusuf (Joseph) and his brother (Benjamin) are loved more
by our father than we, but we are 'Usbah (a strong group). Really, our father is
in a plain error.
Pickthall
When they said: Verily Joseph and his brotherare dearer to our father than we
are, many though we be. Lo! our father is in plain aberration.
Yusuf Ali
They said: "Truly Joseph and his brother are loved more by our father than we:
But we are a goodly body! really our father is obviously wandering (in his
mind)!
Shakir
When they said: Certainly Yusuf and his brother are dearer to our father than
we, though we are a (stronger) company; most surely our father is in manifest
error:
Dr. Ghali
As they said, "Indeed Yusuf and his brother are more beloved to our father than
we, and we are a band. Surely our father is indeed in evident error.
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."
Muhsin Khan
"Kill Yusuf (Joseph) or cast him out to some (other) land, so that the favour of
your father may be given to you alone, and after that you will be righteous folk
(by intending repentance before committing the sin)."
Pickthall
(One said): Kill Joseph or cast him to some (other) land, so that your father's
favour may be all for you, and (that) ye may afterward be righteous folk.
Yusuf Ali
"Slay ye Joseph or cast him out to some (unknown) land, that so the favour of
your father may be given to you alone: (there will be time enough) for you to be
righteous after that!"
Shakir
Slay Yusuf or cast him (forth) into some land, so that your father's regard may
be exclusively for you, and after that you may be a righteous people.
Dr. Ghali
Kill Yusuf, or banish him to some (other) land, that your father's face may be
free (Literally: (void) and empty; i.e., your father will have time for you or
pay you more attention (Yusuf ouy of the way) for you, and even after him you
will be a righteous people."
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]."
Muhsin Khan
One from among them said: "Kill not Yusuf (Joseph), but if you must do
something, throw him down to the bottom of a well, he will be picked up by some
caravan of travellers."
Pickthall
One among them said: Kill not Joseph but, if ye must be doing, fling him into
the depth of the pit; some caravan will find him.
Yusuf Ali
Said one of them: "Slay not Joseph, but if ye must do something, throw him down
to the bottom of the well: he will be picked up by some caravan of travellers."
Shakir
A speaker from among them said: Do not slay Yusuf, and cast him down into the
bottom of the pit if you must do (it), (so that) some of the travellers may pick
him up.
Dr. Ghali
One (Literally: a speaker) of them said, "Do not kill Yusuf, and cast him into
the unseen (bottom) of the pit, (and) (some) travellers will pick him out, in
case you are performing (that)."
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]."
Muhsin Khan
So, when they took him away, they all agreed to throw him down to the bottom of
the well, and We inspired in him:"Indeed, you shall (one day) inform them of
this their affair, when they know (you) not."
Pickthall
Then, when they led him off, and were of one mind that they should place him in
the depth of the pit, We inspired in him: Thou wilt tell them of this deed of
theirs when they know (thee) not.
Yusuf Ali
So they did take him away, and they all agreed to throw him down to the bottom
of the well: and We put into his heart (this Message): 'Of a surety thou shalt
(one day) tell them the truth of this their affair while they know (thee) not'
Shakir
So when they had gone off with him and agreed that they should put him down at
the bottom of the pit, and We revealed to him: You will most certainly inform
them of this their affair while they do not perceive.
Dr. Ghali
So, when they went with him, they agreed (Literally: and they agreed) together
to set him down in the unseen (bottom) of the pit; and We revealed to him,
"Indeed you will definitely (fully) inform them of this, their command, (Or:
their affair) and they are not aware."
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."
Muhsin Khan
They said:"O our father! We went racing with one another, and left Yusuf
(Joseph) by our belongings and a wolf devoured him; but you will never believe
us even when we speak the truth."
Pickthall
Saying: O our father! We went racing one with another, and left Joseph by our
things, and the wolf devoured him, and thou believest not our saying even when
we speak the truth.
Yusuf Ali
They said: "O our father! We went racing with one another, and left Joseph with
our things; and the wolf devoured him.... But thou wilt never believe us even
though we tell the truth."
Shakir
They said: O our father! surely we went off racing and left Yusuf by our goods,
so the wolf devoured him, and you will not believe us though we are truthful.
Dr. Ghali
They said, "O our father, surely we went racing with one another and left Yusuf
by (Literally: at) our belongings; so the wolf ate him. And in no way would you
be believing us, even if we are sincere."
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."
Muhsin Khan
And they brought his shirt stained with false blood. He said: "Nay, but your
ownselves have made up a tale. So (for me) patience is most fitting. And it is
Allah (Alone) Whose help can be sought against that which you assert."
Pickthall
And they came with false blood on his shirt. He said: Nay, but your minds have
beguiled you into something. (My course is) comely patience. And Allah it is
Whose help is to be sought in that (predicament) which ye describe.
Yusuf Ali
They stained his shirt with false blood. He said: "Nay, but your minds have made
up a tale (that may pass) with you, (for me) patience is most fitting: Against
that which ye assert, it is Allah (alone) Whose help can be sought"..
Shakir
And they brought his shirt with false blood upon it. He said: Nay, your souls
have made the matter light for you, but patience is good and Allah is He Whose
help is sought for against what you describe.
Dr. Ghali
And they came with false (Literally: lying, a lie) blood on his shirt. He said,
"No indeed, (but) your selves instigated for you a command. So, patience is
becoming. And Allah is (The One) Whose help is to be sought against what you
describe."
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.
Muhsin Khan
And there came a caravan of travellers; they sent their water-drawer, and he let
down his bucket (into the well). He said: "What good news! Here is a boy." So
they hid him as merchandise (a slave). And Allah was the All-Knower of what they
did.
Pickthall
And there came a caravan, and they sent their waterdrawer. He let down his pail
(into the pit). He said: Good luck! Here is a youth. And they hid him as a
treasure, and Allah was Aware of what they did.
Yusuf Ali
Then there came a caravan of travellers: they sent their water-carrier (for
water), and he let down his bucket (into the well)...He said: "Ah there! Good
news! Here is a (fine) young man!" So they concealed him as a treasure! But
Allah knoweth well all that they do!
Shakir
And there came travellers and they sent their water-drawer and he let down his
bucket. He said: O good news! this is a youth; and they concealed him as an
article of merchandise, and Allah knew what they did.
Dr. Ghali
And (there) came travelers; so they sent their water-drawer; then he let down
his bucket. He said, "What good tidings! Here is this youth." And they secretly
kept him (i.e., the travelers hid him) as merchandise; and Allah is Ever-Knowing
of whatever they do.
And they sold him for a reduced price - a few dirhams - and they were,
concerning him, of those content with little.
Muhsin Khan
And they sold him for a low price, - for a few Dirhams (i.e. for a few silver
coins). And they were of those who regarded him insignificant.
Pickthall
And they sold him for a low price, a number of silver coins; and they attached
no value to him.
Yusuf Ali
The (Brethren) sold him for a miserable price, for a few dirhams counted out: in
such low estimation did they hold him!
Shakir
And they sold him for a small price, a few pieces of silver, and they showed no
desire for him.
Dr. Ghali
And they bartered him for a paltry price, (some) numbered dirhams; and they
esteemed him lightly (Literally: were of the ascetics, i.e., refused to have
anything to do him)
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.
Muhsin Khan
And he (the man) from Egypt who bought him, said to his wife: "Make his stay
comfortable, may be he will profit us or we shall adopt him as a son." Thus did
We establish Yusuf (Joseph) in the land, that We might teach him the
interpretation of events. And Allah has full power and control over His Affairs,
but most of men know not.
Pickthall
And he of Egypt who purchased him said unto his wife: Receive him honourably.
Perchance he may prove useful to us or we may adopt him as a son. Thus we
established Joseph in the land that We might teach him the interpretation of
events. And Allah was predominant in His career, but most of mankind know not.
Yusuf Ali
The man in Egypt who bought him, said to his wife: "Make his stay (among us)
honourable: may be he will bring us much good, or we shall adopt him as a son."
Thus did We establish Joseph in the land, that We might teach him the
interpretation of stories (and events). And Allah hath full power and control
over His affairs; but most among mankind know it not.
Shakir
And the Egyptian who bought him said to his wife: Give him an honorable abode,
maybe he will be useful to us, or we may adopt him as a son. And thus did We
establish Yusuf in the land and that We might teach him the interpretation of
sayings; and Allah is the master of His affair, but most people do not know.
Dr. Ghali
And he who traded him, being of Misr, (Egypt) said to his wife, "Give him
honorable lodging; it may be that he will profit us, or it may be that we take
him to ourselves (as) a son." And thus, We established Yusuf (Joseph) in the
land, and that We may teach him some of the interpretation of discourses. And
Allah is Overcomer with (Literally: Over) His Command, but most men do not know.
And when Joseph reached maturity, We gave him judgment and knowledge. And thus
We reward the doers of good.
Muhsin Khan
And when he [Yusuf (Joseph)] attained his full manhood, We gave him wisdom and
knowledge (the Prophethood), thus We reward the Muhsinun (doers of good - see
V.2:112).
Pickthall
And And when he reached his prime We gave him wisdom and knowledge. Thus We
reward the good.
Yusuf Ali
When Joseph attained His full manhood, We gave him power and knowledge: thus do
We reward those who do right.
Shakir
And when he had attained his maturity, We gave him wisdom and knowledge: and
thus do We reward those who do good.
Dr. Ghali
And when he reached full age, We brought him judgment and knowledge; and thus We
recompense the fair-doers.
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."
Muhsin Khan
And she, in whose house he was, sought to seduce him (to do an evil act), she
closed the doors and said: "Come on, O you." He said: "I seek refuge in Allah
(or Allah forbid)! Truly, he (your husband) is my master! He made my stay
agreeable! (So I will never betray him). Verily, the Zalimun (wrong and
evil-doers) will never be successful."
Pickthall
And she, in whose house he was, asked of him an evil act. She bolted the doors
and said: Come! He said: I seek refuge in Allah! Lo! he is my lord, who hath
treated me honourably. Lo! wrong-doers never prosper.
Yusuf Ali
But she in whose house he was, sought to seduce him from his (true) self: she
fastened the doors, and said: "Now come, thou (dear one)!" He said: "Allah
forbid! truly (thy husband) is my lord! he made my sojourn agreeable! truly to
no good come those who do wrong!"
Shakir
And she in whose house he was sought to make himself yield (to her), and she
made fast the doors and said: Come forward. He said: I seek Allah's refuge,
surely my Lord made good my abode: Surely the unjust do not prosper.
Dr. Ghali
And she in whose home he was solicited him, (Literally: she solicited him about
himself) and bolted the doors (on them), and said, "Come! Everything is ready
for you." (i.e., take me) He said, " Allah be my refuge! Surely he is my lord
(i.e., your husband is my lord) who has given me the fairest of lodging. Surely
the unjust (ones) do not prosper."
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.
Muhsin Khan
And indeed she did desire him and he would have inclined to her desire, had he
not seen the evidence of his Lord. Thus it was, that We might turn away from him
evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided
slaves.
Pickthall
She verily desired him, and he would have desired her if it had not been that he
saw the argument of his Lord. Thus it was, that We might ward off from him evil
and lewdness. Lo! he was of Our chosen slaves.
Yusuf Ali
And (with passion) did she desire him, and he would have desired her, but that
he saw the evidence of his Lord: thus (did We order) that We might turn away
from him (all) evil and shameful deeds: for he was one of Our servants, sincere
and purified.
Shakir
And certainly she made for him, and he would have made for her, were it not that
he had seen the manifest evidence of his Lord; thus (it was) that We might turn
away from him evil and indecency, surely he was one of Our sincere servants.
Dr. Ghali
And indeed she already designed on him, and he (would have) designed on her, had
he not seen the proof of his Lord. Thus it was, that We might turn about from
him odious (deeds) and obscenity. Surely he was one of Our most faithful
bondmen.
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?"
Muhsin Khan
So they raced with one another to the door, and she tore his shirt from the
back. They both found her lord (i.e. her husband) at the door. She said: "What
is the recompense (punishment) for him who intended an evil design against your
wife, except that he be put in prison or a painful torment?"
Pickthall
And they raced with one another to the door, and she tore his shirt from behind,
and they met her lord and master at the door. She said: What shall be his
reward, who wisheth evil to thy folk, save prison or a painful doom?
Yusuf Ali
So they both raced each other to the door, and she tore his shirt from the back:
they both found her lord near the door. She said: "What is the (fitting)
punishment for one who formed an evil design against thy wife, but prison or a
grievous chastisement?"
Shakir
And they both hastened to the door, and she rent his shirt from behind and they
met her husband at the door. She said: What is the punishment of him who intends
evil to your wife except imprisonment or a painful chastisement?
Dr. Ghali
And they raced with one another to the door, and she ripped his shirt from the
rear. And they came upon her master close to the door. She said, "What is the
recompense of him who was willing to (commit) an odious (deed) to your family
except that he should be imprisoned or (receive) a painful torment?"
[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.
Muhsin Khan
He [Yusuf (Joseph)] said: "It was she that sought to seduce me," - and a witness
of her household bore witness (saying): "If it be that his shirt is torn from
the front, then her tale is true and he is a liar!
Pickthall
(Joseph) said: She it was who asked of me an evil act. And a witness of her own
folk testified: If his shirt is torn from before, then she speaketh truth and he
is of the liars.
Yusuf Ali
He said: "It was she that sought to seduce me - from my (true) self." And one of
her household saw (this) and bore witness, (thus):- "If it be that his shirt is
rent from the front, then is her tale true, and he is a liar!
Shakir
He said: She sought to make me yield (to her); and a witness of her own family
bore witness: If his shirt is rent from front, she speaks the truth and he is
one of the liars:
Dr. Ghali
He said, "She, (really) she solicited me. "And a witness of her family bore
witness, "In case his shirt has been ripped from the forepart, then she has
(spoken) sincerely, and he is (one) of the liars.
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.
Muhsin Khan
So when he (her husband) saw his [(Yusuf's (Joseph)] shirt torn at the back;
(her husband) said: "Surely, it is a plot of you women! Certainly mighty is your
plot!
Pickthall
So when he saw his shirt torn from behind, he said: Lo! this is of the guile of
you women. Lo! the guile of you is very great.
Yusuf Ali
So when he saw his shirt,- that it was torn at the back,- (her husband) said:
"Behold! It is a snare of you women! truly, mighty is your snare!
Shakir
So when he saw his shirt rent from behind, he said: Surely it is a guile of you
women; surely your guile is great:
Dr. Ghali
So, as soon as he saw his shirt ripped from the rear, he said, "Surely this is
of your (The Arabic adjective is feminine plural) (women's) plotting; surely
your (The Arabic adjective is feminine plural) plotting is monstrous.
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."
Muhsin Khan
And women in the city said: "The wife of Al-'Aziz is seeking to seduce her
(slave) young man, indeed she loves him violently; verily we see her in plain
error."
Pickthall
And women in the city said: The ruler's wife is asking of her slave-boy an
ill-deed. Indeed he has smitten her to the heart with love. We behold her in
plain aberration.
Yusuf Ali
Ladies said in the City: "The wife of the (great) 'Aziz is seeking to seduce her
slave from his (true) self: Truly hath he inspired her with violent love: we see
she is evidently going astray."
Shakir
And women in the city said: The chiefs wife seeks her slave to yield himself (to
her), surely he has affected her deeply with (his) love; most surely we see her
in manifest error.
Dr. Ghali
And (some) women folk in the city said, "The wife of the governor (Literally:
the ever-mighty Al-Aziz) is soliciting her page; (Literally: seeking to win his
self ) he has already smitten (her heart) with love; (Literally: affected her
pericardium, i.e., infatuated her) surely we indeed see her in evident error."
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."
Muhsin Khan
So when she heard of their accusation, she sent for them and prepared a banquet
for them; she gave each one of them a knife (to cut the foodstuff with), and she
said [(to Yusuf (Joseph)]: "Come out before them." Then, when they saw him, they
exalted him (at his beauty) and (in their astonishment) cut their hands. They
said: "How perfect is Allah (or Allah forbid)! No man is this! This is none
other than a noble angel!"
Pickthall
And when she heard of their sly talk, she sent to them and prepared for them a
cushioned couch (to lie on at the feast) and gave to every one of them a knife
and said (to Joseph): Come out unto them! And when they saw him they exalted him
and cut their hands, exclaiming: Allah Blameless! This is no a human being. This
is not other than some gracious angel.
Yusuf Ali
When she heard of their malicious talk, she sent for them and prepared a banquet
for them: she gave each of them a knife: and she said (to Joseph), "Come out
before them." When they saw him, they did extol him, and (in their amazement)
cut their hands: they said, "Allah preserve us! no mortal is this! this is none
other than a noble angel!"
Shakir
So when she heard of their sly talk she sent for them and prepared for them a
repast, and gave each of them a knife, and said (to Yusuf): Come forth to them.
So when they saw him, they deemed him great, and cut their hands (in amazement),
and said: Remote is Allah (from inperfection); this is not a mortal; this is but
a noble angel.
Dr. Ghali
So, as soon as she heard their scheming, she sent for them, and she readied for
them a reclining (couch). And she brought each one of them a knife, and said,
(to Yusuf), "Go out to them." So, as soon as they saw him, they were greatly
(amazed) at him and cut their hands severely (The Arabic verb form implies
something done repeatedly or to a high degree or great extent) and said, " Allah
forbid! (i.e. Allah forbid that Yusuf could have ever solicited her!) In no way
is this a mortal; decidedly this is nothing else except an honorable angel."
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."
Muhsin Khan
She said: "This is he (the young man) about whom you did blame me (for his
love), and I did seek to seduce him, but he refused. And now if he refuses to
obey my order, he shall certainly be cast into prison, and will be one of those
who are disgraced."
Pickthall
She said: This is he on whose account ye blamed me. I asked of him an evil act,
but he proved continent, but if he do not my behest he verily shall be
imprisoned, and verily shall be of those brought low.
Yusuf Ali
She said: "There before you is the man about whom ye did blame me! I did seek to
seduce him from his (true) self but he did firmly save himself guiltless!....and
now, if he doth not my bidding, he shall certainly be cast into prison, and
(what is more) be of the company of the vilest!"
Shakir
She said: This is he with respect to whom you blamed me, and certainly I sought
his yielding himself (to me), but he abstained, and if he does not do what I bid
him, he shall certainly be imprisoned, and he shall certainly be of those who
are in a state of ignominy.
Dr. Ghali
She said, "Then that is (the affair) you blamed me for; and indeed I readily
solicited him, yet he safeguarded (his chastity); and indeed in case he does not
(perform) what I command him, indeed he will definitely be imprisoned, and
indeed he will (really) be of the ones belittled."
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."
Muhsin Khan
He said:"O my Lord! Prison is more to my liking than that to which they invite
me. Unless You turn away their plot from me, I will feel inclined towards them
and be one (of those who commit sin and deserve blame or those who do deeds) of
the ignorants."
Pickthall
He said: O my Lord! Prison is more dear than that unto which they urge me, and
if Thou fend not off their wiles from me I shall incline unto them and become of
the foolish.
Yusuf Ali
He said: "O my Lord! the prison is more to my liking than that to which they
invite me: Unless Thou turn away their snare from me, I should (in my youthful
folly) feel inclined towards them and join the ranks of the ignorant."
Shakir
He said: My Lord! the prison house is dearer to me than that to which they
invite me; and if Thou turn not away their device from me, I will yearn towards
them and become (one) of the ignorant.
Dr. Ghali
He said, "Lord! Prison is more beloved to me than what they call me to; and in
case You do not turn about from me their plotting, I would court them, and I
would be of the ignorant."
Then it appeared to them after they had seen the signs that al-'Azeez should
surely imprison him for a time.
Muhsin Khan
Then it appeared to them, after they had seen the proofs (of his innocence) to
imprison him for a time.
Pickthall
And it seemed good to them (the men-folk) after they had seen the signs (of his
innocence) to imprison him for a time.
Yusuf Ali
Then it occurred to the men, after they had seen the signs, (that it was best)
to imprison him for a time.
Shakir
Then it occurred to them after they had seen the signs that they should imprison
him till a time.
Dr. Ghali
Thereafter it seemed good to them even after they had seen the signs, that
indeed they should definitely imprison him for (Literally: till a while (had
passed) a while (of time).
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."
Muhsin Khan
And there entered with him two young men in the prison. One of them said:
"Verily, I saw myself (in a dream) pressing wine." The other said: "Verily, I
saw myself (in a dream) carrying bread on my head and birds were eating
thereof." (They said): "Inform us of the interpretation of this. Verily, we
think you are one of the Muhsinun (doers of good - see V.2:112)."
Pickthall
And two young men went to prison with him. One of them said: I dreamed that I
was pressing wine. The other said: I dreamed that I was carrying upon my head
bread whereof the birds were eating. Announce unto us the interpretation, for we
see thee of those good (at interpretation).
Yusuf Ali
Now with him there came into the prison two young men. Said one of them: "I see
myself (in a dream) pressing wine." said the other: "I see myself (in a dream)
carrying bread on my head, and birds are eating, thereof." "Tell us" (they said)
"The truth and meaning thereof: for we see thou art one that doth good (to
all)."
Shakir
And two youths entered the prison with him. One of them said: I saw myself
pressing wine. And the other said: I saw myself carrying bread on my head, of
which birds ate. Inform us of its interpretation; surely we see you to be of the
doers of good.
Dr. Ghali
And two pages entered the prison with him. One of them said, "Surely I (do) see
myself (in a dream) that I was pressing wine. "And the other said, "Surely I
(do) see myself (in a dream) that I was carrying above my head bread that birds
were eating of. Fully inform us of its interpretation; surely we see you (are)
(one) of the fair-doers."
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.
Muhsin Khan
He said: "No food will come to you (in wakefulness or in dream) as your
provision, but I will inform (in wakefulness) its interpretation before it (the
food) comes. This is of that which my Lord has taught me. Verily, I have
abandoned the religion of a people that believe not in Allah and are
disbelievers in the Hereafter (i.e. the Kan'aniun of Egypt who were polytheists
and used to worship sun and other false deities).
Pickthall
He said: The food which ye are given (daily) shall not come unto you but I shall
tell you the interpretation ere it cometh unto you. This is of that which my
Lord hath taught me. Lo! I have forsaken the religion of folk who believe not in
Allah and are disbelievers in the Hereafter.
Yusuf Ali
He said: "Before any food comes (in due course) to feed either of you, I will
surely reveal to you the truth and meaning of this ere it befall you: that is
part of the (duty) which my Lord hath taught me. I have (I assure you) abandoned
the ways of a people that believe not in Allah and that (even) deny the
Hereafter.
Shakir
He said: There shall not come to you the food with which you are fed, but I will
inform you both of its interpretation before it comes to you; this is of what my
Lord has taught me; surely I have forsaken the religion of a people who do not
believe in Allah, and they are deniers of the hereafter:
Dr. Ghali
He said, "No food will come up to you (both) to be provided with except that I
will (fully) inform you about its interpretation before it comes up to you;
(i.e., I will inform you of the interpretation before the food comes to you)
that (i.e., these two interpretations) is (part) of what my Lord taught me.
Surely I have left the creed of a people who do not believe in Allah, and they
are they (who) are disbelievers in the Hereafter. Yusuf
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.
Muhsin Khan
"And I have followed the religion of my fathers, - Ibrahim (Abraham), Ishaque
(Isaac) and Ya'qub (Jacob)], and never could we attribute any partners
whatsoever to Allah. This is from the Grace of Allah to us and to mankind, but
most men thank not (i.e. they neither believe in Allah, nor worship Him).
Pickthall
And I have followed the religion of my fathers, Abraham and Isaac and Jacob. It
never was for us to attribute aught as partner to Allah. This is of the bounty
of Allah unto us (the seed of Abraham) and unto mankind; but most men give not
thanks.
Yusuf Ali
"And I follow the ways of my fathers,- Abraham, Isaac, and Jacob; and never
could we attribute any partners whatever to Allah: that (comes) of the grace of
Allah to us and to mankind: yet most men are not grateful.
Shakir
And I follow the religion of my fathers, Ibrahim and Ishaq and Yaqoub; it
beseems us not that we should associate aught with Allah; this is by Allah's
grace upon us and on mankind, but most people do not give thanks:
Dr. Ghali
And I have closely followed the creed of my fathers, Ibrahim andIshaq and
Yaaqub. (Abraham, Isaac and Jacob, respectively) In no way is it for us to
associate anything (whatever) with Allah. That is of the Grace of Allah to us
and to mankind; but most (of) mankind do not thank (Him)
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.
Muhsin Khan
"You do not worship besides Him but only names which you have named (forged),
you and your fathers, for which Allah has sent down no authority. The command
(or the judgement) is for none but Allah. He has commanded that you worship none
but Him (i.e. His Monotheism), that is the (true) straight religion, but most
men know not.
Pickthall
Those whom ye worship beside Him are but names which ye have named, ye and your
fathers. Allah hath revealed no sanction for them. The decision rests with Allah
only, Who hath commanded you that ye worship none save Him. This is the right
religion, but most men know not.
Yusuf Ali
"If not Him, ye worship nothing but names which ye have named,- ye and your
fathers,- for which Allah hath sent down no authority: the command is for none
but Allah: He hath commanded that ye worship none but Him: that is the right
religion, but most men understand not...
Shakir
You do not serve besides Him but names which you have named, you and your
fathers; Allah has not sent down any authority for them; judgment is only
Allah's; He has commanded that you shall not serve aught but Him; this is the
right religion but most people do not know:
Dr. Ghali
In no way do you worship, apart from Him, except names you have named, you and
your fathers; in no way has Allah sent down any all-binding authority concerning
them. Decidedy judgment (belongs to none) except to Allah; He has commanded that
you should not worship any except Him (only). That is the most upright religion,
but most (of) mankind do not know.
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."
Muhsin Khan
"O two companions of the prison! As for one of you, he (as a servant) will pour
out wine for his lord (king or master) to drink; and as for the other, he will
be crucified and birds will eat from his head. Thus is the case judged
concerning which you both did inquire."
Pickthall
O my two fellow-prisoners! As for one of you, he will pour out wine for his lord
to drink; and as for the other, he will be crucified so that the birds will eat
from his head. Thus is the case judged concerning which ye did inquire.
Yusuf Ali
"O my two companions of the prison! As to one of you, he will pour out the wine
for his lord to drink: as for the other, he will hang from the cross, and the
birds will eat from off his head. (so) hath been decreed that matter whereof ye
twain do enquire"...
Shakir
O my two mates of the prison! as for one of you, he shall give his lord to drink
wine; and as for the other, he shall be crucified, so that the birds shall eat
from his head, the matter is decreed concerning which you inquired.
Dr. Ghali
O (you) two companions of the prison! As for one of you, he will give his lord
wine to drink; and as for the other, then he will be crucified (and) so birds
will eat of his head. The Command is decreed of which you (both) ask for
pronouncement.
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.
Muhsin Khan
And he said to the one whom he knew to be saved: "Mention me to your lord (i.e.
your king, so as to get me out of the prison)." But Shaitan (Satan) made him
forget to mention it to his Lord [or Satan made [(Yusuf (Joseph)] to forget the
remembrance of his Lord (Allah) as to ask for His Help, instead of others]. So
[Yusuf (Joseph)] stayed in prison a few (more) years.
Pickthall
And he said unto him of the twain who he knew would be released: Mention me in
the presence of thy lord. But Satan caused him to forget to mention it to his
lord, so he (Joseph) stayed in prison for some years.
Yusuf Ali
And of the two, to that one whom he consider about to be saved, he said:
"Mention me to thy lord." But Satan made him forget to mention him to his lord:
and (Joseph) lingered in prison a few (more) years.
Shakir
And he said to him whom he knew would be delivered of the two: Remember me with
your lord; but the Shaitan caused him to forget mentioning (it) to his lord, so
he remained in the prison a few years.
Dr. Ghali
And he said to the one of the two (that) he expected would be delivered,
"Mention me in the presence of your lord." (But) then Ash-Shaytan (The
all-vicious (one), i.e., the Devil) caused him to forget mentioning (him to) his
lord; so he lingered in the prison for several years.
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."
Muhsin Khan
And the king (of Egypt) said: "Verily, I saw (in a dream) seven fat cows, whom
seven lean ones were devouring - and of seven green ears of corn, and (seven)
others dry. O notables! Explain to me my dream, if it be that you can interpret
dreams."
Pickthall
And the king said: Lo! I saw in a dream seven fat kine which seven lean were
eating, and seven green ears of corn and other (seven) dry. O notables! Expound
for me my vision, if ye can interpret dreams.
Yusuf Ali
The king (of Egypt) said: "I do see (in a vision) seven fat kine, whom seven
lean ones devour, and seven green ears of corn, and seven (others) withered. O
ye chiefs! Expound to me my vision if it be that ye can interpret visions."
Shakir
And the king said: Surely I see seven fat kine which seven lean ones devoured;
and seven green ears and (seven) others dry: O chiefs! explain to me my dream,
if you can interpret the dream.
Dr. Ghali
And the king said, "Surely I (do) see (in a dream) seven plump cows which seven
lean ones were eating, and seven green ears (of grain) and (seven) others dry. O
you chiefs, pronounce about my vision in case you can explicate vision (s)."
But the one who was freed and remembered after a time said, "I will inform you
of its interpretation, so send me forth."
Muhsin Khan
Then the man who was released (one of the two who were in prison), now at length
remembered and said: "I will tell you its interpretation, so send me forth."
Pickthall
And he of the two who was released, and (now) at length remembered, said: I am
going to announce unto you the interpretation, therefore send me forth.
Yusuf Ali
But the man who had been released, one of the two (who had been in prison) and
who now bethought him after (so long) a space of time, said: "I will tell you
the truth of its interpretation: send ye me (therefore)."
Shakir
And of the two (prisoners) he who had found deliverance and remembered after a
long time said: I will inform you of its interpretation, so let me go:
Dr. Ghali
And the one who (was) delivered of the two said and recollected after some time,
"I will (myself) fully inform you of its interpretation. So send me forth."
[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]."
Muhsin Khan
(He said): "O Yusuf (Joseph), the man of truth! Explain to us (the dream) of
seven fat cows whom seven lean ones were devouring, and of seven green ears of
corn, and (seven) others dry, that I may return to the people, and that they may
know."
Pickthall
(And when he came to Joseph in the prison, he exclaimed): Joseph! O thou
truthful one! Expound for us the seven fat kine which seven lean were eating and
the seven green ears of corn and other (seven) dry, that I may return unto the
people, so that they may know.
Yusuf Ali
"O Joseph!" (he said) "O man of truth! Expound to us (the dream) of seven fat
kine whom seven lean ones devour, and of seven green ears of corn and (seven)
others withered: that I may return to the people, and that they may understand."
Shakir
Yusuf! O truthful one! explain to us seven fat kine which seven lean ones
devoured, and seven green ears and (seven) others dry, that I may go back to the
people so that they may know.
Dr. Ghali
"Yusuf, (Joseph) O you (man) constantly sincere, pronounce to us regarding seven
plump cows which seven lean ones were eating, and seven green ears (of grain)
and (seven) others dry, that possibly I would return to (all) people that
possibly they would know."
[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.
Muhsin Khan
[(Yusuf (Joseph)] said: "For seven consecutive years, you shall sow as usual and
that (the harvest) which you reap you shall leave in ears, (all) - except a
little of it which you may eat.
Pickthall
He said: Ye shall sow seven years as usual, but that which ye reap, leave it in
the ear, all save a little which ye eat.
Yusuf Ali
(Joseph) said: "For seven years shall ye diligently sow as is your wont: and the
harvests that ye reap, ye shall leave them in the ear,- except a little, of
which ye shall eat.
Shakir
He said: You shall sow for seven years continuously, then what you reap leave it
in its ear except a little of which you eat.
Dr. Ghali
He said, "You will plant seven years after your steadfast manner; so, what you
have harvested, then leave out in the ear, excepting a little of which you eat.
Then will come after that seven difficult [years] which will consume what you
saved for them, except a little from which you will store.
Muhsin Khan
"Then will come after that, seven hard (years), which will devour what you have
laid by in advance for them, (all) except a little of that which you have
guarded (stored).
Pickthall
Then after that will come seven hard years which will devour all that ye have
prepared for them, save a little of that which ye have stored.
Yusuf Ali
"Then will come after that (period) seven dreadful (years), which will devour
what ye shall have laid by in advance for them,- (all) except a little which ye
shall have (specially) guarded.
Shakir
Then there shall come after that seven years of hardship which shall eat away
all that you have beforehand laid up in store for them, except a little of what
you shall have preserved:
Dr. Ghali
Thereafter; even after that, (there) will come up seven strict (years), that
will eat whatever you have forwarded to them, excepting a little of what you
safely attend to.
Then will come after that a year in which the people will be given rain and in
which they will press [olives and grapes]."
Muhsin Khan
"Then thereafter will come a year in which people will have abundant rain and in
which they will press (wine and oil)."
Pickthall
Then, after that, will come a year when the people will have plenteous crops and
when they will press (wine and oil).
Yusuf Ali
"Then will come after that (period) a year in which the people will have
abundant water, and in which they will press (wine and oil)."
Shakir
Then there will come after that a year in which people shall have rain and in
which they shall press (grapes).
Dr. Ghali
Thereafter, even after that, (there) will come up a season wherein all people
will be succored, and wherein they press." (i.e., they press olives and grapes
(because the harvest is good)
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."
Muhsin Khan
And the king said: "Bring him to me." But when the messenger came to him, [Yusuf
(Joseph)] said: "Return to your lord and ask him, 'What happened to the women
who cut their hands? Surely, my Lord (Allah) is Well-Aware of their plot.
Pickthall
And the king said: Bring him unto me. And when the messenger came unto him, he
(Joseph) said: Return unto thy lord and ask him what was the case of the women
who cut their hands. Lo! my Lord knoweth their guile.
Yusuf Ali
So the king said: "Bring ye him unto me." But when the messenger came to him,
(Joseph) said: "Go thou back to thy lord, and ask him, 'What is the state of
mind of the ladies who cut their hands'? For my Lord is certainly well aware of
their snare."
Shakir
And the king said: Bring him to me. So when the messenger came to him, he said:
Go back to your lord and ask him, what is the case of the women who cut their
hands; surely my Lord knows their guile.
Dr. Ghali
And the king said, "Come up with him (i.e., Bring him) to me!" Then as soon as
the messenger came to him, he (Yusuf) said, "Return to your lord and so ask him,
What about the women folk who severely cut (The Arabic verb from implies an
action that is done repeatedly or to high degree or to a great extent) their
hands? Surely my Lord is Ever-Knowing of their scheming."
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.
Muhsin Khan
(The King) said (to the women): "What was your affair when you did seek to
seduce Yusuf (Joseph)?" The women said: "Allah forbid! No evil know we against
him!" The wife of Al-'Aziz said: "Now the truth is manifest (to all), it was I
who sought to seduce him, and he is surely of the truthful."
Pickthall
He (the king) (then sent for those women and) said: What happened when ye asked
an evil act of Joseph? They answered: Allah Blameless! We know no evil of him.
Said the wife of the ruler: Now the truth is out. I asked of him an evil act,
and he is surely of the truthful.
Yusuf Ali
(The king) said (to the ladies): "What was your affair when ye did seek to
seduce Joseph from his (true) self?" The ladies said: "Allah preserve us! no
evil know we against him!" Said the 'Aziz's wife: "Now is the truth manifest (to
all): it was I who sought to seduce him from his (true) self: He is indeed of
those who are (ever) true (and virtuous).
Shakir
He said: How was your affair when you sought Yusuf to yield himself (to you)?
They said: Remote is Allah (from imperfection), we knew of no evil on his part.
The chief's wife said: Now has the truth become established: I sought him to
yield himself (to me), and he is most surely of the truthful ones.
Dr. Ghali
He said, (i.e., the king said to the women) "What was your concern as you
solicited Yusuf?" They said, " Allah forbid! In no way do we know any odious
(deeds) against him." The wife of the governor (Literally: the ever-mighty
Al-Aiz) said, "Now the truth has come to light; I did solicit him; and surely he
is indeed one of the sincere.
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.
Muhsin Khan
[Then Yusuf (Joseph) said: "I asked for this enquiry] in order that he
(Al-'Aziz) may know that I betrayed him not in secret. And, verily! Allah guides
not the plot of the betrayers.
Pickthall
(Then Joseph said: I asked for) this, that he (my lord) may know that I betrayed
him not in secret, and that surely Allah guideth not the snare of the betrayers.
Yusuf Ali
"This (say I), in order that He may know that I have never been false to him in
his absence, and that Allah will never guide the snare of the false ones.
Shakir
This is that he might know that I have not been unfaithful to him in secret and
that Allah does not guide the device of the unfaithful.
Dr. Ghali
That (is so); so that he may know I did not betray him in (his) absence, and
that Allah does not guide the plotting of the treacherous.
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."
Muhsin Khan
"And I free not myself (from the blame). Verily, the (human) self is inclined to
evil, except when my Lord bestows His Mercy (upon whom He wills). Verily, my
Lord is Oft-Forgiving, Most Merciful."
Pickthall
I do not exculpate myself. Lo! the (human) soul enjoineth unto evil, save that
whereon my Lord hath mercy. Lo! my Lord is Forgiving, Merciful.
Yusuf Ali
"Nor do I absolve my own self (of blame): the (human) soul is certainly prone to
evil, unless my Lord do bestow His Mercy: but surely my Lord is Oft-forgiving,
Most Merciful."
Shakir
And I do not declare myself free, most surely (man's) self is wont to command
(him to do) evil, except such as my Lord has had mercy on, surely my Lord is
Forgiving, Merciful.
Dr. Ghali
And in no way do I acquit my self. Surely the self indeed constantly commands to
odious (deeds), except that on which my Lord had mercy. Surely my Lord is
Ever-forgiving, Ever-Merciful."
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."
Muhsin Khan
And the king said: "Bring him to me that I may attach him to my person." Then,
when he spoke to him, he said: "Verily, this day, you are with us high in rank
and fully trusted."
Pickthall
And the king said: Bring him unto me that I may attach him to my person. And
when he had talked with him he said: Lo! thou art to-day in our presence
established and trusted.
Yusuf Ali
So the king said: "Bring him unto me; I will take him specially to serve about
my own person." Therefore when he had spoken to him, he said: "Be assured this
day, thou art, before our own presence, with rank firmly established, and
fidelity fully proved!
Shakir
And the king said: Bring him to me, I will choose him for myself. So when he had
spoken with him, he said: Surely you are in our presence today an honorable, a
faithful one.
Dr. Ghali
And the king said, "Come up with him (i.e., Bring him) to me! I would faithfully
(attach) him to myself." So, as soon as he spoke to him, he said, "Surely today
you are close to us established, and devoted."
[Joseph] said, "Appoint me over the storehouses of the land. Indeed, I will be a
knowing guardian."
Muhsin Khan
[Yusuf (Joseph)] said: "Set me over the storehouses of the land; I will indeed
guard them with full knowledge" (as a minister of finance in Egypt, in place of
Al-'Aziz who was dead at that time).
Pickthall
He said: Set me over the storehouses of the land. Lo! I am a skilled custodian.
Yusuf Ali
(Joseph) said: "Set me over the store-houses of the land: I will indeed guard
them, as one that knows (their importance)."
Shakir
He said: Place me (in authority) over the treasures of the land, surely I am a
good keeper, knowing well.
Dr. Ghali
He (Yusuf) said, "Set me over the lands treasuries. Surely I am
constantly-persevering, (i.e., guardian) constantly-knowing."
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.
Muhsin Khan
Thus did We give full authority to Yusuf (Joseph) in the land, to take
possession therein, as when or where he likes. We bestow of Our Mercy on whom We
please, and We make not to be lost the reward of Al-Muhsinun (the good doers -
see V.2:112).
Pickthall
Thus gave We power to Joseph in the land. He was the owner of it where he
pleased. We reach with Our mercy whom We will. We lose not the reward of the
good.
Yusuf Ali
Thus did We give established power to Joseph in the land, to take possession
therein as, when, or where he pleased. We bestow of our Mercy on whom We please,
and We suffer not, to be lost, the reward of those who do good.
Shakir
And thus did We give to Yusuf power in the land-- he had mastery in it wherever
he liked; We send down Our mercy on whom We please, and We do not waste the
reward of those who do good.
Dr. Ghali
And thus We established Yusuf in the land to take his location (there) where he
decides. We (make) Our mercy alight on whomever We decide, and We do not waste
the reward of the fair-doers
And the reward of the Hereafter is better for those who believed and were
fearing Allah .
Muhsin Khan
And verily, the reward of the Hereafter is better for those who believe and used
to fear Allah and keep their duty to Him (by abstaining from all kinds of sins
and evil deeds and by performing all kinds of righteous good deeds).
Pickthall
And the reward of the Hereafter is better, for those who believe and ward off
(evil).
Yusuf Ali
But verily the reward of the Hereafter is the best, for those who believe, and
are constant in righteousness.
Shakir
And certainly the reward of the hereafter is much better for those who believe
and guard (against evil).
Dr. Ghali
And indeed the reward of the Hereafter is most charitable (i.e., better) for the
ones who have believed and have been pious.
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?
Muhsin Khan
And when he had furnished them forth with provisions (according to their need),
he said: "Bring me a brother of yours from your father; (he meant Benjamin). See
you not that I give full measure, and that I am the best of the hosts?
Pickthall
And when he provided them with their provision he said: Bring unto me a brother
of yours from your father. See ye not that I fill up the measure and I am the
best of hosts?
Yusuf Ali
And when he had furnished them forth with provisions (suitable) for them, he
said: "Bring unto me a brother ye have, of the same father as yourselves, (but a
different mother): see ye not that I pay out full measure, and that I do provide
the best hospitality?
Shakir
And when he furnished them with their provision, he said: Bring to me a brother
of yours from your father; do you not see that I give full measure and that I am
the best of hosts?
Dr. Ghali
And as soon as he equipped them with their equipment, he said, "Come up with
(i.e., Bring him) a brother of yours from your father. Do you not see that I
fill up the measure, and I am the most charitable of hosts?
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."
Muhsin Khan
And [Yusuf (Joseph)] told his servants to put their money (with which they had
bought the corn) into their bags, so that they might know it when they go back
to their people, in order that they might come back.
Pickthall
He said unto his young men: Place their merchandise in their saddlebags, so that
they may know it when they go back to their folk, and so will come again.
Yusuf Ali
And (Joseph) told his servants to put their stock-in-trade (with which they had
bartered) into their saddle-bags, so they should know it only when they returned
to their people, in order that they might come back.
Shakir
And he said to his servants: Put their money into their bags that they may
recognize it when they go back to their family, so that they may come back.
Dr. Ghali
And he said to his pages, "Set their merchandise in their saddlebags that
possibly they will recognize it when they turn over (i.e., return) to their
family; possibly they will return."
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."
Muhsin Khan
So, when they returned to their father, they said: "O our father! No more
measure of grain shall we get (unless we take our brother). So send our brother
with us, and we shall get our measure and truly we will guard him."
Pickthall
So when they went back to their father they said: O our father! The measure is
denied us, so send with us our brother that we may obtain the measure, surely we
will guard him well.
Yusuf Ali
Now when they returned to their father, they said: "O our father! No more
measure of grain shall we get (unless we take our brother): So send our brother
with us, that we may get our measure; and we will indeed take every care of
him."
Shakir
So when they returned to their father, they said: O our father, the measure is
withheld from us, therefore send with us our brother, (so that) we may get the
measure, and we will most surely guard him.
Dr. Ghali
So, as soon as they returned to their father, they said, "O our father, the
measure was denied to us; so send with us our brother, that we may (obtain) the
measure; and surely we will indeed be his preservers."
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."
Muhsin Khan
He said: "Can I entrust him to you except as I entrusted his brother [Yusuf
(Joseph)] to you aforetime? But Allah is the Best to guard, and He is the Most
Merciful of those who show mercy."
Pickthall
He said: Can I entrust him to you save as I entrusted his brother to you
aforetime? Allah is better at guarding, and He is the Most Merciful of those who
show mercy.
Yusuf Ali
He said: "Shall I trust you with him with any result other than when I trusted
you with his brother aforetime? But Allah is the best to take care (of him), and
He is the Most Merciful of those who show mercy!"
Shakir
He said: I cannot trust in you with respect to him, except as I trusted in you
with respect to his brother before; but Allah is the best Keeper, and He is the
most Merciful of the merciful ones.
Dr. Ghali
He said, "should I keep him in custody to you except as I kept his brother in
custody even before to you? Yet, Allah is The Most Charitable as Preserver and
He is The Most Merciful of the merciful."
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."
Muhsin Khan
And when they opened their bags, they found their money had been returned to
them. They said: "O our father! What (more) can we desire? This, our money has
been returned to us, so we shall get (more) food for our family, and we shall
guard our brother and add one more measure of a camel's load. This quantity is
easy (for the king to give)."
Pickthall
And when they opened their belongings they discovered that their merchandise had
been returned to them. They said: O our father! What (more) can we ask? Here is
our merchandise returned to us. We shall get provision for our folk and guard
our brother, and we shall have the extra measure of a camel (load). This (that
we bring now) is a light measure.
Yusuf Ali
Then when they opened their baggage, they found their stock-in-trade had been
returned to them. They said: "O our father! What (more) can we desire? this our
stock-in-trade has been returned to us: so we shall get (more) food for our
family; We shall take care of our brother; and add (at the same time) a full
camel's load (of grain to our provisions). This is but a small quantity.
Shakir
And when they opened their goods, they found their money returned to them. They
said: O our father! what (more) can we desire? This is our property returned to
us, and we will bring corn for our family and guard our brother, and will have
in addition the measure of a camel (load); this is an easy measure.
Dr. Ghali
And as soon as they opened their belongings, they found their merchandise turned
back to them. They said, "O our father, what (more) should we seek? This is our
merchandise turned back to us, and we will cater for our family, and we will
take good care of (i.e., preserve) our brother; and we will have an added
measure of a camel's (load). That is an easy measure."
[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."
Muhsin Khan
He [Ya'qub (Jacob)] said: "I will not send him with you until you swear a solemn
oath to me in Allah's Name, that you will bring him back to me unless you are
yourselves surrounded (by enemies, etc.)," And when they had sworn their solemn
oath, he said: "Allah is the Witness over what we have said."
Pickthall
He said: I will not send him with you till ye give me an undertaking in the name
of Allah that ye will bring him back to me, unless ye are surrounded. And when
they gave him their undertaking he said: Allah is the Warden over what we say.
Yusuf Ali
(Jacob) said: "Never will I send him with you until ye swear a solemn oath to
me, in Allah's name, that ye will be sure to bring him back to me unless ye are
yourselves hemmed in (and made powerless). And when they had sworn their solemn
oath, he said: "Over all that we say, be Allah the witness and guardian!"
Shakir
He said: I will by no means send him with you until you give me a firm covenant
in Allah's name that you will most certainly bring him back to me, unless you
are completely surrounded. And when they gave him their covenant, he said: Allah
is the One in Whom trust is placed as regards what we say.
Dr. Ghali
He said, "I will never send him with you until you bring me a binding compact by
Allah that indeed you will definitely bring him (back) to me, excepting (if) you
are encompassed." So, as soon as they had brought him their binding compact, he
said, " Allah is The Ever-Trusted Trustee over what we say."
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."
Muhsin Khan
And he said: "O my sons! Do not enter by one gate, but enter by different gates,
and I cannot avail you against Allah at all. Verily! The decision rests only
with Allah. In him, I put my trust and let all those that trust, put their trust
in Him."
Pickthall
And he said: O my sons! Go not in by one gate; go in by different gates. I can
naught avail you as against Allah. Lo! the decision rests with Allah only. In
Him do I put my trust, and in Him let all the trusting put their trust.
Yusuf Ali
Further he said: "O my sons! enter not all by one gate: enter ye by different
gates. Not that I can profit you aught against Allah (with my advice): None can
command except Allah: On Him do I put my trust: and let all that trust put their
trust on Him."
Shakir
And he said: O my sons! do not (all) enter by one gate and enter by different
gates and I cannot avail you aught against Allah; judgment is only Allah's; on
Him do I rely, and on Him let those who are reliant rely.
Dr. Ghali
And he said, "O my sons, (Or: my seeds) do not enter by one gate, and enter by
separate gates; and in no way can I avail you anything (whatever) against Allah.
Decidedly judgment belongs to none except Allah. On Him I have put my trust, and
in Him let (all) the trusting ones then put their trust."
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.
Muhsin Khan
And when they entered according to their father's advice, it did not avail them
in the least against (the Will of) Allah, it was but a need of Ya'qub's (Jacob)
inner-self which he discharged. And verily, he was endowed with knowledge
because We had taught him, but most men know not.
Pickthall
And when they entered in the manner which their father had enjoined, it would
have naught availed them as against Allah; it was but a need of Jacob's soul
which he thus satisfied; and lo! he was a lord of knowledge because We had
taught him; but most of mankind know not.
Yusuf Ali
And when they entered in the manner their father had enjoined, it did not profit
them in the least against (the plan of) Allah: It was but a necessity of Jacob's
soul, which he discharged. For he was, by our instruction, full of knowledge
(and experience): but most men know not.
Shakir
And when they had entered as their father had bidden them, it did not avail them
aught against Allah, but (it was only) a desire in the soul of Yaqoub which he
satisfied; and surely he was possessed of knowledge because We had given him
knowledge, but most people do not know.
Dr. Ghali
And as soon as they entered from where their father commanded them, in no way
did it avail them anything whatever with Allah, except (that it was) a need in
Yaaqub's (Jacob's) self that he (so) accomplished. And surely he was indeed an
owner of a knowledge for what We taught him; but most of mankind do not know.
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]."
Muhsin Khan
And when they went in before Yusuf (Joseph), he betook his brother (Benjamin) to
himself and said: "Verily!I am your brother, so grieve not for what they used to
do."
Pickthall
And when they went in before Joseph, he took his brother unto him, saying: Lo!
I, even I, am thy brother, therefore sorrow not for what they did.
Yusuf Ali
Now when they came into Joseph's presence, he received his (full) brother to
stay with him. He said (to him): "Behold! I am thy (own) brother; so grieve not
at aught of their doings."
Shakir
And when they went in to Yusuf. he lodged his brother with himself, saying: I am
your brother, therefore grieve not at what they do.
Dr. Ghali
And soon as they entered to Yusuf, (Joseph) he gave an abode to his brother
(saying), "Surely I, even I, am your brother; so do not feel chagrined by
whatever were doing."
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."
Muhsin Khan
So when he had furnished them forth with their provisions, he put the (golden)
bowl into his brother's bag, then a crier cried: "O you (in) the caravan!
Surely, you are thieves!"
Pickthall
And when he provided them with their provision, he put the drinking-cup in his
brother's saddlebag, and then a crier cried: O camel-riders! Lo! ye are surely
thieves!
Yusuf Ali
At length when he had furnished them forth with provisions (suitable) for them,
he put the drinking cup into his brother's saddle-bag. Then shouted out a crier:
"O ye (in) the caravan! behold! ye are thieves, without doubt!"
Shakir
So when he furnished them with their provisions, (someone) placed the drinking
cup in his brother's bag. Then a crier cried out: O caravan! you are most surely
thieves.
Dr. Ghali
Then as soon as he equipped them with their equipment, he placed (Literally:
made) the drinking- cup in the saddlebag of his brother. Thereafter a crier
announced, (Literally: an announcer announced) "O you (of) the caravan, surely
you are indeed thieves!."
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."
Muhsin Khan
They said: "By Allah! Indeed you know that we came not to make mischief in the
land, and we are no thieves!"
Pickthall
They said: By Allah, well ye know we came not to do evil in the land, and are no
thieves.
Yusuf Ali
(The brothers) said: "By Allah! well ye know that we came not to make mischief
in the land, and we are no thieves!"
Shakir
They said: By Allah! you know for certain that we have not come to make mischief
in the land, and we are not thieves.
Dr. Ghali
They said, "By (The Arabic here is at-llahi, which is a stronger oath than the
usual we-llahi) Allah, indeed you already know that in no way have we come to
corrupt in the land and in no way are we thieves."
[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."
Muhsin Khan
They [Yusuf's (Joseph) brothers] said: "The penalty should be that he, in whose
bag it is found, should be held for the punishment (of the crime). Thus we
punish the Zalimun (wrong-doers, etc.)!"
Pickthall
They said: The penalty for it! He in whose bag (the cup) is found, he is the
penalty for it. Thus we requite wrong-doers.
Yusuf Ali
They said: "The penalty should be that he in whose saddle-bag it is found,
should be held (as bondman) to atone for the (crime). Thus it is we punish the
wrong-doers!"
Shakir
They said: The requital of this is that the person in whose bag it is found
shall himself be (held for) the satisfaction thereof; thus do we punish the
wrongdoers.
Dr. Ghali
They said, "The recompense for this (is that) he in whomever?s saddlebag (the
tumbler) is found, then he shall be its recompense. Thus we recompense the
unjust."
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.
Muhsin Khan
So he [Yusuf (Joseph)] began (the search) in their bags before the bag of his
brother. Then he brought it out of his brother's bag. Thus did We plan for Yusuf
(Joseph). He could not take his brother by the law of the king (as a slave),
except that Allah willed it. (So Allah made the brothers to bind themselves with
their way of "punishment, i.e. enslaving of a thief.") We raise to degrees whom
We please, but over all those endowed with knowledge is the All-Knowing (Allah).
Pickthall
Then he (Joseph) began the search with their bags before his brother's bag, then
he produced it from his brother's bag. Thus did We contrive for Joseph. He could
not have taken his brother according to the king's law unless Allah willed. We
raise by grades (of mercy) whom We will, and over every lord of knowledge there
is one more knowing.
Yusuf Ali
So he began (the search) with their baggage, before (he came to) the baggage of
his brother: at length he brought it out of his brother's baggage. Thus did We
plan for Joseph. He could not take his brother by the law of the king except
that Allah willed it (so). We raise to degrees (of wisdom) whom We please: but
over all endued with knowledge is one, the All-Knowing.
Shakir
So he began with their sacks before the sack of his brother, then he brought it
out from his brother's sack. Thus did We plan for the sake of Yusuf; it was not
(lawful) that he should take his brother under the king's law unless Allah
pleased; We raise the degrees of whomsoever We please, and above every one
possessed of knowledge is the All-knowing one.
Dr. Ghali
So he began with their sacks before his brother's sack; thereafter he drew it
forth out of his brother's sack. Thus We plotted for Yusuf; in no way indeed
could he take his brother, in the king's religion (OR: law) except that Allah
decided. We raise in degree (s) whomever We decide; and above every (man) owning
knowledge is One Who is Ever-Knowing.
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."
Muhsin Khan
They [(Yusuf's (Joseph) brothers] said: "If he steals, there was a brother of
his [Yusuf (Joseph)] who did steal before (him)." But these things did Yusuf
(Joseph) keep in himself, revealing not the secrets to them. He said (within
himself): "You are in worst case, and Allah knows best the truth of what you
assert!"
Pickthall
They said: If he stealeth, a brother of his stole before. But Joseph kept it
secret in his soul and revealed it not unto them. He said (within himself): Ye
are in worse case, and Allah knoweth best (the truth of) that which ye allege.
Yusuf Ali
They said: "If he steals, there was a brother of his who did steal before
(him)." But these things did Joseph keep locked in his heart, revealing not the
secrets to them. He (simply) said (to himself): "Ye are the worse situated; and
Allah knoweth best the truth of what ye assert!"
Shakir
They said: If he steal, a brother of his did indeed steal before; but Yusuf kept
it secret in his heart and did not disclose it to them. He said: You are in an
evil condition and Allah knows best what you state.
Dr. Ghali
They said, "In case he steals, then a brother of his already stole even before."
Yet Yusuf (Joseph) kept it secret within himself and did not display it to them.
He said (to himself), "You are in an eviler place; and Allah knows best what you
are describing."
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."
Muhsin Khan
They said: "O ruler of the land! Verily, he has an old father (who will grieve
for him); so take one of us in his place. Indeed we think that you are one of
the Muhsinun (good-doers - see V.2:112)."
Pickthall
They said: O ruler of the land! Lo! he hath a very aged father, so take one of
us instead of him. Lo! we behold thee of those who do kindness.
Yusuf Ali
They said: "O exalted one! Behold! he has a father, aged and venerable, (who
will grieve for him); so take one of us in his place; for we see that thou art
(gracious) in doing good."
Shakir
They said: O chief! he has a father, a very old man, therefore retain one of us
in his stead; surely we see you to be of the doers of good.
Dr. Ghali
They said, "O you mighty (Governor), (Literally: the ever-Mighty Al-caziz)
surely he has a father, aged and great with years; so take one of us in his
place; surely we see that you are one of the fair-doers."
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."
Muhsin Khan
He said: "Allah forbid, that we should take anyone but him with whom we found
our property. Indeed (if we did so), we should be Zalimun (wrong-doers)."
Pickthall
He said: Allah forbid that we should seize save him with whom we found our
property; then truly we should be wrong-doers.
Yusuf Ali
He said: "Allah forbid that we take other than him with whom we found our
property: indeed (if we did so), we should be acting wrongfully.
Shakir
He said: Allah protect us that we should seize other than him with whom we found
our property, for then most surely we would be unjust.
Dr. Ghali
He said, " Allah be my refuge that we should take anyone except him at whom we
found our belongings; (then) surely we would indeed be unjust."
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.
Muhsin Khan
So, when they despaired of him, they held a conference in private. The eldest
among them said: "Know you not that your father did take an oath from you in
Allah's Name, and before this you did fail in your duty with Yusuf (Joseph)?
Therefore I will not leave this land until my father permits me, or Allah
decides my case (by releasing Benjamin) and He is the Best of the judges.
Pickthall
So, When they despaired of (moving) him, they conferred together apart. The
eldest of them said: Know ye not how your father took an undertaking from you in
Allah's name and how ye failed in the case of Joseph aforetime? Therefore I
shall not go forth from the land until my father giveth leave or Allah judgeth
for me. He is the Best of Judges.
Yusuf Ali
Now when they saw no hope of his (yielding), they held a conference in private.
The leader among them said: "Know ye not that your father did take an oath from
you in Allah's name, and how, before this, ye did fail in your duty with Joseph?
Therefore will I not leave this land until my father permits me, or Allah
commands me; and He is the best to command.
Shakir
Then when they despaired of him, they retired, conferring privately together.
The eldest of them said: Do you not know that your father took from you a
covenant in Allah's name, and how you fell short of your duty with respect to
Yusuf before? Therefore I will by no means depart from this land until my father
permits me or Allah decides for me, and He is the best of the judges:
Dr. Ghali
Then as soon as they finally despaired of (moving) him, they conferred privily
apart. The great one (i.e., the leader, the eldest) of them said, "Do you not
know that your father has taken a binding compact from you by Allah, and even
before you neglected regarding Yusuf? (Joseph) Never will I leave off from
(this) land, until my father gives me permission (to do so) or Allah judges for
me, and He is The Most Charitable of judges.
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,
Muhsin Khan
"Return to your father and say, 'O our father! Verily, your son (Benjamin) has
stolen, and we testify not except according to what we know, and we could not
know the unseen!
Pickthall
Return unto your father and say: O our father! Lo! thy son hath stolen. We
testify only to that which we know; we are not guardians of the Unseen.
Yusuf Ali
"Turn ye back to your father, and say, 'O our father! behold! thy son committed
theft! we bear witness only to what we know, and we could not well guard against
the unseen!
Shakir
Go back to your father and say: O our father! surely your son committed theft,
and we do not bear witness except to what we have known, and we could not keep
watch over the unseen:
Dr. Ghali
Return to your father and so say, 'O our father, surely your son stole; and in
no way do we testify except to what we know; and in no way were we preservers of
the Unseen.
[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."
Muhsin Khan
He [Ya'qub (Jacob)] said: "Nay, but your ownselves have beguiled you into
something. So patience is most fitting (for me). May be Allah will bring them
(back) all to me. Truly He! only He is All-Knowing, All-Wise."
Pickthall
(And when they came unto their father and had spoken thus to him) he said: Nay,
but your minds have beguiled you into something. (My course is) comely patience!
It may be that Allah will bring them all unto me. Lo! He, only He, is the
Knower, the Wise.
Yusuf Ali
Jacob said: "Nay, but ye have yourselves contrived a story (good enough) for
you. So patience is most fitting (for me). Maybe Allah will bring them (back)
all to me (in the end). For He is indeed full of knowledge and wisdom."
Shakir
He (Yaqoub) said: Nay, your souls have made a matter light for you, so patience
is good; maybe Allah will bring them all together to me; surely He is the
Knowing, the Wise.
Dr. Ghali
He (Their father) said, "No indeed, (but) your selves instigated you to do
(their) command; yet patience is becoming! It may be that Allah would (make)
them altogether come up to me. Surely He, Ever He, is The Ever-Knowing, The
Ever-Wise."
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.
Muhsin Khan
And he turned away from them and said: "Alas, my grief for Yusuf (Joseph)!" And
he lost his sight because of the sorrow that he was suppressing.
Pickthall
And he turned away from them and said: Alas, my grief for Joseph! And his eyes
were whitened with the sorrow that he was suppressing.
Yusuf Ali
And he turned away from them, and said: "How great is my grief for Joseph!" And
his eyes became white with sorrow, and he fell into silent melancholy.
Shakir
And he turned away from them, and said: O my sorrow for Yusuf! and his eyes
became white on account of the grief, and he was a repressor (of grief).
Dr. Ghali
And he turned away from them and said, "O, how sorrowful am I for Yusuf!"
(Joseph) And his eyes whitened with grief that he was constantly repressed (with
sorrow).
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."
Muhsin Khan
"O my sons! Go you and enquire about Yusuf (Joseph) and his brother, and never
give up hope of Allah's Mercy. Certainly no one despairs of Allah's Mercy,
except the people who disbelieve."
Pickthall
Go, O my sons, and ascertain concerning Joseph and his brother, and despair not
of the Spirit of Allah. Lo! none despaireth of the Spirit of Allah save
disbelieving folk.
Yusuf Ali
"O my sons! go ye and enquire about Joseph and his brother, and never give up
hope of Allah's Soothing Mercy: truly no one despairs of Allah's Soothing Mercy,
except those who have no faith."
Shakir
O my sons! Go and inquire respecting Yusuf and his brother, and despair not of
Allah's mercy; surely none despairs of Allah's mercy except the unbelieving
people.
Dr. Ghali
O my sons, go and inquire (Literally: grope, probe) about Yusuf and his brother,
and do not despair of relief from Allah; surely none despairs of relief from
Allah except the disbelieving people."
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."
Muhsin Khan
Then, when they entered unto him [Yusuf (Joseph)], they said: "O ruler of the
land! A hard time has hit us and our family, and we have brought but poor
capital, so pay us full measure and be charitable to us. Truly, Allah does
reward the charitable."
Pickthall
And when they came (again) before him (Joseph) they said: O ruler! Misfortune
hath touched us and our folk, and we bring but poor merchandise, so fill for us
the measure and be charitable unto us. Lo! Allah will requite the charitable,
Yusuf Ali
Then, when they came (back) into (Joseph's) presence they said: "O exalted one!
distress has seized us and our family: we have (now) brought but scanty capital:
so pay us full measure, (we pray thee), and treat it as charity to us: for Allah
doth reward the charitable."
Shakir
So when they came in to him, they said: O chief! distress has afflicted us and
our family and we have brought scanty money, so give us full measure and be
charitable to us; surely Allah rewards the charitable.
Dr. Ghali
Then, as soon as they entered to him, (i.e., Yusuf) they said, "O you mighty
(Governor), (Literally: the ever-mighty Al-Aziz) adversity has touched us and
our family and we have come with scant merchandise. So, fill up to us the
measure and donate to us; surely ? Allah recompenses the constant donators."
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."
Muhsin Khan
They said: "Are you indeed Yusuf (Joseph)?" He said: "I am Yusuf (Joseph), and
this is my brother (Benjamin). Allah has indeed been gracious to us. Verily, he
who fears Allah with obedience to Him (by abstaining from sins and evil deeds,
and by performing righteous good deeds), and is patient, then surely, Allah
makes not the reward of the Muhsinun (good-doers - see V.2:112) to be lost."
Pickthall
They said: Is it indeed thou who art Joseph? He said: I am Joseph and this is my
brother. Allah hath shown us favour. Lo! he who wardeth off (evil) and endureth
(findeth favour); for lo! Allah loseth not the wages of the kindly.
Yusuf Ali
They said: "Art thou indeed Joseph?" He said, "I am Joseph, and this is my
brother: Allah has indeed been gracious to us (all): behold, he that is
righteous and patient,- never will Allah suffer the reward to be lost, of those
who do right."
Shakir
They said: Are you indeed Yusuf? He said: I am Yusuf and this is my brother;
Allah has indeed been gracious to us; surely he who guards (against evil) and is
patient (is rewarded) for surely Allah does not waste the reward of those who do
good.
Dr. Ghali
They said, "Is it sure that you, indeed you, are Yusuf?" (Joseph) "I am Yusuf, "
he said, "and this is my brother. Allah has already been bounteous to us. Surely
whoever is pious and (endures) patiently, then surely Allah does not waste the
reward of the fair-doers."
Take this, my shirt, and cast it over the face of my father; he will become
seeing. And bring me your family, all together."
Muhsin Khan
"Go with this shirt of mine, and cast it over the face of my father, he will
become clear-sighted, and bring to me all your family."
Pickthall
Go with this shirt of mine and lay it on my father's face, he will become
(again) a seer; and come to me with all your folk.
Yusuf Ali
"Go with this my shirt, and cast it over the face of my father: he will come to
see (clearly). Then come ye (here) to me together with all your family."
Shakir
Take this my shirt and cast it on my father's face, he will (again) be able to
see, and come to me with all your families.
Dr. Ghali
Go with this shirt of mine; then cast it on my father's face and he will recover
his sight, (Or: breath) and come up with your family all together."
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."
Muhsin Khan
And when the caravan departed, their father said: "I do indeed feel the smell of
Yusuf (Joseph), if only you think me not a dotard (a person who has weakness of
mind because of old age)."
Pickthall
When the caravan departed their father had said: Truly I am conscious of the
breath of Joseph, though ye call me dotard.
Yusuf Ali
When the caravan left (Egypt), their father said: "I do indeed scent the
presence of Joseph: Nay, think me not a dotard."
Shakir
And when the caravan had departed, their father said: Most surely I perceive the
greatness of Yusuf, unless you pronounce me to be weak in judgment.
Dr. Ghali
And as soon as the caravan departed, their father said, "Surely I indeed find
Yusuf's scent, (Or: breath) unless you think me doting."
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?"
Muhsin Khan
Then, when the bearer of the glad tidings arrived, he cast it (the shirt) over
his face, and he became clear-sighted. He said: "Did I not say to you, 'I know
from Allah that which you know not.
Pickthall
Then, when the bearer of glad tidings came, he laid it on his face and he became
a seer once more. He said: Said I not unto you that I know from Allah that which
ye know not?
Yusuf Ali
Then when the bearer of the good news came, He cast (the shirt) over his face,
and he forthwith regained clear sight. He said: "Did I not say to you, 'I know
from Allah that which ye know not?'"
Shakir
So when the bearer of good news came he cast it on his face, so forthwith he
regained his sight. He said: Did I not say to you that I know from Allah what
you do not know?
Dr. Ghali
Then, as soon as the bearer of good tidings (actually) came, he cast it on his
face; so he turned back a beholder once again. (i.e., He regained his eyesight)
He said, "Did I not say to you that surely I know from Allah what you do not
know.?
And when they entered upon Joseph, he took his parents to himself and said,
"Enter Egypt, Allah willing, safe [and secure]."
Muhsin Khan
Then, when they entered unto Yusuf (Joseph), he betook his parents to himself
and said: "Enter Egypt, if Allah wills, in security."
Pickthall
And when they came in before Joseph, he took his parents unto him, and said:
Come into Egypt safe, if Allah will!
Yusuf Ali
Then when they entered the presence of Joseph, he provided a home for his
parents with himself, and said: "Enter ye Egypt (all) in safety if it please
Allah."
Shakir
Then when they came in to Yusuf, he took his parents to lodge with him and said:
Enter safe into Egypt, if Allah please.
Dr. Ghali
So, soon as they entered to Yusuf, he gave an abode to his two parents (Or: two
fathers. See verse 6 of this suurah) with him and said, "Enter into Misr,
(Egypt) in case Allah (so) decides, secure."
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.
Muhsin Khan
And he raised his parents to the throne and they fell down before him prostrate.
And he said: "O my father! This is the interpretation of my dream aforetime! My
Lord has made it come true! He was indeed good to me, when He took me out of the
prison, and brought you (all here) out of the bedouin-life, after Shaitan
(Satan) had sown enmity between me and my brothers. Certainly, my Lord is the
Most Courteous and Kind unto whom He will. Truly He! Only He is the All-Knowing,
the All-Wise.
Pickthall
And he placed his parents on the dais and they fell down before him prostrate,
and he said: O my father! This is the interpretation of my dream of old. My Lord
hath made it true, and He hath shown me kindness, since He took me out of the
prison and hath brought you from the desert after Satan had made strife between
me and my brethren. Lo! my Lord is tender unto whom He will. He is the Knower,
the Wise.
Yusuf Ali
And he raised his parents high on the throne (of dignity), and they fell down in
prostration, (all) before him. He said: "O my father! this is the fulfilment of
my vision of old! Allah hath made it come true! He was indeed good to me when He
took me out of prison and brought you (all here) out of the desert, (even) after
Satan had sown enmity between me and my brothers. Verily my Lord understandeth
best the mysteries of all that He planneth to do, for verily He is full of
knowledge and wisdom.
Shakir
And he raised his parents upon the throne and they fell down in prostration
before him, and he said: O my father! this is the significance of my vision of
old; my Lord has indeed made it to be true; and He was indeed kind to me when He
brought me forth from the prison and brought you from the desert after the
Shaitan had sown dissensions between me and my brothers, surely my Lord is
benignant to whom He pleases; surely He is the Knowing, the Wise.
Dr. Ghali
And he raised his two parents (Or: two fathers. See verse 6 of this suurah) upon
the throne, and they (The pronoun is plural, not dual; i.e., three or more)
collapsed prostrating to him. And he said, "O my father, this is the
interpretation of my vision earlier; my Lord has already made it true; and He
has already dealt me fairly as He brought me out of the prison and made you come
forward from the desert, even after Ash-Shaytan (The all-vicious (one), i.e.,
the Devil) incited (jealousy) between me and my brothers. Surely my Lord is
Ever-Kind to what He decides; surely He, Ever He, is The Ever-Knowing, The
Ever-Wise.
My Lord, You have given me [something] of sovereignty and taught me of the
interpretation of dreams. Creator of the heavens and earth, You are my protector
in this world and in the Hereafter. Cause me to die a Muslim and join me with
the righteous."
Muhsin Khan
"My Lord! You have indeed bestowed on me of the sovereignty, and taught me the
interpretation of dreams; The (only) Creator of the heavens and the earth! You
are my Wali (Protector, Helper, Supporter, Guardian, etc.) in this world and in
the Hereafter, cause me to die as a Muslim (the one submitting to Your Will),
and join me with the righteous."
Pickthall
O my Lord! Thou hast given me (something) of sovereignty and hast taught me
(something) of the interpretation of events - Creator of the heavens and the
earth! Thou art my Protecting Guardian in the world and the Hereafter. Make me
to die muslim (unto Thee), and join me to the righteous.
Yusuf Ali
"O my Lord! Thou hast indeed bestowed on me some power, and taught me something
of the interpretation of dreams and events,- O Thou Creator of the heavens and
the earth! Thou art my Protector in this world and in the Hereafter. Take Thou
my soul (at death) as one submitting to Thy will (as a Muslim), and unite me
with the righteous."
Shakir
My Lord! Thou hast given me of the kingdom and taught me of the interpretation
of sayings: Originator of the heavens and the earth! Thou art my guardian in
this world and the hereafter; make me die a muslim and join me with the good.
Dr. Ghali
Lord! You have already brought me (my share) of kingship and You have taught me
(my share) of the interpretation of discourses. O Originator (Literally:
Renderer; i.e., Creator) of the heavens and the earth, You are my
Ever-Patronizing Patron in the present (life) (Literally: the lowly (life), the
life of this world) and the Hereafter, Take me up to You as a Muslim (One who
submits to you) and join me with the righteous."
That is from the news of the unseen which We reveal, [O Muhammad], to you. And
you were not with them when they put together their plan while they conspired.
Muhsin Khan
This is of the news of the Ghaib (unseen) which We reveal by Inspiration to you
(O Muhammad SAW ). You were not (present) with them when they arranged their
plan together, and (also, while) they were plotting.
Pickthall
This is of the tidings of the Unseen which We inspire in thee (Muhammad). Thou
wast not present with them when they fixed their plan and they were scheming.
Yusuf Ali
Such is one of the stories of what happened unseen, which We reveal by
inspiration unto thee; nor wast thou (present) with them then when they
concerted their plans together in the process of weaving their plots.
Shakir
This is of the announcements relating to the unseen (which) We reveal to you,
and you were not with them when they resolved upon their affair, and they were
devising plans.
Dr. Ghali
That is of the tidings of the Unseen that We reveal to you; (i.e., Muhammad) and
in no way were you close to them as they agreed together upon their decision,
(as) they were scheming.
And you do not ask of them for it any payment. It is not except a reminder to
the worlds.
Muhsin Khan
And no reward you (O Muhammad SAW) ask of them (those who deny your Prophethood)
for it, it(the Quran) is no less than a Reminder and an advice unto the 'Alamin
(men and jinns).
Pickthall
Thou askest them no fee for it. It is naught else than a reminder unto the
peoples.
Yusuf Ali
And no reward dost thou ask of them for this: it is no less than a message for
all creatures.
Shakir
And you do not ask them for a reward for this; it is nothing but a reminder for
all mankind.
Dr. Ghali
And in no way do you ask of them any reward for it; decidedly it is (nothing)
except a Remembrance for the worlds.
Then do they feel secure that there will not come to them an overwhelming
[aspect] of the punishment of Allah or that the Hour will not come upon them
suddenly while they do not perceive?
Muhsin Khan
Do they then feel secure from the coming against them of the covering veil of
the Torment of Allah, or of the coming against them of the (Final) Hour, all of
a sudden while they perceive not?
Pickthall
Deem they themselves secure from the coming on them of a pall of Allah's
punishment, or the coming of the Hour suddenly while they are unaware?
Yusuf Ali
Do they then feel secure from the coming against them of the covering veil of
the wrath of Allah,- or of the coming against them of the (final) Hour all of a
sudden while they perceive not?
Shakir
Do they then feel secure that there may come to them an extensive chastisement
from Allah or (that) the hour may come to them suddenly while they do not
perceive?
Dr. Ghali
Do they then feel secure that there will not come up to them an Enveloper of the
torment of Allah, or that the Hour will not come to them suddently and they are
not aware?
Say, "This is my way; I invite to Allah with insight, I and those who follow me.
And exalted is Allah ; and I am not of those who associate others with Him."
Muhsin Khan
Say (O Muhammad SAW): "This is my way; I invite unto Allah (i.e. to the Oneness
of Allah - Islamic Monotheism) with sure knowledge, I and whosoever follows me
(also must invite others to Allah i.e to the Oneness of Allah - Islamic
Monotheism) with sure knowledge. And Glorified and Exalted be Allah (above all
that they associate as partners with Him). And I am not of the Mushrikun
(polytheists, pagans, idolaters and disbelievers in the Oneness of Allah; those
who worship others along with Allah or set up rivals or partners to Allah)."
Pickthall
Say: This is my Way: I call on Allah with sure knowledge. I and whosoever
followeth me - Glory be to Allah! - and I am not of the idolaters.
Yusuf Ali
Say thou: "This is my way: I do invite unto Allah,- on evidence clear as the
seeing with one's eyes,- I and whoever follows me. Glory to Allah! and never
will I join gods with Allah!"
Shakir
Say: This is my way: I call to Allah, I and those who follow me being certain,
and glory be to Allah, and I am not one of the polytheists.
Dr. Ghali
Say, "This is my way. I call to Allah with demonstration, I and whoever closely
follows me; and All Extolment be to Allah; and in no way am I one of the
associators." (Those who assciate other with Allah)
And We sent not before you [as messengers] except men to whom We revealed from
among the people of cities. So have they not traveled through the earth and
observed how was the end of those before them? And the home of the Hereafter is
best for those who fear Allah ; then will you not reason?
Muhsin Khan
And We sent not before you (as Messengers) any but men, whom We inspired from
among the people of townships. Have they not travelled through the earth and
seen what was the end of those who were before them? And verily, the home of the
Hereafter is the best for those who fear Allah and obey Him (by abstaining from
sins and evil deeds, and by performing righteous good deeds). Do you not then
understand?
Pickthall
We sent not before thee (any messengers) save men whom We inspired from among
the folk of the townships - Have they not travelled in the land and seen the
nature of the consequence for those who were before them? And verily the abode
of the Hereafter, for those who ward off (evil), is best. Have ye then no sense?
-
Yusuf Ali
Nor did We send before thee (as messengers) any but men, whom we did inspire,-
(men) living in human habitations. Do they not travel through the earth, and see
what was the end of those before them? But the home of the hereafter is best,
for those who do right. Will ye not then understand?
Shakir
And We have not sent before you but men from (among) the people of the towns, to
whom We sent revelations. Have they not then travelled in the land and seen what
was the end of those before them? And certainly the abode of the hereafter is
best for those who guard (against evil); do you not then understand?
Dr. Ghali
And in no way did We send (any Messengers) even before you, except men whom We
revealed to of the population of the towns. Have they then not traveled in the
earth (and) so have looked into how was the end of (the ones) who were (there)
even before them? And indeed the Residence of the Hereafter is most charitable
(i.e., better) for the ones who are pious. Do you then not consider?
[They continued] until, when the messengers despaired and were certain that they
had been denied, there came to them Our victory, and whoever We willed was
saved. And Our punishment cannot be repelled from the people who are criminals.
Muhsin Khan
(They were reprieved) until, when the Messengers gave up hope and thought that
they were denied (by their people), then came to them Our Help, and whomsoever
We willed were delivered. And Our Punishment cannot be warded off from the
people who are Mujrimun (criminals, disobedients to Allah, sinners,
disbelievers, polytheists).
Pickthall
Till, when the messengers despaired and thought that they were denied, then came
unto them Our help, and whom We would was saved. And Our wrath cannot be warded
from the guilty.
Yusuf Ali
(Respite will be granted) until, when the messengers give up hope (of their
people) and (come to) think that they were treated as liars, there reaches them
Our help, and those whom We will are delivered into safety. But never will be
warded off our punishment from those who are in sin.
Shakir
Until when the messengers despaired and the people became sure that they were
indeed told a lie, Our help came to them and whom We pleased was delivered; and
Our punishment is not averted from the guilty people.
Dr. Ghali
Till, when the Messengers finally despaired and expected that they were counted
liars, Our victory came to them. So, whoever We decided will be safely
delivered. And Our violence will not be turned back (i.e., turned away from)
from the criminal people.
There was certainly in their stories a lesson for those of understanding. Never
was the Qur'an a narration invented, but a confirmation of what was before it
and a detailed explanation of all things and guidance and mercy for a people who
believe.
Muhsin Khan
Indeed in their stories, there is a lesson for men of understanding. It (the
Quran) is not a forged statement but a confirmation of the Allah's existing
Books [the Taurat (Torah), the Injeel (Gospel) and other Scriptures of Allah]
and a detailed explanation of everything and a guide and a Mercy for the people
who believe.
Pickthall
In their history verily there is a lesson for men of understanding. It is no
invented story but a confirmation of the existing (Scripture) and a detailed
explanation of everything, and a guidance and a mercy for folk who believe.
Yusuf Ali
There is, in their stories, instruction for men endued with understanding. It is
not a tale invented, but a confirmation of what went before it,- a detailed
exposition of all things, and a guide and a mercy to any such as believe.
Shakir
In their histories there is certainly a lesson for men of understanding. It is
not a narrative which could be forged, but a verification of what is before it
and a distinct explanation of all things and a guide and a mercy to a people who
believe.
Dr. Ghali
Indeed in their narratives is already a lesson to (the ones) endowed with
intellects. In no way is it a discourse fabricated, but a (sincere) verification
of what is before it, (Literally: between its two hands) and an expounding of
everything, and a guidance, and a mercy to people who believe.