12. Sūrat Yusuf · Joseph

Alif-Lãm-Ra. These are the verses of the clear Book.

Alif. Lam. Ra. These are verse of the Scripture that maketh plain.

Alif. Lam. Ra. THESE ARE MESSAGES of a revelation clear in itself and clearly showing the truth:

Alif-Lam-Ra. These are the verses of a Book luminous.

Alif, Lam, Ra. (Only Allah and the Messenger [blessings and peace be upon him] know the real meaning.) These are the Verses of the illumining Book

Indeed, We have sent it down as an Arabic Quran so that you may understand.

Lo! We have revealed it, a Lecture in Arabic, that ye may understand.

behold, We have bestowed it from on high as a discourse in the Arabic tongue, so that you might encompass it with your reason.

No doubt, We have sent it down as an Arabic Quran so that you may understand.

Verily, We have revealed it as a Qur’an in the Arabic language so that you comprehend (it directly)

We relate to you ˹O Prophet˺ the best of stories through Our revelation of this Quran, though before this you were totally unaware ˹of them˺.

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.

In the measure that We reveal this Qur'an unto thee, [O Prophet,] We explain it to thee in the best possible way, seeing that ere this thou wert indeed among those who are unaware [of what revelation is].

We relate to you the best narration, in that We revealed to you this Quran, though no doubt, you had no knowledge before

(O Beloved!) We relate to you the best narrative by means of this Qur’an which We have revealed to you, though you were unaware (of this story) before this

˹Remember˺ when Joseph said to his father, “O my dear father! Indeed I dreamt of eleven stars, and the sun, and the moon—I saw them prostrating to me!”

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.

LO! Thus spoke Joseph unto his father: "O my father! Behold, I saw [in a dream] eleven stars, as well as the sun and the moon: I saw them prostrate themselves before me!"

Recall when Yusuf (Joseph) said to his father, 'O my father, I saw eleven stars and the sun and the moon: I saw them prostrating for me

(Recall) when Yusuf (Joseph) said to his father: ‘O my venerable father! I have seen (in a dream) eleven stars and the sun and the moon. I have seen them prostrating themselves before me.

He replied, “O my dear son! Do not relate your vision to your brothers, or they will devise a plot against you. Surely Satan is a sworn enemy to humankind.

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.

[Jacob] replied: "O my dear son! Do not relate thy dream to thy brothers lest [out of envy] they devise an evil scheme against thee; verily, Satan is man's open foe!

He said, O my son! Relate not your dream to your brothers, that they will devise any scheme against you. No doubt, Satan ( The devil ) is the clear enemy of man.

He said: ‘O my son, do not relate your dream to your brothers, lest they should maneuver a plot against you. Surely, Satan is an open enemy to man

And so will your Lord choose you ˹O Joseph˺, and teach you the interpretation of dreams, and perfect His favour upon you and the descendants of Jacob—˹just˺ as He once perfected it upon your forefathers, Abraham and Isaac. Surely your Lord is All-Knowing, All-Wise.”

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.

For, [as thou hast been shown in thy dream,] even thus will thy Sustainer elect thee, and will impart unto thee some understanding of the inner meaning of happenings, and will bestow the full measure of His blessings upon thee and upon the House of Jacob -even as, aforetime, He bestowed it in full measure upon thy forefathers Abraham and Isaac. Verily, thy Sustainer is all-knowing, wise!"

And thus your lord Will select you. and teach you to draw conclusion of the discourses. and perfect His blessings upon you and upon the house of Yaqoob (Jacob) as He perfected it formerly on Ishaque (Isaac). No doubt your Lord is knowing Wise

And in the same way, your Lord will choose you (for a divine station) and will teach you how to infer conclusions (i.e., the knowledge of the interpretation of dreams) and will perfect His favour upon you and the House of Ya‘qub (Jacob) as He perfected it upon your fathers (grandfather and great grandfather) Ibrahim (Abraham) and Ishaq (Isaac). Indeed, your Lord is All-Knowing, Most Wise.

Indeed, in the story of Joseph and his brothers there are lessons for all who ask.

Verily in Joseph and his brethren are signs (of Allah's Sovereignty) for the inquiring.

Indeed, in [the story of] Joseph and his brothers there are messages for all who search [after truth].

No doubt. In Yusuf and his brethren there are signs for the inquirers.

Surely, there are (many) signs (in the parable of) Yusuf (Joseph) and his brothers for those who are inquisitive

˹Remember˺ when they said ˹to one another˺, “Surely Joseph and his brother ˹Benjamin˺ are more beloved to our father than we, even though we are a group of so many. Indeed, our father is clearly mistaken.

When they said: Verily Joseph and his brother are dearer to our father than we are, many though we be. Lo! our father is in plain aberration.

NOW [Joseph's brothers] spoke [thus to one another:] "Truly, Joseph and his brother [Benjamin] are dearer to our father than we, even though we are so many. Behold, our father is surely suffering from an aberration!"

When they said surely Yusuf and his brother are dearer to our father than we and we are a party. No doubt. Our father is clearly absorbed in their love

(Recall) when the brothers of Yusuf (Joseph) said: ‘Certainly, Yusuf (Joseph) and his brother are dearer to our father than we are, whereas we are a stronger party (comprising ten members). No doubt, our father is lost in an evident ecstasy (resulting from deep love for them).

Kill Joseph or cast him out to some ˹distant˺ land so that our father’s attention will be only ours, then after that you may ˹repent and˺ become righteous people!”

(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.

[Said one of them:] "Slay Joseph, or else drive him away to some [faraway] land, so that your father's regard may be for you alone: and after this is done, you will be [free to repent and to live once again as] righteous people!"

Kill Yusuf or cast him forth into some land so that your father's face may only remain towards you. And thereafter be righteous

(Now the only solution is:) ‘Kill Yusuf (Joseph), or banish him to some distant, unknown place. (Thus) your father’s attention will be focused purely on you, and after that you will become a group of righteous people (by turning towards Allah in repentance).

One of them said, “Do not kill Joseph. But if you must do something, throw him into the bottom of a well so perhaps he may be picked up by some travellers.”

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.

Another of them said: "Do not slay Joseph, but -rather - if you must do something - cast him into the dark depths of this well, [whence] some caravan may pick him up."

One of them said. 'Kill not Yusuf, and cast him into a dark well that any traveler may take him away if you are to do.'

A negotiator from amongst them said: ‘Do not kill Yusuf (Joseph), rather lower him down at the bottom of a deep, dark well. Some traveller will pick him up and carry him away. (So do this) if you are (at all) up to (something).

They said, “O our father! Why do you not trust us with Joseph, although we truly wish him well?

They said: O our father! Why wilt thou not trust us with Joseph, when lo! we are good friends to him?

[On this they agreed; and thereupon] they spoke [thus to their father]: "O our father! Wherefore wilt thou not trust us with Joseph, seeing that we are indeed his well-wishers?

They said, 'O Our father! What happened to you that you are not trusting us regarding Yusuf, and we are his well wishers.

They said: ‘O our father, what has happened to you that you do not trust us in the case of Yusuf (Joseph), whilst we are certainly his well-wishers

Send him out with us tomorrow so that he may enjoy himself and play. And we will really watch over him.”

Send him with us to-morrow that he may enjoy himself and play. And lo! we shall take good care of him.

Let him go out with us tomorrow, that he may enjoy himself and play: and, verily, we shall guard him well!"

Send him forth with us tomorrow that he may eat fruits and play, and no doubt, we are his watchmen.

Send him with us tomorrow. He will eat lavishly and play and certainly we are his guards.

He responded, “It would truly sadden me if you took him away with you, and I fear that a wolf may devour him while you are negligent of him.”

He said: Lo! in truth it saddens me that ye should take him with you, and I fear less the wolf devour him while ye are heedless of him.

[Jacob] answered: "Behold, it grieves me indeed [to think] that you might take him with you, for I dread lest the wolf devour him at a moment when you are heedless of him!"

He said, 'It will grieve me that you should take him away, and I fear that wolf may eat him while you remain unaware of him.'

He said: ‘This idea indeed makes me sad that you take him along, and I am (also) afraid (of this idea) that some wolf may devour him, whilst you are careless of his (safeguard).

They said, “If a wolf were to devour him, despite our strong group, then we would certainly be losers!”

They said: If the wolf should devour him when we are (so strong) a band, then surely we should have already perished.

Said they: "Surely, if the wolf were to devour him notwithstanding that we are so many-then, behold, we ought ourselves to perish!"

They said, if the wolf eats him, and we are a party then we are of no use.'

They said: ‘If the wolf devours him whilst we, a strong party, too are (present), then we are inept losers.

And so, when they took him away and decided to throw him into the bottom of the well, We inspired him: “˹One day˺ you will remind them of this deed of theirs while they are unaware ˹of who you are˺.”

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.

And so, when they went away with him, they decided to cast him into the dark depths of the well. And We revealed [this] unto him: "Thou wilt yet remind them of this their deed at a time when they shall not perceive [who thou art]!"

Then when they took him away, and all agreed that he should be put in a dark well, and We revealed to him that necessarily you shall inform them of this doing while they shall not be knowing.

Then, when they took him along and all agreed to throw him into some deep, dark well, We revealed to him: ‘(O Yusuf [Joseph], do not worry. A time will come when) you will certainly remind them of this affair of theirs, and they will not have the sense (of your exalted station).

Then they returned to their father in the evening, weeping.

And they came weeping to their father in the evening.

And at nightfall they came to their father, weeping,

And at night they came to their father weeping.

And (throwing Yusuf [Joseph] into the well,) they came to their father at night, weeping (deceptively)

They cried, “Our father! We went racing and left Joseph with our belongings, and a wolf devoured him! But you will not believe us, no matter how truthful we are.”

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.

[and] said: "O our father! Behold, we went off racing with one another, and left Joseph behind with our things; and thereupon the wolf devoured him! But [we know that] thou wouldst not believe us even though we speak the truth" -

They said, 'O our father! we went away racing, and left Yusuf near our provisions, then the wolf ate him, and you would not believe us, though we may be true.

They said: ‘O our father, we went racing with one another and left Yusuf (Joseph) with our belongings. Then a wolf devoured him, but you will not believe us even though we are truthful.

And they brought his shirt, stained with false blood. He responded, “No! Your souls must have tempted you to do something ˹evil˺. So ˹I can only endure with˺ beautiful patience! It is Allah’s help that I seek to bear your claims.”

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.

and they produced his tunic with false blood upon it. [But Jacob] exclaimed: "Nay, but it is your [own] minds that have made [so terrible] a happening seem a matter of little account to you! But [as for myself,] patience in adversity is most goodly [in the sight of God]; and it is to God [alone] that I pray to give me strength to bear the misfortune which you have described to me."

And they brought his shirt stained with false blood. He said, 'Your hearts have made a thing for you, then patience is good; and I seek help only from Allah against what you describe.

And they produced Yusuf’s (Joseph’s) shirt, smeared (also) with false blood. (Ya‘qub [Jacob]) said: ‘(This is not the truth.) But your (jealous, ill-commanding) selves have made (a colossal) task easy and pleasant-looking for you (which you eventually did accomplish). So better it is to be steadfast (over this tragedy), and I seek only Allah’s help against whatever you are narrating.

And there came some travellers, and they sent their water-boy who let down his bucket into the well. He cried out, “Oh, what a great find! Here is a boy!” And they took him secretly ˹to be sold˺ as merchandise, but Allah is All-Knowing of what they did.

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.

AND THERE CAME a caravan; and they sent forth their drawer of water, and he let down his bucket into the well - [and when he saw Joseph] he exclaimed: "Oh, what a lucky find, this boy!" And they hid him with a view to selling him: but God had full knowledge of all that they were doing.

And there came a Caravan, they sent their water carrier he then let down his bucket. He Said, 'Hurrah'; what a good news, this is a boy,' and concealed him as a treasure And Allah knows what they do.

And (there) came a caravan of travellers. They sent their water-drawer. So he lowered his bucket (into the well) and he exclaimed: ‘Good news! Here is a boy!’ And they hid him, regarding him a valuable trade item. And Allah knows well the activities they were busy doing

They ˹later˺ sold him for a cheap price, just a few silver coins—only wanting to get rid of him.

And they sold him for a low price, a number of silver coins; and they attached no value to him.

And they sold him for a paltry price - a mere few silver coins: thus low did they value him.

And the brothers sold him for a mean price on a counted Durham, and they had no inclination in him.

And Yusuf’s (Joseph’s) brothers (who had returned to the site showed him as their deserter servant and) sold him (to the same caravan) for a low price—a few dirhams—because the travellers were (already) disinterested in (buying) him. (And later, the travellers took him to Egypt where they sold him.

The man from Egypt who bought him said to his wife, “Take good care of him, perhaps he may be useful to us or we may adopt him as a son.” This is how We established Joseph in the land, so that We might teach him the interpretation of dreams. Allah’s Will always prevails, but most people do not know.

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.

And the man from Egypt who bought him said to his wife: "Make his stay [with us] honourable; he may well be of use to us, or we may adopt him as a son. And thus We gave unto Joseph a firm place on earth; and [We did this] so that We might impart unto him some understanding of the inner meaning of happenings. For, God always prevails in whatever be His purpose: but most people know it not.

And the man of Egypt who bought him said to his wife, 'keep him honorably, perchance he may profit us, or we may take him as son. And thus We established Yusuf in the land and in order that We may teach him to draw conclusions of the discourses. And Allah is Dominant over His affairs, but most men know not.

And the man in Egypt who purchased him (named Qatfir, the finance minister of the King of Egypt Riyan b. Walid, commonly known as ‘Aziz [of Egypt,]) said to his wife (Zulaykha): ‘Make his stay honourable. He may bring us profit, or we may adopt him as a son.’ Thus We established Yusuf (Joseph), and strengthened his position in the land (of Egypt), so that We might teach him how to infer from the events (i.e., the interpretation of dreams). And Allah is the Master of His work, but most people do not know

And when he reached maturity, We gave him wisdom and knowledge. This is how We reward the good-doers.

And And when he reached his prime We gave him wisdom and knowledge. Thus We reward the good.

And when he reached full manhood, We bestowed upon him the ability to judge [between right and wrong], as well as [innate] knowledge: for thus do We reward the doers of good.

And when he reached to his full strength, We bestowed him wisdom and knowledge. And thus We recompense the righteous.

And when he reached his full manhood, We endowed him with the judgment (of Prophethood) and the knowledge (of the interpretation of dreams). And this is how We bless the pious with reward

And the lady, in whose house he lived, tried to seduce him. She locked the doors ˹firmly˺ and said, “Come to me!” He replied, “Allah is my refuge! It is ˹not right to betray˺ my master, who has taken good care of me. Indeed, the wrongdoers never succeed.”

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.

And [it so happened that] she in whose house he was living [conceived a passion for him and] sought to make him yield himself unto her; and she bolted the doors and said, "Come thou unto me!" [But Joseph] answered: "May God preserve me! Behold, goodly has my master made my stay [in this house]! Verily, to no good end come they that do [such] wrong!"

And she, in whose house he was, allured him lest he may control his self. And bolted all the doors, and she said, 'Comes I say to you.' He said, 'Allah be my refuge that Aziz is my lord that is to say nourisher. He has kept me very well. No doubt, the unjust never prosper.

And the woman (Zulaykha), in whose house he was putting up, sought intensely to seduce him and she bolted the doors (as well) and said: ‘Come! Make haste! (I ask you.)’ Yusuf (Joseph) said: ‘I seek Allah’s refuge. Surely, he (your husband) is my master. He has kept me most honourably. Indeed, the wrongdoers will not prosper.

She advanced towards him, and he would have done likewise, had he not seen a sign from his Lord. This is how We kept evil and indecency away from him, for he was truly one of Our chosen servants.

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.

And, indeed, she desired him, and he desired her; [and he would have succumbed] had he not seen [in this temptation] an evidence of his Sustainer's truth: thus [We willed it to be] in order that We might avert from him all evil and all deeds of abomination -for, behold, he was truly one of Our servants.

And no doubt, the woman desired him, and he would also have desired her, if he had seen the proof of his Lord. Thus We did, in order that We might avert from him evil and indecency. No doubt, he is of my selected bondmen.

(Yusuf [Joseph] refused) but she (Zulaykha) had definitely made up her mind for him. And he too (might) have resolved had he not seen the clear sign of his Lord.* It was (made to happen) like that (in order that) We might keep both affliction and indecency away from him. Assuredly, he was of Our chosen (exalted) servants

They raced for the door and she tore his shirt from the back, only to find her husband at the door. She cried, “What is the penalty for someone who tried to violate your wife, except imprisonment or a painful punishment?”

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?

And they both rushed to the door; and she [grasped and] rent his tunic from behind-and [lo!] they met her lord at the door! Said she: "What ought to be the punishment of one who had evil designs on [the virtue of] thy wife - [what] but imprisonment or a [yet more] grievous chastisement?"

And both ran towards the door, and the woman tore his shirt from behind, and both met the husband of the woman near the door. She said 'what is the punishment of him who desired evil with your wife, but that he should be imprisoned or a painful chastisement?'

And they both ran (one behind the other) towards the door, and she (Zulaykha) tore his shirt from behind, and both found her husband (‘Aziz of Egypt) at the door. She (immediately) said: ‘What can be the punishment for him who intends to commit indecency with your wife, except that he should be put in prison, or (he) be given painful torment?

Joseph responded, “It was she who tried to seduce me.” And a witness from her own family testified: “If his shirt is torn from the front, then she has told the truth and he is a liar.

(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.

[Joseph] exclaimed: "It was she who sought to make me yield myself unto her!" Now one of those present, a member of her own household, suggested this: If his tunic has been torn from the front, then she is telling the truth, and he is a liar;

He said, 'she allured me lest I may protect myself and a witness of the household of the woman bore witness, if his shirt is torn from before, then the woman is true and he is a liar.

Yusuf (Joseph) said: ‘(No indeed! In truth) it was she herself who sought to seduce me for her purpose.’ And (in the meanwhile) one of her household (who was an infant) bore witness: ‘If his shirt is torn from the front, then she has spoken the truth and he is of the liars

But if it is torn from the back, then she has lied and he is truthful.”

And if his shirt is torn from behind, then she hath lied and he is of the truthful.

but if his tunic has been torn from behind, then she is lying, and he is speaking the truth."

And if his shirt is torn from behind, then the woman is a liar and he is truthful.

But if his shirt is torn from behind, then she is a liar and he is of the truthful.

So when her husband saw that Joseph’s shirt was torn from the back, he said ˹to her˺, “This must be ˹an example˺ of the cunning of you ˹women˺! Indeed, your cunning is so shrewd!

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.

And when (her husband] saw that his tunic was torn from behind, he said: "Behold, this is [an instance] of your guile, O womankind! Verily, awesome is your guile!

Then when Aziz saw his shirt torn from behind, he said 'no doubt, this is the device of you women.' No doubt' your device is great.

Then, when he (‘Aziz of Egypt) saw his shirt and found it torn from behind, he said: ‘This is the craft of you women. Certainly, your women-craft is highly (dangerous)

O Joseph! Forget about this. And you ˹O wife˺! Seek forgiveness for your sin. It certainly has been your fault.”

O Joseph! Turn away from this, and thou, (O woman), ask forgiveness for thy sin. Lo! thou art of the faulty.

[But,] Joseph, let this pass! And thou, [O wife,] ask forgiveness for thy sin-for, verily, thou hast been greatly at fault!"

'O Yusuf, do not think of it. And O woman! Ask forgiveness of your sin. No doubt. You are one of the sinners.

O Yusuf (Joseph)! Ignore it and, (O Zulaykha,) ask forgiveness for your sin. Surely, it is you who are of the sinful.

Some women of the city gossiped, “The Chief Minister’s wife is trying to seduce her slave-boy. Love for him has plagued her heart. Indeed, we see that she is clearly mistaken.”

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.

NOW the women of the city spoke [thus to one another]: "The wife of this nobleman is trying to induce her slave-boy to yield himself unto her! Her love for him has pierced her heart; verily, we see that she is undoubtedly suffering from an aberration!

And certain women in the city said, 'The wife of Aziz allures the hearts of her young boy. No doubt, his love has deepened in her heart. We find her infatuated with love openly.

And some women of (the elite class in) the city began to say: ‘The wife of ‘Aziz seeks to seduce her slave-boy for her purpose. The love for him (the slave) has gone deep into her heart. We surely see her in manifest error.

When she heard about their gossip, she invited them and set a banquet for them. She gave each one a knife, then said ˹to Joseph˺, “Come out before them.” When they saw him, they were so stunned ˹by his beauty˺ that they cut their hands, and exclaimed, “Good God! This cannot be human; this must be a noble angel!”

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.

Thereupon, when she heard of their malicious talk, she sent for them, and prepared for them a sumptuous repast, and handed each of them a knife and said [to Joseph]: "Come out and show thyself to them!" And when the women saw him, they were greatly amazed at his beauty, and [so flustered were they that] they cut their hands [with their knives], exclaiming, "God save us! This is no mortal man! This is nought but a noble angel!"

Then when Zalikha heard their whispering then she sent for them and prepared for them cushioned couches, and gave to each of them a knife, and said to Yusuf, 'Come forth to them.' And when the women saw Yusuf, they began to speak of his greatness, and cut their, hands and said 'Holy is Allah,' he is not a mankind, he is not but a noble angel.

So when she (Zulaykha) heard their deceitful talk, she sent for them and arranged a meeting for them. (She placed fruit before them) and gave each one of them a knife and requested (Yusuf): ‘Walk out before them (so that they may realize the cause of my state of mind).’ So, when they glanced at Yusuf (Joseph and) saw (his dazzling beauty), they began to exalt (the charm of his ecstatic beauty) and (in a dazed state) cut their hands (instead of the fruits served to them). And (having seen him) they exclaimed (spontaneously): ‘God save us! This is not a human being; he must be some exalted angel (i.e., an embodiment of light descending from the transcendent realm of divinity)!

She said, “This is the one for whose love you criticized me! I did try to seduce him but he ˹firmly˺ refused. And if he does not do what I order him to, he will certainly be imprisoned and ˹fully˺ disgraced.”

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.

Said she: "This, then, is he about whom you have been blaming me! And, indeed, I did try to make him yield himself unto me, but he remained chaste. Now, however, if he does not do what I bid him, he shall most certainly be imprisoned, and shall most certainly find himself among the despised!

Zalikha said, 'then this is he about whom you used to reproach me, and no doubt, I desired to allure his heart' then he preserved himself. And no doubt, if he will not do what I say to him, then necessarily he will be put in prison and surely he shall bear insult.

(Zulaykha’s trick worked.) She spoke (at this juncture): ‘It is this (embodiment of light) you have been reproaching me for. It is, no doubt, I who sought to seduce him (under violent urge), but he remained firmly upright and did not yield. And if (even now) he does not do what I bid him, he will surely be put into prison and will certainly be disgraced.

Joseph prayed, “My Lord! I would rather be in jail than do what they invite me to. And if You do not turn their cunning away from me, I might yield to them and fall into ignorance.”

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.

Said he: "O my Sustainer! Prison is more desirable to me than [compliance with] what these women invite me to: for, unless Thou turn away their guile from me, I might yet yield to their allure and become one of those who are unaware [of right and wrong]."

Yusuf said, 'O my Lord, prison is dearer to me than the work to which she calls me. And if you shall not turn their guile from me, then I shall incline towards them and will be ignorant.

(By now the elite Egyptian women too had agreed to Zulaykha’s viewpoint. Hearing them,) Yusuf (Joseph) submitted: ‘O my Lord! The prison is far dearer to me than what these women are inviting me to. And if You do not turn away their craft from me, I shall incline towards their (words) and shall become of the unwise.

So his Lord responded to him, turning their cunning away from him. Surely He is the All-Hearing, All-Knowing.

So his Lord heard his prayer and fended off their wiles from him. Lo! He is Hearer, Knower.

And his Sustainer responded to his prayer, and freed him from the threat of their guile: verily, He alone is all-hearing, all-knowing.

Then his Lord heard his prayer, and turned the guile of the women from him. No doubt, He Hears, Knows.

So, his Lord granted him the prayer and removed the women-craft from him. Surely, He is the One Who is All-Hearing, All-Knowing

And so it occurred to those in charge, despite seeing all the proofs ˹of his innocence˺, that he should be imprisoned for a while.

And it seemed good to them (the men-folk) after they had seen the signs (of his innocence) to imprison him for a time.

For, presently it occurred to the nobleman and his household _ [even] after they had seen all the signs [of Joseph's innocence] - that they might as well imprison him for a time.

Then even after seeing all signs, the same previous thought came to their mind that they should put him in prison for a period.

Then even after seeing the signs of (Yusuf’s [Joseph’s] decency and righteousness), they deemed it appropriate to imprison him for a time (so that the gossip of the episode amongst the people might die down)

And two other servants went to jail with Joseph. One of them said, “I dreamt I was pressing wine.” The other said, “I dreamt I was carrying ˹some˺ bread on my head, from which birds were eating.” ˹Then both said,˺ “Tell us their interpretation, for we surely see you as one of the good-doers.”

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).

NOW two young men happened to go to prison at the same time as Joseph. One of them said: "Behold, I saw myself [in a dream] pressing wine." And the other said: "Behold, I saw myself [in a dream] carrying bread on my head, and birds were eating thereof." [And both entreated Joseph:] "Let us know the real meaning of this! Verily, we see that thou art one of those who know well [how to interpret dreams].

And two young men entered the prison with him. One of them said, 'I dreamed that I press wine' and the other said, 'I dreamed that there are some breads on my head whereof the birds are eating. Tell us its interpretation. No doubt, we see you righteous.

And with him, two young men also entered the prison. One of them said: ‘I have seen myself (in a dream) pressing wine (from grapes).’ And the other said: ‘I have seen myself (in a dream) that I am carrying bread on my head, with birds picking at it. O Yusuf (Joseph)! Tell us its interpretation. Surely, we see you as one of the spiritually excellent.

Joseph replied, “I can even tell you what kind of meal you will be served before you receive it. This ˹knowledge˺ is from what my Lord has taught me. I have shunned the faith of a people who disbelieve in Allah and deny the Hereafter.

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.

[Joseph] answered: "Ere there comes unto you the meal which you are [daily] fed, I shall have informed you of the real meaning of your dreams, [so that you might know what is to come] before it comes unto you: for this is [part] of the knowledge which my Sustainer has imparted to me. "Behold, I have left behind me the ways of people who do not believe in God, and who persistently refuse to acknowledge the truth of the life to come;

Yusuf said, 'the food which you use to get, will not come to you, but I shall tell you the interpretation thereof before it comes to you, this is of those knowledges which my Lord has taught me. No doubt, I did not concede to the religion of the people who do not believe in Allah and they are the rejecters of the Hereafter.

Yusuf (Joseph) said: ‘The food which is served to you (daily) will not have yet come to you when I shall inform both of you about its interpretation before its coming to you. This (interpretation) is of those branches of knowledge that my Lord has taught me. Verily, I have rejected (from the very beginning) the religion of the people who do not believe in Allah, and they deny the Hereafter as well

I follow the faith of my fathers: Abraham, Isaac, and Jacob. It is not ˹right˺ for us to associate anything with Allah ˹in worship˺. This is part of Allah’s grace upon us and humanity, but most people are not grateful.

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.

and I follow the creed of my forefathers Abraham, Isaac and Jacob. It is not conceivable that we should [be allowed to] ascribe divinity to aught beside God: this is [an outcome] of God's bounty unto us and unto all mankind -but most people are ungrateful.

And I followed the religion of my fathers Ibrahim and Ishaque and Yaqub. It is not for us to associate anything with Allah. That is a grace of Allah upon mankind and us but most men thank not.

And I follow the Din (Religion) of my father and forefathers: Ibrahim (Abraham), Ishaq (Isaac) and Ya‘qub (Jacob). And we have no right to associate anything as a partner with Allah. This (belief in the Oneness of Allah) is a (special) bounty of Allah upon us and the people, but most people do not give thanks

O my fellow-prisoners! Which is far better: many different lords or Allah—the One, the Supreme?

O my fellow-prisoners! Are divers lords better, or Allah the One, Almighty?

"O my companions in imprisonment! Which is more reasonable: [belief in the existence of numerous divine] lords, each of them different from the other" -or [in] the One God, who holds absolute sway over all that exists?

'O my two fellow prisoners; are separate Lords better or Allah the One Omnipotent?

O my two companions of the prison! (Say:) Are many separate gods better or One Allah, Who dominates and controls all

Whatever ˹idols˺ you worship instead of Him are mere names which you and your forefathers have made up—a practice Allah has never authorized. It is only Allah Who decides. He has commanded that you worship none but Him. That is the upright faith, but most people do not know.

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.

"All that you worship instead of God is nothing but [empty] names which you have invented - you and your forefathers- [and] for which God has bestowed no warrant from on high. Judgment [as to what is right and what is wrong] rests with God alone-[and] He has ordained that you should worship nought but Him: this is the [one] ever-true faith; but most people know it not

You worship not besides Him but only names which you and your fathers have carved out. Allah has sent down no authority for them. There is no judgement but of Allah. He commanded not to worship anyone besides Him. This is the right religion, but most men know not.

(In fact) you worship none besides Allah except a few names which you and your forefathers have forged (on your own). Allah has not sent down any authority for them. Judgment rests with Allah alone. He alone has commanded that you worship none but Him. This is the straight path (true Din [Religion]), but most people do not know

“O my fellow-prisoners! ˹The first˺ one of you will serve wine to his master, and the other will be crucified and the birds will eat from his head. The matter about which you inquired has been decided.”

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.

"[And now,] O my companions in imprisonment, [I shall tell you the meaning of your dreams:] as for one of you two, he will [again] give his lord [the King] wine to drink; but as for the other, he will be crucified, and birds will eat off his head. [But whatever be your future,] the matter on which you have asked me to enlighten you has been decided [by God]."

'O my two fellow prisoners! As for one of you he will serve wine for drink to his lord (King), and as for the other, he will be crucified, and the birds will eat of his head. The matter about which you inquired has been decreed.

O my two companions of the prison! (The interpretation of the dream of) one of you (is that he) will serve wine to his master (the king), and as for the other, (who has seen bread on his head,) he will be crucified and then birds will pick at his head. The (final) judgment has been given about which you have asked.

Then he said to the one he knew would survive, “Mention me in the presence of your master.” But Satan made him forget to mention Joseph to his master, so he remained in prison for several years.

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.

And [thereupon Joseph] said unto the one of the two whom he considered saved: "Mention me unto thy lord [when thou art free]!" But Satan caused him to forget to mention [Joseph] to his lord, and so he remained in prison a few [more] years.

And Yusuf said to one whom he considered would be saved of the two, 'mention me before your lord, then Satan (The evil) made him forget to mention him to his lord then Yusuf continued in the prison for several years more.

And Yusuf (Joseph) said to the one whom he believed to be released: ‘Mention me to your king (he may thus recall that another innocent one is also lying in imprisonment).’ But Satan made him forget to mention (him) to his king, and consequently, Yusuf (Joseph) remained in prison for several years.

And ˹one day˺ the King said, “I dreamt of seven fat cows eaten up by seven skinny ones; and seven green ears of grain and ˹seven˺ others dry. O chiefs! Tell me the meaning of my dream if you can interpret dreams.”

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.

AND [one day] the King said: Behold, I saw [in a dream] seven fat cows being devoured by seven emaciated ones, and seven green ears [of wheat] next to [seven] others that were withered. O you nobles! Enlighten me about [the meaning of] my dream, if you are able to interpret dreams!"

And the King said, 'I saw in a dream seven fat cows that they are being eaten by seven lean cows, and seven green ears and seven others dry. O courtiers! Answer to my dream if you know interpretation of the dreams.'

And (one day) the king said: ‘I have beheld (in a dream) seven fat cows whom seven lean cows are devouring, and (I have beheld) seven green ears of corn and (seven) others dry. O courtiers! Explain to me the implication of my dream if you know the interpretation of dreams.

They replied, “These are confused visions and we do not know the interpretation of such dreams.”

They answered: Jumbled dreams! And we are not knowing in the interpretation of dreams.

They answered: " [This is one of] the most involved and confusing of dreams, and we have no deep knowledge of the real meaning of dreams."

They said, 'these are confused dreams, and we know not the interpretation of dreams.'

They said: ‘These are confused dreams, and we do not know the interpretation of confused dreams.

˹Finally,˺ the surviving ex-prisoner remembered ˹Joseph˺ after a long time and said, “I will tell you its interpretation, so send me forth ˹to Joseph˺.”

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.

At that, the one of the two [erstwhile prisoners] who had been saved, and [who suddenly] remembered [Joseph] after all that time, spoke [thus]: "It is I who can inform you of the real meaning of this [dream]; so let me go [in search of it]."

And the one who was saved of the two said when he remembered after a long time, 'I will tell you its interpretation, send me forth.'

And one of the two prisoners, who had been released and (now) after a long time remembered (his promise to Yusuf [Joseph]), said: ‘I shall tell you its interpretation; so send me (to Yusuf [Joseph]).

˹He said,˺ “Joseph, O man of truth! Interpret for us ˹the dream of˺ seven fat cows eaten up by seven skinny ones; and seven green ears of grain and ˹seven˺ others dry, so that I may return to the people and let them know.”

(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.

[And he went to see Joseph in the prison and said to him:] "Joseph, O thou truthful one! Enlighten us about [the meaning of a dream in which] seven fat cows were being devoured by seven emaciated ones, and seven green ears [of wheat appeared] next to [seven] others that were withered - so that I may return [with thy explanation] unto the people [of the court, and] that they may come to know [what manner of man thou art]!"

'O Yusuf! O man of truth! Give us interpretation regarding seven fat cows which are being eaten by seven lean ones and seven green ears and the other seven dry; perchance, I may return to the people, perchance they learn.

(Reaching the prison, he said:) ‘O Yusuf (Joseph), the embodiment of truth, explain to us the interpretation (of this dream) that there are seven fat cows whom seven lean ones are devouring and there are seven green ears of corn and seven others which are dry, so that I may return to the people (taking the interpretation) and that they may realize (your value and dignity).

Joseph replied, “You will plant ˹grain˺ for seven consecutive years, leaving in the ear whatever you will harvest, except for the little you will eat.

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.

[Joseph] replied: "You shall sow for seven years as usual; but let all [the grain] that you harvest remain [untouched] in its ear, excepting only a little, whereof you may eat:

He said. 'You will do cultivation for seven continuous years, then what you reap, leave it in its ear, but a little which you may eat.

Yusuf (Joseph) said: ‘You will cultivate as usual, consecutively for seven years. So whatever you reap, keep it (in storage), leaving the grains in their ears except a small quantity (to thresh) for your (yearly) consumption

Then after that will come seven years of great hardship which will consume whatever you have saved, except the little you will store ˹for seed˺.

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.

for, after that [period of seven good years] there will come seven hard [years] which will devour all that you shall have laid up for them, excepting only a little of that which you shall have kept in store.

Then after it there shall come seven hard years, that shall eat up what you had stored up for them before, but a little which you may save.

Then after this, there will come seven hard years (of drought) which will consume that (store) which you will have laid up for these years except a small quantity (which will fall surplus and) which you will keep in reserve

Then after that will come a year in which people will receive abundant rain and they will press ˹oil and wine˺.”

Then, after that, will come a year when the people will have plenteous crops and when they will press (wine and oil).

And after that there will come a year in which the people will be delivered from all distress, and in which they will press [oil and wine as before]."

Then thereafter there shall come a year wherein people will have rain and in which they will press juice

Then, following this, will come a year during which people will be blessed with (plenty of) rain, and (the yield of fruits will be such as) they will press juices (of fruits that year).

The King ˹then˺ said, “Bring him to me.” When the messenger came to him, Joseph said, “Go back to your master and ask him about the case of the women who cut their hands. Surely my Lord has ˹full˺ knowledge of their cunning.”

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.

And [as soon as Joseph's interpretation. was conveyed to him,] the King said: "Bring him before me!" But when the [King's] messenger came unto him, [Joseph] said: "Go back to thy lord and ask him [first to find out the truth] about those women who cut their hands-for, behold, [until now it is] my Sustainer [alone who] has full knowledge of their guile!"

And the king said, 'bring him to me, then when the messenger came to him, he said, 'return to your lord, then ask him, 'what about the women who had cut their hands? No doubt my Lord knows their guile.

And (hearing this interpretation) the king said: ‘Bring Yusuf (Joseph) to me (immediately).’ So when the messenger reached Yusuf (Joseph), he said to him: ‘Go back to your king and ask him: What is the state of those women (now) who cut their hands? Surely, my Lord knows their craft well.

The King asked ˹the women˺, “What did you get when you tried to seduce Joseph?” They replied, “Allah forbid! We know nothing indecent about him.” Then the Chief Minister’s wife admitted, “Now the truth has come to light. It was I who tried to seduce him, and he is surely truthful.

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.

[Thereupon the King sent for those women; and when they came,] he asked: "What was it that you hoped to achieve when you sought to make Joseph yield himself unto you?" The women answered: "God save us! We did not perceive the least evil [intention] on his part!" [And] the wife of Joseph's former master exclaimed: "Now has the truth come to light! It was I who sought to make him yield himself unto me - whereas he, behold, was indeed speaking the truth!"

The King said 'O women' what business you had when you desired to allure the heart of Yusuf. They said. 'Holy is Allah, we did not find any evil in him. The wife of Aziz said, 'now the reality is discovered, I desired to allure his heart and no doubt, he is truthful.

The king (called all the women including Zulaykha and) asked: ‘What happened to you when you (all) attempted to seduce Yusuf (Joseph) to turn him away from righteousness? (Explain what that affair was.) They all (unanimously) uttered: ‘Allah save us! We have not noticed any evil in Yusuf (Joseph).’ The wife of ‘Aziz (of Egypt, Zulaykha, too) spoke: ‘The truth has now become evident. (The fact is that) it was I who sought to seduce him for my purpose, and it is surely he who is truthful.

From this, Joseph should know that I did not speak dishonestly about him in his absence, for Allah certainly does not guide the scheming of the dishonest.

(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.

[When Joseph learned what had happened, he said: "I asked for] this, so that [my former master] might know that I did not betray him behind his back, and that God does not bless with His guidance the artful schemes of those who betray their trust.

Yusuf said, 'I have done this because Aziz should know that I betrayed him not behind his back, and Allah allows not the guile of betrayers.

(Yusuf [Joseph]) said: ‘I have done this) so that he (‘Aziz of Egypt, who has been my master and benefactor,) may know that I have not betrayed his trust in his absence, and surely Allah lets not the plots of those who betray trusts prove successful

And I do not seek to free myself from blame, for indeed the soul is ever inclined to evil, except those shown mercy by my Lord. Surely my Lord is All-Forgiving, Most Merciful.”

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.

And yet, I am not trying to absolve myself: for, verily, man's inner self does incite [him] to evil, and saved are only they upon whom my Sustainer bestows His grace. Behold, my Sustainer is much forgiving, a dispenser of grace!"

And I do not hold my soul free from sin' no doubt the soul is wont to command evil but that on whom my Lord has mercy. No doubt, my Lord is Forgiving' Merciful.

And I do not (claim) absolution of my self. Certainly, the self commands much evil except the one on whom my Lord bestows mercy. Surely, my Lord is All-Forgiving, Ever-Merciful.

The King said, “Bring him to me. I will employ him exclusively in my service.” And when Joseph spoke to him, the King said, “Today you are highly esteemed and fully trusted by us.”

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.

And the King said: "Bring him unto me, so that I may attach him to my own person." And when he had spoken with him, [the King] said: "Behold, [from] this day thou shalt be of high standing with us, invested with all trust!"

The King said, bring him to me that I may choose him especially for myself. Then, when he talked to him said 'certainly today, you are a man dignified, trusted with us.

And the king said: ‘Bring him to me so that I may appoint him specifically (as an adviser) to me.’ So, when the king had a (one-to-one) dialogue with him, he (felt highly impressed and) said: ‘(O Yusuf [Joseph],) surely from today onward you are a man of authority and trust with us (i.e., you are inducted into the governance of the state).

Joseph proposed, “Put me in charge of the store-houses of the land, for I am truly reliable and adept.”

He said: Set me over the storehouses of the land. Lo! I am a skilled custodian.

[Joseph] replied: "Place in my charge the store-houses of the land; behold, I shall be a good and knowing keeper.

Yusuf said, 'set me over the treasures of earth. No doubt, I am watchful, knowing.

Yusuf (Joseph) said: ‘(If you really want me to accomplish a special assignment, then) appoint me as (a minister and trustee of) the treasures in the land (of Egypt). Indeed, I am well versed in resource management and resource protection and an expert (in financial management).

This is how We established Joseph in the land to settle wherever he pleased. We shower Our mercy on whoever We will, and We never discount the reward of the good-doers.

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.

And thus We established Joseph securely in the land [of Egypt]: he had full mastery over it, [doing] whatever he willed. [Thus do] We cause Our grace to alight upon whomever We will; and We do not fail to requite the doers of good.

And thus We gave control to Yusuf over this land wherein he might live wherever he wished. We cause Our mercy to reach whom We please, and We waste not the reward of the righteous.

This is how We bestowed upon Yusuf (Joseph) the rule over the land (of Egypt so that) he could live therein wherever he desired. We honour with Our mercy whom We will, and We waste not the reward of the pious

And the reward of the Hereafter is far better for those who are faithful and are mindful ˹of Allah˺.

And the reward of the Hereafter is better, for those who believe and ward off (evil).

But in the eyes of those who have attained to faith and have always been conscious of Us, a reward in the life to come is a far greater good [than any reward in this world].

And surely the reward of the Hereafter is better for those who believed and remained duty-bound.

And certainly, the reward of the Hereafter is of greater value for those who believe and tread the path of Godwariness

And Joseph’s brothers came and entered his presence. He recognized them but they were unaware of who he really was.

And Joseph's brethren came and presented themselves before him, and he knew them but they knew him not.

AND [after some years,] Joseph's brothers came [to Egypt] and presented themselves before him: and he knew them [at once], whereas they did not recognize him.

And the brethren of Yusuf, came, then appeared before him and Yusuf recognised them but they remained unaware of him.

(During the days of famine) Yusuf’s (Joseph’s) brothers came (to Egypt to procure grain) and came to him. So Yusuf (Joseph) recognized them, but they could not recognize him

When he had provided them with their supplies, he demanded, “Bring me your brother on your father’s side. Do you not see that I give full measure and I am the best of hosts?

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?

And when he had provided them with their provisions, he said: "[When you come here next,] bring unto me that brother of yours from your father's side. Do you not see that I have given [you] full measure and have been the best of hosts?

And when he got ready their baggage, he said, 'bring your stepbrother to me, do you not see that I give full measure and I am the best host.

And when Yusuf (Joseph) had furnished them with their provisions (supplies and material), he said: ‘Bring me (Benjamin) your brother on the father’s side. Do you not see (how) full I measure and I am the best host (too)

But if you do not bring him to me ˹next time˺, I will have no grain for you, nor will you ever come close to me again.”

And if ye bring him not unto me, then there shall be no measure for you with me, nor shall ye draw near.

But if you do not bring him unto me, you shall never again receive a single measure [of grain] from me, nor shall you [be allowed to] come near me!"

But if you bring him not to me, then there is not measure for you with me and approach me not.

So if you do not bring him to me, then (in the future) there will not be any measure (of grain) with me for you, nor will you be able to approach me.

They promised, “We will try to convince his father to let him come. We will certainly do ˹our best˺.”

They said: We will try to win him from his father: that we will surely do.

They answered: "We shall try to persuade his father to part with him, and, verily, we shall do [our utmost]!"

They said, we shall desire him from his father, and we are certainly to do it.

They said: ‘We will solicit his father in connection with sending him and we will certainly do (it).

Joseph ordered his servants to put his brothers’ money back into their saddlebags so that they would find it when they returned to their family and perhaps they would come back.

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.

And [Joseph] said to his servants: "Place their merchandise in their camel-packs, so that they may find it there when they come home, and hence be the more eager to return.

And Yusuf said to his servants 'put their capital in their saddlebags, haply they may recognize it when they go back to their home, per-chance they may return.

And Yusuf (Joseph) said to his servants: ‘Put their money (which they paid for grain back) into their sacks so that when they return to their family, they may identify it (that the money is back). It is likely that they may come again (for the very same reason).

When Joseph’s brothers returned to their father, they pleaded, “O our father! We have been denied ˹further˺ supplies. So send our brother with us so that we may receive our measure, and we will definitely watch over him.”

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.

And so, when they returned to their father, [Joseph's brothers] said: "O our father! All grain is [to be] withheld from us [in the future unless we bring Benjamin with us]: send, therefore, our brother with us, so that we may obtain our measure (of grain]; and, verily, we shall guard him well!"

Then when they returned to their father, they said, 'O our father, the food-grain has been denied to us, so send with us our brother that we may bring food-grain and we shall surely safeguard him.

So when they returned to their father, they said: ‘O our father, (further provision of) grain for us has been banned (except that Benjamin accompanies us). So send our brother (Benjamin) with us (in order that) we may fetch (more) grain, and we shall certainly be his guards.

He responded, “Should I trust you with him as I once trusted you with his brother ˹Joseph˺? But ˹only˺ Allah is the best Protector, and He is the Most Merciful of the merciful.”

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.

[Jacob] replied: "Shall I trust you with him in the same way as I trusted you with his brother (Joseph] aforetime? [Nay,] but God's guardianship is better [than yours], for He is the most merciful of the merciful!"

He said, 'May I trust you about him likewise I trusted you before about his brother.' Then Allah is the best Guard He is the Most Merciful of the merciful.

Ya‘qub (Jacob) said: ‘Shall I trust you with him (as well) the same way as before this I trusted you with his brother (Yusuf—Joseph)? Then Allah alone is the Best Protector, and He alone is the Most Merciful of all the merciful.

When they opened their bags, they discovered that their money had been returned to them. They argued, “O our father! What more can we ask for? Here is our money, fully returned to us. Now we can buy more food for our family. We will watch over our brother, and obtain an extra camel-load of grain. That load can be easily secured.”

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.

Thereupon, when they opened their packs, they discovered that their merchandise had been returned to them; [and] they said: "O our father! What more could we desire? Here is our merchandise: it has been returned to us! [If thou send Benjamin with us,] we shall (again] be able to bring food for our family, and shall guard our brother [well], and receive in addition another camel-load of grain That [which we have brought the first time] was but a scanty measure."

And when they opened their goods, they found their capital returned to them. They said, 'O Our father, now what more should we desire? Here is our capital that has been returned to us, and we shall bring food-grain for our family and we shall guard our brother, and we shall find an extra camel load. This offering is nothing before a King.

And when they opened their packs, (therein) they found their money (which) had been returned to them. They said: ‘O our respectable father, what else do we want? Here is our money (too) that has been returned to us, and we shall (now be obliged to) fetch grain for our family. And we shall take good care of our brother, and shall bring the load of a camel in addition. This grain (that we have already brought) is a small quantity.

Jacob insisted, “I will not send him with you until you give me a solemn oath by Allah that you will certainly bring him back to me, unless you are totally overpowered.” Then after they had given him their oaths, he concluded, “Allah is a Witness to what we have said.”

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.

Said [Jacob]: "I will not send him with you until you give me a solemn pledge, before God, that you will indeed bring him back unto me, unless you yourselves be encompassed [by death]!" And when they had given him their solemn pledge, [Jacob] said: "God is witness to all that we say!"

He said, 'I will never send him with you, until you give me this solemn pledge of Allah that you will be surely bring him back, but that you may be encompassed' Then when they gave Yaqub solemn pledge, he said, 'Allah is responsible over what we say.'

Ya‘qub (Jacob) said: ‘I shall not send him with you at all until you give me a firm promise by swearing a solemn oath by Allah that you shall certainly bring him (back) to me unless you (all) are beset (somewhere or slain). Then, when they gave Ya‘qub (Jacob) the firm promise, he said: ‘Allah is the Guardian to watch over what we are saying.

He then instructed ˹them˺, “O my sons! Do not enter ˹the city˺ all through one gate, but through separate gates. I cannot help you against ˹what is destined by˺ Allah in the least. It is only Allah Who decides. In Him I put my trust. And in Him let the faithful put their trust.”

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.

And he added: "O my sons! Do not enter [the city all] by one gate, but enter by different gates. Yet [even so,] I can be of no avail whatever to you against [anything that may be willed by] God: judgment [as to what is to happen] rests with none but God. In Him have I placed my trust: for, all who have trust [in His existence] must place their trust in Him alone."

And said he, 'O my sons, enter not by one door, but enter you by separate gates. I cannot save you against Allah All decisions belong to Allah I relied on Him, and let the relying rely on Him.

And he said: ‘O my sons, do not enter (the city) all of you by one gate, but enter (dispersed) through different gates. And I cannot save you by any means from Allah’s (decree) because judgment (i.e., destiny) rests with Allah alone. In Him have I put my trust, and all those who trust must trust in Him alone.

Then when they entered as their father had instructed them, this did not help them against ˹the Will of˺ Allah whatsoever. It was just a desire in Jacob’s heart which he satisfied. He was truly blessed with ˹great˺ knowledge because of what We had taught him, but most people have no knowledge.

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.

But although they entered [Joseph's city] in the way their father had bidden them, this proved of no avail whatever to them against [the plan of] God [His request] had served only to satisfy Jacob's heartfelt desire [to protect them]: for, behold, thanks to what We had imparted unto him, he was indeed endowed with the knowledge [that God's will must always prevail]; but most people know it not.

And when they entered after the manner their father had commanded, it could not save them against Allah, yes there was a desire in the heart of Yaqub which he fulfilled. And verily, he is the man of knowledge by Our teaching, but most men know not.

And when they entered (Egypt) in compliance with what their father had commanded, that command could not save them from Allah’s (decree), but it was Ya‘qub’s (Jacob’s) heartfelt desire which he fulfilled and (also take not this desire or strategy as meaningless—for you know it not). Surely, Ya‘qub (Jacob) possessed knowledge as We had blessed (him) with (special) knowledge, but most people do not know (these realities)

When they entered Joseph’s presence, he called his brother ˹Benjamin˺ aside, and confided ˹to him˺, “I am indeed your brother ˹Joseph˺! So do not feel distressed about what they have been doing.”

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.

AND WHEN [the sons of Jacob] presented themselves before Joseph, he drew his brother [Benjamin] unto himself, saying [to him in secret]: "Behold, I am thy brother! So grieve thou not over their past doings!"

And they went to Yusuf. He gave his brother a place near himself, he said' 'believe, I am your brother therefore be not grieved of whatever they do.'

And when they came to Yusuf (Joseph), he offered his brother (Benjamin) a seat close to him (and) said (to him quietly): ‘Verily, I am your brother (Yusuf [Joseph]) so feel not aggrieved at what they have been doing.

When Joseph had provided them with supplies, he slipped the royal cup into his brother’s bag. Then a herald cried, “O people of the caravan! You must be thieves!”

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!

And [later,] when he had provided them with their provisions, he placed the [King's] drinking-cup in his brother's camel-pack. And [as they were leaving the city,] a herald called out: "O you people of the caravan! Verily, you are thieves!

Then when he made ready their baggage, he put the drinking cup in the saddlebag of his brother. Thereafter a Crier cried. 'O men of Caravan, no doubt. You are thieves.'

So when (Yusuf [Joseph]) had provided them with their material, he placed (the king’s) goblet into his brother’s (Benjamin’s) sack. Later a herald called out: ‘O you men of caravan, (halt;) surely, you (seem to be) thieves.

They asked, turning back, “What have you lost?”

They cried, coming toward them: What is it ye have lost?

Turning towards the herald and his companions, the brothers asked: "What is it that you miss?"

They said, and turned to them, 'what it is that you find not.

They turned towards them and said: ‘What have you found missing?

The herald ˹along with the guards˺ replied, “We have lost the King’s measuring cup. And whoever brings it will be awarded a camel-load ˹of grain˺. I guarantee it.”

They said: We have lost the king's cup, and he who bringeth it shall have a camel-load, and I (said Joseph) am answerable for it.

They answered: "We miss the King's goblet; and he who produces it shall receive a camel-load [of grain as reward]!" And [the herald added:] "I pledge myself to this _ [promise]!"

hey said, 'we do not find the king' measuring cup. And whosoever will bring it. He shall have a camel's load and I am his guarantor.

They (the servants of the king’s court) said: ‘We are missing the royal goblet, and the man who brings it (after searching) will get a camel’s load of grain as reward and I pledge myself for it.

Joseph’s brothers replied, “By Allah! You know well that we did not come to cause trouble in the land, nor are we thieves.”

They said: By Allah, well ye know we came not to do evil in the land, and are no thieves.

Said [the brothers]: "By God! Well do you know that we have not come to commit deeds of corruption in this land, and that we have not been thieving!"

They said. 'By God, you are well aware that we came not for creating mischief in the land, nor we are thieves.

They said: ‘By Allah, indeed you know well we have not come (here to commit some crime) and create mischief in the land, nor are we thieves.

Joseph’s men asked, “What should be the price for theft, if you are lying?”

They said: And what shall be the penalty for it, if ye prove liars?

[The Egyptians] said: "But what shall be the requital of this [deed] if you are [proved to be] liars?"

They said. 'What is the penalty of him, if you be liars?

They (the servants) said: ‘(Decide for yourselves) what the punishment (of the thief) should be if you turn out to be liars.

Joseph’s brothers responded, “The price will be ˹the enslavement of˺ the one in whose bag the cup is found. That is how we punish the wrongdoers.”

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.

[The brothers] replied: "Its requital? He in whose camel-pack [the cup] is found-he shall be [enslaved as] a requital thereof! Thus do we [ourselves] requite the doers of [such] wrong.

They said, 'its penalty is, that he in whose baggage it is found, be himself the servant in recompense. Thus is the punishment of the unjust at our place.

They said: ‘Its penalty will be that the one from whose sack (the goblet) is found, he himself will be its penalty (i.e., he should be held in retribution). That is how we punish the wrongdoers.

Joseph began searching their bags before that of his brother ˹Benjamin˺, then brought it out of Benjamin’s bag. This is how We inspired Joseph to plan. He could not have taken his brother under the King’s law, but Allah had so willed. We elevate in rank whoever We will. But above those ranking in knowledge is the One All-Knowing.

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.

Thereupon [they were brought before Joseph to be searched; and] he began with the bags of his half-brothers before the bag of his brother [Benjamin]: and in the end he brought forth the drinking Cups out of his brother's bag. In this way did We contrive for Joseph [the attainment of his heart's desire]: under the King's law, he would [otherwise] not have been able to detain his brother, had not God so willed. We do raise to [high] degrees [of knowledge] whomever We will - but above everyone who is endowed with knowledge there is One who knows all.

Then first he began the search of their bags before the bag of his brother; then he took it out from the bag of his brother. We taught Yusuf thus to plan. He could not take his brother under the King's Law but this that Allah willed. We exalt in degrees whomsoever We please. And above every man of knowledge there is One of More Knowledge.

So Yusuf (Joseph) began to search their sacks before his brother’s. Then (at last) he took (the goblet) out of his (real) brother’s (Benjamin’s) sack. That is how We revealed to Yusuf (Joseph) the plan. He could not have held his brother (as a captive) under the law of the king (of Egypt) except (as) Allah wills. We exalt in ranks whom We like. And above every possessor of knowledge is (also) One possessing greater knowledge

˹To distance themselves,˺ Joseph’s brothers argued, “If he has stolen, so did his ˹full˺ brother before.” But Joseph suppressed his outrage—revealing nothing to them—and said ˹to himself˺, “You are in such an evil position, and Allah knows best ˹the truth of˺ what you claim.”

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.

[As soon as the cup came to light out of Benjamin's bag, the brothers] exclaimed: "If he has stolen-well, a brother of his used to steal afore-time!" Thereupon Joseph said to himself, without revealing his thought to them: "You are far worse in this respect, and God is fully aware of what you are saying.

The brothers said, 'if he commits theft, then no doubt his brother has already committed theft before, then Yusuf kept this thing secret in his heart and did not disclose it to them. He said within himself, 'you are at worse place, and Allah knows well what you fabricate.

They said: ‘If he has committed theft (then there is nothing to wonder at). Indeed, his brother (Yusuf [Joseph]) has also committed theft before. So Yusuf (Joseph) kept it (hidden) in his heart and did not reveal it to them and said (only to himself): ‘Yours is the worst case and Allah knows well whatever you are saying.

They appealed, “O Chief Minister! He has a very old father, so take one of us instead. We surely see you as one of the good-doers.”

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.

They said: "O thou great one! Behold, he has a father, a very old man: detain, therefore, one of us in his stead. Verily, we see that thou art a doer of good!"

They said, 'O Aziz, he has a father, aged and advanced in years, so take one of us in his place. No doubt we are seeing your favours.

They said: ‘O ‘Aziz (of Egypt), his father is an aged, elderly person. So detain any one of us in his stead. Surely, we have seen that you are of the generous (and benevolent) people.

Joseph responded, “Allah forbid that we should take other than the one with whom we found our property. Otherwise, we would surely be unjust.”

He said: Allah forbid that we should seize save him with whom we found our property; then truly we should be wrong-doers.

He answered: "May God preserve us from [the sin of] detaining any other than him with whom we have found our property-for then, behold, we would indeed be evildoers!"

He said, 'be refuge of Allah that we should take any other but him with whom we found our goods then we shall surely be unjust.

Yusuf (Joseph) said: ‘Allah save us from detaining someone (other) than him with whom we have found our item! Then we shall become of the unjust.

When they lost all hope in him, they spoke privately. The eldest of them said, “Do you not know that your father had taken a solemn oath by Allah from you, nor how you failed him regarding Joseph before? So I am not leaving this land until my father allows me to, or Allah decides for me. For He is the Best of Judges.

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.

And so, when they lost all hope of [moving] him, they withdrew to take counsel [among themselves]. The eldest of them said: "Do you not remember that your father has bound you by a solemn pledge before God - and how, before that, you had failed with regard to Joseph? Hence, I shall not depart from this land till my father gives me leave or God passes judgment in my favour: for He is the best of all judges.

Then when they were disappointed of him they began conferring going apart. His elder brother said, 'do you not remember that your father had taken a solemn pledge of Allah from you, and before this how you committed mistake regarding Yusuf? Then I shall not move from this place until my father permits or Allah commands me and His command is best

So, when they lost hope about Yusuf (Joseph), they counselled (amongst themselves) in isolation. The eldest (brother) amongst them said: ‘Do you not know that your father took a firm covenant from you in the Name of Allah, and before that (you also know) you committed excesses with respect to Yusuf (Joseph)? So I shall not leave this land at all until my father accords me permission, or Allah gives some judgment in my case, and He is the Best of those who judge

Return to your father and say, ‘O our father! Your son committed theft. We testify only to what we know. We could not guard against the unforeseen.

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.

[And as for you others,] return to your father and say: `O our father! Behold, thy son has stolen-but we [can] bear witness to no more than what has become known to us; and [although we gave you our pledge,] we could not guard against something that [lay hidden in the future and, hence,] was beyond the reach of our perception.

Return you all to your father, and say, 'O our father verily your son has committed theft, and we had become witnesses to this much what we had in our knowledge, and we were not guardians over the unseen.

Go you back to your father and say: O our father, your son has surely committed theft (and consequently he has been held). And we bore witness only to what we knew. And we were no guardians of the unseen

Ask ˹the people of˺ the land where we were and the caravan we travelled with. We are certainly telling the truth.’”

Ask the township where we were, and the caravan with which we travelled hither. Lo! we speak the truth.

And ask thou in the town in which we were [at the time], and of the people of the caravan with whom we travelled hither, and [thou wilt find that] we, are indeed telling the truth!"'

And Enquirer of the town wherein we were and the Caravan in which we came. And no doubt, we are truthful.

And (if you do not believe us, then) you may enquire of (the people of) the town where we have been, and (find out) from the caravan we have travelled with, and we are certainly truthful (in what we are saying).

He cried, “No! Your souls must have tempted you to do something ˹evil˺. So ˹I am left with nothing but˺ beautiful patience! I trust Allah will return them all to me. Surely He ˹alone˺ is the All-Knowing, All-Wise.”

(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.

[AND WHEN they returned to their father and told him what had happened,] he exclaimed: "Nay, but it is your [own] minds that have made [so terrible] a happening seem a matter of little account to you! But [as for myself,] patience in adversity is most goodly; God may well bring them all [back] unto me: verily, He alone is all-knowing, truly wise!"

He said, 'your souls have made for you some excuse. Then patience is good. It is near that Allah may bring them all to me. No doubt, it is He the Knowing the Wise

Ya‘qub (Jacob) said: ‘(It is not so.) In fact, your (ill-commanding) selves have made this affair attractive for you. Now (only) patience is the finest (option). It is likely that Allah brings to me all of them. He is indeed All-Knowing, Most Wise.

He turned away from them, lamenting, “Alas, poor Joseph!” And his eyes turned white out of the grief he suppressed.

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.

But he turned away from them and said: "O woe is me for Joseph!"-and his eyes became dim from the grief with which he was filled.

And he turned away his face from him and said, 'Ah, woe on the separation of Yusuf, and his eyes were whitened with grief and he suppressed his anger

Ya‘qub (Jacob) then turned his face away from them and said: ‘Alas! (My dear son) Yusuf (Joseph’s unbearable separation)!’ And his eyes had gone white with grief. And he was suppressing his sorrow

They said, “By Allah! You will not cease to remember Joseph until you lose your health or ˹even˺ your life.”

They said: By Allah, thou wilt never cease remembering Joseph till thy health is ruined or thou art of those who perish!

Said [his sons]: "By God! Thou wilt never cease to remember, Joseph till thou art broken in body and spirit or art dead!"

They said, 'By-God, you shall ever continue to remember Yusuf until you approach grave or pass away with your life

They said: ‘By Allah, you will continue remembering Yusuf ([Joseph] alone) till you get near death or pass away.

He replied, “I complain of my anguish and sorrow only to Allah, and I know from Allah what you do not know.

He said: I expose my distress and anguish only unto Allah, and I know from Allah that which ye know not.

He answered: "It is only to God that I complain of my deep grief and my sorrow: for I know, from God, something that you do not know.

He said, 'I cry out for assistance in my anguish and sorrow unto Allah, and I know those glories of Allah which you know not.

He said: ‘I bewail my worry and grief to Allah alone, and I know from Allah what you do not know

O my sons! Go and search ˹diligently˺ for Joseph and his brother. And do not lose hope in the mercy of Allah, for no one loses hope in Allah’s mercy except those with no faith.”

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.

[Hence,] O my sons, go forth and try to obtain some tidings of Joseph and his brother; and do not lose hope of God's life-giving mercy: verily, none but people who deny the truth can ever lose hope of God's life-giving mercy.

'O my sons! Go and search for Yusuf and his brother and despair not of Allah's mercy. No doubt, none despair of the mercy of Allah but a people disbelieving.

O my sons, go and fetch me some news about Yusuf (Joseph) and his brother (from somewhere) and despair not of Allah’s mercy, for indeed only those who reject faith despair of Allah’s mercy.

When they entered Joseph’s presence, they pleaded, “O Chief Minister! We and our family have been touched with hardship, and we have brought only a few worthless coins, but ˹please˺ give us our supplies in full and be charitable to us. Indeed, Allah rewards the charitable.”

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,

[AND THE SONS of Jacob went back to Egypt and to Joseph;] and when they presented themselves before him, they said: "O thou great one! Hardship has visited us and our folk, and so we have brought but scanty merchandise; but give us a full measure [of grain], and be charitable to us: behold, God rewards those who give in charity!"

Then when they reached Yusuf, they said, 'O Aziz, distress has reached us and our family, and we have come with worthless capital, then you give us full measure and be charitable to us. No doubt, Allah rewards the charitable.

So when they came back to Yusuf ([Joseph] again), they submitted: ‘O ‘Aziz (of Egypt), a distress has fallen upon us and our family (and we are suffering from a dreadful famine). And we have brought only (this) meager amount. So give us full measure (of grain against it) and (in addition) extend to us (some) charity (as well). Indeed, Allah plenteously rewards those who give away charity.

He asked, “Do you remember what you did to Joseph and his brother in your ignorance?”

He said: Know ye what ye did unto Joseph and his brother in your ignorance?

Replied he: "Do you remember what you did to Joseph and his brother when you were still unaware [of right and wrong]?"

He said, 'Are you aware what you did with Yusuf and his brother, when you were ignorant.

Yusuf (Joseph) said: ‘Do you remember what you did to Yusuf (Joseph) and his brother? Were you (then) ignorant?

They replied ˹in shock˺, “Are you really Joseph?” He said, “I am Joseph, and here is my brother ˹Benjamin˺! Allah has truly been gracious to us. Surely whoever is mindful ˹of Allah˺ and patient, then certainly Allah never discounts the reward of the good-doers.”

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.

They exclaimed: "Why - is it indeed thou who art Joseph?" He answered: "I am Joseph, and this is my brother. God has indeed been gracious unto us. Verily, if one is conscious of Him and patient in adversity behold, God does not fail to requite the doers of good!"

They said, 'Are you really Yusuf,' He said, 'I am Yusuf and this is my brother No doubt, Allah has favoured us. Verily whosoever refrains and be patient, then Allah wastes not the reward of the righteous.

They said: ‘Are you really Yusuf (Joseph)?’ He said: ‘(Yes,) I am Yusuf (Joseph) and here is my brother. Indeed, Allah has been gracious to us. Surely, the one who fears Allah and remains steadfast, then surely Allah does not waste the reward of the pious.

They admitted, “By Allah! Allah has truly preferred you over us, and we have surely been sinful.”

They said: By Allah, verily Allah hath preferred thee above us, and we were indeed sinful.

[The brothers] said: "By God! Most certainly has God raised thee high above us, and we were indeed but sinners!"

They said, 'By God, surely Allah has preferred you above us, and no doubt, we had been sinners.

They exclaimed: ‘By Allah, Allah has certainly exalted you above us, and certainly we alone were the sinners.

Joseph said, “There is no blame on you today. May Allah forgive you! He is the Most Merciful of the merciful!

He said: Have no fear this day! May Allah forgive you, and He is the Most Merciful of those who show mercy.

Said he: "No reproach shall be uttered today against you. May God forgive you your sins: for He is the most merciful of the merciful!

He said, 'there is no reproach today upon you. May Allah forgive you. And He is the Most Merciful of the merciful

Yusuf (Joseph) said: ‘No blame (or penalty) lies on you today. May Allah grant you His forgiveness and He is the Most Merciful of all the merciful

Go with this shirt of mine and cast it over my father’s face, and he will regain his sight. Then come back to me with your whole family.”

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.

[And now] go and take this tunic of mine and lay it over my father's face, and he will recover his sight. And thereupon come [back] to me with all your family."

Go with this shirt of mine, put it on my father's face' he shall recover his sight. And bring all your family together

Take this shirt of mine and cast it over my father’s face; he will recover his sight. (Then) bring me the whole of your family.

When the caravan departed ˹from Egypt˺, their father said ˹to those around him˺, “You may think I am senile, but I certainly sense the smell of Joseph.”

When the caravan departed their father had said: Truly I am conscious of the breath of Joseph, though ye call me dotard.

AND AS SOON as the caravan [with which Jacob's sons were travelling] was on its way, their father said [to the people around him]: "Behold, were it not that you might consider me a dotard, [I would say that] I truly feel the breath of Joseph [in the air]!"

When the Caravan departed from Egypt, their father here said, 'no doubt, I find the scent of Yusuf, if you say me not that he is doted.

And when the caravan left (Egypt), his father (Ya‘qub [Jacob]) said (whilst sitting in Canaan): ‘If you do not consider me unstable due to senility, I am smelling the fragrance of Yusuf (Joseph).

They replied, “By Allah! You are definitely still in your old delusion.”

(Those around him) said: By Allah, lo! thou art in thine old aberration.

They answered: "By God! Thou art indeed still lost in thy old aberration!"

The sons said, 'By Allah, you are infatuated with the same old love.

They said: ‘By Allah, you are certainly in the (same) ecstasy of your (old) love.

But when the bearer of the good news arrived, he cast the shirt over Jacob’s face, so he regained his sight. Jacob then said ˹to his children˺, “Did I not tell you that I truly know from Allah what you do not know?”

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?

But when the bearer of good tidings came [with Joseph's tunic], he laid it over his face; and he regained his sight, [and] exclaimed: "Did I not tell you, `Verily, I know, from God, something that you do not know'?"

Then when the bearer of lad-tidings came' he laid that shirt on the face of Yaqub, forthwith his sight came back. He said, 'did I not say to you hat I know those glories of Allah which you know not

But when the bearer of the glad tidings arrived, and he cast that shirt over Ya‘qub’s (Jacob’s) face, his sight returned at that same moment. Ya‘qub (Jacob) said: ‘Did I not say to you that I know from Allah what you do not know?

They begged, “O our father! Pray for the forgiveness of our sins. We have certainly been sinful.”

They said: O our father! Ask forgiveness of our sins for us, for lo! we were sinful.

[His sons] answered: "O our father! Ask God to forgive us our sins, for, verily, we were sinners."

They said, 'O our father, beg forgiveness of our sins, no doubt, we are sinful.

They said: ‘O our father, seek for us forgiveness (from Allah) for our sins. Indeed, we alone are the sinners.

He said, “I will pray to my Lord for your forgiveness. He ˹alone˺ is indeed the All-Forgiving, Most Merciful.”

He said: I shall ask forgiveness for you of my Lord. Lo! He is the Forgiving, the Merciful.

He said: "I shall ask my Sustainer to forgive you: He alone is truly forgiving, a true dispenser of grace!"

He said, 'soon I shall beg my Lord to forgive you.' He is the Forgiving, the Merciful.

Ya‘qub (Jacob) said: ‘Soon shall I pray to my Lord for forgiveness for you. Indeed, He alone is Most Forgiving, Ever-Merciful.

When they entered Joseph’s presence, he received his parents ˹graciously˺ and said, “Enter Egypt, Allah willing, in security.”

And when they came in before Joseph, he took his parents unto him, and said: Come into Egypt safe, if Allah will!

AND WHEN they [all arrived in Egypt and] presented themselves before Joseph, he drew his parents unto himself, saying, "Enter Egypt! If God so wills, you shall be secure [from all evil]!"

Then when they all reached Yusuf, he offered a place near him to his father and, mother and said. 'Enter' Egypt if Allah will with security

Then, when they (all the members of the family) came to Yusuf (Joseph, he presented them a reception outside the city in the form of a royal procession comprising extensive transport arrangements, soldiers and general public, and) he venerated his parents and made them sit beside him, (or embraced them,) and (offering them welcome) said: ‘Enter Egypt, and if Allah so wills (then stay here) with peace and comfort.

Then he raised his parents to the throne, and they all fell down in prostration to Joseph, who then said, “O my dear father! This is the interpretation of my old dream. My Lord has made it come true. He was truly kind to me when He freed me from prison, and brought you all from the desert after Satan had ignited rivalry between me and my siblings. Indeed my Lord is subtle in fulfilling what He wills. Surely He ˹alone˺ is the All-Knowing, All-Wise.”

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.

And he raised his parents to the highest place of honour; and they [all] fell down before Him, prostrating themselves in adoration. Thereupon [Joseph] said: "O my father! This is the real meaning of my dream of long ago, which my Sustainer has made come true. And He was indeed good to me when He freed me from the prison, and [when] He brought you [all unto me] from the desert after Satan had sown discord between me and my brothers. Verily, my Sustainer is unfathomable in [the way He brings about] whatever He wills: verily, He alone is all-knowing, truly wise!

And he seated his father and mother on the throne, and all fell down prostrate for him, and Yusuf said, 'O my father, this is the interpretation of-my first vision. Verily my Lord has made it true. And no doubt, He favoured me that He brought forth me from the prison, and brought you all from the village after Satan had created dissension between my brothers and me. Surely my Lord makes easy any thing He pleases. Verily He is the knowing, Wise.

And he seated his parents on the throne and they (all) fell down prostrate before Yusuf (Joseph) and Yusuf (Joseph) said: ‘O father, this is the interpretation of (that) dream of mine which I had seen (long) before. (Most commentators state that it took forty years.) And my Lord has surely proved it true. And indeed He did me a (great) favour when He took me out of the prison and brought all of you (here) from the desert after Satan had stirred up discord between me and my brothers. The fact is that my Lord makes easy with (His) plan whatever He wills. Indeed, He alone is All-Knowing, Most Wise

“My Lord! You have surely granted me authority and taught me the interpretation of dreams. ˹O˺ Originator of the heavens and the earth! You are my Guardian in this world and the Hereafter. Allow me to die as one who submits and join me with the righteous.”

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.

"O my Sustainer! Thou hast indeed bestowed upon me something of power, and hast imparted unto me some knowledge of the inner meaning of happenings. Originator of the heavens and the earth! Thou art near unto me in this world and in the life to come: let me die as one who has surrendered himself unto Thee, and make me one with the righteous!"

'O my Lord! Verily You have bestowed me a Kingdom and taught me to draw conclusion of some discourses. O Creater of heavens and earth, You are my Helper in this world and the Hereafter. Make me die as Muslim and join me with those who are worthy to be very close to You.

O my Lord! Verily, You granted me dominion and blessed me with the knowledge of the interpretation of dreams. O Creator of the heavens and the earth! You are my Helper in this world and in the Hereafter (as well). Make me die in a state of total submission to (the Din [Religion] of) Islam, and make me join the company of those who are upright.

That is from the stories of the unseen which We reveal to you ˹O Prophet˺. You were not present when they ˹all˺ made up their minds, and when they plotted ˹against Joseph˺.

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.

THIS ACCOUNT of something that was beyond the reach of thy perception We [now] reveal unto thee, [O Prophet:] for thou wert not with Joseph's brothers when they resolved upon what they were going to do and wove their schemes [against him].

These are some tidings of Unseen, which We reveal to you. And you were not with them, when they agreed upon their plan, and they were devising.

(O My Esteemed Beloved!) This (narrative) is of the news of the unseen which We are revealing to you, and you were not present with them when they (Yusuf’s [Joseph’s] brothers) were co-working to conclude their conspiracy and were plotting to deceive

And most people will not believe—no matter how keen you are—

And though thou try much, most men will not believe.

Yet - however strongly thou mayest desire it -most people will not believe [in this revelation],

And most men will not believe; though you eagerly desire it.

And most people will not believe even if you (so ardently) desire

even though you are not asking them for a reward for this ˹Quran˺. It is only a reminder to the whole world.

Thou askest them no fee for it. It is naught else than a reminder unto the peoples.

although thou dost not ask of them any reward for it: it is but [God's] reminder unto all mankind.

And you do not ask any wage for it; it is not but admonition to the whole world.

And you do not ask for any reward from them for this (communicating and preaching the Message). This Qur’an is but a reminder to all mankind

How many signs in the heavens and the earth do they pass by with indifference!

How many a portent is there in the heavens and the earth which they pass by with face averted!

But [then] -how many a sign is there in the heavens and on earth which they pass by [unthinkingly], and on which they turn their backs!

And how many a sign there is in the heavens and earth that most men pass by them and are unaware of them.

And how many a sign is there in the heavens and the earth, which these people pass by, but they are heedless of them

And most of them do not believe in Allah without associating others with Him ˹in worship˺.

And most of them believe not in Allah except that they attribute partners (unto Him).

And most of them do not even believe in God without [also] ascribing divine powers to other beings beside Him.

And most of them believe not in Allah but as associators.

And most of them do not believe in Allah, but that they are polytheists

Do they feel secure that an overwhelming torment from Allah will not overtake them, or that the Hour will not take them by surprise when they least expect ˹it˺?

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?

Do they, then, feel free from the fear that there might fall upon them the overwhelming terror of God's chastisement, or that the Last Hour might come upon them of a sudden, without their being aware [of its approach]?

Have they become fearless from this that they maybe encompassed by the torment of Allah or the sudden coming of the Hour upon them while they are unaware?

Have they gone free from this fear that a prevailing calamity of Allah’s torment will come upon them, or the Last Hour will seize them all of a sudden whilst they have no news of it

Say, ˹O Prophet,˺ “This is my way. I invite to Allah with insight—I and those who follow me. Glory be to Allah, and I am not one of the polytheists.”

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.

Say [O Prophet]: "This is my way: Resting upon conscious insight accessible to reason, I am calling [you all] unto God - I and they who follow me." And [say:] "Limitless is God in His glory; and I am not one of those who ascribe divinity to aught beside Him!"

Say you, 'This is my way; I call towards Allah. I and those who follow my footsteps have insight. And Holy is Allah: and I am not an associators.

(O Glorious Beloved!) Say: ‘This is my way. I invite towards Allah. I am (firm and committed to) my vision and insight, I and also he who complies with me. And far Exalted is Allah, and I am not of the polytheists.

We only sent before you ˹O Prophet˺ men inspired by Us from among the people of each society. Have the deniers not travelled through the land to see what was the end of those ˹destroyed˺ before them? And surely the ˹eternal˺ Home of the Hereafter is far better for those mindful ˹of Allah˺. Will you not then understand?

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? -

And [even] before thy time, We never sent [as Our apostles] any but [mortal] men, whom We inspired, [and whom We always chose] from among the people of the [very] communities [to whom the message was to be brought]. Have, then, they [who reject this divine writ] never journeyed about the earth and beheld what happened in the end to those [deniers of the truth] who lived before them?-and [do they not know that] to those who are conscious of God the life in the hereafter is indeed better [than this world]? Will they not, then, use their reason?

And all those who were sent as messengers before you were men, whom We revealed, and all were residents of the cities. Have they not journeyed in the land, that they may see, what became the end of those before them? And no doubt, the abode of the Hereafter is better for the duty-bound. Have you not then wisdom?

And before you We also sent men alone from amongst the inhabitants of (various) towns to whom We sent Revelations. Have they not travelled in the land so that they might (themselves) witness what was the end of those before them? And surely, the home in the Hereafter has far greater value for the Godfearing. Do you not have reason

And when the messengers despaired and their people thought the messengers had been denied help, Our help came to them ˹at last˺. We then saved whoever We willed, and Our punishment is never averted from the wicked people.

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.

[All the earlier apostles had to suffer persecution for a long time;] but at last -when those apostles had lost all hope and saw themselves branded as liars - Our succour attained to them: whereupon everyone whom We Milled [to be saved] was saved [and the deniers of the truth were destroyed]: for, never can Our punishment be averted from people who are lost in sin.

And so much so, when the messengers had no hope of outer causes and the people thought that the messengers had given them wrong information at that time, Our help came, then whomsoever We willed was rescued. And Our torments cannot be averted from the sinful people.

Until, when the Messengers despaired (of their disobedient people,) and those denying communities developed this scepticism that they were told a lie (i.e., they will not be tormented), Our help reached the Messengers. Then We delivered whom We willed. And Our torment is not averted from the people committed to do evil

In their stories there is truly a lesson for people of reason. This message cannot be a fabrication, rather ˹it is˺ a confirmation of previous revelation, a detailed explanation of all things, a guide, and a mercy for people of faith.

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.

Indeed, in the stories of these men there is a lesson for those who are endowed with insight. [As for this revelation,] it could not possibly be a discourse invented [by man]: nay indeed, it is [a divine writ] confirming the truth of whatever there still remains [of earlier revelations], clearly spelling out everything, and [offering] guidance and grace unto people who will believe.

No doubt, the eyes of the wise men are opened by their tidings. It is not a discourse concocted, but a confirmation of what went before and a detail explanation of every thing, and guidance and a mercy for the Muslims.

Truly, in their stories there is a lesson of warning for men of understanding. This (Qur’an) is not a Revelation that can be forged, but a confirmation of those (revealed Books) which were revealed before it, an explanation of everything and guidance and mercy for those who believe