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Surah Joseph [Yusuf] in English
الٓر ۚ تِلْكَ ءَايَٰتُ ٱلْكِتَٰبِ ٱلْمُبِينِ ﴿١﴾
Alif, Lam, Ra. These are the verses of the clear Book.
Aliflamra tilka ayatu alkitabi almubeenu
ALIF LAM RA. These are the verses of the immaculate Book.
Alif-Lam-Ra*; these are verses of the clear Book. (* Alphabets of the Arabic language; Allah and to whomever He reveals, know their precise meanings.)
Alif Lam Ra. Those are the signs of the Manifest Book.
Alif. Lam. Ra. These are the verses of a Book luminous.
Alif-Lam-Ra. [These letters are one of the miracles of the Quran, and none but Allah (Alone) knows their meanings]. These are the Verses of the Clear Book (the Quran that makes clear the legal and illegal things, legal laws, a guidance and a blessing).
Alif, Lam, Ra. These are the Verses of the Clear Book.
Alif. Lam. Ra'. These are the verses of a Book that clearly expounds the truth.
Alif. Lam. Ra. These are verse of the Scripture that maketh plain.
Aif, Lam, Ra. These are the signs of the Manifest Book.
AlifLaamRa. Those are the verses of the Clear Book.
Alif. Lam. Ra. These are the verses of the illustrious Book.
Alif Lam Ra. These are the verses of the Book that makes (things) manifest.
Alif Lam Ra. These are verses from the clear Book.
A. L. R. These are the symbols (or Verses) of the perspicuous Book.
إِنَّآ أَنزَلْنَٰهُ قُرْءَٰنًا عَرَبِيًّۭا لَّعَلَّكُمْ تَعْقِلُونَ ﴿٢﴾
Indeed, We have sent it down as an Arabic Qur'an that you might understand.
Inna anzalnahu quranan AAarabiyyan laAAallakum taAAqiloona
We have sent it down as a clear discourse that you may understand.
Indeed We have sent down an Arabic Qur’an, so that you may perceive.
We have sent it down as an Arabic Koran; haply you will understand.
Verily We! We have sent it down, an Arabic Recitation, that haply ye may reflect.
Verily, We have sent it down as an Arabic Quran in order that you may understand.
We have revealed it an Arabic Quran, so that you may understand.
We have revealed it as a Recitation in Arabic that you may fully understand.
Lo! We have revealed it, a Lecture in Arabic, that ye may understand.
Indeed We have sent it down as an Arabic Quran so that you may exercise your reason.
We have sent it down, an Arabic Koran, in order that you understand.
We have revealed it in the Arabic language so that you (people) would understand it.
Surely We have revealed it-- an Arabic Quran-- that you may understand.
We have sent down the Quran in Arabic, so that you may understand.
We have sent it down as an Arabic Qur'an, in order that ye may learn wisdom.
نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ ٱلْقَصَصِ بِمَآ أَوْحَيْنَآ إِلَيْكَ هَٰذَا ٱلْقُرْءَانَ وَإِن كُنتَ مِن قَبْلِهِۦ لَمِنَ ٱلْغَٰفِلِينَ ﴿٣﴾
We relate to you, [O Muhammad], the best of stories in what We have revealed to you of this Qur'an although you were, before it, among the unaware.
Nahnu naqussu AAalayka ahsana alqasasi bima awhayna ilayka hatha alqurana wain kunta min qablihi lamina alghafileena
Through the revelation of this Qur'an We narrate the best of histories of which you were unaware before.
We relate to you the best narrative because We have sent the divine revelation of this Qur’an, to you; although surely you were unaware before this.
We will relate to thee the fairest of stories in that We have revealed to thee this Koran, though before it thou wast one of the heedless.
We! We recount unto thee the best of stories, by Revealing unto thee this Our'an, although thou wast before that of the unaware ones.
We relate unto you (Muhammad SAW) the best of stories through Our Revelations unto you, of this Quran. And before this (i.e. before the coming of Divine Inspiration to you), you were among those who knew nothing about it (the Quran).
We narrate to you the most accurate history, by revealing to you this Quran. Although, prior to it, you were of the unaware.
(O Muhammad), by revealing the Qur'an to you We narrate to you in the best manner the stories of the past although before this narration you were utterly 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.
We will recount to you the best of narratives in what We have revealed to you of this Quran, and indeed prior to it you were among those who are unaware [of it].
In the sending down of this Koran, We will narrate to you (Prophet Muhammad) the best of narratives, of which you were previously unaware.
In revealing this Quran to you, We tell you the best of the stories of which you were unaware.
We narrate to you the best of narratives, by Our revealing to you this Quran, though before this you were certainly one of those who did not know.
We recount to you the best of narratives in revealing this Quran to you, even though you were unaware of it before it came.
We do relate unto thee the most beautiful of stories, in that We reveal to thee this (portion of the) Qur'an: before this, thou too was among those who knew it not.
إِذْ قَالَ يُوسُفُ لِأَبِيهِ يَٰٓأَبَتِ إِنِّى رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًۭا وَٱلشَّمْسَ وَٱلْقَمَرَ رَأَيْتُهُمْ لِى سَٰجِدِينَ ﴿٤﴾
[Of these stories mention] when Joseph said to his father, \"O my father, indeed I have seen [in a dream] eleven stars and the sun and the moon; I saw them prostrating to me.\"
Ith qala yoosufu liabeehi ya abati innee raaytu ahada AAashara kawkaban waalshshamsa waalqamara raaytuhum lee sajideena
When Joseph told his father: \"O my father, I saw eleven stars and the sun and the moon bowing before me in homage,\"
Remember when Yusuf (Joseph) said to his father, “O my father! I saw eleven stars and the sun and the moon – I saw them prostrating to me.”
When Joseph said to his father, 'Father, I saw eleven stars, and the sun and the moon; I saw them bowing down before me.'
Recall what time Yusufj said unto his father:, y father! verily have seen eleven stars and the sun and the moon; I have seen them prostrating themselves unto me.
(Remember) when Yusuf (Joseph) said to his father: \"O my father! Verily, I saw (in a dream) eleven stars and the sun and the moon, I saw them prostrating themselves to me.\"
When Joseph said to his father, “O my father, I saw eleven planets, and the sun, and the moon; I saw them bowing down to me.”
Call to mind when Joseph said to his father: \"My father! I saw (in a dream) eleven stars and the sun and the moon: I saw them prostrating themselves before 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.
When Joseph said to his father, ‘Father! I saw eleven planets, and the sun and the moon: I saw them prostrating themselves before me,’
When Joseph said to his father: 'Father, I saw eleven planets, and the sun and the moon; I saw them prostrating themselves before me'
When Joseph said, \"Father, in my dream I saw eleven stars, the sun and the moon prostrating before me,\"
When Yusuf said to his father: O my father! surely I saw eleven stars and the sun and the moon-- I saw them making obeisance to me.
When Joseph told his father, \"My father, I saw eleven stars, and the sun and moon: I saw them prostrate themselves before me,\"
Behold! Joseph said to his father: \"O my father! I did see eleven stars and the sun and the moon: I saw them prostrate themselves to me!\"
قَالَ يَٰبُنَىَّ لَا تَقْصُصْ رُءْيَاكَ عَلَىٰٓ إِخْوَتِكَ فَيَكِيدُوا۟ لَكَ كَيْدًا ۖ إِنَّ ٱلشَّيْطَٰنَ لِلْإِنسَٰنِ عَدُوٌّۭ مُّبِينٌۭ ﴿٥﴾
He said, \"O my son, do not relate your vision to your brothers or they will contrive against you a plan. Indeed Satan, to man, is a manifest enemy.
Qala ya bunayya la taqsus ruyaka AAala ikhwatika fayakeedoo laka kaydan inna alshshaytana lilinsani AAaduwwun mubeenun
He said: \"O son, do not narrate your dream to your brothers, or they will plot against you. Surely Satan is man's acknowledged foe.
He said, “O my child! Do not relate your dream to your brothers, for they will hatch a plot against you; indeed Satan is an open enemy towards mankind.”
He said, 'O my son, relate not thy vision to thy brothers, lest they devise against thee some guile. Surely Satan is to man a manifest enemy.
He said: O my son! recount not thine vision unto thy brethren, lest they plot a plot against thee; verily the Satan is unto man an enemy manifest.
He (the father) said: \"O my son! Relate not your vision to your brothers, lest they arrange a plot against you. Verily! Shaitan (Satan) is to man an open enemy!
He said, “O my son, do not relate your vision to your brothers, lest they plot and scheme against you. Satan is man's sworn enemy.
His father said: \"My son! Do not relate your dream to your brothers lest they hatch a plot to harm you. Indeed Satan is man's open enemy.
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.
he said, ‘My son, do not recount your dream to your brothers, lest they should devise schemes against you. Satan is indeed man’s manifest enemy.
He said: 'O my son, say nothing of this vision to your brothers lest they should cunningly plot against you indeed, satan is the clear enemy of the human,
his father said, \"My son, do not tell your dream to your brothers lest they plot against you; satan is the sworn enemy of man.
He said: O my son! do not relate your vision to your brothers, lest they devise a plan against you; surely the Shaitan is an open enemy to man.
he replied, \"My son, do not relate your dream to your brothers, lest they plot evil against you -- Satan is the sworn enemy of man.
Said (the father): \"My (dear) little son! relate not thy vision to thy brothers, lest they concoct a plot against thee: for Satan is to man an avowed enemy!
وَكَذَٰلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِن تَأْوِيلِ ٱلْأَحَادِيثِ وَيُتِمُّ نِعْمَتَهُۥ عَلَيْكَ وَعَلَىٰٓ ءَالِ يَعْقُوبَ كَمَآ أَتَمَّهَا عَلَىٰٓ أَبَوَيْكَ مِن قَبْلُ إِبْرَٰهِيمَ وَإِسْحَٰقَ ۚ إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌۭ ﴿٦﴾
And thus will your Lord choose you and teach you the interpretation of narratives and complete His favor upon you and upon the family of Jacob, as He completed it upon your fathers before, Abraham and Isaac. Indeed, your Lord is Knowing and Wise.\"
Wakathalika yajtabeeka rabbuka wayuAAallimuka min taweeli alahadeethi wayutimmu niAAmatahu AAalayka waAAala ali yaAAqooba kama atammaha AAala abawayka min qablu ibraheema waishaqa inna rabbaka AAaleemun hakeemun
Your Lord will choose you and teach you to interpret events, and confer His favours on you and the house of Jacob, as He had done in the case of two ancestors of yours, Abraham and Isaac, before you. Indeed your Lord is all-knowing and all-wise.\"
“And this is how your Lord will choose you and teach you how to interpret events, and will perfect His favours upon you and upon the family of Yaqub, the way He perfected it upon both your forefathers, Ibrahim and Ishaq; indeed your Lord is All Knowing, Wise.”
So will thy Lord choose thee, and teach thee the interpretation of tales, and perfect His blessing upon thee and upon the House of Jacob, as He perfected it formerly on thy fathers Abraham and Isaac; surely thy Lord is All-knowing, All-wise.'
And Thus will thy Lord choose thee and teach thee of the interpretation of discourses, and will fulfil His favour upon thee and upon the house of Y'aqub even as He fulfilled it upon thy fathers, Ibrahim and Is-haq aforetime; verily thy Lord is Knowing, Wise.
\"Thus will your Lord choose you and teach you the interpretation of dreams (and other things) and perfect His Favour on you and on the offspring of Ya'qub (Jacob), as He perfected it on your fathers, Ibrahim (Abraham) and Ishaque (Isaac) aforetime! Verily, your Lord is All-Knowing, All-Wise.\"
And thus your Lord will choose you, and will teach you the interpretation of events, and will complete His blessing upon you and upon the family of Jacob, as He has completed it before upon your forefathers Abraham and Isaac. Your Lord is Knowing and Wise.
(As you have seen in the dream), so will your Lord choose you (for His task) and will impart to you the comprehension of the deeper meaning of things and will bestow the full measure of His favour upon you and upon the house of Jacob even as He earlier bestowed it in full measure 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.
That is how your Lord will choose you, and teach you the interpretation of dreams, and complete His blessing upon you and upon the house of Jacob, just as He completed it earlier for your fathers, Abraham and Isaac. Your Lord is indeed all-knowing and all-wise.’
so your Lord will choose you and teach you the interpretation of visions, and perfect His Favor upon you and upon the House of Jacob, as He perfected it on your fathers Abraham and Isaac before you. Your Lord is Knowing, Wise.
Thus, your Lord will select you, teach you the interpretation of dreams, and grant His favors to you and the family of Jacob, just as He granted His favors to your fathers, Abraham and Isaac. Your Lord is certainly All-knowing and All-wise.\"
And thus will your Lord choose you and teach you the interpretation of sayings and make His favor complete to you and to the children of Yaqoub, as He made it complete before to your fathers, Ibrahim and Ishaq; surely your Lord is Knowing, Wise.
You shall be chosen by your Lord and He will impart to you some understanding of the inner meaning of events. He will bestow the full measure of His blessings upon you and upon the House of Jacob -- even as He formerly bestowed it in full measure upon your forefathers, Abraham and Isaac. Truly, your Sustainer is all-knowing and wise!\"
\"Thus will thy Lord choose thee and teach thee the interpretation of stories (and events) and perfect His favour to thee and to the posterity of Jacob - even as He perfected it to thy fathers Abraham and Isaac aforetime! for Allah is full of knowledge and wisdom.\"
۞ لَّقَدْ كَانَ فِى يُوسُفَ وَإِخْوَتِهِۦٓ ءَايَٰتٌۭ لِّلسَّآئِلِينَ ﴿٧﴾
Certainly were there in Joseph and his brothers signs for those who ask,
Laqad kana fee yoosufa waikhwatihi ayatun lilssaileena
In the story of Joseph and his brothers are lessons for those who inquire.
Indeed in Yusuf and his brothers are signs* for those who enquire**. (* Of the truthfulness of Prophet Mohammed – peace and blessings be upon him. ** The Jews who enquired about their story.)
(In Joseph and his brethren were signs for those who ask questions.)
Assuredly in Yusuf and his brethren there have been signs for the inquirers.
Verily, in Yusuf (Joseph) and his brethren, there were Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) for those who ask.
In Joseph and his brothers are lessons for the seekers.
Verily in the story of Joseph and his brothers there are many signs for those who inquire (about the truth).
Verily in Joseph and his brethren are signs (of Allah's Sovereignty) for the inquiring.
In Joseph and his brothers there are certainly signs for the seekers.
Indeed, in Joseph and his brothers there were signs for those who inquire.
In the story of Joseph and his brothers, there is evidence (of the truth) for those who seek to know.
Certainly in Yusuf and his brothers there are signs for the inquirers.
Surely, in Joseph and his brothers there are signs for the inquirers.
Verily in Joseph and his brethren are signs (or symbols) for seekers (after Truth).
إِذْ قَالُوا۟ لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَىٰٓ أَبِينَا مِنَّا وَنَحْنُ عُصْبَةٌ إِنَّ أَبَانَا لَفِى ضَلَٰلٍۢ مُّبِينٍ ﴿٨﴾
When they said, \"Joseph and his brother are more beloved to our father than we, while we are a clan. Indeed, our father is in clear error.
Ith qaloo layoosufu waakhoohu ahabbu ila abeena minna wanahnu AAusbatun inna abana lafee dalalin mubeenin
\"Surely Joseph and his brother are dearer to our father than we,\" (said his half brothers) \"even though we are a well-knit band. Our father is surely in the wrong.
When they said, “Indeed Yusuf and his brother* are dearer to our father than we are, and we are one group; undoubtedly our father is, clearly, deeply engrossed in love.” (* Of the same mother.)
When they said, 'Surely Joseph and his brother are dearer to our father than we, though we are a band. Surely our father is in manifest error.
Recall what time they said: surely Yusuf and his brother are dearer to our father than we, whereas we are company; verily our father is in error manifest.
When they said: \"Truly, Yusuf (Joseph) and his brother (Benjamin) are loved more by our father than we, but we are 'Usbah (a strong group). Really, our father is in a plain error.
When they said, “Joseph and his brother are dearer to our father than we are, although we are a whole group. Our father is obviously in the wrong.
And call to mind when the brothers of Joseph conferred together and said: \"Surely Joseph and his brother are dearer to our father than we are, although we are a group of so many. 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.
When they said, ‘Surely Joseph and his brother are dearer to our father than [the rest of] us, though we are a hardy band. Our father is indeed in manifest error.’
They said: 'Joseph and his brother are dearer to our father than ourselves, even though we are many. Truly, our father is obviously wrong.
Joseph's brothers said to one another, \"There is no doubt that Joseph and his brother are more loved by our father, even though we are all his offspring. He (our father) is certainly in manifest error.\"
When they said: Certainly Yusuf and his brother are dearer to our father than we, though we are a (stronger) company; most surely our father is in manifest error:
They said [to each other], \"Surely Joseph and his brother [Benjamin] are dearer to our father than ourselves, although we are a band. Truly, our father is clearly mistaken.
They said: \"Truly Joseph and his brother are loved more by our father than we: But we are a goodly body! really our father is obviously wandering (in his mind)!
ٱقْتُلُوا۟ يُوسُفَ أَوِ ٱطْرَحُوهُ أَرْضًۭا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ وَتَكُونُوا۟ مِنۢ بَعْدِهِۦ قَوْمًۭا صَٰلِحِينَ ﴿٩﴾
Kill Joseph or cast him out to [another] land; the countenance of your father will [then] be only for you, and you will be after that a righteous people.\"
Oqtuloo yoosufa awi itrahoohu ardan yakhlu lakum wajhu abeekum watakoonoo min baAAdihi qawman saliheena
Let us kill Joseph or cast him in some distant land so that we may get our father's exclusive affection; then play innocent.\"
“Kill Yusuf or throw him somewhere in the land, so that your father’s attention may be directed only towards you, and then after it you may again become righteous!”
Kill you Joseph, or cast him forth into some land, that your father's face may be free for you, and thereafter you may be a righteous people.'
Slay Yusuf or cast him forth to some land; your father's countenance will be free for you, and ye shall be thereafter a people favoured.
\"Kill Yusuf (Joseph) or cast him out to some (other) land, so that the favour of your father may be given to you alone, and after that you will be righteous folk (by intending repentance before committing the sin).\"
“Kill Joseph, or throw him somewhere in the land, and your father‘s attention will be yours. Afterwards, you will be decent people.”
So either kill Joseph or cast him into some distant land so that your father's attention may become exclusively yours. And after so doing become righteous.\"
(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.
‘Kill Joseph or cast him away into some [distant] land, so that your father’s attention may be exclusively towards you, and thereafter you may become a righteous lot.’
(Let us) kill Joseph, or cast him away in some (far off) land, so that your father's face will be left for you, and afterwards you will be a righteous nation'
Some of them suggested, \"Let us kill Joseph or leave him somewhere far away from the presence of our father. Only then shall we receive equal treatment and thereafter can become righteous people\".
Slay Yusuf or cast him (forth) into some land, so that your father's regard may be exclusively for you, and after that you may be a righteous people.
Therefore, let us put Joseph to death or cast him away to some [far-off] land, so that our father's attention should turn only to us, and you can thereafter become a righteous people.\"
\"Slay ye Joseph or cast him out to some (unknown) land, that so the favour of your father may be given to you alone: (there will be time enough) for you to be righteous after that!\"
قَالَ قَآئِلٌۭ مِّنْهُمْ لَا تَقْتُلُوا۟ يُوسُفَ وَأَلْقُوهُ فِى غَيَٰبَتِ ٱلْجُبِّ يَلْتَقِطْهُ بَعْضُ ٱلسَّيَّارَةِ إِن كُنتُمْ فَٰعِلِينَ ﴿١٠﴾
Said a speaker among them, \"Do not kill Joseph but throw him into the bottom of the well; some travelers will pick him up - if you would do [something].\"
Qala qailun minhum la taqtuloo yoosufa waalqoohu fee ghayabati aljubbi yaltaqithu baAAdu alssayyarati in kuntum faAAileena
One of them said: \"If you must do so, then do not kill Joseph, but throw him into an unused well. Some passing caravan may rescue him.\"
A speaker among them said, “Do not kill Yusuf – and drop him into a dark well so that some traveller may come and take him away, if you have to.”
One of them said, 'No, kill not Joseph, but cast him into the bottom of the pit and some traveller will pick him out, if you do aught.'
Said a speaker from among them; slay not Yusuf, but cast him into the bottom of a well, some of the caravan will take him up--if ye must be doing.
One from among them said: \"Kill not Yusuf (Joseph), but if you must do something, throw him down to the bottom of a well, he will be picked up by some caravan of travellers.\"
One of them said, “Do not kill Joseph, but throw him into the bottom of the well; some caravan may pick him up—if you must do something.”
Thereupon one of them said: \"Do not kill Joseph, but if you are bent upon doing something, cast him down to the bottom of some dark pit, perhaps some caravan passing by will take him out of it.\"
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.
One of them said, ‘Do not kill Joseph, but cast him into the recess of a well so that some caravan may pick him up, if you are to do [anything].’
One of them said: 'No, do not kill Joseph, if you do anything, cast him into a dark pit, a traveler will pick him up'
One of them said, \"Do not kill Joseph, but if you must, throw him into a dark well so that perhaps some caravan will take him away.\"
A speaker from among them said: Do not slay Yusuf, and cast him down into the bottom of the pit if you must do (it), (so that) some of the travellers may pick him up.
One of them said, \"Do not kill Joseph, but if you must do something, cast him into the bottom of a well; some of the travellers will pick him up.\"
Said one of them: \"Slay not Joseph, but if ye must do something, throw him down to the bottom of the well: he will be picked up by some caravan of travellers.\"
قَالُوا۟ يَٰٓأَبَانَا مَا لَكَ لَا تَأْمَ۫نَّا عَلَىٰ يُوسُفَ وَإِنَّا لَهُۥ لَنَٰصِحُونَ ﴿١١﴾
They said, \"O our father, why do you not entrust us with Joseph while indeed, we are to him sincere counselors?
Qaloo ya abana ma laka la tamanna AAala yoosufa wainna lahu lanasihoona
(Then going to their father) they said: \"O father, why don't you trust us with Joseph? We are in fact his well-wishers.
They said, “O our father! What is the matter with you that you do not trust us with Yusuf, although we are in fact his well-wishers?”
They said, 'Father, what ails thee, that thou trustest us not with Joseph? Surely we are his sincere well-wishers.
They said: our father! wherefore thou intrustest us not with Yusuf, whereas verily we are his well-wishers.
They said: \"O our father! Why do you not trust us with Yusuf (Joseph), - when we are indeed his well-wishers?\"
They said, “Father, why do you not trust us with Joseph, although we care for him?”
After so deciding they said to their father: \"Why is it that you do not trust us regarding Joseph although we are his true well-wishers?\"
They said: O our father! Why wilt thou not trust us with Joseph, when lo! we are good friends to him?
They said, ‘Father! Why is it that you do not trust us with Joseph? We are indeed his well-wishers.
They said: 'Father, what is the matter with you, do you not trust us with Joseph? Indeed, we are sincere advisors.
Then they asked their father, \"Why do you not trust us with Joseph? We are his well-wishers.
They said: O our father! what reason have you that you do not trust in us with respect to Yusuf? And most surely we are his sincere well-wishers:
They said to their father, \"Why do you not trust us with Joseph? We are indeed his well-wishers.
They said: \"O our father! why dost thou not trust us with Joseph,- seeing we are indeed his sincere well-wishers?
أَرْسِلْهُ مَعَنَا غَدًۭا يَرْتَعْ وَيَلْعَبْ وَإِنَّا لَهُۥ لَحَٰفِظُونَ ﴿١٢﴾
Send him with us tomorrow that he may eat well and play. And indeed, we will be his guardians.
Arsilhu maAAana ghadan yartaAA wayalAAab wainna lahu lahafithoona
Let him go out with us tomorrow that he may enjoy and play. We shall take care of him.\"
“Send him with us tomorrow so that he may eat some fruits and play, and indeed we are his protectors.”
Send him forth with us tomorrow, to frolic and play; surely we shall be watching over him.'
Send him with us tomorrow, that he may refresh himself and play, and verily we are to be his guards.
\"Send him with us tomorrow to enjoy himself and play, and verily, we will take care of him.\"
“Send him with us tomorrow, that he may roam and play; we will take care of him.”
Send him out with us tomorrow that he may enjoy himself and play while we will be there, standing guard 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 with us tomorrow so that he may eat lots of fruits and play, and we will indeed take [good] care of him.’
Send him with us tomorrow to frolic and play. We will look after him'
Send him with us tomorrow to play with us and enjoy himself. We shall carefully protect him\".
Send him with us tomorrow that he may enjoy himself and sport, and surely we will guard him well.
Send him with us tomorrow, so that he may play and enjoy himself. We will look after him.\"
\"Send him with us tomorrow to enjoy himself and play, and we shall take every care of him.\"
قَالَ إِنِّى لَيَحْزُنُنِىٓ أَن تَذْهَبُوا۟ بِهِۦ وَأَخَافُ أَن يَأْكُلَهُ ٱلذِّئْبُ وَأَنتُمْ عَنْهُ غَٰفِلُونَ ﴿١٣﴾
[Jacob] said, \"Indeed, it saddens me that you should take him, and I fear that a wolf would eat him while you are of him unaware.\"
Qala innee layahzununee an thathhaboo bihi waakhafu an yakulahu alththibu waantum AAanhu ghafiloona
He said: \"I am afraid of sending him with you lest a wolf should devour him when you are unmindful.\"
He said, “I will indeed be saddened by your taking him away, and I fear that the wolf may devour him, whilst you are unaware of him.” (* Prophet Yaqub knew of what was about to happen.)
He said, 'It grieves me that you should go with him, and I fear the wolf may eat him, while you are heedless of him.'
He said: verily it grieveth me that ye should take him away, and I fear lest a wolf may devour him, While ye are negligent of him.
He [Ya'qub (Jacob)] said: \"Truly, it saddens me that you should take him away. I fear lest a wolf should devour him, while you are careless of him.\"
He said, “It worries me that you would take him away. And I fear the wolf may eat him while you are careless of him.”
Their father answered: \"It grieves me indeed that you should take him with you for I fear that some wolf might eat him up 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.
He said, ‘It really upsets me that you should take him away, and I fear the wolf may eat him while you are oblivious of him.’
He said: 'It grieves me to let him go with you, for I fear lest the wolf should devour him when you are not paying attention to him'
Jacob replied, \"I shall be grieved if you take him with you; I fear that some wild-beast will harm him in your absence.\"
He said: Surely it grieves me that you should take him off, and I fear lest the wolf devour him while you are heedless of him.
[Jacob] said, \"It would indeed grieve me if you took him away with you, and I fear lest the wolf should devour him while you are off your guard.\"
(Jacob) said: \"Really it saddens me that ye should take him away: I fear lest the wolf should devour him while ye attend not to him.\"
قَالُوا۟ لَئِنْ أَكَلَهُ ٱلذِّئْبُ وَنَحْنُ عُصْبَةٌ إِنَّآ إِذًۭا لَّخَٰسِرُونَ ﴿١٤﴾
They said, \"If a wolf should eat him while we are a [strong] clan, indeed, we would then be losers.\"
Qaloo lain akalahu alththibu wanahnu AAusbatun inna ithan lakhasiroona
They replied: \"If a wolf should devour him when we are there, a well-knit band, we shall certainly be treacherous.\"
They said, “If the wolf devours him, whereas we are a group, then surely we are useless!”
They said, 'If the wolf eats him, and we a band, then are we losers!'
They said: if the wolf devoured him while we were a company, we must indeed then be the losers!
They said: \"If a wolf devours him, while we are 'Usbah (a strong group) (to guard him), then surely, we are the losers.\"
They said, “If the wolf ate him, and we are many, we would be good for nothing.”
They said: \"Should a wolf eat him, despite the presence of our strong group, we would indeed be a worthless lot!\"
They said: If the wolf should devour him when we are (so strong) a band, then surely we should have already perished.
They said, ‘Should the wolf eat him while we are a hardy band, then we will indeed be losers!’
They said: 'We are many, if a wolf devours him, then we are losers'
They said, \"If some wild-beast would be able to harm him, despite the presence of our strong group, it would certainly be a great loss to us!\"
They said: Surely if the wolf should devour him notwithstanding that we are a (strong) company, we should then certainly be losers.
They said, \"Surely, if the wolf devoured him while we were a strong party, we should indeed be great losers.\"
They said: \"If the wolf were to devour him while we are (so large) a party, then should we indeed (first) have perished ourselves!\"
فَلَمَّا ذَهَبُوا۟ بِهِۦ وَأَجْمَعُوٓا۟ أَن يَجْعَلُوهُ فِى غَيَٰبَتِ ٱلْجُبِّ ۚ وَأَوْحَيْنَآ إِلَيْهِ لَتُنَبِّئَنَّهُم بِأَمْرِهِمْ هَٰذَا وَهُمْ لَا يَشْعُرُونَ ﴿١٥﴾
So when they took him [out] and agreed to put him into the bottom of the well... But We inspired to him, \"You will surely inform them [someday] about this affair of theirs while they do not perceive [your identity].\"
Falamma thahaboo bihi waajmaAAoo an yajAAaloohu fee ghayabati aljubbi waawhayna ilayhi latunabiannahum biamrihim hatha wahum la yashAAuroona
So, when they took him out they planned to throw him into an unused well. We revealed to Joseph: \"You will tell them (one day) of this deed when they will not apprehend it.\"
So when they took him away – and all of them agreed that they should drop him in the dark well; and We sent the divine revelation to him, “You will surely tell them of their deed at a time when they will not know.”
So when they went with him, and agreed to put him in the bottom of the well, and We revealed to him, 'Thou shalt tell them of this their doing when they are unaware.'
So when they took him away, and resolved to place him in the bottom of the well, We Revealed unto him: surely thou wilt declare unto them this their affair, while they shall perceive not.
So, when they took him away, they all agreed to throw him down to the bottom of the well, and We inspired in him:\"Indeed, you shall (one day) inform them of this their affair, when they know (you) not.\"
So they went away with him, and agreed to put him at the bottom of the well. And We inspired him, “You will inform them of this deed of theirs when they are unaware.”
So when they went away with Joseph and decided to cast him in the bottom of the dark pit, We revealed to Joseph: \"Surely a time will come when you will remind them of their deed. They know nothing about the consequence of what they are doing.\"
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.
So when they took him away and conspired to put him into the recess of a well, We revealed to him, ‘[A day will come when] you will surely inform them about this affair of theirs while they are not aware [of your identity].’
When they went with him, they agreed to put him in the bottom of a well. We revealed to him: 'You shall tell them of what they did when they are not aware (it is you)'
When they took Joseph with them, they agreed to throw him into the well. We revealed to Joseph that (sometime) in the future at a time when they would not recognize him, he would remind them of all this.
So when they had gone off with him and agreed that they should put him down at the bottom of the pit, and We revealed to him: You will most certainly inform them of this their affair while they do not perceive.
And so, when they went away with him, they decided to cast him into the dark depths of a well. Then We revealed to him Our will, \"You shall [one day] tell them of this deed of theirs, when they do not realize who you are.\"
So they did take him away, and they all agreed to throw him down to the bottom of the well: and We put into his heart (this Message): 'Of a surety thou shalt (one day) tell them the truth of this their affair while they know (thee) not'
وَجَآءُوٓ أَبَاهُمْ عِشَآءًۭ يَبْكُونَ ﴿١٦﴾
And they came to their father at night, weeping.
Wajaoo abahum AAishaan yabkoona
At nightfall they came to their father weeping,
And at nightfall they came to their father, weeping.
And they came to their father in the evening, and they were weeping.
And they came to their father at nightfall, weeping.
And they came to their father in the early part of the night weeping.
And they came to their father in the evening weeping.
At nightfall they came to their father weeping
And they came weeping to their father in the evening.
In the evening, they came weeping to their father.
At nightfall, they returned weeping to their father.
In the evening they returned to their father weeping
And they came to their father at nightfall, weeping.
And at nightfall they came to their father, weeping.
Then they came to their father in the early part of the night, weeping.
قَالُوا۟ يَٰٓأَبَانَآ إِنَّا ذَهَبْنَا نَسْتَبِقُ وَتَرَكْنَا يُوسُفَ عِندَ مَتَٰعِنَا فَأَكَلَهُ ٱلذِّئْبُ ۖ وَمَآ أَنتَ بِمُؤْمِنٍۢ لَّنَا وَلَوْ كُنَّا صَٰدِقِينَ ﴿١٧﴾
They said, \"O our father, indeed we went racing each other and left Joseph with our possessions, and a wolf ate him. But you would not believe us, even if we were truthful.\"
Qaloo ya abana inna thahabna nastabiqu watarakna yoosufa AAinda mataAAina faakalahu alththibu wama anta bimuminin lana walaw kunna sadiqeena
And said: \"We went racing with one another and left Joseph to guard our things when a wolf devoured him. But you will not believe us even though we tell the truth.\"
Saying, “O our father! We went far ahead while racing, and left Yusuf near our resources – therefore the wolf devoured him; and you will not believe us although we may be truthful.”
They said, 'Father, we went running races, and left Joseph behind with our things; so the wolf ate him. But thou wouldst never believe us, though we spoke truly.'
They said: our father! we went off competing, and left Yusuf by our stuff, so a wolf devoured him; and thou wilt put no credence in us, even though we are the truth-tellers.
They said:\"O our father! We went racing with one another, and left Yusuf (Joseph) by our belongings and a wolf devoured him; but you will never believe us even when we speak the truth.\"
They said, “O father, we went off racing one another, and left Joseph by our belongings; and the wolf ate him. But you will not believe us, even though we are being truthful.”
and said: \"Father! We went racing with one another and left Joseph behind with our things, and then a wolf came and ate him up. We know that you will not believe us howsoever truthful we might be.\"
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.
They said, ‘Father! We had gone racing and left Joseph with our things, whereat the wolf ate him. But you will not believe us even if we spoke truly.’
They said: 'We went racing and left Joseph with our things. The wolf devoured him, but you will not believe us, though we speak the truth'
and saying, \"Father, we went playing and left Joseph with our belongings. A wild-beast came and devoured him. We realize that you will not believe us even though we are telling the truth\".
They said: O our father! surely we went off racing and left Yusuf by our goods, so the wolf devoured him, and you will not believe us though we are truthful.
They said, \"Father, we went off racing and left Joseph with our belongings, and the wolf devoured him. But you will not believe us, even though we are telling the truth.\"
They said: \"O our father! We went racing with one another, and left Joseph with our things; and the wolf devoured him.... But thou wilt never believe us even though we tell the truth.\"
وَجَآءُو عَلَىٰ قَمِيصِهِۦ بِدَمٍۢ كَذِبٍۢ ۚ قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًۭا ۖ فَصَبْرٌۭ جَمِيلٌۭ ۖ وَٱللَّهُ ٱلْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ ﴿١٨﴾
And they brought upon his shirt false blood. [Jacob] said, \"Rather, your souls have enticed you to something, so patience is most fitting. And Allah is the one sought for help against that which you describe.\"
Wajaoo AAala qameesihi bidamin kathibin qala bal sawwalat lakum anfusukum amran fasabrun jameelun waAllahu almustaAAanu AAala ma tasifoona
They showed him the shirt with false blood on it. (Their father) said: \"It is not so; you have made up the story. Yet endurance is best. I seek the help of God alone for what you impute.\"
And they brought his shirt stained with faked blood; he said, “On the contrary – your hearts have fabricated an excuse for you; therefore patience is better; and from Allah only I seek help against the matters that you relate.”
And they brought his shirt with false blood on it. He said, 'No; but your spirits tempted you to do somewhat. But come, sweet patience! And God's succour is ever there to seek against that you describe.'
And they brought his shirt with false blood. He said: nay! your selves have embellished for you an affair; so seemly patience! and Allah is to be implored for help in that which ye ascribe
And they brought his shirt stained with false blood. He said: \"Nay, but your ownselves have made up a tale. So (for me) patience is most fitting. And it is Allah (Alone) Whose help can be sought against that which you assert.\"
And they brought his shirt, with fake blood on it. He said, “Your souls enticed you to do something. But patience is beautiful, and God is my Help against what you describe.”
And they brought Joseph's shirt, stained with false blood. Seeing this their father exclaimed: \"Nay (this is not true); rather your evil souls have made it easy for you to commit a heinous act. So I will bear this patiently, and in good grace. It is Allah's help alone that I seek against your fabrication.\"
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 sham blood on his shirt. He said, ‘No, your souls have made a matter seem decorous to you. Yet patience is graceful, and Allah is my resort against what you allege.’
And they brought his shirt (stained) with blood, a lie. He said: 'No, your souls have tempted you to do something. But come sweet patience! The help ofAllah is always there to seek against that which you describe'
They presented him with a shirt stained with false blood. Jacob said, \"Your souls have tempted you in this matter. Let us be patient and beg assistance from God if what you say is true.\"
And they brought his shirt with false blood upon it. He said: Nay, your souls have made the matter light for you, but patience is good and Allah is He Whose help is sought for against what you describe.
And they showed him their brother's shirt, stained with false blood. \"No!\" he cried. \"Your souls have tempted you to do something evil! But it is best to be patient: God alone can help me bear the loss you speak of.\"
They stained his shirt with false blood. He said: \"Nay, but your minds have made up a tale (that may pass) with you, (for me) patience is most fitting: Against that which ye assert, it is Allah (alone) Whose help can be sought\"..
وَجَآءَتْ سَيَّارَةٌۭ فَأَرْسَلُوا۟ وَارِدَهُمْ فَأَدْلَىٰ دَلْوَهُۥ ۖ قَالَ يَٰبُشْرَىٰ هَٰذَا غُلَٰمٌۭ ۚ وَأَسَرُّوهُ بِضَٰعَةًۭ ۚ وَٱللَّهُ عَلِيمٌۢ بِمَا يَعْمَلُونَ ﴿١٩﴾
And there came a company of travelers; then they sent their water drawer, and he let down his bucket. He said, \"Good news! Here is a boy.\" And they concealed him, [taking him] as merchandise; and Allah was knowing of what they did.
Wajaat sayyaratun faarsaloo waridahum faadla dalwahu qala ya bushra hatha ghulamun waasarroohu bidaAAatan waAllahu AAaleemun bima yaAAmaloona
A caravan happened to pass, and sent the water-carrier to bring water from the well. He let down his bucket (and pulled Joseph up with it). \"What luck,\" said the man; \"here is a boy;\" and they hid him as an item of merchandise; but what they did was known to God.
And there came a caravan – so they sent their water-drawer, he therefore lowered his pail; he said, “What good luck, this is a boy!”; and they hid him as a treasure; and Allah knows what they do.
Then came travellers, and they sent one of them, a water-drawer, who let down his bucket. 'Good news!' he said. 'Here is a young man.' So they hid him as merchandise; but God knew what they were doing.
And a caravan came, and they sent their water-drawer, and he let down his bucket. He said: glad tidings! here is a youth. And they hid him as merchandise, And Allah was the Knower of that which they worked.
And there came a caravan of travellers; they sent their water-drawer, and he let down his bucket (into the well). He said: \"What good news! Here is a boy.\" So they hid him as merchandise (a slave). And Allah was the All-Knower of what they did.
A caravan passed by, and they sent their water-carrier. He lowered his bucket, and said, “Good news. Here is a boy.” And they hid him as merchandise. But God was aware of what they did.
And a caravan came, and they sent their water drawer to draw water. As he let down his bucket in the well he (observed Joseph) and cried out: \"This is good news. There is a boy.\" They concealed him, considering him as part of their merchandise, while Allah was well aware 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.
There came a caravan, and they sent their water-drawer, who let down his bucket. ‘Good news!’ he said. ‘This is a young boy!’ So they hid him as [a piece of] merchandise, and Allah knew best what they were doing.
Thereafter travelers came, and sent their waterman. And when he had let down his pail, (he cried:) 'Rejoice, a boy' Then they concealed him among their merchandise, but Allah knew what they did.
A caravan came by and sent their water carrier out to the well. When he drew out Joseph in his bucket, he shouted, \"Glad news, a young boy!\" The people of the caravan hid him amongst their belongings. God knows well what they do.
And there came travellers and they sent their water-drawer and he let down his bucket. He said: O good news! this is a youth; and they concealed him as an article of merchandise, and Allah knew what they did.
And there came a caravan of travellers and they sent their water-drawer to draw water from the well. He let down his bucket into the well and he exclaimed, \"Oh, what a lucky find, here is a boy!\" They hid him like a piece of merchandise, but God knew well what they did.
Then there came a caravan of travellers: they sent their water-carrier (for water), and he let down his bucket (into the well)... He said: \"Ah there! Good news! Here is a (fine) young man!\" So they concealed him as a treasure! But Allah knoweth well all that they do!
وَشَرَوْهُ بِثَمَنٍۭ بَخْسٍۢ دَرَٰهِمَ مَعْدُودَةٍۢ وَكَانُوا۟ فِيهِ مِنَ ٱلزَّٰهِدِينَ ﴿٢٠﴾
And they sold him for a reduced price - a few dirhams - and they were, concerning him, of those content with little.
Washarawhu bithamanin bakhsin darahima maAAdoodatin wakanoo feehi mina alzzahideena
And they sold him as worthless for a few paltry dirham.
And the brothers sold him for an improper price, a limited number of coins; and they had no interest in him.
Then they sold him for a paltry price, a handful of counted dirhams; for they set small store by him.
And they sold him for a mean price: a few dirhams numbered and they were in regard to him of the indifferent.
And they sold him for a low price, - for a few Dirhams (i.e. for a few silver coins). And they were of those who regarded him insignificant.
And they sold him for a cheap price—a few coins—they considered him to be of little value.
Later they sold him for a paltry sum - just a few dirhams; they did not care to obtain a higher price.
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 cheap price, a few dirhams, for they set small store by him.
Then, they sold him for a trifling price, a number of dirhams, because they considered him to be of little value.
In selling him they asked for a very small price and even then no one wanted to buy him.
And they sold him for a small price, a few pieces of silver, and they showed no desire for him.
Later they sold him for a paltry sum, a few pieces of silver [dirhams]: So little did they value him.
The (Brethren) sold him for a miserable price, for a few dirhams counted out: in such low estimation did they hold him!
وَقَالَ ٱلَّذِى ٱشْتَرَىٰهُ مِن مِّصْرَ لِٱمْرَأَتِهِۦٓ أَكْرِمِى مَثْوَىٰهُ عَسَىٰٓ أَن يَنفَعَنَآ أَوْ نَتَّخِذَهُۥ وَلَدًۭا ۚ وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِى ٱلْأَرْضِ وَلِنُعَلِّمَهُۥ مِن تَأْوِيلِ ٱلْأَحَادِيثِ ۚ وَٱللَّهُ غَالِبٌ عَلَىٰٓ أَمْرِهِۦ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ ﴿٢١﴾
And the one from Egypt who bought him said to his wife, \"Make his residence comfortable. Perhaps he will benefit us, or we will adopt him as a son.\" And thus, We established Joseph in the land that We might teach him the interpretation of events. And Allah is predominant over His affair, but most of the people do not know.
Waqala allathee ishtarahu min misra liimraatihi akrimee mathwahu AAasa an yanfaAAana aw nattakhithahu waladan wakathalika makkanna liyoosufa fee alardi walinuAAallimahu min taweeli alahadeethi waAllahu ghalibun AAala amrihi walakinna akthara alnnasi la yaAAlamoona
The Egyptian who bought him instructed his wife: \"House him honourably. He may be of use to us. We may even adopt him as a son.\" So, We firmly established Joseph in the land, and taught him the interpretation of dreams. God dominated in his affairs, though most men do not know.
And the Egyptian who purchased him said to his wife, “Keep him honourably – we may derive some benefit due to him or we may adopt him as our son”; and this is how we established Yusuf in the land, and that We might teach him how to interpret events; and Allah is Dominant upon His works, but most men do not know.
He that bought him, being of Egypt, said to his wife, 'Give him goodly lodging, and it may be that he will profit us, or we may take him for our own son.' So We established Joseph in the land, and that We might teach him the interpretation of tales. God prevails in His purpose, but most men know not.
And he who bought him in Misr said unto his wife: make his dwelling honourable: belike he may profit us or we may take him as a son. And Thus We made a place for Yusuf in the land, and it was in order that We may teach him the interpretation of discourses. And Allah is Dominant in His purpose, but most of men know not.
And he (the man) from Egypt who bought him, said to his wife: \"Make his stay comfortable, may be he will profit us or we shall adopt him as a son.\" Thus did We establish Yusuf (Joseph) in the land, that We might teach him the interpretation of events. And Allah has full power and control over His Affairs, but most of men know not.
The Egyptian who bought him said to his wife, “Take good care of him; he may be useful to us, or we may adopt him as a son.” We thus established Joseph in the land, to teach him the interpretation of events. God has control over His affairs, but most people do not know.
The man from Egypt who bought him said to his wife: \"Take good care of him, possibly he might be of benefit to us or we might adopt him as a son.\" Thus We found a way for Joseph to become established in that land and in order that We might teach him to comprehend the deeper meaning of things. Allah has full power to implement His design although most people do not know that.
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.
The man from Egypt who had bought him said to his wife, ‘Give him an honourable place [in the household]. Maybe he will be useful to us, or we may adopt him as a son.’ Thus We established Joseph in the land and that We might teach him the interpretation of dreams. Allah has [full] command of His affairs, but most people do not know.
The Egyptian that bought him said to his wife: 'Make his stay honorable. He may benefit us, or take him for our son' As such We established Joseph in the land, so that We might teach him the interpretation of visions. Allah prevails in His affairs, though most people do not know.
The Egyptian who bought him said to his wife, \"Be kind to him, perhaps he will be of some benefit to us or we may adopt him.\" Thus, We settled Joseph in the land so that We could teach him the interpretation of dreams. God has full control over His affairs but most people do not know.
And the Egyptian who bought him said to his wife: Give him an honorable abode, maybe he will be useful to us, or we may adopt him as a son. And thus did We establish Yusuf in the land and that We might teach him the interpretation of sayings; and Allah is the master of His affair, but most people do not know.
The Egyptian who bought him said to his wife, \"Lodge him honourably, he may prove of benefit to us, or we may even adopt him as our son.\" Thus We established Joseph in the land, so that We might teach him the true meaning of events. God has power over all things. However, most people do not know this.
The man in Egypt who bought him, said to his wife: \"Make his stay (among us) honourable: may be he will bring us much good, or we shall adopt him as a son.\" Thus did We establish Joseph in the land, that We might teach him the interpretation of stories (and events). And Allah hath full power and control over His affairs; but most among mankind know it not.
وَلَمَّا بَلَغَ أَشُدَّهُۥٓ ءَاتَيْنَٰهُ حُكْمًۭا وَعِلْمًۭا ۚ وَكَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ ﴿٢٢﴾
And when Joseph reached maturity, We gave him judgment and knowledge. And thus We reward the doers of good.
Walamma balagha ashuddahu ataynahu hukman waAAilman wakathalika najzee almuhsineena
When he reached the prime of life We gave him wisdom and knowledge. Thus We reward those who are good.
And when he matured to his full strength, We bestowed him wisdom and knowledge; and this is how We reward the virtuous.
And when he was fully grown, We gave him judgment and knowledge. Even so We recompense the good-doers.
And when he reached his maturity We vouchsafed unto him judgement and knowledge; and Thus We recompense the well-doers.
And when he [Yusuf (Joseph)] attained his full manhood, We gave him wisdom and knowledge (the Prophethood), thus We reward the Muhsinun (doers of good - see V. 2:112).
When he reached his maturity, We gave him wisdom and knowledge. We thus reward the righteous.
And when Joseph reached the age of maturity, We granted him judgement and knowledge. Thus do We reward those who do good.
And And when he reached his prime We gave him wisdom and knowledge. Thus We reward the good.
When he came of age, We gave him judgement and [sacred] knowledge, and thus do We reward the virtuous.
And when he reached maturity, We bestowed on him judgment and knowledge. As such We recompense those who do good.
When he attained maturity, God gave him strength, wisdom and knowledge. Thus, do We reward those who do good.
And when he had attained his maturity, We gave him wisdom and knowledge: and thus do We reward those who do good.
And when he reached maturity, We bestowed on him right judgement and knowledge. Thus We reward those who do good.
When Joseph attained His full manhood, We gave him power and knowledge: thus do We reward those who do right.
وَرَٰوَدَتْهُ ٱلَّتِى هُوَ فِى بَيْتِهَا عَن نَّفْسِهِۦ وَغَلَّقَتِ ٱلْأَبْوَٰبَ وَقَالَتْ هَيْتَ لَكَ ۚ قَالَ مَعَاذَ ٱللَّهِ ۖ إِنَّهُۥ رَبِّىٓ أَحْسَنَ مَثْوَاىَ ۖ إِنَّهُۥ لَا يُفْلِحُ ٱلظَّٰلِمُونَ ﴿٢٣﴾
And she, in whose house he was, sought to seduce him. She closed the doors and said, \"Come, you.\" He said, \"[I seek] the refuge of Allah. Indeed, he is my master, who has made good my residence. Indeed, wrongdoers will not succeed.\"
Warawadathu allatee huwa fee baytiha AAan nafsihi waghallaqati alabwaba waqalat hayta laka qala maAAatha Allahi innahu rabbee ahsana mathwaya innahu la yuflihu alththalimoona
But she in whose house he resided wished to seduce him and, closing the doors, said: \"Come into me. \"God forbid!\" he said; \"he is my master who has approved my stay. Surely those who act wrongly do not prosper.\"
And the woman in whose house he was, allured him not to restrain himself and she closed all the doors – and said, “Come! It is you I address!”; he said, “(I seek) The refuge of Allah – indeed the governor is my master – he treats me well; undoubtedly the unjust never prosper.”
Now the woman in whose house he was solicited him, and closed the doors on them. 'Come,' she said, 'take me!' 'God be my refuge,' he said. 'Surely my lord has given me a goodly lodging. Surely the evildoers do not prosper.
And she in whose house he was, solicited him against himself; and she fastened the doors, and said: come on, O thou! He said: Allah be my refuge: verily he is my lord; he hath made me a goodly dwelling; verily the wrong-doers fare not well.
And she, in whose house he was, sought to seduce him (to do an evil act), she closed the doors and said: \"Come on, O you.\" He said: \"I seek refuge in Allah (or Allah forbid)! Truly, he (your husband) is my master! He made my stay agreeable! (So I will never betray him). Verily, the Zalimun (wrong and evil-doers) will never be successful.\"
She in whose house he was living tried to seduce him. She shut the doors, and said, “I am yours.” He said, “God forbid! He is my Lord. He has given me a good home. Sinners never succeed.”
And it so happened that the lady in whose house Joseph was living, sought to tempt him to herself, and one day bolting the doors she said: \"Come on now!\" Joseph answered: \"May Allah grant me refuge! My Lord has provided an honourable abode for me (so how can I do something so evil)? Such wrong-doers never prosper.\"
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.
The woman in whose house he was, solicited him. She closed the doors and said, ‘Come!!’ He said, ‘God forbid! Indeed He is my Lord; He has given me a good abode. Indeed the wrongdoers are not felicitous.’
And she, in whose house he was, sought to seduce him and closed the doors saying: 'Come' 'In Allah is my refuge' he replied. 'My Lord has made my dwelling a good one. Harmdoers never prosper'
His master's wife then tried to seduce him. She locked the doors and said to him, \"Come on.\" He said, \"I seek refuge in God who has given me a good place of shelter. The unjust will certainly have no happiness.\"
And she in whose house he was sought to make himself yield (to her), and she made fast the doors and said: Come forward. He said: I seek Allah's refuge, surely my Lord made good my abode: Surely the unjust do not prosper.
However, the woman in whose house he lived, wanted to seduce him. One day she bolted the doors and said, \"Come!\" He replied, \"God forbid! Truly [your husband] is my master and has treated me honourably. Wrongdoers certainly never prosper.\"
But she in whose house he was, sought to seduce him from his (true) self: she fastened the doors, and said: \"Now come, thou (dear one)!\" He said: \"Allah forbid! truly (thy husband) is my lord! he made my sojourn agreeable! truly to no good come those who do wrong!\"
وَلَقَدْ هَمَّتْ بِهِۦ ۖ وَهَمَّ بِهَا لَوْلَآ أَن رَّءَا بُرْهَٰنَ رَبِّهِۦ ۚ كَذَٰلِكَ لِنَصْرِفَ عَنْهُ ٱلسُّوٓءَ وَٱلْفَحْشَآءَ ۚ إِنَّهُۥ مِنْ عِبَادِنَا ٱلْمُخْلَصِينَ ﴿٢٤﴾
And she certainly determined [to seduce] him, and he would have inclined to her had he not seen the proof of his Lord. And thus [it was] that We should avert from him evil and immorality. Indeed, he was of Our chosen servants.
Walaqad hammat bihi wahamma biha lawla an raa burhana rabbihi kathalika linasrifa AAanhu alssooa waalfahshaa innahu min AAibadina almukhlaseena
But the woman desired him, and he would have desired her but for the indication he received from his Lord. This was so that We may avert both evil and lechery from him, for he was one of Our chosen devotees.
And indeed the woman desired him; and he too would have desired her were he not to witness the sign of his Lord*; this is what We did, to turn away evil and lewdness from him; indeed He is one of Our chosen bondmen. (* Allah saved him and he never desired this immorality.)
For she desired him; and he would have taken her, but that he saw the proof of his Lord. So was it, that We might turn away from him evil and abomination; he was one of Our devoted servants.
And assuredly she besought him, and he would have besoughther were it not that he had seen the argument of his Lord. Thus We did, in order that We might avert from him all evil and indecency; verily he was of our bondmen single-hearted.
And indeed she did desire him and he would have inclined to her desire, had he not seen the evidence of his Lord. Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves.
She desired him, and he desired her, had he not seen the proof of his Lord. It was thus that We diverted evil and indecency away from him. He was one of Our loyal servants.
And she advanced towards him, and had Joseph not perceived a sign from his Lord he too would have advanced towards her. Thus was Joseph shown a sign from his Lord that We might avert from him all evil and indecency, for indeed he was 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.
She certainly made for him; and he would have made for her [too] had he not beheld the proof of his Lord. So it was, that We might turn away from him all evil and indecency. He was indeed one of Our dedicated servants.
She desired him, had he not been shown the proof of his Lord he would have taken her. But We turned him away from evil and abomination, for he was one of Our sincere worshipers.
She was determined to have him and were it not for his faith in God, he would certainly have yielded to her. Thus did We protect him from evil and indecency. He was certainly one of Our sincere servants.
And certainly she made for him, and he would have made for her, were it not that he had seen the manifest evidence of his Lord; thus (it was) that We might turn away from him evil and indecency, surely he was one of Our sincere servants.
She started towards him, and he would have succumbed to her, if he had not seen a sign from his Lord -- We did this in order to keep evil and indecency away from him, for he was truly one of Our chosen servants.
And (with passion) did she desire him, and he would have desired her, but that he saw the evidence of his Lord: thus (did We order) that We might turn away from him (all) evil and shameful deeds: for he was one of Our servants, sincere and purified.
وَٱسْتَبَقَا ٱلْبَابَ وَقَدَّتْ قَمِيصَهُۥ مِن دُبُرٍۢ وَأَلْفَيَا سَيِّدَهَا لَدَا ٱلْبَابِ ۚ قَالَتْ مَا جَزَآءُ مَنْ أَرَادَ بِأَهْلِكَ سُوٓءًا إِلَّآ أَن يُسْجَنَ أَوْ عَذَابٌ أَلِيمٌۭ ﴿٢٥﴾
And they both raced to the door, and she tore his shirt from the back, and they found her husband at the door. She said, \"What is the recompense of one who intended evil for your wife but that he be imprisoned or a painful punishment?\"
Waistabaqa albaba waqaddat qameesahu min duburin waalfaya sayyidaha lada albabi qalat ma jazao man arada biahlika sooan illa an yusjana aw AAathabun aleemun
Both of them raced to the door, and she (grabbed and) rent his shirt from behind. They met her lord outside the door. \"There is no other penalty for a man,\" said she, \"who wanted to outrage your wife but imprisonment or grievous punishment.\"
And they both raced towards the door, and the woman tore his shirt from behind, and they both found her husband at the door; she said, “What is the punishment of the one who sought evil with your wife, other than prison or a painful torture?”
They raced to the door; and she tore his shirt from behind. They encountered her master by the door. She said, 'What is the recompense of him who purposes evil against thy folk, but that he should be imprisoned, or a painful chastisement?'
And the twain raced to the door, and she rent his shirt from behind, And the twain met her master at the door. She said: What is the meed of him who intended evil toward thy house hold except that he be imprisoned, or a torment afflictive?
So they raced with one another to the door, and she tore his shirt from the back. They both found her lord (i.e. her husband) at the door. She said: \"What is the recompense (punishment) for him who intended an evil design against your wife, except that he be put in prison or a painful torment?\"
As they raced towards the door, she tore his shirt from behind. At the door, they ran into her husband. She said, “What is the penalty for him who desired to dishonor your wife, except imprisonment or a painful punishment?”
Then both of them rushed to the door, each seeking to get ahead of the other, and she tore Joseph's shirt from behind. Then both of them found the husband of the lady at the door. Seeing him she said: \"What should be the punishment of him who has foul designs on your wife except that he should be imprisoned or subjected to painful chastisement?\"
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?
They raced to the door, and she tore his shirt from behind, and they ran into her husband at the door. She said, ‘What is to be the requital of him who has evil intentions for your wife except imprisonment or a painful punishment?’
They raced to the door and she tore his shirt from behind. And by the door, they met her husband whereupon she said: 'What is the recompense of one whose intent is evil against your people other than being imprisoned, or sternly punished'
She chased him to the door, grabbed him from behind, and tore off his shirt. Suddenly, they were face to face with her husband. (Looking accusingly at Joseph) she asked her husband, \"What punishment is more fitting for those who have evil desires towards your household other than imprisonment and painful torment?\"
And they both hastened to the door, and she rent his shirt from behind and they met her husband at the door. She said: What is the punishment of him who intends evil to your wife except imprisonment or a painful chastisement?
They both ran to the door and, in the struggle, she tore his shirt at the back. They found her husband at the door. She cried, \"Shall not the man who wished to violate your wife be thrown into prison or sternly punished?\"
So they both raced each other to the door, and she tore his shirt from the back: they both found her lord near the door. She said: \"What is the (fitting) punishment for one who formed an evil design against thy wife, but prison or a grievous chastisement?\"
قَالَ هِىَ رَٰوَدَتْنِى عَن نَّفْسِى ۚ وَشَهِدَ شَاهِدٌۭ مِّنْ أَهْلِهَآ إِن كَانَ قَمِيصُهُۥ قُدَّ مِن قُبُلٍۢ فَصَدَقَتْ وَهُوَ مِنَ ٱلْكَٰذِبِينَ ﴿٢٦﴾
[Joseph] said, \"It was she who sought to seduce me.\" And a witness from her family testified. \"If his shirt is torn from the front, then she has told the truth, and he is of the liars.
Qala hiya rawadatnee AAan nafsee washahida shahidun min ahliha in kana qameesuhu qudda min qubulin fasadaqat wahuwa mina alkathibeena
(Joseph) said: \"It was she who wanted to seduce me.\" And a witness from her family testified: \"If the shirt is torn from the front then the woman is speaking the truth, and he is a liar.
Said Yusuf, “It was she who lured me, that I may not guard myself” – and a witness from her own household testified; “If his shirt is torn from the front, then the woman is truthful and he has spoken incorrectly.”
Said he, 'It was she that solicited me'; and a witness of her folk bore witness, 'If his shirt has been torn from before then she has spoken truly, and he is one of the liars;
He said: it is she who solicited me against myself And a witness from her own household bare witness: if his shirt be rent in front, then she speaketh the truth and he is of the liars.
He [Yusuf (Joseph)] said: \"It was she that sought to seduce me,\" - and a witness of her household bore witness (saying): \"If it be that his shirt is torn from the front, then her tale is true and he is a liar!
He said, “It was she who tried to seduce me.” A witness from her household suggested: “If his shirt is torn from the front: then she has told the truth, and he is the liar.
Joseph said: \"It is she who was trying to tempt me to herself.\" And a witness belonging to her own household testified (on grounds of circumstantial evidence): \"If his shirt is torn from the front, then she is telling 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.
He said, ‘It was she who solicited me.’ A witness of her own household testified [thus]: ‘If his shirt is torn from the front, she tells the truth and he lies.
He (Joseph) said: 'It was she who sought to seduce me' and a witness (an infant) of her people bore witness, saying: 'If his shirt is torn from the front, she is speaking the truth and he is one of the liars,
Joseph said, \"It was she who tried to seduce me.\" Someone from the household in confirmation of Joseph's statement said, \"If his shirt it torn from the front, she has spoken the truth and he is lying,
He said: She sought to make me yield (to her); and a witness of her own family bore witness: If his shirt is rent from front, she speaks the truth and he is one of the liars:
Joseph said, \"It was she who sought to seduce me.\" One of her household testified, \"If his shirt is torn at the front then she is speaking the truth, and he is lying.
He said: \"It was she that sought to seduce me - from my (true) self.\" And one of her household saw (this) and bore witness, (thus):- \"If it be that his shirt is rent from the front, then is her tale true, and he is a liar!
وَإِن كَانَ قَمِيصُهُۥ قُدَّ مِن دُبُرٍۢ فَكَذَبَتْ وَهُوَ مِنَ ٱلصَّٰدِقِينَ ﴿٢٧﴾
But if his shirt is torn from the back, then she has lied, and he is of the truthful.\"
Wain kana qameesuhu qudda min duburin fakathabat wahuwa mina alssadiqeena
But if the shirt is torn from behind then she is a liar, and he speaks the truth.\"
“And if his shirt is torn from behind, then the woman is a liar and he is truthful.”
but if it be that his shirt has been torn from behind, then she has lied, and he is one of the truthful.'
And if his shirt be rent from behind, then she lieth, and he is of the truth-tellers.
\"But if it be that his shirt is torn from the back, then she has told a lie and he is speaking the truth!\"
But if his shirt is torn from the back: then she has lied, and he is the truthful.”
But if his shirt is torn from behind, 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 shirt is torn from behind, then she lies and he tells the truth.’
but, if his shirt is torn from behind, she lied, and he is of the truthful'
but if his shirt is torn from behind, she is lying and he is speaking the truth.\"
And if his shirt is rent from behind, she tells a lie and he is one of the truthful.
But if it is torn from behind then she is lying, and he speaks the truth.\"
\"But if it be that his shirt is torn from the back, then is she the liar, and he is telling the truth!\"
فَلَمَّا رَءَا قَمِيصَهُۥ قُدَّ مِن دُبُرٍۢ قَالَ إِنَّهُۥ مِن كَيْدِكُنَّ ۖ إِنَّ كَيْدَكُنَّ عَظِيمٌۭ ﴿٢٨﴾
So when her husband saw his shirt torn from the back, he said, \"Indeed, it is of the women's plan. Indeed, your plan is great.
Falamma raa qameesahu qudda min duburin qala innahu min kaydikunna inna kaydakunna AAatheemun
When the husband saw the shirt torn at the back, he said: \"Surely this is a woman's ruse, and the wiles of women are great.
So when the governor saw his shirt torn from behind, he said, “Indeed this is a deception of women; undoubtedly the deception of women is very great.”
When he saw his shirt was torn from behind he said, 'This is of your women's guile; surely your guile is great.
So when he saw his shirt rent from behind, he said: verily it is of the guile of ye women; verily the guile of ye women is mighty.
So when he (her husband) saw his [(Yusuf's (Joseph)] shirt torn at the back; (her husband) said: \"Surely, it is a plot of you women! Certainly mighty is your plot!
And when he saw that his shirt was torn from the back, he said, “This is a woman's scheme. Your scheming is serious indeed.”
So when the husband saw Joseph's shirt torn from behind he exclaimed: \"Surely, this is one of the tricks of you women; your tricks are indeed great.
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.
So when he saw that his shirt was torn from behind, he said, ‘This is [a case] of you women’s guile! Your guile is indeed great!
And when he saw his shirt torn at the back, he said: 'This is one of your (women's) guiles. Your guile, (O woman), is great indeed!
When the master saw that Joseph's shirt was torn from behind, he told his wife, \"This is some of your womanly guile in which you are certainly skillful.
So when he saw his shirt rent from behind, he said: Surely it is a guile of you women; surely your guile is great:
So when he saw his shirt torn from behind [her husband] said, \"This is the guile of you women. Your guile is great indeed.
So when he saw his shirt,- that it was torn at the back,- (her husband) said: \"Behold! It is a snare of you women! truly, mighty is your snare!
يُوسُفُ أَعْرِضْ عَنْ هَٰذَا ۚ وَٱسْتَغْفِرِى لِذَنۢبِكِ ۖ إِنَّكِ كُنتِ مِنَ ٱلْخَاطِـِٔينَ ﴿٢٩﴾
Joseph, ignore this. And, [my wife], ask forgiveness for your sin. Indeed, you were of the sinful.\"
Yoosufu aAArid AAan hatha waistaghfiree lithanbiki innaki kunti mina alkhatieena
Ignore this affair, O Joseph; and you, O woman, ask forgiveness for your sin, for you were surely errant.\"
“O Yusuf! Disregard this – and O woman! Seek forgiveness for your sin; indeed you are of the mistaken.”
Joseph, turn away from this; and thou, woman, ask forgiveness of thy crime; surely thou art one of the sinners.'
Yusuf! turn away therefrom; and, thou woman! ask forgiveness for thy sin; verily thou hast been of the guilty.
\"O Yusuf (Joseph)! Turn away from this! (O woman!) Ask forgiveness for your sin. Verily, you were of the sinful.\"
“Joseph, turn away from this. And you, woman, ask forgiveness for your sin; you are indeed in the wrong.”
Joseph, disregard this. And you - woman - ask forgiveness for your sin, for indeed it is you who has been at fault.\"
O Joseph! Turn away from this, and thou, (O woman), ask forgiveness for thy sin. Lo! thou art of the faulty.
Joseph, let this matter alone, and you, woman, plead for forgiveness for your sin, for you have indeed been erring.’
Joseph, turn away from this. And you, ask forgiveness for your sin. You are indeed one of the sinners'
Joseph, stay away from such affairs and you, woman, ask forgiveness for your sin; the guilt is yours.\"
O Yusuf! turn aside from this; and (O my wife)! ask forgiveness for your fault, surely you are one of the wrong-doers.
Joseph, overlook this: but you [wife], ask forgiveness for your sin, for you have done wrong.\"
\"O Joseph, pass this over! (O wife), ask forgiveness for thy sin, for truly thou hast been at fault!\"
۞ وَقَالَ نِسْوَةٌۭ فِى ٱلْمَدِينَةِ ٱمْرَأَتُ ٱلْعَزِيزِ تُرَٰوِدُ فَتَىٰهَا عَن نَّفْسِهِۦ ۖ قَدْ شَغَفَهَا حُبًّا ۖ إِنَّا لَنَرَىٰهَا فِى ضَلَٰلٍۢ مُّبِينٍۢ ﴿٣٠﴾
And women in the city said, \"The wife of al-'Azeez is seeking to seduce her slave boy; he has impassioned her with love. Indeed, we see her [to be] in clear error.\"
Waqala niswatun fee almadeenati imraatu alAAazeezi turawidu fataha AAan nafsihi qad shaghafaha hubban inna lanaraha fee dalalin mubeenin
In the city the women gossiped: \"The minister's wife longs after her page. He has captured her heart. We think she is in clear error.\"
And some women of the city said, “The governor’s wife is seducing her young slave; indeed his love has taken root in her heart; and we find her clearly lost.”
Certain women that were in the city said, 'The Governor's wife has been soliciting her page; he smote her heart with love; we see her in manifest error.
And women in the city said; the wife of the AZiZ hath solicited her page against himself; he hath inflamed her with love; verily we behold her in error manifest.
And women in the city said: \"The wife of Al-'Aziz is seeking to seduce her (slave) young man, indeed she loves him violently; verily we see her in plain error.\"
Some ladies in the city said, “The governor's wife is trying to seduce her servant. She is deeply in love with him. We see she has gone astray.”
And some ladies in the city began to say: \"The chief's wife, violently in love with her houseboy, is out to tempt him. We think 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.
Some of the townswomen said, ‘The chieftain’s wife has solicited her slave boy! He has captivated her love. Indeed we see her to be in manifest error.’
Certain women in the city said: 'The Governor's wife has sought to seduce her servant. He has made her heart stricken with love for him. Clearly, we perceive her to be in error'
Some of the women in the town started to gossip saying, \"The King's wife has tried to seduce her servant and has fallen madly in love with him. We think that she is in manifest error\".
And women in the city said: The chiefs wife seeks her slave to yield himself (to her), surely he has affected her deeply with (his) love; most surely we see her in manifest error.
Women in the town began to gossip, \"The nobleman's wife is trying to seduce her slave! Love for him consumes her heart! Indeed! We see her in manifest error.\"
Ladies said in the City: \"The wife of the (great) 'Aziz is seeking to seduce her slave from his (true) self: Truly hath he inspired her with violent love: we see she is evidently going astray.\"
فَلَمَّا سَمِعَتْ بِمَكْرِهِنَّ أَرْسَلَتْ إِلَيْهِنَّ وَأَعْتَدَتْ لَهُنَّ مُتَّكَـًۭٔا وَءَاتَتْ كُلَّ وَٰحِدَةٍۢ مِّنْهُنَّ سِكِّينًۭا وَقَالَتِ ٱخْرُجْ عَلَيْهِنَّ ۖ فَلَمَّا رَأَيْنَهُۥٓ أَكْبَرْنَهُۥ وَقَطَّعْنَ أَيْدِيَهُنَّ وَقُلْنَ حَٰشَ لِلَّهِ مَا هَٰذَا بَشَرًا إِنْ هَٰذَآ إِلَّا مَلَكٌۭ كَرِيمٌۭ ﴿٣١﴾
So when she heard of their scheming, she sent for them and prepared for them a banquet and gave each one of them a knife and said [to Joseph], \"Come out before them.\" And when they saw him, they greatly admired him and cut their hands and said, \"Perfect is Allah! This is not a man; this is none but a noble angel.\"
Falamma samiAAat bimakrihinna arsalat ilayhinna waaAAtadat lahunna muttakaan waatat kulla wahidatin minhunna sikkeenan waqalati okhruj AAalayhinna falamma raaynahu akbarnahu waqattaAAna aydiyahunna waqulna hasha lillahi ma hatha basharan in hatha illa malakun kareemun
When she heard their slanderings, she sent for them and prepared a banquet, and gave each of them a knife (for paring fruit), and called (to Joseph): \"Come out before them.\" When they saw him, the women were so wonderstruck they cut their hands, and exclaimed: \"O Lord preserve us! He is no mortal but an honourable angel.\"
And when she heard of their secret talk, she sent for them and prepared cushioned mattresses for them and gave a knife to each one of them and said to Yusuf, “Come out before them!” When the women saw him they praised him and cut their hands, and said, “Purity is to Allah – this is no human being; this is not but an honourable angel!”
When she heard their sly whispers, she sent to them, and made ready for them a repast, then she gave to each one of them a knife. 'Come forth, attend to them,' she said. And when they saw him, they so admired him that they cut their hands, saying, 'God save us! This is no mortal; he is no other but a noble angel.'
Then, when she heard of their cunning talk, she sent unto them a messenger, and got ready for them a cushioned Couch, and gave a knife to each of them. And she said: come forth to them. Then when they saw him, they were astonished at him, and they made a cut in their hands, and said: how perfect is God! no man is he: he is naught but an angel noble.
So when she heard of their accusation, she sent for them and prepared a banquet for them; she gave each one of them a knife (to cut the foodstuff with), and she said [(to Yusuf (Joseph)]: \"Come out before them.\" Then, when they saw him, they exalted him (at his beauty) and (in their astonishment) cut their hands. They said: \"How perfect is Allah (or Allah forbid)! No man is this! This is none other than a noble angel!\"
And when she heard of their gossip, she invited them, and prepared for them a banquet, and she gave each one of them a knife. She said, “Come out before them.” And when they saw him, they marveled at him, and cut their hands. They said, “Good God, this is not a human, this must be a precious angel.”
Hearing of their sly talk the chief's wife sent for those ladies, and arranged for them a banquet, and got ready couches, and gave each guest a knife. Then, while they were cutting and eating the fruit, she signalled Joseph: \"Come out to them.\" When the ladies saw him they were so struck with admiration that they cut their hands, exclaiming: \"Allah preserve us. This is no mortal human. This is nothing but 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.
When she heard of their machinations, she sent for them and arranged a repast, and gave each of them a knife, and said [to Joseph], ‘Come out before them.’ So when they saw him, they marvelled at him and cut their hands [absent-mindedly], and they said, ‘Good heavens! This is not a human being! This is but a noble angel!’
When she heard of their sly whispers, she sent for them and prepared a banquet. To each she gave a knife, (then called Joseph saying:) 'Come and attend to them' When they saw him, they were so taken with him that they cut their hands, and said: 'Allah save us! This is no mortal, he is no other but a noble angel'
When she heard their gossiping, she invited them to her house for a banquet and gave a knife to each of them. Then she told Joseph to appear before them. When they saw Joseph, they were so amazed that they cut their hands and said, \"Goodness gracious! He is not a mortal but is a charming angel!\"
So when she heard of their sly talk she sent for them and prepared for them a repast, and gave each of them a knife, and said (to Yusuf): Come forth to them. So when they saw him, they deemed him great, and cut their hands (in amazement), and said: Remote is Allah (from imperfection); this is not a mortal; this is but a noble angel.
When she heard of their intrigues, she sent for them and prepared a party for them. She gave a knife to each of them [to cut fruits, etc.] and then asked Joseph to appear before them. When the women saw him, they were greatly amazed [at his beauty], and they cut their hands, exclaiming, \"God preserve us! This is no human being but a noble angel!\"
When she heard of their malicious talk, she sent for them and prepared a banquet for them: she gave each of them a knife: and she said (to Joseph), \"Come out before them.\" When they saw him, they did extol him, and (in their amazement) cut their hands: they said, \"Allah preserve us! no mortal is this! this is none other than a noble angel!\"
قَالَتْ فَذَٰلِكُنَّ ٱلَّذِى لُمْتُنَّنِى فِيهِ ۖ وَلَقَدْ رَٰوَدتُّهُۥ عَن نَّفْسِهِۦ فَٱسْتَعْصَمَ ۖ وَلَئِن لَّمْ يَفْعَلْ مَآ ءَامُرُهُۥ لَيُسْجَنَنَّ وَلَيَكُونًۭا مِّنَ ٱلصَّٰغِرِينَ ﴿٣٢﴾
She said, \"That is the one about whom you blamed me. And I certainly sought to seduce him, but he firmly refused; and if he will not do what I order him, he will surely be imprisoned and will be of those debased.\"
Qalat fathalikunna allathee lumtunnanee feehi walaqad rawadtuhu AAan nafsihi faistAAsama walain lam yafAAal ma amuruhu layusjananna walayakoonan mina alssaghireena
She said: \"This is the one you blamed me for. I did desire his person, but he preserved himself from sin. Yet in case he does not do my bidding he will be put into prison and disgraced.\"
She said, “This is he on whose account you used to insult me; and indeed I tried to entice him, so he safeguarded himself; and indeed if he does not do what I tell him to, he will surely be imprisoned, and will surely be humiliated.”
'So now you see, she said. 'This is he you blamed me for. Yes, I solicited him, but he abstained. Yet if he will not do what I command him, he shall be imprisoned, and be one of the humbled.'
She said: that then is he in regard to whom ye reproached me. Assuredly solicited him against himself but he abstained; and if he doth not that which I command him, he shall surely be imprisoned and he shall surely be of the degraded.
She said: \"This is he (the young man) about whom you did blame me (for his love), and I did seek to seduce him, but he refused. And now if he refuses to obey my order, he shall certainly be cast into prison, and will be one of those who are disgraced.\"
She said, “Here he is, the one you blamed me for. I did try to seduce him, but he resisted. But if he does not do what I tell him to do, he will be imprisoned, and will be one of the despised.”
She said: \"So now you see! This is the one regarding whom you reproached me. Indeed I tried to tempt him to myself but he held back, although if he were not to follow my order, he would certainly be imprisoned and humiliated.\"
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.
She said, ‘He is the one on whose account you blamed me. Certainly, I did solicit him, but he was continent, and if he does not do what I bid him, surely he shall be imprisoned and humbled.’
Whereupon she said: 'Now you see, this is he on whose account you blamed me. Yes, I sought to seduce him, but he was unyielding. If he declines to do what I command, he shall be imprisoned and be one of the humiliated'
She said, \"This is the one on whose account you subjected me to all this blame. I tried to seduce him but he abstained. If he does not yield to me, I shall order him to be locked up in prison to make him humble.\"
She said: This is he with respect to whom you blamed me, and certainly I sought his yielding himself (to me), but he abstained, and if he does not do what I bid him, he shall certainly be imprisoned, and he shall certainly be of those who are in a state of ignominy.
She said, \"This is he about whom you have been blaming me! And, indeed, I did try to make him yield to me, but he was unyielding. Now, however, if he does not do as I bid him, he shall certainly be put in prison and be humiliated.\"
She said: \"There before you is the man about whom ye did blame me! I did seek to seduce him from his (true) self but he did firmly save himself guiltless!.... and now, if he doth not my bidding, he shall certainly be cast into prison, and (what is more) be of the company of the vilest!\"
قَالَ رَبِّ ٱلسِّجْنُ أَحَبُّ إِلَىَّ مِمَّا يَدْعُونَنِىٓ إِلَيْهِ ۖ وَإِلَّا تَصْرِفْ عَنِّى كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُن مِّنَ ٱلْجَٰهِلِينَ ﴿٣٣﴾
He said, \"My Lord, prison is more to my liking than that to which they invite me. And if You do not avert from me their plan, I might incline toward them and [thus] be of the ignorant.\"
Qala rabbi alssijnu ahabbu ilayya mimma yadAAoonanee ilayhi wailla tasrif AAannee kaydahunna asbu ilayhinna waakun mina aljahileena
(Joseph) prayed: \"O Lord, dearer is prison than what they invite me to. Unless You turn their guiles away from me I shall succumb to their charms and thus become a pagan.\"
He said, “O my Lord! Prison is dearer to me than the deed they invite me to; and if You do not repel their deceit away from me, I may incline towards them and be unwise.”
He said, 'My Lord, prison is dearer to me than that they call me to; yet if Thou turnest not from me their guile, then I shall yearn towards them, and so become one of the ignorant.'
He said: my Lord: prison is dearer to me than that to which these women call me; and if Thou avertest not their guile from me should incline toward them and become of the Ignorant.
He said:\"O my Lord! Prison is more to my liking than that to which they invite me. Unless You turn away their plot from me, I will feel inclined towards them and be one (of those who commit sin and deserve blame or those who do deeds) of the ignorants.\"
He said, “My Lord, prison is more desirable to me than what they call me to. Unless You turn their scheming away from me, I may yield to them, and become one of the ignorant.”
Joseph said: \"My Lord! I prefer imprisonment to what they ask me to do. And if You do not avert from me the guile of these women, I will succumb to their attraction and lapse 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.
He said, ‘My Lord! The prison is dearer to me than to what they invite me. If You do not turn away their schemes from me, I will incline towards them and become one of the senseless.’
He supplicated: 'Lord, prison is dearer to me than that to which they invite me. Yet if You do not shield me from their guile I shall yield to them and be one of the ignorant'
Joseph said, \"Lord, prison is dearer to me than that which women want me to do. Unless You protect me from their guile, I shall be attracted to them in my ignorance\".
He said: My Lord! the prison house is dearer to me than that to which they invite me; and if Thou turn not away their device from me, I will yearn towards them and become (one) of the ignorant.
Joseph said, \"O my Lord! I would prefer prison to what these women are inviting me to do. And if You do not avert their guile from me, I may yield to them and so become one of the ignorant.\"
He said: \"O my Lord! the prison is more to my liking than that to which they invite me: Unless Thou turn away their snare from me, I should (in my youthful folly) feel inclined towards them and join the ranks of the ignorant.\"
فَٱسْتَجَابَ لَهُۥ رَبُّهُۥ فَصَرَفَ عَنْهُ كَيْدَهُنَّ ۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ ﴿٣٤﴾
So his Lord responded to him and averted from him their plan. Indeed, He is the Hearing, the Knowing.
Faistajaba lahu rabbuhu fasarafa AAanhu kaydahunna innahu huwa alssameeAAu alAAaleemu
His Lord heard his prayer, and averted the women's wiles from him. He verily hears and knows everything.
So his Lord heard his prayer and repelled the women’s deceit away from him; indeed He only is the All Hearing, the All Knowing.
So his Lord answered him, and He turned away from him their guile; surely He is the All-hearing, the All-knowing.
Then his Lord answered to him, and averted their guile from him; verily He! He is the Hearer, the Knower!
So his Lord answered his invocation and turned away from him their plot. Verily, He is the All-Hearer, the All-Knower.
Thereupon his Lord answered him, and diverted their scheming away from him. He is the Hearer, the Knower.
Thereupon his Lord granted his prayer, and averted their guile from him. Surely He alone is All-Hearing, All-Knowing.
So his Lord heard his prayer and fended off their wiles from him. Lo! He is Hearer, Knower.
So his Lord answered him and turned away their stratagems from him. Indeed, He is the All-hearing, the All-knowing.
His Lord answered him and He turned their guile away from him. Indeed, He is the Hearer, the Knower.
His Lord heard his prayers and protected him from their guile; He is All-hearing and All-knowing.
Thereupon his Lord accepted his prayer and turned away their guile from him; surely He is the Hearing, the Knowing.
So his Lord answered him and warded off their guile. He is All Hearing and All Knowing.
So his Lord hearkened to him (in his prayer), and turned away from him their snare: Verily He heareth and knoweth (all things).
ثُمَّ بَدَا لَهُم مِّنۢ بَعْدِ مَا رَأَوُا۟ ٱلْءَايَٰتِ لَيَسْجُنُنَّهُۥ حَتَّىٰ حِينٍۢ ﴿٣٥﴾
Then it appeared to them after they had seen the signs that al-'Azeez should surely imprison him for a time.
Thumma bada lahum min baAAdi ma raawoo alayati layasjununnahu hatta heenin
And yet in spite of having seen these clear proofs they found it proper to incarcerate him for a time.
Then after having seeing all the signs, they all decided that he should be imprisoned for some time.
Then it seemed good to them, after they had seen the signs, that they should imprison him for a while.
Thereafter it occurred to them even after they had, the signs, to imprison him for a season.
Then it appeared to them, after they had seen the proofs (of his innocence) to imprison him for a time.
Then it occurred to them, after they had seen the signs, to imprison him for a while.
Then it occurred to them to cast Joseph into prison for a while even though they had seen clear signs (of Joseph's innocence and of the evil ways of their ladies).
And it seemed good to them (the men-folk) after they had seen the signs (of his innocence) to imprison him for a time.
Then it appeared to them, after they had seen all the signs [of his innocence], that they should confine him for some time.
Then it seemed good to them, even after they had seen the signs, that they should imprison him for some time.
Even after Joseph had been found innocent of any crime, the King and his people decided to imprison him for an appointed time (so that people would forget the incident).
Then it occurred to them after they had seen the signs that they should imprison him till a time.
Yet, even after all the evidence they had seen, they thought it right to jail him for a time.
Then it occurred to the men, after they had seen the signs, (that it was best) to imprison him for a time.
وَدَخَلَ مَعَهُ ٱلسِّجْنَ فَتَيَانِ ۖ قَالَ أَحَدُهُمَآ إِنِّىٓ أَرَىٰنِىٓ أَعْصِرُ خَمْرًۭا ۖ وَقَالَ ٱلْءَاخَرُ إِنِّىٓ أَرَىٰنِىٓ أَحْمِلُ فَوْقَ رَأْسِى خُبْزًۭا تَأْكُلُ ٱلطَّيْرُ مِنْهُ ۖ نَبِّئْنَا بِتَأْوِيلِهِۦٓ ۖ إِنَّا نَرَىٰكَ مِنَ ٱلْمُحْسِنِينَ ﴿٣٦﴾
And there entered the prison with him two young men. One of them said, \"Indeed, I have seen myself [in a dream] pressing wine.\" The other said, \"Indeed, I have seen myself carrying upon my head [some] bread, from which the birds were eating. Inform us of its interpretation; indeed, we see you to be of those who do good.\"
Wadakhala maAAahu alssijna fatayani qala ahaduhuma innee aranee aAAsiru khamran waqala alakharu innee aranee ahmilu fawqa rasee khubzan takulu alttayru minhu nabbina bitaweelihi inna naraka mina almuhsineena
Two other youths were imprisoned along with him. Said one of them: \"I dreamt that I was pressing grapes;\" and the other: \"I dreamt that I was carrying bread on my head, and the birds were pecking at it. You tell us the meaning of this. You seem to be a righteous man.\"
And two young men went to prison along with him; one of them said, “I dreamt that I am pressing wine”; the other said, “I dreamt that I am carrying some bread upon my head from which birds were eating”; “Tell us their interpretation; indeed we see that you are virtuous.”
And there entered the prison with him two youths. Said one of them, 'I dreamed that I was pressing grapes. Said the other, 'I dreamed that I was carrying on my head bread, that birds were eating of. Tell us its interpretation; we see that thou art of the good-doers.'
And there entered with him into the prison two pages. One of them said: verlly I saw myself pressing wine; and the other said: verily I saw myself carrying upon my head bread whereof the birds were eating. declare unto us the interpretation thereof, verily we see thee of the well-doers.
And there entered with him two young men in the prison. One of them said: \"Verily, I saw myself (in a dream) pressing wine.\" The other said: \"Verily, I saw myself (in a dream) carrying bread on my head and birds were eating thereof.\" (They said): \"Inform us of the interpretation of this. Verily, we think you are one of the Muhsinun (doers of good - see V. 2:112).\"
Two youth entered the prison with him. One of them said, “I see myself pressing wine.” The other said, “I see myself carrying bread on my head, from which the birds are eating. Tell us their interpretation—we see that you are one of the righteous.”
And with Joseph two other slaves entered the prison. One of them said: \"I saw myself pressing wine in a dream\"; and the other said: \"I saw myself carrying bread on my head of which the birds were eating.\" Both said: \"Tell us what is its interpretation; for we consider you to be one of those who do good.\"
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).
There entered the prison two youths along with him. One of them said, ‘I dreamt that I am pressing grapes.’ The other said, ‘I dreamt that I am carrying bread on my head from which the birds are eating.’ ‘Inform us of its interpretation,’ [they said], ‘for indeed we see you to be a virtuous man.’
Two young men went to prison with him. One of them said: 'I saw (in a vision) that I was pressing grapes' And the other said: 'I saw (in a vision) that I was carrying bread upon my head, and that birds ate of it. Tell us its interpretation, for we can see you are among the good'
Two young men were also sent to serve prison sentences (for different reasons). One of them said, \"I had a dream in which I was brewing wine.\" The other one said, \"In my dream I was carrying some bread on my head and birds were eating that bread.\" They asked Joseph if he would interpret their dreams. They said, \"We believe you to be a righteous person.\"
And two youths entered the prison with him. One of them said: I saw myself pressing wine. And the other said: I saw myself carrying bread on my head, of which birds ate. Inform us of its interpretation; surely we see you to be of the doers of good.
Two young men entered the prison along with him. One of them said, \"I saw myself [in a dream] I was pressing wine.\" The other said, \"I dreamed I was carrying bread on my head from which the birds were eating. Tell us their meaning; for we see that you are one who does good [to all].\"
Now with him there came into the prison two young men. Said one of them: \"I see myself (in a dream) pressing wine.\" said the other: \"I see myself (in a dream) carrying bread on my head, and birds are eating, thereof.\" \"Tell us\" (they said) \"The truth and meaning thereof: for we see thou art one that doth good (to all).\"
قَالَ لَا يَأْتِيكُمَا طَعَامٌۭ تُرْزَقَانِهِۦٓ إِلَّا نَبَّأْتُكُمَا بِتَأْوِيلِهِۦ قَبْلَ أَن يَأْتِيَكُمَا ۚ ذَٰلِكُمَا مِمَّا عَلَّمَنِى رَبِّىٓ ۚ إِنِّى تَرَكْتُ مِلَّةَ قَوْمٍۢ لَّا يُؤْمِنُونَ بِٱللَّهِ وَهُم بِٱلْءَاخِرَةِ هُمْ كَٰفِرُونَ ﴿٣٧﴾
He said, \"You will not receive food that is provided to you except that I will inform you of its interpretation before it comes to you. That is from what my Lord has taught me. Indeed, I have left the religion of a people who do not believe in Allah, and they, in the Hereafter, are disbelievers.
Qala la yateekuma taAAamun turzaqanihi illa nabbatukuma bitaweelihi qabla an yatiyakuma thalikuma mimma AAallamanee rabbee innee taraktu millata qawmin la yuminoona biAllahi wahum bialakhirati hum kafiroona
(Joseph) answered: \"I will give you its interpretation before the food you are served arrives. This knowledge is one of the things my Lord has taught me. I have given up the religion of those who do not believe in God and deny the life to come.
Said Yusuf, “The food which you get will not reach you, but I will tell you the interpretation of this before it comes to you; this is one of the sciences my Lord has taught me; indeed I did not accept the religion of the people who do not believe in Allah and are deniers of the Hereafter.”
He said, 'No food shall come to you for your sustenance, but ere it comes to you I shall tell you its interpretation. That I shall tell you is of what God has taught me. I have forsaken the creed of a people who believe not in God and who moreover are unbelievers in the world to come.
He said: there will not come to you any food wherewith ye are provided but I shall have declared unto the interpretation thereof ere it cometh unto you. that is of that which my Lord hath taught me; verily I have abandoned the creed of a people who believe not in Allah and who in the Hereafter are disbelievers.
He said: \"No food will come to you (in wakefulness or in dream) as your provision, but I will inform (in wakefulness) its interpretation before it (the food) comes. This is of that which my Lord has taught me. Verily, I have abandoned the religion of a people that believe not in Allah and are disbelievers in the Hereafter (i.e. the Kan'aniun of Egypt who were polytheists and used to worship sun and other false deities).
He said, “No food is served to you, but I have informed you about it before you have received it. That is some of what my Lord has taught me. I have forsaken the tradition of people who do not believe in God; and regarding the Hereafter, they are deniers.”
Joseph said: \"I will inform you about the interpretation of the dreams before the arrival of the food that is sent to you. This knowledge is part of what I have been taught by my Lord. I have renounced the way of those who do not believe in Allah, and who 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.
He said, ‘Before the meals you are served come to you I will inform you of its interpretation. That is among things my Lord has taught me. Indeed, I renounce the creed of the people who have no faith in Allah and who [also] disbelieve in the Hereafter.
He said: 'Before any food comes to feed either of you, I will give you its interpretation. That which I will tell you has been taught to me by Allah. I reject the belief of a nation who do not believe in Allah and disbelieve in the Everlasting Life.
(Joseph) said, \"To prove that my interpretation of your dream is true, I can tell you what kind of food you will receive even before it comes to you. My Lord has given me such talents. I have given up the tradition of the people who do not believe in God and the Day of Judgment
He said: There shall not come to you the food with which you are fed, but I will inform you both of its interpretation before it comes to you; this is of what my Lord has taught me; surely I have forsaken the religion of a people who do not believe in Allah, and they are deniers of the hereafter:
Joseph said to them, \"I shall inform you of the interpretation of your dreams before your meal is brought to you. This is a part of the knowledge that my Lord has taught me. I have renounced the religion of the people who do not believe in God and who deny the Hereafter.
He said: \"Before any food comes (in due course) to feed either of you, I will surely reveal to you the truth and meaning of this ere it befall you: that is part of the (duty) which my Lord hath taught me. I have (I assure you) abandoned the ways of a people that believe not in Allah and that (even) deny the Hereafter.
وَٱتَّبَعْتُ مِلَّةَ ءَابَآءِىٓ إِبْرَٰهِيمَ وَإِسْحَٰقَ وَيَعْقُوبَ ۚ مَا كَانَ لَنَآ أَن نُّشْرِكَ بِٱللَّهِ مِن شَىْءٍۢ ۚ ذَٰلِكَ مِن فَضْلِ ٱللَّهِ عَلَيْنَا وَعَلَى ٱلنَّاسِ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَشْكُرُونَ ﴿٣٨﴾
And I have followed the religion of my fathers, Abraham, Isaac and Jacob. And it was not for us to associate anything with Allah. That is from the favor of Allah upon us and upon the people, but most of the people are not grateful.
WaittabaAAtu millata abaee ibraheema waishaqa wayaAAqooba ma kana lana an nushrika biAllahi min shayin thalika min fadli Allahi AAalayna waAAala alnnasi walakinna akthara alnnasi la yashkuroona
I follow the faith of my fathers, of Abraham and Isaac and Jacob. We cannot associate anyone with God. This is among God's favours to us and to all mankind; but most men are not grateful.
“And I have chosen the religion of my forefathers, Ibrahim and Ishaq and Yaqub; it is not rightful for us to ascribe anything as a partner to Allah; this is a grace of Allah upon us and upon mankind, but most men are not thankful.”
And I have followed the creed of my fathers, Abraham, Isaac and Jacob. Not ours is it to associate aught with God. That is of God's bounty to us, and to men; but most men are not thankful.
And I have followed the creed of my fathers, Ibrahim and Is'haq and ya'qub: it is not for us to associate aught with Allah. That is of Allah's and upon mankind; but grace upon us most of mankind thank not.
\"And I have followed the religion of my fathers, - Ibrahim (Abraham), Ishaque (Isaac) and Ya'qub (Jacob)], and never could we attribute any partners whatsoever to Allah. This is from the Grace of Allah to us and to mankind, but most men thank not (i.e. they neither believe in Allah, nor worship Him).
“And I have followed the faith of my forefathers, Abraham, and Isaac, and Jacob. It is not for us to associate anything with God. This is by virtue of God’s grace upon us and upon the people, but most people do not give thanks.
and I have adopted the way of my forefathers - Abraham and Isaac and Jacob. It is not for us to associate any with Allah in His Divinity. It is out of Allah's grace upon us and upon mankind (that He did not require of us to serve any other than Allah), and yet most people do not give thanks.
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.
I follow the creed of my fathers, Abraham, Isaac and Jacob. It is not for us to ascribe any partner to Allah. That is by virtue of Allah’s grace upon us and upon all mankind, but most people do not give thanks.
I follow the creed of my fathers, Abraham, Isaac, and Jacob. It is not for us to associate anything with Allah. Such is the favor of Allah to us, and to mankind. Yet most people do not give thanks.
and I have embraced the religion of my fathers, Abraham, Isaac, and Jacob. We are not supposed to consider anything equal to God. This is part of God's blessing to us and the people, but most people do not give thanks.
And I follow the religion of my fathers, Ibrahim and Ishaq and Yaqoub; it beseems us not that we should associate aught with Allah; this is by Allah's grace upon us and on mankind, but most people do not give thanks:
I follow the religion of my fathers, Abraham, Isaac and Jacob; and it is not for us to associate anyone with God as a partner. This is of God's grace upon us and upon mankind; even though most men are not grateful.
\"And I follow the ways of my fathers,- Abraham, Isaac, and Jacob; and never could we attribute any partners whatever to Allah: that (comes) of the grace of Allah to us and to mankind: yet most men are not grateful.
يَٰصَىٰحِبَىِ ٱلسِّجْنِ ءَأَرْبَابٌۭ مُّتَفَرِّقُونَ خَيْرٌ أَمِ ٱللَّهُ ٱلْوَٰحِدُ ٱلْقَهَّارُ ﴿٣٩﴾
O [my] two companions of prison, are separate lords better or Allah, the One, the Prevailing?
Ya sahibayi alssijni aarbabun mutafarriqoona khayrun ami Allahu alwahidu alqahharu
(Tell me) O fellow-prisoners, are a number of gods better, or one God omnipotent?
“O both my fellow-prisoners! Are various lords better, or One Allah, the Dominant above all?”
Say, which is better, my fellow-prisoners -- many gods at variance, or God the One, the Omnipotent?
O My two fellow-prisoners! are sundry lords better of Allah, the One, the Subduer
\"O two companions of the prison! Are many different lords (gods) better or Allah, the One, the Irresistible?
“O My fellow inmates, are diverse lords better, or God, the One, the Supreme?”
Fellow-prisoners! Is it better that there be diverse lords, or just Allah, the One, the Irresistible?
O my fellow-prisoners! Are divers lords better, or Allah the One, Almighty?
O my prison mates! Are different masters better, or Allah, the One, the All-paramount?
My fellowprisoners, say which is better, many gods at variance, or Allah the One, the Conqueror?
\"My fellow-prisoners can many different masters be considered better than One All-dominant God?
O my two mates of the prison! are sundry lords better or Allah the One, the Supreme?
O my two fellow-prisoners! Are many diverse lords better, or God, the One, the Almighty?
\"O my two companions of the prison! (I ask you): are many lords differing among themselves better, or the One Allah, Supreme and Irresistible?
مَا تَعْبُدُونَ مِن دُونِهِۦٓ إِلَّآ أَسْمَآءًۭ سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم مَّآ أَنزَلَ ٱللَّهُ بِهَا مِن سُلْطَٰنٍ ۚ إِنِ ٱلْحُكْمُ إِلَّا لِلَّهِ ۚ أَمَرَ أَلَّا تَعْبُدُوٓا۟ إِلَّآ إِيَّاهُ ۚ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ ﴿٤٠﴾
You worship not besides Him except [mere] names you have named them, you and your fathers, for which Allah has sent down no authority. Legislation is not but for Allah. He has commanded that you worship not except Him. That is the correct religion, but most of the people do not know.
Ma taAAbudoona min doonihi illa asmaan sammaytumooha antum waabaokum ma anzala Allahu biha min sultanin ini alhukmu illa lillahi amara alla taAAbudoo illa iyyahu thalika alddeenu alqayyimu walakinna akthara alnnasi la yaAAlamoona
(What) you worship besides Him are nothing but names that you and your fathers have assigned, for which no sanction has been sent down by God. Authority belongs to God alone. He commands that you worship none but Him. This is the right way; but most men are ignorant.
“You do not worship anything besides Him, but which are merely names coined by you and your forefathers – Allah has not sent down any proof regarding them; there is no command but that of Allah; He has commanded that you do not worship anyone except Him; this is the proper religion, but most people do not know.”
That which you serve, apart from Him, is nothing but names yourselves have named, you and your fathers; God has sent down no authority touching them. Judgment belongs only to God; He has commanded that you shall not serve any but Him. That is the right religion; but most men know not.
Ye worship not, beside Him, but names ye have named, ye and your fathers: Allah hath not sent down for them any warranty. Judgment is but Allah's; He hath commanded that ye worship not except Him. That is the right religion, but most of the mankind know not.
\"You do not worship besides Him but only names which you have named (forged), you and your fathers, for which Allah has sent down no authority. The command (or the judgement) is for none but Allah. He has commanded that you worship none but Him (i.e. His Monotheism), that is the (true) straight religion, but most men know not.
“You do not worship, besides Him, except names you have named, you and your ancestors, for which God has sent down no authority. Judgment belongs to none but God. He has commanded that you worship none but Him. This is the right religion, but most people do not know.
Those whom you serve beside Him are merely idle names that you and your fathers have fabricated, without Allah sending down any sanction for them. All authority to govern rests only with Allah. He has commanded that you serve none but Him. This is the Right Way of life, though most people are altogether unaware.
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.
You do not worship besides Him but [mere] names that you and your fathers have coined, for which Allah has not sent down any authority. Sovereignty belongs only to Allah. He has commanded you to worship none except Him. That is the upright religion, but most people do not know.
That which you worship, other than Him, are nothing but names which you and your fathers have named and for which Allah has sent down no authority. Judgement rests with Allah alone. He has commanded you to worship none except Him. That is the right religion, yet most people do not know.
What you worship instead of God are no more than empty names that you and your fathers have given to certain things. God has not given any authority to such names. Judgment belongs to no one but God. He has commanded you to worship nothing but Him. This is the only true religion, but most people do not know.
You do not serve besides Him but names which you have named, you and your fathers; Allah has not sent down any authority for them; judgment is only Allah's; He has commanded that you shall not serve aught but Him; this is the right religion but most people do not know:
All those you worship instead of Him are mere names you and your forefathers have invented, names for which God has sent down no authority: all power belongs to God alone, and He orders you to worship none but Him: this is the true faith, though most people do not realize it.
\"If not Him, ye worship nothing but names which ye have named,- ye and your fathers,- for which Allah hath sent down no authority: the command is for none but Allah: He hath commanded that ye worship none but Him: that is the right religion, but most men understand not...
يَٰصَىٰحِبَىِ ٱلسِّجْنِ أَمَّآ أَحَدُكُمَا فَيَسْقِى رَبَّهُۥ خَمْرًۭا ۖ وَأَمَّا ٱلْءَاخَرُ فَيُصْلَبُ فَتَأْكُلُ ٱلطَّيْرُ مِن رَّأْسِهِۦ ۚ قُضِىَ ٱلْأَمْرُ ٱلَّذِى فِيهِ تَسْتَفْتِيَانِ ﴿٤١﴾
O two companions of prison, as for one of you, he will give drink to his master of wine; but as for the other, he will be crucified, and the birds will eat from his head. The matter has been decreed about which you both inquire.\"
Ya sahibayi alssijni amma ahadukuma fayasqee rabbahu khamran waamma alakharu fayuslabu fatakulu alttayru min rasihi qudiya alamru allathee feehi tastaftiyani
O fellow-prisoners, one of you will serve wine to your master, the other will be crucified and the birds will peck at his brain. Determined is the matter of your inquiry.\"
“O my two fellow-prisoners! One of you will give his lord (the king) wine to drink; regarding the other, he will be crucified, therefore birds will eat from his head; the command has been given concerning the matter you had enquired about.”
Fellow-prisoners, as for one of you, he shall pour wine for his lord; as for the other, he shall be crucified, and birds will eat of his head. The matter is decided whereon you enquire.'
O My two fellow-prisoners; as for one of you twain he will pour out wine for his lord; and as for the other, he will be crucified, and the birds will eat from off his head; O Thus is decreed the affair whereof ye twain enquired.
\"O two companions of the prison! As for one of you, he (as a servant) will pour out wine for his lord (king or master) to drink; and as for the other, he will be crucified and birds will eat from his head. Thus is the case judged concerning which you both did inquire.\"
“O my fellow inmates! One of you will serve his master wine; while the other will be crucified, and the birds will eat from his head. Thus the matter you are inquiring about is settled.”
Fellow-prisoners! (This is the interpretation of your dreams): one of you will serve wine to his lord (the king of Egypt). As for the other, he will be crucified and birds will eat of his head. The question concerning what you asked has thus 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.
O my prison mates! As for one of you, he will serve wine to his master, and as for the other, he will be crucified and vultures will eat from his head. The matter about which you inquire has been decided.’
My fellowprisoners, one of you will pour wine for his lord whereas the other will be crucified, and birds will peck at his head. The matter you inquired about has been decided.
\"Fellow-prisoners, your dreams tell that one of you will serve wine to his master and the other will be crucified and his head consumed by the birds. Judgment has already been passed about the meaning of the dreams that you asked about.\"
O my two mates of the prison! as for one of you, he shall give his lord to drink wine; and as for the other, he shall be crucified, so that the birds shall eat from his head, the matter is decreed concerning which you inquired.
O my two fellow-prisoners, one of you will serve wine to his lord, the other of you will be crucified and birds will feed off his head. The matter about which you have been seeking my opinion has been so decreed.\"
\"O my two companions of the prison! As to one of you, he will pour out the wine for his lord to drink: as for the other, he will hang from the cross, and the birds will eat from off his head. (so) hath been decreed that matter whereof ye twain do enquire\"...
وَقَالَ لِلَّذِى ظَنَّ أَنَّهُۥ نَاجٍۢ مِّنْهُمَا ٱذْكُرْنِى عِندَ رَبِّكَ فَأَنسَىٰهُ ٱلشَّيْطَٰنُ ذِكْرَ رَبِّهِۦ فَلَبِثَ فِى ٱلسِّجْنِ بِضْعَ سِنِينَ ﴿٤٢﴾
And he said to the one whom he knew would go free, \"Mention me before your master.\" But Satan made him forget the mention [to] his master, and Joseph remained in prison several years.
Waqala lillathee thanna annahu najin minhuma othkurnee AAinda rabbika faansahu alshshaytanu thikra rabbihi falabitha fee alssijni bidAAa sineena
And (Joseph) asked the man he knew would be released: \"Remember me to your lord;\" but Satan made him forget to mention this to his lord, and Joseph remained in prison for a number of years.
And of the two, Yusuf said to the one whom he sensed would be released, “Remember me, in the company of your lord”; so Satan caused him to forget to mention Yusuf to his lord, he therefore stayed in prison for several years more.
Then he said to the one he deemed should be saved of the two, 'Mention me in thy lord's presence.' But Satan caused him to forget to mention him to his master, so that he continued in the prison for certain years.
And he said to one of them who he imagined would be saved: mention me in the presence of thy lord. Then the Satan caused him to forget to mention him to his lord, so that he tarried in the prison several years.
And he said to the one whom he knew to be saved: \"Mention me to your lord (i.e. your king, so as to get me out of the prison).\" But Shaitan (Satan) made him forget to mention it to his Lord [or Satan made [(Yusuf (Joseph)] to forget the remembrance of his Lord (Allah) as to ask for His Help, instead of others]. So [Yusuf (Joseph)] stayed in prison a few (more) years.
And he said to the one he thought would be released, “Mention me to your master.” But Satan caused him to forget mentioning him to his master, so he remained in prison for several years.
And Joseph said to the one of the two prisoners who he knew would be set free: \"Mention me in your lord's presence.\" But Satan caused him to forget mentioning this to his lord (the ruler of Egypt) and so Joseph languished 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.
Then he said to the one whom he knew would be delivered from among the two: ‘Mention me to your master.’ But Satan caused him to forget mentioning [it] to his master. So he remained in the prison for several years.
And he said to the one of the two who he knew would be saved: 'Mention me in the presence of your lord' But satan made him forget to mention him to his master, so that he remained in prison for a certain number years.
Joseph asked the one, whom he knew would not be executed, to mention his case to his Lord. Satan caused that man to forget all about Joseph and his case. Thus, Joseph remained in prison for some years.
And he said to him whom he knew would be delivered of the two: Remember me with your lord; but the Shaitan caused him to forget mentioning (it) to his lord, so he remained in the prison a few years.
He said to the one he thought would be saved, \"Mention me to your master.\" However Satan made him forget to mention him to his master, and so Joseph remained in prison for a number of years.
And of the two, to that one whom he consider about to be saved, he said: \"Mention me to thy lord.\" But Satan made him forget to mention him to his lord: and (Joseph) lingered in prison a few (more) years.
وَقَالَ ٱلْمَلِكُ إِنِّىٓ أَرَىٰ سَبْعَ بَقَرَٰتٍۢ سِمَانٍۢ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌۭ وَسَبْعَ سُنۢبُلَٰتٍ خُضْرٍۢ وَأُخَرَ يَابِسَٰتٍۢ ۖ يَٰٓأَيُّهَا ٱلْمَلَأُ أَفْتُونِى فِى رُءْيَٰىَ إِن كُنتُمْ لِلرُّءْيَا تَعْبُرُونَ ﴿٤٣﴾
And [subsequently] the king said, \"Indeed, I have seen [in a dream] seven fat cows being eaten by seven [that were] lean, and seven green spikes [of grain] and others [that were] dry. O eminent ones, explain to me my vision, if you should interpret visions.\"
Waqala almaliku innee ara sabAAa baqaratin simanin yakuluhunna sabAAun AAijafun wasabAAa sunbulatin khudrin waokhara yabisatin ya ayyuha almalao aftoonee fee ruyaya in kuntum lilrruya taAAburoona
(One day) the king said (to his courtiers): \"I saw seven fat cows in a dream being devoured by seven lean ones, and seven ears of corn that were green and seven others that were seared. O courtiers, tell me the significance of my dream, if you know how to interpret them.\"
And the king said, “I saw in a dream seven healthy cows whom seven lean cows were eating, and seven green ears of corn and seven others dry; O court-members! Explain my dream, if you can interpret dreams.”
And the king said, 'I saw in a dream seven fat kine, and seven lean ones devouring them; likewise seven green ears of corn, and seven withered. My counsellors, pronounce to me upon my dream, if you are expounders of dreams.'
And the king said: verily I saw seven fat kine which seven lean ones are devouring and seven green cornears and seven others dry. O ye chiefs! give me an answer in regard to my vision if a vision ye are wont to expound.
And the king (of Egypt) said: \"Verily, I saw (in a dream) seven fat cows, whom seven lean ones were devouring - and of seven green ears of corn, and (seven) others dry. O notables! Explain to me my dream, if it be that you can interpret dreams.\"
The king said, “I see seven fat cows being eaten by seven lean ones, and seven green spikes, and others dried up. O elders, explain to me my vision, if you are able to interpret visions.”
And once the king said: \"I have dreamt that there are seven fat cows and seven lean cows are devouring them, and there are seven fresh green ears of corn and seven others dry and withered. My nobles! Tell me what is the interpretation of this dream, if you are well-versed in interpretation of 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.
[One day] the king said, ‘I saw [in a dream] seven fat cows being devoured by seven lean ones, and seven green ears and [seven] others [that were] dry. O courtiers, give me your opinion about my dream, if you can interpret dreams.’
The king said: 'I saw in a vision seven fatted cows being devoured by seven lean ones; and seven green ears of corn and seven others withered. My counselors, tell me the meaning of my vision, if you can interpret visions'
(Sometimes later), the King dreamt that seven lean cows were eating seven fat ones and that there were seven green ears of corn and seven dry ones. He asked the nobles to tell him the meaning of his dream if they were able to.
And the king said: Surely I see seven fat kine which seven lean ones devoured; and seven green ears and (seven) others dry: O chiefs! explain to me my dream, if you can interpret the dream.
The king said, \"I saw [in a dream] seven fat cows which seven lean ones were eating, also seven green ears of corn and seven others which were dry. Tell me the meaning of this vision, my nobles, if you can interpret visions.\"
The king (of Egypt) said: \"I do see (in a vision) seven fat kine, whom seven lean ones devour, and seven green ears of corn, and seven (others) withered. O ye chiefs! Expound to me my vision if it be that ye can interpret visions.\"
قَالُوٓا۟ أَضْغَٰثُ أَحْلَٰمٍۢ ۖ وَمَا نَحْنُ بِتَأْوِيلِ ٱلْأَحْلَٰمِ بِعَٰلِمِينَ ﴿٤٤﴾
They said, \"[It is but] a mixture of false dreams, and we are not learned in the interpretation of dreams.\"
Qaloo adghathu ahlamin wama nahnu bitaweeli alahlami biAAalimeena
\"They were only confused dreams,\" they said; \"we do not know how to interpret them.\"
They answered, “These are confused dreams – and we do not know the interpretation of dreams.”
'A hotchpotch of nightmares!' they said. 'We know nothing of the interpretation of nightmares.'
They said: medleys of dreams! and in the interpretation of dreams we are not skilled.
They said: \"Mixed up false dreams and we are not skilled in the interpretation of dreams.\"
They said, “Jumbles of dreams, and we know nothing of the interpretation of dreams.”
They said: \"These are confused dreams, 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 said, ‘[These are] confused nightmares, and we do not know the interpretation of nightmares.’
They said: 'They are confused nightmares, nor do we know anything of the interpretation of visions'
They replied, \"It is a confused dream and we do not know the meaning of such dreams.\"
They said: Confused dreams, and we do not know the interpretation of dreams.
They said, \"These are confusing dreams and we do not know the interpretation of such dreams.\"
They said: \"A confused medley of dreams: and we are not skilled in the interpretation of dreams.\"
وَقَالَ ٱلَّذِى نَجَا مِنْهُمَا وَٱدَّكَرَ بَعْدَ أُمَّةٍ أَنَا۠ أُنَبِّئُكُم بِتَأْوِيلِهِۦ فَأَرْسِلُونِ ﴿٤٥﴾
But the one who was freed and remembered after a time said, \"I will inform you of its interpretation, so send me forth.\"
Waqala allathee naja minhuma waiddakara baAAda ommatin ana onabbiokum bitaweelihi faarsilooni
Then the servant, who of the two had been released, remembering (Joseph), said: \"I will give you its interpretation; let me go for it.\"
And of the two the one who was released said – and after a long time he had remembered – “I will tell you its interpretation, therefore send me forth.”
Then said the one who had been delivered, remembering after a time, 'I will myself tell you its interpretation; so send me forth.'
Then the one of the twain, who was saved, and now recollected himself after a period, said: I, even I, shall declare unto you the interpretation thereof; so send me forth.
Then the man who was released (one of the two who were in prison), now at length remembered and said: \"I will tell you its interpretation, so send me forth.\"
The one who was released said, having remembered after a time, “I will inform you of its interpretation, so send me out.”
Then of the two prisoners, the one who had been set free, now remembered, after the lapse of a long period, what Joseph had said. He said: \"I will tell you the interpretation of this dream; just send me (to Joseph in prison).\"
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.
Said the one of the two who had been delivered, remembering [Joseph] after a long time: ‘I will inform you of its interpretation; so let me go [to meet Joseph in the prison].’
After all that time, the one of the two who had been saved remembered, he said: 'I will interpret it for you, so let me go'
The man who was in prison with Joseph and who was released, recalled after so many years Joseph's (ability to interpret dreams) and said, \"I can tell you the meaning of this dream if you allow me to go (to the prison and ask the man who knows the meanings of dreams).\"
And of the two (prisoners) he who had found deliverance and remembered after a long time said: I will inform you of its interpretation, so let me go:
Then one of the two men who had been released and who, after a long time, remembered, said, \"I shall tell you its interpretation; therefore, give me leave to go [to Joseph in prison].\"
But the man who had been released, one of the two (who had been in prison) and who now bethought him after (so long) a space of time, said: \"I will tell you the truth of its interpretation: send ye me (therefore).\"
يُوسُفُ أَيُّهَا ٱلصِّدِّيقُ أَفْتِنَا فِى سَبْعِ بَقَرَٰتٍۢ سِمَانٍۢ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌۭ وَسَبْعِ سُنۢبُلَٰتٍ خُضْرٍۢ وَأُخَرَ يَابِسَٰتٍۢ لَّعَلِّىٓ أَرْجِعُ إِلَى ٱلنَّاسِ لَعَلَّهُمْ يَعْلَمُونَ ﴿٤٦﴾
[He said], \"Joseph, O man of truth, explain to us about seven fat cows eaten by seven [that were] lean, and seven green spikes [of grain] and others [that were] dry - that I may return to the people; perhaps they will know [about you].\"
Yoosufu ayyuha alssiddeequ aftina fee sabAAi baqaratin simanin yakuluhunna sabAAun AAijafun wasabAAi sunbulatin khudrin waokhara yabisatin laAAallee arjiAAu ila alnnasi laAAallahum yaAAlamoona
(And coming to the prison) he said: \"O Joseph the truthful, tell us (the meaning of) seven fat cows being devoured by seven lean ones, and seven green ears of corn and seven seared, that I may go back to the people and tell them.\"
“O Yusuf! O truthful one! Explain for us the seven healthy cows which seven lean cows were eating and the seven green ears of corn and seven others dry, so I may return to the people, possibly they may come to know.”
'Joseph, thou true man, pronounce to us regarding seven fat kine, that seven lean ones were devouring, seven green ears of corn, and seven withered; haply I shall return to the men, haply they will know.'
Yusuf, O saint! give an answer unto us in regard to seven fat kine which seven lean ones are devouring and seven green corn-ears and seven others dry; haply may return unto the people; haply they may learn.
(He said): \"O Yusuf (Joseph), the man of truth! Explain to us (the dream) of seven fat cows whom seven lean ones were devouring, and of seven green ears of corn, and (seven) others dry, that I may return to the people, and that they may know.\"
“Joseph, O man of truth, inform us concerning seven fat cows being eaten by seven lean ones, and seven green spikes, and others dried up, so that I may return to the people, so that they may know.”
Then he went to Joseph and said to him: \"Joseph, O truthfulness incarnate, tell the true meaning of the dream in which seven fat cows are devoured by seven lean ones; and there are seven green ears of corn and seven others dry and withered so that I may return to the people and they may learn.\"
(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.
‘Joseph,’ [he said], ‘O truthful one, give us your opinion concerning seven fat cows who are eaten by seven lean ones, and seven green ears and [seven] others dry, that I may return to the people so that they may know [the truth of the matter].’
(He said:) 'Joseph, the truthful, tell us of the seven fatted cows that were devoured by seven lean ones also of the seven green ears of corn and the other seven which were withered, so that I can go back to the people and then they will then know'
(He went to the prison) and said to Joseph, \"You are a man of truth. Would you tell me the meaning of a dream in which seven fat cows eat up seven lean ones and the meaning of seven green ears of corn and seven dry ones? I hope you can tell me the right meaning and save people from confusion.\"
Yusuf! O truthful one! explain to us seven fat kine which seven lean ones devoured, and seven green ears and (seven) others dry, that I may go back to the people so that they may know.
\"O truthful Joseph!\" he said, \"Tell us the meaning of a dream in which seven fat cows are being eaten by seven lean ones, and there are seven green ears of corn and seven others which are dry, so that I may return to my people and inform them.\"
\"O Joseph!\" (he said) \"O man of truth! Expound to us (the dream) of seven fat kine whom seven lean ones devour, and of seven green ears of corn and (seven) others withered: that I may return to the people, and that they may understand.\"
قَالَ تَزْرَعُونَ سَبْعَ سِنِينَ دَأَبًۭا فَمَا حَصَدتُّمْ فَذَرُوهُ فِى سُنۢبُلِهِۦٓ إِلَّا قَلِيلًۭا مِّمَّا تَأْكُلُونَ ﴿٤٧﴾
[Joseph] said, \"You will plant for seven years consecutively; and what you harvest leave in its spikes, except a little from which you will eat.
Qala tazraAAoona sabAAa sineena daaban fama hasadtum fatharoohu fee sunbulihi illa qaleelan mimma takuloona
He said: \"Sow as usual for seven years, and after reaping leave the corn in the ears, except the little you need for food.
He said, “You will cultivate for seven years continuously; so leave all that you harvest in the ear, except a little which you eat.”
He said, 'You shall sow seven years after your wont; what you have harvested leave in the ear, excepting a little whereof you eat.
He said: ye shall sow seven years as is your went; and that which ye reap leave in its ears, except a little whereof ye may eat.
[(Yusuf (Joseph)] said: \"For seven consecutive years, you shall sow as usual and that (the harvest) which you reap you shall leave in ears, (all) - except a little of it which you may eat.
He said, “You will farm for seven consecutive years. But whatever you harvest, leave it in its spikes, except for the little that you eat.”
Joseph said: \"You will cultivate consecutively for seven years. Leave in the ears all that you have harvested except the little out of which you may 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.
He said, ‘You will sow for seven consecutive years. Then leave in the ear whatever [grain] you harvest, except a little that you eat.
He replied: 'You shall sow for seven years as is your way. Leave in the ear (of corn) you reap, except a little which you eat.
(Joseph) said, \"Cultivate your lands for seven years as usual and preserve the produce with its ears each year except the little amount that you will consume.
He said: You shall sow for seven years continuously, then what you reap leave it in its ear except a little of which you eat.
Joseph said, \"You shall sow for seven consecutive years as usual, but leave in the ear the harvest that you reap, except for a little which you may eat.
(Joseph) said: \"For seven years shall ye diligently sow as is your wont: and the harvests that ye reap, ye shall leave them in the ear,- except a little, of which ye shall eat.
ثُمَّ يَأْتِى مِنۢ بَعْدِ ذَٰلِكَ سَبْعٌۭ شِدَادٌۭ يَأْكُلْنَ مَا قَدَّمْتُمْ لَهُنَّ إِلَّا قَلِيلًۭا مِّمَّا تُحْصِنُونَ ﴿٤٨﴾
Then will come after that seven difficult [years] which will consume what you saved for them, except a little from which you will store.
Thumma yatee min baAAdi thalika sabAAun shidadun yakulna ma qaddamtum lahunna illa qaleelan mimma tuhsinoona
Then there will come seven years of hardship which will consume the grain you had laid up against them, except a little you may have stored away.
“Then after that will come seven hard years which will devour all that you had stored for them, except a little which you may save.”
Then thereafter there shall come upon you seven hard years, that shall devour what you have laid up for them, all but a little you keep in store.
Then thereafter will come seven hard years which will devour that which ye have laid up beforehand for them except a little which ye shall preserve.
\"Then will come after that, seven hard (years), which will devour what you have laid by in advance for them, (all) except a little of that which you have guarded (stored).
Then after that will come seven difficult ones, which will consume what you have stored for them, except for the little that you have preserved.
Then there will follow seven years of great hardship in which you will eat up all you have stored earlier, except the little that you may set aside.
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.
Then after that there will come seven hard years which will eat up whatever you have set aside for them—all except a little which you preserve [for seed].
Thereafter, seven hard years will come upon you, which will consume all but little of that which you have stored.
After this will ensue seven years of famine in which all the grain that you have stored will be consumed except a small quantity.
Then there shall come after that seven years of hardship which shall eat away all that you have beforehand laid up in store for them, except a little of what you shall have preserved:
Then there will follow seven years of great hardship which will consume all but a little of what you stored.
\"Then will come after that (period) seven dreadful (years), which will devour what ye shall have laid by in advance for them,- (all) except a little which ye shall have (specially) guarded.
ثُمَّ يَأْتِى مِنۢ بَعْدِ ذَٰلِكَ عَامٌۭ فِيهِ يُغَاثُ ٱلنَّاسُ وَفِيهِ يَعْصِرُونَ ﴿٤٩﴾
Then will come after that a year in which the people will be given rain and in which they will press [olives and grapes].\"
Thumma yatee min baAAdi thalika AAamun feehi yughathu alnnasu wafeehi yaAAsiroona
This will be followed by a year of rain, and people shall press (the grapes).\"
“Then after that will come a year when the people will be given rain and in which they will extract juices.”
Then thereafter there shall come a year wherein the people will be succoured and press in season.
Then thereafter will come a year wherein mankind will have rain and wherein they will press.
\"Then thereafter will come a year in which people will have abundant rain and in which they will press (wine and oil).\"
Then after that will come a year that brings relief to the people, and during which they will press.
Then there will come a year when people will be helped by plenty of rain and they will press (grapes).\"
Then, after that, will come a year when the people will have plenteous crops and when they will press (wine and oil).
Then after that there will come a year wherein the people will be granted relief and provided with rains therein.
Then, there will come a year in which people are helped, in which the people will press'
Then there will be a year with plenty of rain and people will have sufficient milk and other produce.\"
Then there will come after that a year in which people shall have rain and in which they shall press (grapes).
Then a year will come after that when people will have abundant rain and when once more they will press [wine and oil].\"
\"Then will come after that (period) a year in which the people will have abundant water, and in which they will press (wine and oil).\"
وَقَالَ ٱلْمَلِكُ ٱئْتُونِى بِهِۦ ۖ فَلَمَّا جَآءَهُ ٱلرَّسُولُ قَالَ ٱرْجِعْ إِلَىٰ رَبِّكَ فَسْـَٔلْهُ مَا بَالُ ٱلنِّسْوَةِ ٱلَّٰتِى قَطَّعْنَ أَيْدِيَهُنَّ ۚ إِنَّ رَبِّى بِكَيْدِهِنَّ عَلِيمٌۭ ﴿٥٠﴾
And the king said, \"Bring him to me.\" But when the messenger came to him, [Joseph] said, \"Return to your master and ask him what is the case of the women who cut their hands. Indeed, my Lord is Knowing of their plan.\"
Waqala almaliku itoonee bihi falamma jaahu alrrasoolu qala irjiAA ila rabbika faisalhu ma balu alnniswati allatee qattaAAna aydiyahunna inna rabbee bikaydihinna AAaleemun
The king said: \"Bring him to me. So when the messenger came to Joseph, he said: \"Go back to your lord and ask him: 'How fare the women who had cut their hands?' My Lord is cognisant of their guile.\"
And the king said, “Bring him to me”; so when the bearer came to him, Yusuf said, “Return to your lord and ask him what is the status of the women who had cut their hands; indeed my Lord knows their deception.”
The king said, 'Bring him to me!' And when the messenger came to him, he said, 'Return unto thy lord, and ask of him, \"What of the women who cut their hands?\" Surely my Lord has knowledge of their guile.'
And the king said: bring him Unto me. Then, when the messenger came to him, he said: return to thy lord, and ask him, what about the women who cut their hands! verily my Lord is the Knower of their guile.
And the king said: \"Bring him to me.\" But when the messenger came to him, [Yusuf (Joseph)] said: \"Return to your lord and ask him, 'What happened to the women who cut their hands? Surely, my Lord (Allah) is Well-Aware of their plot.
The king said, “Bring him to me.” And when the envoy came to him, he said, “Go back to your master, and ask him about the intentions of the women who cut their hands; my Lord is well aware of their schemes.”
The king said: \"Bring this man to me.\" But when the royal messenger came to Joseph he said: \"Go back to your master and ask him about the case of the women who had cut their hands. Surely my Lord has full knowledge of their guile.\"
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.
The king said, ‘Bring him to me!’ When the messenger came to him, he said, ‘Go back to your master, and ask him about the affair of women who cut their hands. My Lord is indeed well aware of their stratagems.’
The king said: 'Bring him before me' But when the king's envoy came to him, he said: 'Go back to your lord and ask him: \"What about the women who cut their hands. Indeed, my Lord knows their guile'
The King ordered his people to bring Joseph into his presence. When the messenger came to Joseph, he (Joseph) said, \"Ask your master about the women who cut their hands. My Lord knows all about their guile\".
And the king said: Bring him to me. So when the messenger came to him, he said: Go back to your lord and ask him, what is the case of the women who cut their hands; surely my Lord knows their guile.
The king said, \"Bring him to me.\" When the king's messenger came to Joseph, he said, \"Go back to your master and ask him about the women who cut their hands: my Lord knows well their guile.\"
So the king said: \"Bring ye him unto me.\" But when the messenger came to him, (Joseph) said: \"Go thou back to thy lord, and ask him, 'What is the state of mind of the ladies who cut their hands'? For my Lord is certainly well aware of their snare.\"
قَالَ مَا خَطْبُكُنَّ إِذْ رَٰوَدتُّنَّ يُوسُفَ عَن نَّفْسِهِۦ ۚ قُلْنَ حَٰشَ لِلَّهِ مَا عَلِمْنَا عَلَيْهِ مِن سُوٓءٍۢ ۚ قَالَتِ ٱمْرَأَتُ ٱلْعَزِيزِ ٱلْـَٰٔنَ حَصْحَصَ ٱلْحَقُّ أَنَا۠ رَٰوَدتُّهُۥ عَن نَّفْسِهِۦ وَإِنَّهُۥ لَمِنَ ٱلصَّٰدِقِينَ ﴿٥١﴾
Said [the king to the women], \"What was your condition when you sought to seduce Joseph?\" They said, \"Perfect is Allah! We know about him no evil.\" The wife of al-'Azeez said, \"Now the truth has become evident. It was I who sought to seduce him, and indeed, he is of the truthful.
Qala ma khatbukunna ith rawadtunna yoosufa AAan nafsihi qulna hasha lillahi ma AAalimna AAalayhi min sooin qalati imraatu alAAazeezi alana hashasa alhaqqu ana rawadtuhu AAan nafsihi wainnahu lamina alssadiqeena
The king asked the women: \"What was the affair of seducing Joseph?\" \"God preserve us,\" they said; \"we know no evil against him.\" The wife of the minister said: \"The truth has now come out. It was I who desired to seduce him, but he is indeed a man of virtue.\" --
The king said, “O women! What was your role when you tried to entice Yusuf?” They answered, “Purity is to Allah – we did not find any immorality in him”; said the wife of the governor, “Now the truth is out; it was I who tried to entice him, and indeed he is truthful.”
'What was your business, women,' he said, 'when you solicited Joseph?' 'God save us!' they said. 'We know no evil against him.' The Governor's wife said, 'Now the truth is at last discovered; I solicited him; he is a truthful man.
He said: What was the matter with you when ye solicited Yusuf against himself! They said: how perfect is God! we knew not of any evil against him. The wife of the Aziz said: how hath the truth come to light, even I, solicited him against himself, and verily he is of the truth-tellers.
(The King) said (to the women): \"What was your affair when you did seek to seduce Yusuf (Joseph)?\" The women said: \"Allah forbid! No evil know we against him!\" The wife of Al-'Aziz said: \"Now the truth is manifest (to all), it was I who sought to seduce him, and he is surely of the truthful.\"
He said, “What was the matter with you, women, when you tried to seduce Joseph?” They said, “God forbid! We knew of no evil committed by him.” The governor’s wife then said, “Now the truth is out. It was I who tried to seduce him, and he is telling the truth.”
Thereupon the king asked the women: \"What happened when you sought to tempt Joseph?\" They said: \"Allah forbid! We found no evil in him.\" The chief's wife said: \"Now the truth has come to light. It was I who sought to tempt him. He is indeed 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.
The king said, ‘What was your business, women, when you solicited Joseph?’ They said, ‘Heaven be praised! We know of no evil in him.’ The prince’s wife said, ‘Now the truth has come to light! It was I who solicited him, and he is indeed telling the truth.’
'What was your business, women' he asked, 'when you solicited Joseph' 'Allah save us' they replied. 'We know no evil against him' The Governor's wife said: 'The truth has been discovered at last; I solicited him; he is among the truthful.
The King asked the women about their attempt to seduce Joseph. They replied, \"God forbid! We do not know of any bad in Joseph.\" The wife of the King said, \"Now the truth has come to light. It was I who tried to seduce Joseph. He is, certainly, a truthful man.\"
He said: How was your affair when you sought Yusuf to yield himself (to you)? They said: Remote is Allah (from imperfection), we knew of no evil on his part. The chief's wife said: Now has the truth become established: I sought him to yield himself (to me), and he is most surely of the truthful ones.
The king asked the women, \"What was the truth of the affair in which you tried to seduce Joseph?\" The women said, \"God forbid! We know no evil of him.\" The wife of the nobleman said, \"The truth has now come to light. It was I who tried to seduce him; he is surely an honest man.\"
(The king) said (to the ladies): \"What was your affair when ye did seek to seduce Joseph from his (true) self?\" The ladies said: \"Allah preserve us! no evil know we against him!\" Said the 'Aziz's wife: \"Now is the truth manifest (to all): it was I who sought to seduce him from his (true) self: He is indeed of those who are (ever) true (and virtuous).
ذَٰلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ بِٱلْغَيْبِ وَأَنَّ ٱللَّهَ لَا يَهْدِى كَيْدَ ٱلْخَآئِنِينَ ﴿٥٢﴾
That is so al-'Azeez will know that I did not betray him in [his] absence and that Allah does not guide the plan of betrayers.
Thalika liyaAAlama annee lam akhunhu bialghaybi waanna Allaha la yahdee kayda alkhaineena
(At this Joseph remarked:) \"From this (the Minister) should know that I did not betray him in his absence, and that God does not surely let the wiles of those who betray ever succeed.
Said Yusuf, “I did this so that the governor may realise that I did not betray him behind his back, and Allah does not let the deceit of betrayers be successful.”
'That, so that he may know I betrayed him not secretly, and that God guides not the guile of the treacherous.
He said: that did in order that he may know that I betrayed him not in secret, and that Allah guideth not the guile of betrayers.
[Then Yusuf (Joseph) said: \"I asked for this enquiry] in order that he (Al-'Aziz) may know that I betrayed him not in secret. And, verily! Allah guides not the plot of the betrayers.
“This is that he may know that I did not betray him in secret, and that God does not guide the scheming of the betrayers.”
Joseph said: \"I did this so that he [i.e. the chief) may know that I did not betray him in his absence, and that Allah does not allow the design of the treacherous to succeed.
(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.
[Joseph said], [‘I initiated] this [inquiry], that he may know that I did not betray him in his absence, and that Allah does not further the schemes of the treacherous.’
This (I have done) so that he will know I did not secretly betray him, and that Allah does not guide the guile of the treacherous.
(Joseph said), \"This proves that I was not disloyal to the King in his absence. God does not grant success to the efforts of disloyal people.
This is that he might know that I have not been unfaithful to him in secret and that Allah does not guide the device of the unfaithful.
\"From this,\" said Joseph, \"[The nobleman] should know that I did not betray him in his absence, and that God does not guide the plotting of the treacherous.
\"This (say I), in order that He may know that I have never been false to him in his absence, and that Allah will never guide the snare of the false ones.
۞ وَمَآ أُبَرِّئُ نَفْسِىٓ ۚ إِنَّ ٱلنَّفْسَ لَأَمَّارَةٌۢ بِٱلسُّوٓءِ إِلَّا مَا رَحِمَ رَبِّىٓ ۚ إِنَّ رَبِّى غَفُورٌۭ رَّحِيمٌۭ ﴿٥٣﴾
And I do not acquit myself. Indeed, the soul is a persistent enjoiner of evil, except those upon which my Lord has mercy. Indeed, my Lord is Forgiving and Merciful.\"
Wama obarrio nafsee inna alnnafsa laammaratun bialssooi illa ma rahima rabbee inna rabbee ghafoorun raheemun
But I do not wish to absolve myself, for the soul is prone to evil, unless my Lord have mercy. Indeed my Lord is forgiving and kind.\" --
“And I do not portray my soul as innocent; undoubtedly the soul excessively commands towards evil, except upon whom my Lord has mercy; indeed my Lord is Oft Forgiving, Most Merciful.”
Yet I claim not that my soul was innocent -- surely the soul of man incites to evil -- except inasmuch as my Lord had mercy; truly my Lord is All-forgiving, All-compassionate.'
Nor I acquit myself; verily the self ever urgeth to evil save that self on Whom my Lord hath mercy; verily My Lord is Forgiving, Merciful.
\"And I free not myself (from the blame). Verily, the (human) self is inclined to evil, except when my Lord bestows His Mercy (upon whom He wills). Verily, my Lord is Oft-Forgiving, Most Merciful.\"
“Yet I do not claim to be innocent. The soul commands evil, except those on whom my Lord has mercy. Truly my Lord is Forgiving and Merciful.”
I do not seek to acquit myself; for surely one's self prompts one to evil except him to whom my Lord may show mercy. Verily my Lord is Ever 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.
‘Yet I do not absolve my [own carnal] soul, for the [carnal] soul indeed prompts [men] to evil, except inasmuch as my Lord has mercy. Indeed my Lord is all-forgiving, all-merciful.’
Yet I do not consider my soul was innocent, surely the soul incites to evil except to whom my Lord has mercy; indeed, my Lord is Forgiving, the MostMerciful'
\"I do not think that I am free from weakness; all human souls are susceptible to evil except for those to whom my Lord has granted mercy. My Lord is certainly All-forgiving and All-merciful.\"
And I do not declare myself free, most surely (man's) self is wont to command (him to do) evil, except such as my Lord has had mercy on, surely my Lord is Forgiving, Merciful.
I am not trying to absolve myself: for man's very soul incites him to evil unless my Lord bestows His mercy. Indeed, my Lord is forgiving and merciful.\"
\"Nor do I absolve my own self (of blame): the (human) soul is certainly prone to evil, unless my Lord do bestow His Mercy: but surely my Lord is Oft-forgiving, Most Merciful.\"
وَقَالَ ٱلْمَلِكُ ٱئْتُونِى بِهِۦٓ أَسْتَخْلِصْهُ لِنَفْسِى ۖ فَلَمَّا كَلَّمَهُۥ قَالَ إِنَّكَ ٱلْيَوْمَ لَدَيْنَا مَكِينٌ أَمِينٌۭ ﴿٥٤﴾
And the king said, \"Bring him to me; I will appoint him exclusively for myself.\" And when he spoke to him, he said, \"Indeed, you are today established [in position] and trusted.\"
Waqala almaliku itoonee bihi astakhlishu linafsee falamma kallamahu qala innaka alyawma ladayna makeenun ameenun
When the king heard this he said: \"Bring him to me. I shall take him in my special service.\" When he had talked to him, he said: \"Today you are established in a rank of trust with us.\"
And the king said, “Bring him to me so that I may choose him especially for myself”; and when he had talked to him he said, “Indeed you are today, before us, the honourable, the trusted.”
The king said, 'Bring him to me! I would attach him to my person.' Then, when he had spoken with him, he said, 'Today thou art established firmly in our favour and in our trust.'
And the king said: bring him unto me I will single him out for myself Then when he spake unto him, he said: verily thou art to-day with us placed high, intrusted.
And the king said: \"Bring him to me that I may attach him to my person.\" Then, when he spoke to him, he said: \"Verily, this day, you are with us high in rank and fully trusted.\"
The king said, “Bring him to me, and I will reserve him for myself.” And when he spoke to him, he said, “This day you are with us established and secure.”
The king said: \"Bring him to me. I will select him exclusively for my own service.\" So when Joseph spoke to him the king said: \"You are now one of established position, 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.
The king said, ‘Bring him to me, I will make him my favourite.’ Then, when he had spoken with him, he said, ‘Indeed today [onwards] you will be honoured and trustworthy with us.’
The king said: 'Bring him before me. I will assign him to myself' And when he had spoken with him he said: 'Today, you are firmly established in both our favor and trust'
The King ordered his men to bring Joseph before him. He wanted to grant him a high office. The King said to Joseph, \"From now on you will be an honored and trusted person among us\".
And the king said: Bring him to me, I will choose him for myself. So when he had spoken with him, he said: Surely you are in our presence today an honorable, a faithful one.
The king said, \"Bring him to me. I will take him for my special service.\" And when he had spoken to him, he said, \"From now on you will dwell with us, honoured and trusted.\"
So the king said: \"Bring him unto me; I will take him specially to serve about my own person.\" Therefore when he had spoken to him, he said: \"Be assured this day, thou art, before our own presence, with rank firmly established, and fidelity fully proved!
قَالَ ٱجْعَلْنِى عَلَىٰ خَزَآئِنِ ٱلْأَرْضِ ۖ إِنِّى حَفِيظٌ عَلِيمٌۭ ﴿٥٥﴾
[Joseph] said, \"Appoint me over the storehouses of the land. Indeed, I will be a knowing guardian.\"
Qala ijAAalnee AAala khazaini alardi innee hafeethun AAaleemun
\"Appoint me over the granaries of the land,\" (he said); \"I shall be a knowledgeable keeper.\"
Said Yusuf, “Appoint me over the treasures of the earth; indeed I am a protector, knowledgeable.”
He said, 'Set me over the land's storehouses; I am a knowing guardian.'
He said: set me over the store houses of the land; verily I shall be a keeper knowing.
[Yusuf (Joseph)] said: \"Set me over the storehouses of the land; I will indeed guard them with full knowledge\" (as a minister of finance in Egypt, in place of Al-'Aziz who was dead at that time).
He said, “Put me in charge of the storehouses of the land; I am honest and knowledgeable.”
Joseph said: \"Place me in charge of the treasures of the land. I am a good keeper and know my task well.\"
He said: Set me over the storehouses of the land. Lo! I am a skilled custodian.
He said, ‘Put me in charge of the country’s granaries. I am indeed fastidious [and]well-informed.’
He (Joseph) said: 'Give me charge of the storehouses of the land, I am a knowledgeable guardian'
Joseph said, \"Put me in charge of the treasuries of the land. I know how to manage them.\"
He said: Place me (in authority) over the treasures of the land, surely I am a good keeper, knowing well.
Joseph said, \"Place in my charge the storehouses of the land; for I am a good and knowledgeable custodian.\"
(Joseph) said: \"Set me over the store-houses of the land: I will indeed guard them, as one that knows (their importance).\"
وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِى ٱلْأَرْضِ يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَآءُ ۚ نُصِيبُ بِرَحْمَتِنَا مَن نَّشَآءُ ۖ وَلَا نُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ ﴿٥٦﴾
And thus We established Joseph in the land to settle therein wherever he willed. We touch with Our mercy whom We will, and We do not allow to be lost the reward of those who do good.
Wakathalika makanna liyoosufa fee alardi yatabawwao minha haythu yashao nuseebu birahmatina man nashao wala nudeeAAu ajra almuhsineena
Thus We gave Joseph authority in the land so that he lived wherever he liked. We bestow Our favours on whomsoever We please, and do not allow the reward of those who are good to go waste.
And this is how We gave Yusuf the control over that land; to stay in it wherever he pleased; We may convey Our mercy to whomever We will, and We do not waste the wages of the righteous.
So We established Joseph in the land, to make his dwelling there wherever he would. We visit with Our mercy whomsoever We will, and We leave not to waste the wage of the good-doers.
Thus We established Yusuf in the land so that he might settle therein wherever he listed. We bestow of Our mercy on whomsoever We will, and We waste not the hire of the well-doers.
Thus did We give full authority to Yusuf (Joseph) in the land, to take possession therein, as when or where he likes. We bestow of Our Mercy on whom We please, and We make not to be lost the reward of Al-Muhsinun (the good doers - see V. 2:112).
And thus We established Joseph in the land, to live therein wherever he wished. We touch with Our mercy whomever We will, and We never waste the reward of the righteous.
Thus did We establish Joseph in the land so that he could settle wherever he pleased. We bestow favour, out of Our Mercy, on whomsoever We please, and We do not cause the reward of those who do good to go to waste.
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.
That is how We established Joseph in the land that he may settle in it wherever he wished. We confer Our mercy on whomever We wish, and We do not waste the reward of the virtuous.
And as such We established Joseph in the land to live wherever he liked. We bestow Our Mercy on whom We will, and We never waste the wage of therighteous.
Thus, We settled Joseph in the land to live wherever he wanted. We grant a due share of Our mercy to whomever We want and We do not ignore the reward of the righteous ones.
And thus did We give to Yusuf power in the land-- he had mastery in it wherever he liked; We send down Our mercy on whom We please, and We do not waste the reward of those who do good.
Thus We caused Joseph to be established in a position of authority in the land. He could dwell therein wherever he pleased. We bestow Our mercy on whomever We please, and We do not allow the reward of the righteous to go to waste.
Thus did We give established power to Joseph in the land, to take possession therein as, when, or where he pleased. We bestow of our Mercy on whom We please, and We suffer not, to be lost, the reward of those who do good.
وَلَأَجْرُ ٱلْءَاخِرَةِ خَيْرٌۭ لِّلَّذِينَ ءَامَنُوا۟ وَكَانُوا۟ يَتَّقُونَ ﴿٥٧﴾
And the reward of the Hereafter is better for those who believed and were fearing Allah.
Walaajru alakhirati khayrun lillatheena amanoo wakanoo yattaqoona
And certainly the recompense of the life to come is better for those who believe and follow the right path.
And undoubtedly the reward of the Hereafter is better, for those who accept faith and remain pious.
Yet is the wage of the world to come better for those who believe, and are godfearing.
And surely the hire of the Here after is better for those who believe and ever fear.
And verily, the reward of the Hereafter is better for those who believe and used to fear Allah and keep their duty to Him (by abstaining from all kinds of sins and evil deeds and by performing all kinds of righteous good deeds).
But the reward of the Hereafter is better for those who believe and observed piety.
Surely the reward of the Hereafter is better for those who believe and act in a God-fearing way.
And the reward of the Hereafter is better, for those who believe and ward off (evil).
And the reward of the Hereafter is surely better for those who have faith and are Godwary.
Indeed, the reward of the Everlasting Life is better for those who believe and are cautious.
The reward in the next life is certainly better for the faithful ones who have observed piety in this life.
And certainly the reward of the hereafter is much better for those who believe and guard (against evil).
Yet the reward of the hereafter is best for those who believe and are mindful of God.
But verily the reward of the Hereafter is the best, for those who believe, and are constant in righteousness.
وَجَآءَ إِخْوَةُ يُوسُفَ فَدَخَلُوا۟ عَلَيْهِ فَعَرَفَهُمْ وَهُمْ لَهُۥ مُنكِرُونَ ﴿٥٨﴾
And the brothers of Joseph came [seeking food], and they entered upon him; and he recognized them, but he was to them unknown.
Wajaa ikhwatu yoosufa fadakhaloo AAalayhi faAAarafahum wahum lahu munkiroona
The brothers of Joseph came (to Egypt) and visited him. He recognised them, though they did not recognise him.
And Yusuf’s brothers came and presented themselves before him, so he recognised them whereas they remained unaware of him.
And the brethren of Joseph came, and entered unto him, and he knew them, but they knew him not.
And the brethren of Yusuf came and entered unto him, and he recognized them, while they recognized him not.
And Yusuf's (Joseph) brethren came and they entered unto him, and he recognized them, but they recognized him not.
And Joseph's brothers came, and entered into his presence. He recognized them, but they did not recognize him.
And Joseph's brothers came to Egypt and presented themselves before him. He recognized them, but they did not know him.
And Joseph's brethren came and presented themselves before him, and he knew them but they knew him not.
[After some years] the brothers of Joseph came and entered his presence. He recognized them, but they did not recognize him.
Joseph's brothers came and presented themselves before him. He recognized them, but they did not know him.
Joseph's brothers came to him. When they entered his court, he recognized them. They did not know him.
And Yusuf's brothers came and went in to him, and he knew them, while they did not recognize him.
Joseph's brothers arrived and presented themselves before him. He recognized them, but they did not know him.
Then came Joseph's brethren: they entered his presence, and he knew them, but they knew him not.
وَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ قَالَ ٱئْتُونِى بِأَخٍۢ لَّكُم مِّنْ أَبِيكُمْ ۚ أَلَا تَرَوْنَ أَنِّىٓ أُوفِى ٱلْكَيْلَ وَأَنَا۠ خَيْرُ ٱلْمُنزِلِينَ ﴿٥٩﴾
And when he had furnished them with their supplies, he said, \"Bring me a brother of yours from your father. Do not you see that I give full measure and that I am the best of accommodators?
Walamma jahhazahum bijahazihim qala itoonee biakhin lakum min abeekum ala tarawna annee oofee alkayla waana khayru almunzileena
When he had supplied their provisions, he said to them: \"Bring your (half) brother with you. Have you not seen that I have given full measure, and that I am the best of hosts?
And when he provided them with their provisions he said, “Bring your step-brother to me; do you not see that I measure in full and that I am the best host?”
When he had equipped them with their equipment be said, 'Bring me a certain brother of yours from your father. Do you not see that I fill up the measure, and am the best of hosts?
And when he had furnished them with their furnishing, he said: bring unto me a brother of your from your father behold ye not that I give full measure and that am the best of entertainers.
And when he had furnished them forth with provisions (according to their need), he said: \"Bring me a brother of yours from your father; (he meant Benjamin). See you not that I give full measure, and that I am the best of the hosts?
When he provided them with their provisions, he said, “Bring me a brother of yours from your father. Do you not see that I fill up the measure, and I am the best of hosts?”
And when he had prepared for them their provisions, Joseph said: \"Bring to me your other brother from your father. Do you not see that I give full measure and am most hospitable?
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?
When he had furnished them with their provision, he said, ‘Bring me a brother that you have through your father. Do you not see that I give the full measure and that I am the best of hosts?
And when he had given them their provisions, he said: 'Bring me a certain brother from your father. Do you not see that I give just measure and am the bestof hosts?
When he had furnished them with provisions, he said, \"Next time, bring me your other brother from your father. As you can see, I give each of you a certain amount of grain; I am a polite host.
And when he furnished them with their provision, he said: Bring to me a brother of yours from your father; do you not see that I give full measure and that I am the best of hosts?
When he had made provision for them, he told them, \"Bring me your brother on your father's side. Do you not see that I give you full measure and that I am the best of hosts?
And when he had furnished them forth with provisions (suitable) for them, he said: \"Bring unto me a brother ye have, of the same father as yourselves, (but a different mother): see ye not that I pay out full measure, and that I do provide the best hospitality?
فَإِن لَّمْ تَأْتُونِى بِهِۦ فَلَا كَيْلَ لَكُمْ عِندِى وَلَا تَقْرَبُونِ ﴿٦٠﴾
But if you do not bring him to me, no measure will there be [hereafter] for you from me, nor will you approach me.\"
Fain lam tatoonee bihi fala kayla lakum AAindee wala taqrabooni
But if you do not bring him with you, then I shall have no grain for you, nor should you come back to me.\"
“And if you do not bring him to me, there shall be no measure (provisions) for you with me and do not ever come near me.”
But if you bring him not to me, there shall be no measure for you with me, neither shall you come nigh me.'
But if ye bring him not unto me, there shall be no measuring for you from me, and ye shall not approach me.
\"But if you bring him not to me, there shall be no measure (of corn) for you with me, nor shall you come near me.\"
“But if you do not bring him to me, you will have no measure from me, and you will not come near me.”
If you do not bring him to me, you shall have no corn from me; and do not even attempt to come close to me.\"
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 to me, then there will be no rations for you with me, and don’t [ever] come near me.’
If you do not bring him to me, you shall receive no measure (of corn) from me, nor shall you come near me (again)'
If you do not bring him, do not come to us for we shall not give you any more grain.\"
But if you do not bring him to me, you shall have no measure (of corn) from me, nor shall you come near me.
But if you do not bring him to me, you shall have no grain from me, nor shall you ever approach me again.\"
\"Now if ye bring him not to me, ye shall have no measure (of corn) from me, nor shall ye (even) come near me.\"
قَالُوا۟ سَنُرَٰوِدُ عَنْهُ أَبَاهُ وَإِنَّا لَفَٰعِلُونَ ﴿٦١﴾
They said, \"We will attempt to dissuade his father from [keeping] him, and indeed, we will do [it].\"
Qaloo sanurawidu AAanhu abahu wainna lafaAAiloona
They said: \"We shall request his father, and will certainly do that.\"
They said, “We will seek him from his father – this we must surely do.”
They said, 'We will solicit him of our father; that we will do.'
They said: we will surely entice away his father from him; and verily we are doers.
They said: \"We shall try to get permission (for him) from his father, and verily, we shall do it.\"
They said, “We will solicit him from his father. We will surely do.”
They said: \"We will surely try to prevail over our father to send him. Be sure we shall do so.\"
They said: We will try to win him from his father: that we will surely do.
They said, ‘We will solicit him from his father. [That] we will surely do.’
They replied: 'We will ask our father for him. This we will surely do'
Joseph's brothers said, \"We shall try to influence his father to send him with us and we shall be successful\".
They said: We will strive to make his father yield in respect of him, and we are sure to do (it).
They replied, \"We shall try to persuade his father to send him with us. We shall do [our utmost]!\"
They said: \"We shall certainly seek to get our wish about him from his father: Indeed we shall do it.\"
وَقَالَ لِفِتْيَٰنِهِ ٱجْعَلُوا۟ بِضَٰعَتَهُمْ فِى رِحَالِهِمْ لَعَلَّهُمْ يَعْرِفُونَهَآ إِذَا ٱنقَلَبُوٓا۟ إِلَىٰٓ أَهْلِهِمْ لَعَلَّهُمْ يَرْجِعُونَ ﴿٦٢﴾
And [Joseph] said to his servants, \"Put their merchandise into their saddlebags so they might recognize it when they have gone back to their people that perhaps they will [again] return.\"
Waqala lifityanihi ijAAaloo bidaAAatahum fee rihalihim laAAallahum yaAArifoonaha itha inqalaboo ila ahlihim laAAallahum yarjiAAoona
Then he ordered his servants: \"Put their money back in their packs: They may find it on reaching home, and perhaps come again.\"
He said to his slaves, “Place their means back into their sacks, perhaps they may recognise it when they return to their homes, perhaps they may come again.”
He said to his pages, 'Put their merchandise in their saddlebags; haply they will recognize it when they have turned to their people; haply they will return.
And he said to his pages: place their goods in their packs, haply they will recognize them when they reach back to their household: haply they will return.
And [Yusuf (Joseph)] told his servants to put their money (with which they had bought the corn) into their bags, so that they might know it when they go back to their people, in order that they might come back.
He said to his servants, “Put their goods in their saddlebags; perhaps they will recognize them when they return to their families, and maybe they will come back.”
And Joseph said to his servants: \"Put surreptitiously in their packs the goods they had given in exchange for corn.\" Joseph did so expecting that they would find it when they returned home. Feeling grateful for this generosity, they might be inclined to return to him.
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.
He said to his servants, ‘Put their money [back] into their saddlebags. Maybe they will recognize it when they return to their folks, and maybe they will come back [again].’
Then he said to his attendants: 'Put their merchandise in their saddlebags, hopefully they will recognize it when they return to their people. Perhaps they will come back'
Then Joseph told his people to put his brothers' money back into their bags so that perhaps they would recognize it, when at home, and come back to Egypt once again.
And he said to his servants: Put their money into their bags that they may recognize it when they go back to their family, so that they may come back.
Joseph said to his servants, \"Put their money back into their saddlebags, so that they will recognize it when they return home to their family; thus they may come back.\"
And (Joseph) told his servants to put their stock-in-trade (with which they had bartered) into their saddle-bags, so they should know it only when they returned to their people, in order that they might come back.
فَلَمَّا رَجَعُوٓا۟ إِلَىٰٓ أَبِيهِمْ قَالُوا۟ يَٰٓأَبَانَا مُنِعَ مِنَّا ٱلْكَيْلُ فَأَرْسِلْ مَعَنَآ أَخَانَا نَكْتَلْ وَإِنَّا لَهُۥ لَحَٰفِظُونَ ﴿٦٣﴾
So when they returned to their father, they said, \"O our father, [further] measure has been denied to us, so send with us our brother [that] we will be given measure. And indeed, we will be his guardians.\"
Falamma rajaAAoo ila abeehim qaloo ya abana muniAAa minna alkaylu faarsil maAAana akhana naktal wainna lahu lahafithoona
When they returned to their father, they said: \"O father, a further measure has been denied us. So send our brother with us that he may bring more grain. We shall take care of him.\"
So when they returned to their father, they said, “O our father! The provisions have been denied to us, therefore send our brother with us so that we may bring the provisions, and we will surely protect him.”
So, when they had returned to their father, they said, 'Father, the measure was denied to us; so send with us our brother, that we may obtain the measure; surely we shall be watching over him.'
Then when they returned to their father, they said: our father! the measuring hath been denied us, wherefore send thou with us our brother, and we shall get our measure; and verily we shall be his guards.
So, when they returned to their father, they said: \"O our father! No more measure of grain shall we get (unless we take our brother). So send our brother with us, and we shall get our measure and truly we will guard him.\"
When they returned to their father, they said, “O father, we were denied measure, but send our brother with us, and we will obtain measure. We will take care of him.”
When they returned to their father they said: \"Father! We have been denied further supply of corn. So send with us our brother that we may bring the supplies. We shall be responsible for his protection.\"
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.
So when they returned to their father, they said, ‘Father, the measure has been withheld from us, so let our brother go with us so that we may obtain the measure, and we will indeed take [good] care of him.’
When they returned to their father, they said: 'Father, we have been denied the measure. Send our brother with us and we shall receive our measure. We will indeed look after him'
When they returned to their father, they told him, \"Father, (unless we take our brother) they will refuse us one further measure of grain. Send our brother with us so that we can obtain that measure. We shall watch over him carefully\".
So when they returned to their father, they said: O our father, the measure is withheld from us, therefore send with us our brother, (so that) we may get the measure, and we will most surely guard him.
When they returned to their father, they said, \"Our father, any [further] measure of grain has been denied us, so send our brother [Benjamin] along with us, so that we may obtain our measure [of grain]; and, we shall guard him well.\"
Now when they returned to their father, they said: \"O our father! No more measure of grain shall we get (unless we take our brother): So send our brother with us, that we may get our measure; and we will indeed take every care of him.\"
قَالَ هَلْ ءَامَنُكُمْ عَلَيْهِ إِلَّا كَمَآ أَمِنتُكُمْ عَلَىٰٓ أَخِيهِ مِن قَبْلُ ۖ فَٱللَّهُ خَيْرٌ حَٰفِظًۭا ۖ وَهُوَ أَرْحَمُ ٱلرَّٰحِمِينَ ﴿٦٤﴾
He said, \"Should I entrust you with him except [under coercion] as I entrusted you with his brother before? But Allah is the best guardian, and He is the most merciful of the merciful.\"
Qala hal amanukum AAalayhi illa kama amintukum AAala akheehi min qablu faAllahu khayrun hafithan wahuwa arhamu alrrahimeena
He replied: \"Should I trust you with him as I did his brother? But God is the best of guardians, and most merciful of all.\"
He said, “Shall I trust you regarding him the same way I had trusted you earlier regarding his brother? Therefore Allah is the Best Protector; and He is More Merciful than all those who show mercy.”
He said, 'And shall I entrust him to you otherwise than as I entrusted before his brother to you? Why, God is the best guardian, and He is the most merciful of the merciful.'
He said: I intrust you with him only as I intrusted you with his brother aforetime; Allah is the best Guard, and He is the Most Merciful of the merciful.
He said: \"Can I entrust him to you except as I entrusted his brother [Yusuf (Joseph)] to you aforetime? But Allah is the Best to guard, and He is the Most Merciful of those who show mercy.\"
He said, “Shall I trust you with him, as I trusted you with his brother before? God is the Best Guardian, and He is the Most Merciful of the merciful.”
The father said: \"Shall I trust you with regard to him as I had trusted you earlier with regard to his brother? Allah is the Best Protector and is the Most 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.
He said, ‘Should I not trust you with him just as I trusted you with his brother before? Yet Allah is the best of protectors, and He is the most merciful of merciful ones.’
He replied: 'Am I to trust you with him as I once trusted you with his brother? Why, Allah is the Best of guardians, and He is the Most Merciful of theMerciful'
Jacob replied, \"How can I trust you after what happened to his brother before? Only God is the best Protector. His mercy is far greater than that of others.\"
He said: I cannot trust in you with respect to him, except as I trusted in you with respect to his brother before; but Allah is the best Keeper, and He is the most Merciful of the merciful ones.
He replied, \"Am I to trust you with him as I once trusted you with his brother? But God is the best of guardians, the Most Merciful of all.\"
He said: \"Shall I trust you with him with any result other than when I trusted you with his brother aforetime? But Allah is the best to take care (of him), and He is the Most Merciful of those who show mercy!\"
وَلَمَّا فَتَحُوا۟ مَتَٰعَهُمْ وَجَدُوا۟ بِضَٰعَتَهُمْ رُدَّتْ إِلَيْهِمْ ۖ قَالُوا۟ يَٰٓأَبَانَا مَا نَبْغِى ۖ هَٰذِهِۦ بِضَٰعَتُنَا رُدَّتْ إِلَيْنَا ۖ وَنَمِيرُ أَهْلَنَا وَنَحْفَظُ أَخَانَا وَنَزْدَادُ كَيْلَ بَعِيرٍۢ ۖ ذَٰلِكَ كَيْلٌۭ يَسِيرٌۭ ﴿٦٥﴾
And when they opened their baggage, they found their merchandise returned to them. They said, \"O our father, what [more] could we desire? This is our merchandise returned to us. And we will obtain supplies for our family and protect our brother and obtain an increase of a camel's load; that is an easy measurement.\"
Walamma fatahoo mataAAahum wajadoo bidaAAatahum ruddat ilayhim qaloo ya abana ma nabghee hathihi bidaAAatuna ruddat ilayna wanameeru ahlana wanahfathu akhana wanazdadu kayla baAAeerin thalika kaylun yaseerun
When they unpacked their goods they said: \"O father, what more can we ask? Look, even our money has been returned. We shall go and bring a camel-load more of grain for our family, and take good care of our brother. That will be an easy measure.\"
And when they opened their belongings they found that their means had been returned to them; they said, “O our father! What more can we ask for? Here are our means returned to us; we may get the provision for our homes and guard our brother, and get a camel-load extra; giving all these is insignificant for the king.”
And when they opened their things, they found their merchandise, restored to them. 'Father,' they said, 'what more should we desire? See, our merchandise here is restored to us. We shall get provision for our family, and we shall be watching over our brother; we shall obtain an extra camel's load -- that is an easy measure.
And when they opened their stuff, they found their goods returned unto them. They said: our father! what more can we desire! here are our goods returned to us; We Shall supply our household and shall guard our brother and shall add anot her measure of a camel load: this is only a small measure.
And when they opened their bags, they found their money had been returned to them. They said: \"O our father! What (more) can we desire? This, our money has been returned to us, so we shall get (more) food for our family, and we shall guard our brother and add one more measure of a camel's load. This quantity is easy (for the king to give).\"
And when they opened their baggage, they found that their goods were returned to them. They said, “Father, what more do we want? Here are our goods, returned to us. We will provide for our family, and protect our brother, and have an additional camel-load. This is easy commerce.”
And when they opened their things they found that their goods had been given back to them. Thereupon they cried: \"Father! What else would we desire? Look, even our goods have been given back to us, so we shall go now and bring supplies for our family, we shall protect our brother, and bring another camel-load of corn. That additional supply will 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.
And when they opened their baggage, they found their money restored to them. They said, ‘Father, what [more] do we want?! This is our money, restored to us! We will get provisions for our family and take care of our brother, and add another camel-load of rations. These are meagre rations.’
When they opened their saddlebags, they found that their merchandise had been given back to them. 'Father' they said 'what more do we desire? Look, our merchandise has been returned to us. We will receive provisions for our family and we will look after our brother. We shall receive an extra camelload, that is an easy measure'
When they opened their baggage, they found that their money had been returned to them. They said, \"Father, what more do we want? Our money has been given back to us. We can buy more provisions with this for our family. We shall protect our brother and have one more camel load of grain which is easy to get\".
And when they opened their goods, they found their money returned to them. They said: O our father! what (more) can we desire? This is our property returned to us, and we will bring corn for our family and guard our brother, and will have in addition the measure of a camel (load); this is an easy measure.
When they opened their packs, they discovered that their money had been returned to them. They said, \"Our father, what more do we desire than this? This money of ours has been returned to us, so we shall [again] buy food for our family and we shall guard our brother, and we shall obtain an additional camel-load of grain. This [that we bring now] is a small quantity.\"
Then when they opened their baggage, they found their stock-in-trade had been returned to them. They said: \"O our father! What (more) can we desire? this our stock-in-trade has been returned to us: so we shall get (more) food for our family; We shall take care of our brother; and add (at the same time) a full camel's load (of grain to our provisions). This is but a small quantity.
قَالَ لَنْ أُرْسِلَهُۥ مَعَكُمْ حَتَّىٰ تُؤْتُونِ مَوْثِقًۭا مِّنَ ٱللَّهِ لَتَأْتُنَّنِى بِهِۦٓ إِلَّآ أَن يُحَاطَ بِكُمْ ۖ فَلَمَّآ ءَاتَوْهُ مَوْثِقَهُمْ قَالَ ٱللَّهُ عَلَىٰ مَا نَقُولُ وَكِيلٌۭ ﴿٦٦﴾
[Jacob] said, \"Never will I send him with you until you give me a promise by Allah that you will bring him [back] to me, unless you should be surrounded by enemies.\" And when they had given their promise, he said, \"Allah, over what we say, is Witness.\"
Qala lan orsilahu maAAakum hatta tutooni mawthiqan mina Allahi latatunnanee bihi illa an yuhata bikum falamma atawhu mawthiqahum qala Allahu AAala ma naqoolu wakeelun
He said: \"I will never send him with you until you swear by God that you will bring him back to me, unless all of you are overtaken (by misfortune).\" When they had given their promise, he said: \"God is witness to our conversation.\"
He said, “I shall never send him with you until you give me an oath upon Allah that you will bring him back to me, unless you are surrounded”; and (recall) when they gave him their oath that “Allah’s guarantee is upon what we say.” (* He knew that Bin Yamin would be restrained.)
He said, 'Never will I send him with you until you bring me a solemn pledge by God that you will surely bring him back to me unless it be that you are encompassed.' When they had brought him their solemn pledge he said, 'God shall be Guardian over what we say.'
He said: I will by no means send him with you until ye give me an assurance by Allah that ye will bring him back to me, unless it be that ye are encompassed. Then when they gave him their assurance, he said: Allah is over that which we have said Warden.
He [Ya'qub (Jacob)] said: \"I will not send him with you until you swear a solemn oath to me in Allah's Name, that you will bring him back to me unless you are yourselves surrounded (by enemies, etc.),\" And when they had sworn their solemn oath, he said: \"Allah is the Witness over what we have said.\"
He said, “I will not send him with you, unless you give me a pledge before God that you will bring him back to me, unless you get trapped.” And when they gave him their pledge, he said, “God is witness to what we say.”
Their father said: \"I shall never send him with you until you give me a solemn promise in the name of Allah that you will bring him back to me, unless you yourselves are surrounded.\" Then after they had given him their solemn promise, he said. \"Allah watches over 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.
He said, ‘I will not let him go with you until you give me a [solemn] pledge by Allah that you will surely bring him back to me, unless you are made to perish.’ When they had given him their [solemn] pledge, he said, ‘Allah is witness over what we say.’
He replied: 'I will never send him with you until you swear by Allah that you will bring him back to me, unless you are prevented' And when they had given him their oath, he said: 'Allah is the Guardian of what we say'
(Jacob) said, \"I shall not send him with you until you solemnly promise me before God to return him to me unless you are prevented from doing so.\" When they gave their promise, he said, \"God is the Witness of what we have said\".
He said: I will by no means send him with you until you give me a firm covenant in Allah's name that you will most certainly bring him back to me, unless you are completely surrounded. And when they gave him their covenant, he said: Allah is the One in Whom trust is placed as regards what we say.
He [Jacob] said, \"I will never send him with you until you give me a solemn pledge, before God, that you will indeed bring him back to me, unless you yourselves are trapped [in a compulsive situation].\" And when they had given him their solemn pledge, [Jacob] said, \"God shall be witness to all that we say.\"
(Jacob) said: \"Never will I send him with you until ye swear a solemn oath to me, in Allah's name, that ye will be sure to bring him back to me unless ye are yourselves hemmed in (and made powerless). And when they had sworn their solemn oath, he said: \"Over all that we say, be Allah the witness and guardian!\"
وَقَالَ يَٰبَنِىَّ لَا تَدْخُلُوا۟ مِنۢ بَابٍۢ وَٰحِدٍۢ وَٱدْخُلُوا۟ مِنْ أَبْوَٰبٍۢ مُّتَفَرِّقَةٍۢ ۖ وَمَآ أُغْنِى عَنكُم مِّنَ ٱللَّهِ مِن شَىْءٍ ۖ إِنِ ٱلْحُكْمُ إِلَّا لِلَّهِ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَعَلَيْهِ فَلْيَتَوَكَّلِ ٱلْمُتَوَكِّلُونَ ﴿٦٧﴾
And he said, \"O my sons, do not enter from one gate but enter from different gates; and I cannot avail you against [the decree of] Allah at all. The decision is only for Allah; upon Him I have relied, and upon Him let those who would rely [indeed] rely.\"
Waqala ya baniyya la tadkhuloo min babin wahidin waodkhuloo min abwabin mutafarriqatin wama oghnee AAankum mina Allahi min shayin ini alhukmu illa lillahi AAalayhi tawakkaltu waAAalayhi falyatawakkali almutawakkiloona
(As they were leaving) their father said to them: \"O my sons, do not seek one approach but employ different ways (of attaining your object). If anything should befall you from God I shall not be able to avert it, for all authority belongs to God. I have placed my trust in Him, and the trusting should rely on Him alone.\"
And he said, “O my sons! Do not enter all by one gate – and enter by different gates; I cannot save you against Allah; there is no command but that of Allah; upon Him do I rely; and all those who trust, must rely only upon Him.”
He also said, 'O my sons, enter not by one door; enter by separate doors. Yet I cannot avail you anything against God; judgment belongs not to any but God. In Him I have put my trust; and in Him let all put their trust who put their trust.'
And he said: my sons! enter not by one gate but enter by different gates; and I cannot avail you against Allah at all: judgment is but Allah's; on Him I rely, and on Him let the relying rely.
And he said: \"O my sons! Do not enter by one gate, but enter by different gates, and I cannot avail you against Allah at all. Verily! The decision rests only with Allah. In him, I put my trust and let all those that trust, put their trust in Him.\"
And he said, “O my sons, do not enter by one gate, but enter by different gates. I cannot avail you anything against God. The decision rests only with God. On Him I rely, and on Him let the reliant rely.”
And he enjoined them: \"My sons! Do not enter the city by one gate; rather enter it by different gates. I can be of no help to you against Allah. Allah's command alone prevails. In Him have I put my trust and in Him should all those who have faith 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 said, ‘My sons, do not enter by one gate, but enter by separate gates, though I cannot avail you anything against Allah. Sovereignty belongs only to Allah. In Him I have put my trust; and in Him let all the trusting put their trust.’
Then he said: 'My sons, do not enter from one gate. Enter through different gates. I cannot be of any help to you against Allah; judgement belongs to Allah alone. In Him I have put my trust. In Him let all put their trust'
Jacob then told his sons, \"Do not enter the town all together by a single gate, but each of you enter separately. I cannot help you against (the decree of) God. Everyone's destiny is in His hands. I put my trust in Him. Whoever needs a trustee must put his trust in God.\"
And he said: O my sons! do not (all) enter by one gate and enter by different gates and I cannot avail you aught against Allah; judgment is only Allah's; on Him do I rely, and on Him let those who are reliant rely.
\"O my sons! Do not all of you enter [the city] by one gate; enter by separate gates. I cannot help you in any way against God; judgement is His alone. In Him I have put my trust. In Him let the faithful put their trust.\"
Further he said: \"O my sons! enter not all by one gate: enter ye by different gates. Not that I can profit you aught against Allah (with my advice): None can command except Allah: On Him do I put my trust: and let all that trust put their trust on Him.\"
وَلَمَّا دَخَلُوا۟ مِنْ حَيْثُ أَمَرَهُمْ أَبُوهُم مَّا كَانَ يُغْنِى عَنْهُم مِّنَ ٱللَّهِ مِن شَىْءٍ إِلَّا حَاجَةًۭ فِى نَفْسِ يَعْقُوبَ قَضَىٰهَا ۚ وَإِنَّهُۥ لَذُو عِلْمٍۢ لِّمَا عَلَّمْنَٰهُ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ ﴿٦٨﴾
And when they entered from where their father had ordered them, it did not avail them against Allah at all except [it was] a need within the soul of Jacob, which he satisfied. And indeed, he was a possessor of knowledge because of what We had taught him, but most of the people do not know.
Walamma dakhaloo min haythu amarahum aboohum ma kana yughnee AAanhum mina Allahi min shayin illa hajatan fee nafsi yaAAqooba qadaha wainnahu lathoo AAilmin lima AAallamnahu walakinna akthara alnnasi la yaAAlamoona
When they entered as their father had advised them, nothing could avail them against (the will of) God, yet it confirmed a premonition Jacob had, for verily he had knowledge as We had taught him, though most men do not know.
And when they entered from the place where their father had commanded them to; that would not at all have saved them against Allah – except that it was Yaqub’s secret wish, which he fulfilled; and indeed he is a possessor of knowledge, due to Our teaching, but most people do not know.
And when they entered after the manner their father commanded them, it availed them nothing against God; but it was a need in Jacob's soul that he so satisfied. Verily he was possessed of a knowledge for that We had taught him; but most men know not.
And when they entered as their father had enjoined them, it availed them not against Allah at all; it was only a craving in the soul of Ya qub that he satisfied; verily he was endued with knowledge, for We had taught him; but most of the people know not.
And when they entered according to their father's advice, it did not avail them in the least against (the Will of) Allah, it was but a need of Ya'qub's (Jacob) inner-self which he discharged. And verily, he was endowed with knowledge because We had taught him, but most men know not.
And when they entered as their father had instructed them, it did not avail them anything against God; it was just a need in the soul of Jacob, which he carried out. He was a person of knowledge inasmuch as We had taught him, but most people do not know.
And it so happened that when they entered the city (by many gates) as their father had directed them, this precautionary measure proved ineffective against Allah's will. There was an uneasiness in Jacob's soul which he so tried to remove. Surely he was possessed of knowledge owing to the knowledge that We bestowed upon him. But most people do not know the truth of the matter.
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.
When they entered whence their father had bidden them, it did not avail them anything against Allah, but only fulfilled a wish in Jacob’s heart. Indeed, he had the knowledge of what We had taught him, but most people do not know.
And when they entered from where their father had instructed them, nothing helped them against (the decree of) Allah. It was but a need in Jacob's soul which he had fulfilled. He possessed knowledge because of what We had taught him, though most people do not know.
Even though they entered the town as their father had told them, it would not have been of any avail to them against the decree of God. It only served to satisfy Jacob's desire and judgment. He was certainly well versed by Our instruction, but most people do not know.
And when they had entered as their father had bidden them, it did not avail them aught against Allah, but (it was only) a desire in the soul of Yaqoub which he satisfied; and surely he was possessed of knowledge because We had given him knowledge, but most people do not know.
They entered [safely] as their father had told them. However, he had no power to guard them against God's decree. It was only a wish in Jacob's soul which he had thus fulfilled. He was possessed of knowledge which We had given him. But most people have no knowledge.
And when they entered in the manner their father had enjoined, it did not profit them in the least against (the plan of) Allah: It was but a necessity of Jacob's soul, which he discharged. For he was, by our instruction, full of knowledge (and experience): but most men know not.
وَلَمَّا دَخَلُوا۟ عَلَىٰ يُوسُفَ ءَاوَىٰٓ إِلَيْهِ أَخَاهُ ۖ قَالَ إِنِّىٓ أَنَا۠ أَخُوكَ فَلَا تَبْتَئِسْ بِمَا كَانُوا۟ يَعْمَلُونَ ﴿٦٩﴾
And when they entered upon Joseph, he took his brother to himself; he said, \"Indeed, I am your brother, so do not despair over what they used to do [to me].\"
Walamma dakhaloo AAala yoosufa awa ilayhi akhahu qala innee ana akhooka fala tabtais bima kanoo yaAAmaloona
When they came to Joseph he made his brother his guest, and said: \"I am your brother. So do not grieve for what they had done.\"
And when they entered in the company Yusuf, he seated his brother close to him and said, “Be assured, I really am your brother – therefore do not grieve for what they do.”
And when they entered unto Joseph, he said, taking his brother into his arms, 'I am thy brother; so do not despair of that they have done.'
And when they entered unto Yusuf, he betook his full brother unto himself, and said: verily I am thine own brother Yusuf, so sorrow not over that which they have been working.
And when they went in before Yusuf (Joseph), he betook his brother (Benjamin) to himself and said: \"Verily! I am your brother, so grieve not for what they used to do.\"
And when they entered into the presence of Joseph, he embraced his brother, and said, “I am your brother; do not be saddened by what they used to do.”
When they presented themselves before Joseph, he took his brother aside to himself and said: \"Verily I am your own brother Joseph; so do not grieve over the manner they have treated you.\"
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.
When they entered into the presence of Joseph, he set his brother close to himself, and said, ‘Indeed I am your brother, so do not sorrow for what they used to do.’
When they presented themselves before Joseph, he took his brother in his arms, and said: 'I am your brother. Do not grieve at what they did'
When they entered Joseph's court, he gave lodging to his own brother (Benjamin) and said, \"I am your brother. Do not feel sad about whatever they had done\".
And when they went in to Yusuf. he lodged his brother with himself, saying: I am your brother, therefore grieve not at what they do.
When they presented themselves before Joseph, he took his brother [Benjamin] aside. He said, \"I am your brother, so do not feel distressed about whatever they have been doing.\"
Now when they came into Joseph's presence, he received his (full) brother to stay with him. He said (to him): \"Behold! I am thy (own) brother; so grieve not at aught of their doings.\"
فَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ جَعَلَ ٱلسِّقَايَةَ فِى رَحْلِ أَخِيهِ ثُمَّ أَذَّنَ مُؤَذِّنٌ أَيَّتُهَا ٱلْعِيرُ إِنَّكُمْ لَسَٰرِقُونَ ﴿٧٠﴾
So when he had furnished them with their supplies, he put the [gold measuring] bowl into the bag of his brother. Then an announcer called out, \"O caravan, indeed you are thieves.\"
Falamma jahhazahum bijahazihim jaAAala alssiqayata fee rahli akheehi thumma aththana muaththinun ayyatuha alAAeeru innakum lasariqoona
When he had given them their provisions he put his goblet in his brother's saddle-bag. Then a crier announced: \"O men of the caravan, you are thieves.\"
And when he had provided them their provision, he put the drinking-cup in his brother’s bag, and then an announcer cried, “O people of the caravan! You are indeed thieves!”
Then, when he had equipped them with their equipment, he put his drinking-cup into the saddlebag of his brother. Then a herald proclaimed, 'Ho, cameleers, you are robbers!'
And when he had furnished them with their furnishing; he placed the drinking-cup in his brother's pack. - Thereafter a crier cried: O caravan! verily ye are thieves.
So when he had furnished them forth with their provisions, he put the (golden) bowl into his brother's bag, then a crier cried: \"O you (in) the caravan! Surely, you are thieves!\"
Then, when he provided them with their provisions, he placed the drinking-cup in his brother’s saddlebag. Then an announcer called out, “O people of the caravan, you are thieves.”
Then, while Joseph was having their provisions loaded, he put his drinking-cup in his brother's saddlebag. And then a herald cried: \"Travellers, you are 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!
When he had furnished them with their provision, he put the drinking-cup into his brother’s saddlebag. Then a herald shouted: ‘O [men of the] caravan! You are indeed thieves!’
And when he had given them their provisions, he hid a drinkingcup in his brother's saddlebag. Then a herald called out after them: 'Cameleers, you are thieves!'
When he had furnished them with provisions, he placed the King's drinking cup in his own brother's baggage. Then someone shouted, \"People of the caravan, you are thieves!\"
So when he furnished them with their provisions, (someone) placed the drinking cup in his brother's bag. Then a crier cried out: O caravan! you are most surely thieves.
And when he had given them their provisions, he placed a drinking-cup in his brother's pack. Then a crier called out after them, \"Men of the caravan! You have committed theft!\"
At length when he had furnished them forth with provisions (suitable) for them, he put the drinking cup into his brother's saddle-bag. Then shouted out a crier: \"O ye (in) the caravan! behold! ye are thieves, without doubt!\"
قَالُوا۟ وَأَقْبَلُوا۟ عَلَيْهِم مَّاذَا تَفْقِدُونَ ﴿٧١﴾
They said while approaching them, \"What is it you are missing?\"
Qaloo waaqbaloo AAalayhim matha tafqidoona
They turned to them and asked: \"What is it you have lost?\"
They answered and turned towards them, “What is it you cannot find?”
They said, turning to them, 'What is it that you are missing?'
They said while they turned toward them: what is it that ye miss!
They, turning towards them, said: \"What is it that you have missed?\"
They said, as they came towards them, “What are you missing?”
Turning back they asked: \"What have you lost?\"
They cried, coming toward them: What is it ye have lost?
They said, as they turned towards them, ‘What are you missing?’
They turned back and asked: 'What have you lost'
Joseph's brothers turned around and asked, \"What is missing?\"
They said while they were facing them: What is it that you miss?
They said, turning towards him, \"What is it that you have lost?\"
They said, turning towards them: \"What is it that ye miss?\"
قَالُوا۟ نَفْقِدُ صُوَاعَ ٱلْمَلِكِ وَلِمَن جَآءَ بِهِۦ حِمْلُ بَعِيرٍۢ وَأَنَا۠ بِهِۦ زَعِيمٌۭ ﴿٧٢﴾
They said, \"We are missing the measure of the king. And for he who produces it is [the reward of] a camel's load, and I am responsible for it.\"
Qaloo nafqidu suwaAAa almaliki waliman jaa bihi himlu baAAeerin waana bihi zaAAeemun
\"We cannot find the master's goblet. Whoever comes up with it will be given a camel-load of grain; I vouch for it.\"
They said, “We cannot find the king’s cup, and for him who brings it is a camel-load, and I am its guarantor.”
They said, 'We are missing the king's goblet. Whoever brings it shall receive a camel's load; that I guarantee.'
They said: we miss the king's cup; and for him who bringeth it shall be a camel-load; and thereof I am a guarantor.
They said: \"We have missed the (golden) bowl of the king and for him who produces it is (the reward of) a camel load; I will be bound by it.\"
They said, “We are missing the king’s goblet. Whoever brings it will have a camel-load; and I personally guarantee it.”
The officials said: \"We have lost the king's cup.\" (And their chief added): \"He who brings it shall have a camel-load of provisions, I guarantee that.\"
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 said, ‘We miss the king’s goblet.’ ‘Whoever brings it shall have a camel-load [of grain],’ [said the steward], ‘I will guarantee that.’
'We are missing the goblet of the king' he replied. 'Whosoever restores it shall have a camelload, that I guarantee'
They were told, \"The King's drinking cup is missing and whoever brings it will receive a camel's load of grain. I promise you that\".
They said: We miss the king's drinking cup, and he who shall bring it shall have a camel-load and I am responsible for it.
\"We miss the royal measuring bowl,\" he replied. \"He who brings it shall have a camel-load of corn. I pledge my word for it.\"
They said: \"We miss the great beaker of the king; for him who produces it, is (the reward of) a camel load; I will be bound by it.\"
قَالُوا۟ تَٱللَّهِ لَقَدْ عَلِمْتُم مَّا جِئْنَا لِنُفْسِدَ فِى ٱلْأَرْضِ وَمَا كُنَّا سَٰرِقِينَ ﴿٧٣﴾
They said, \"By Allah, you have certainly known that we did not come to cause corruption in the land, and we have not been thieves.\"
Qaloo taAllahi laqad AAalimtum ma jina linufsida fee alardi wama kunna sariqeena
They said: \"We swear by God. You know we did not come to commit any crime in the land, nor are we thieves.\"
They said, “By Allah, you know very well that we did not come here to cause turmoil in the land, and nor are we thieves!”
'By God,' they said, 'you know well that we came not to work corruption in the land. We are not robbers.'
They said: by Allah! assuredly ye know that we came not to work corruption in the land, nor we have been thieves.
They said: \"By Allah! Indeed you know that we came not to make mischief in the land, and we are no thieves!\"
They said, “By God, you know we did not come to cause trouble in the land, and we are not thieves.”
They said: \"By Allah, you certainly know that we did not come to act corruptly in this land, nor are we those who steal.\"
They said: By Allah, well ye know we came not to do evil in the land, and are no thieves.
They said, ‘By Allah! You certainly know that we did not come to make trouble in this country, and we are not thieves.’
'By Allah' they said, 'you know we did not come to do evil in this land. We are not thieves'
Joseph's brothers said, \"We swear by God, as you know, that we have not come to spread evil in the land and that we have not committed any theft.\"
They said: By Allah! you know for certain that we have not come to make mischief in the land, and we are not thieves.
They said, \"By God, you [ought to] know we have not come here to cause any trouble in the land. We are not thieves!\"
(The brothers) said: \"By Allah! well ye know that we came not to make mischief in the land, and we are no thieves!\"
قَالُوا۟ فَمَا جَزَٰٓؤُهُۥٓ إِن كُنتُمْ كَٰذِبِينَ ﴿٧٤﴾
The accusers said, \"Then what would be its recompense if you should be liars?\"
Qaloo fama jazaohu in kuntum kathibeena
\"What should be the punishment,\" they were asked, \"in case you are liars?\"
They said, “And what shall be the punishment for it, if you are liars?”
They said, 'And what shall be its recompense if you are liars?'
They said: what shall be the meed of him, if ye are found liars!
They [Yusuf's (Joseph) men] said: \"What then shall be the penalty of him, if you are (proved to be) liars.\"
They said, “What shall be his punishment, if you are lying?”
The officials said: \"If you are lying, what will be the penalty for him who has stolen?\"
They said: And what shall be the penalty for it, if ye prove liars?
They said, ‘What shall be its requital if you [prove to] be lying?’
They said: 'What shall be the recompense, if you prove to be lying'
The Egyptians said, \"What do you suggest should be the punishment for the thief, if it is proved that you are lying?\"
They said: But what shall be the requital of this, if you are liars?
The Egyptians asked them, \"And if we find that you are lying, what penalty shall we mete out to you?\"
(The Egyptians) said: \"What then shall be the penalty of this, if ye are (proved) to have lied?\"
قَالُوا۟ جَزَٰٓؤُهُۥ مَن وُجِدَ فِى رَحْلِهِۦ فَهُوَ جَزَٰٓؤُهُۥ ۚ كَذَٰلِكَ نَجْزِى ٱلظَّٰلِمِينَ ﴿٧٥﴾
[The brothers] said, \"Its recompense is that he in whose bag it is found - he [himself] will be its recompense. Thus do we recompense the wrongdoers.\"
Qaloo jazaohu man wujida fee rahlihi fahuwa jazaohu kathalika najzee alththalimeena
\"The punishment for that (should be),\" they said, \"that he in whose luggage it is found should be held as punishment. This is how we repay the wrong-doers.\"
They said, “The punishment for it is that he in whose bag it shall be found, shall himself become a slave for it; this is how we punish the unjust.”
They said, 'This shall be its recompense -- in whoever's saddlebag the goblet is found, he shall be its recompense. So we recompense the evildoers.'
They said: his meed shall be that he, in whose pack it is found, shall himself be recompense thereof. Thus we reccmpense the wrong- doers.
They [Yusuf's (Joseph) brothers] said: \"The penalty should be that he, in whose bag it is found, should be held for the punishment (of the crime). Thus we punish the Zalimun (wrong-doers, etc.)!\"
They said, “His punishment, if it is found in his bag: he will belong to you. Thus we penalize the guilty.”
They replied: \"He in whose saddlebag the cup is found, he himself shall be its recompense.\" Thus do we punish the wrong-doers.
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.
They said, ‘The requital for it shall be that he in whose saddlebag it is found shall give himself over as its requital. Thus do we requite the wrongdoers.’
They replied: 'Its recompense in whosoever's saddle bag it is found, he shall be its recompense. As such we punish the harmdoers'
Joseph's brothers replied, \"In whosoever baggage it is found, that person will be your bondsman. Thus is the punishment of the unjust.\"
They said: The requital of this is that the person in whose bag it is found shall himself be (held for) the satisfaction thereof; thus do we punish the wrongdoers.
They replied, \"The penalty should be that he in whose saddlebag it is found, should be held [as bondman] to atone for the crime. That is how we punish the wrongdoers.\"
They said: \"The penalty should be that he in whose saddle-bag it is found, should be held (as bondman) to atone for the (crime). Thus it is we punish the wrong-doers!\"
فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَآءِ أَخِيهِ ثُمَّ ٱسْتَخْرَجَهَا مِن وِعَآءِ أَخِيهِ ۚ كَذَٰلِكَ كِدْنَا لِيُوسُفَ ۖ مَا كَانَ لِيَأْخُذَ أَخَاهُ فِى دِينِ ٱلْمَلِكِ إِلَّآ أَن يَشَآءَ ٱللَّهُ ۚ نَرْفَعُ دَرَجَٰتٍۢ مَّن نَّشَآءُ ۗ وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌۭ ﴿٧٦﴾
So he began [the search] with their bags before the bag of his brother; then he extracted it from the bag of his brother. Thus did We plan for Joseph. He could not have taken his brother within the religion of the king except that Allah willed. We raise in degrees whom We will, but over every possessor of knowledge is one [more] knowing.
Fabadaa biawAAiyatihim qabla wiAAai akheehi thumma istakhrajaha min wiAAai akheehi kathalika kidna liyoosufa ma kana liyakhutha akhahu fee deeni almaliki illa an yashaa Allahu narfaAAu darajatin man nashao wafawqa kulli thee AAilmin AAaleemun
So he searched their saddle-bags before his brother's, then produced the cup from his brother's bag. That is how We planned an excuse for Joseph, for under the law of the king he could not detain his brother unless God so willed. We raise the status of whom We please. Over every man of knowledge there is one more knowing.
So he first searched their bags before his brother’s bag, then removed it from his brother’s bag; this was the plan We had taught Yusuf; he had no right to take his brother by the king’s law, except if Allah wills; We may raise in ranks whomever We will; and above every possessor of knowledge is another scholar.
So he made beginning with their sacks, before his brother's sack, then he pulled it out of his brother's sack. So We contrived for Joseph's sake; he could not have taken his brother, according to the king's doom, except that God willed. Whomsoever We will, We raise in rank; over every man of knowledge is One who knows.
Then he began with their sacks before the sack of his brother; then he brought it forth from his brothers sack. In this wise We contrived for Yusuf. He was not one to take his brother by the law of the king, except that Allah willed. We exalt in degrees whomsoever We will, and above every knowing one is a Knower.
So he [Yusuf (Joseph)] began (the search) in their bags before the bag of his brother. Then he brought it out of his brother's bag. Thus did We plan for Yusuf (Joseph). He could not take his brother by the law of the king (as a slave), except that Allah willed it. (So Allah made the brothers to bind themselves with their way of \"punishment, i.e. enslaving of a thief.\") We raise to degrees whom We please, but over all those endowed with knowledge is the All-Knowing (Allah).
So he began with their bags, before his brother's bag. Then he pulled it out of his brother’s bag. Thus We devised a plan for Joseph; he could not have detained his brother under the king’s law, unless God so willed. We elevate by degrees whomever We will; and above every person of knowledge, there is one more learned.
Then Joseph began searching their bags before searching his own brother's bag. Then he brought forth the drinking-cup from his brother's bag. Thus did We contrive to support Joseph. He had no right, according to the religion of the king (i.e. the law of Egypt), to take his brother, unless Allah so willed. We exalt whomsoever We will over others by several degrees. And above all those who know is the One Who truly knows.
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.
Then he began with their sacks, before [opening] his brother’s sack. Then he took it out from his brother’s sack. Thus did We devise for Joseph’s sake. He could not have held his brother under the king’s law unless Allah willed [otherwise]. We raise in rank whomever We please, and above every man of knowledge is One who knows best.
He searched their bags before his brother's and then took out the goblet from his brother's bag. As such We directed Joseph. By the king's law he had no right to seize his brother unless Allah willed otherwise. We raise whom We will in rank; over every knowledgeable person is One who knows.
They searched their baggage before that of Joseph's real brother where at last they found it. Thus, We showed Joseph how to plan this; he would not have been able to take his brother under the King's law unless God had wanted it to be so. We give a high rank to whomever We want. Over every knowledgeable person is one more knowing.
So he began with their sacks before the sack of his brother, then he brought it out from his brother's sack. Thus did We plan for the sake of Yusuf; it was not (lawful) that he should take his brother under the king's law unless Allah pleased; We raise the degrees of whomsoever We please, and above every one possessed of knowledge is the All-knowing one.
He [the herald] searched their bags before his brother's and then took out the cup from his brother's bag. In this way, We devised a plan on behalf of Joseph. He could not have detained his brother under the King's law, unless God so willed. We exalt whoever We please: but above those who have knowledge there is One all knowing.
So he began (the search) with their baggage, before (he came to) the baggage of his brother: at length he brought it out of his brother's baggage. Thus did We plan for Joseph. He could not take his brother by the law of the king except that Allah willed it (so). We raise to degrees (of wisdom) whom We please: but over all endued with knowledge is one, the All-Knowing.
۞ قَالُوٓا۟ إِن يَسْرِقْ فَقَدْ سَرَقَ أَخٌۭ لَّهُۥ مِن قَبْلُ ۚ فَأَسَرَّهَا يُوسُفُ فِى نَفْسِهِۦ وَلَمْ يُبْدِهَا لَهُمْ ۚ قَالَ أَنتُمْ شَرٌّۭ مَّكَانًۭا ۖ وَٱللَّهُ أَعْلَمُ بِمَا تَصِفُونَ ﴿٧٧﴾
They said, \"If he steals - a brother of his has stolen before.\" But Joseph kept it within himself and did not reveal it to them. He said, \"You are worse in position, and Allah is most knowing of what you describe.\"
Qaloo in yasriq faqad saraqa akhun lahu min qablu faasarraha yoosufu fee nafsihi walam yubdiha lahum qala antum sharrun makanan waAllahu aAAlamu bima tasifoona
Said the brothers: \"If he has stolen (no wonder), his brother had stolen before.\" But Joseph kept this secret and did not disclose it to them, and said (to himself): \"You are worse in the degree of evil, for God knows better of what you allege.\"
They said, “If he steals, then indeed his brother has stolen before”; so Yusuf kept this in his heart and did not reveal it to them; he replied within himself, “In fact, you are in a worse position; and Allah well knows the matters you fabricate.”
They said, 'If he is a thief, a brother of his was a thief before.' But Joseph secreted it in his soul and disclosed it not to them, saying, 'You are in a worse case; God knows very well what you are describing.'
They said: if he stealeth, then surely a brother of him hath stolen afore. But Yusuf concealed it in himself, and discovered it not unto them. He said: ye are in evil plight, and Allah is the Best Knower of that which ye ascribe.
They [(Yusuf's (Joseph) brothers] said: \"If he steals, there was a brother of his [Yusuf (Joseph)] who did steal before (him).\" But these things did Yusuf (Joseph) keep in himself, revealing not the secrets to them. He said (within himself): \"You are in worst case, and Allah knows best the truth of what you assert!\"
They said, “If he has stolen, a brother of his has stolen before.” But Joseph kept it to himself, and did not reveal it to them. He said, “You are in a worse situation, and God is Aware of what you allege.”
They said: \"No wonder that he steals for a brother of his stole before.\" But Joseph kept his reaction to himself without disclosing the truth to them. He merely said to himself: \"You are an evil lot. Allah knows well the truth of the accusation that you are making against me (to my face).\"
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.
They said, ‘If he has stolen [there is no wonder]; a brother of his had stolen before.’ Thereupon Joseph kept the matter to himself and he did not disclose it to them. He said, ‘You are in a worse state! And Allah knows best what you allege.’
They said: 'If he is a thief know then that a brother of his has committed theft before him' But Joseph kept it secret and did not reveal it to them. He said:'You are in a worse position. And Allah knows well what you describe'
(Joseph's) brothers said, \"It's no wonder that he steals; a brother of his had stolen before him.\" Joseph noted their remarks, but did not utter a word. He said (to himself), \"You are in a worse position. God knows best what you allege.\"
They said: If he steal, a brother of his did indeed steal before; but Yusuf kept it secret in his heart and did not disclose it to them. He said: You are in an evil condition and Allah knows best what you state.
They said, \"If he is a thief, a brother of his had [also] committed theft before him.\" But Joseph kept his secret and revealed nothing to them. He said [to himself], \"Your deed was worse. God best knows the things you speak of.\"
They said: \"If he steals, there was a brother of his who did steal before (him).\" But these things did Joseph keep locked in his heart, revealing not the secrets to them. He (simply) said (to himself): \"Ye are the worse situated; and Allah knoweth best the truth of what ye assert!\"
قَالُوا۟ يَٰٓأَيُّهَا ٱلْعَزِيزُ إِنَّ لَهُۥٓ أَبًۭا شَيْخًۭا كَبِيرًۭا فَخُذْ أَحَدَنَا مَكَانَهُۥٓ ۖ إِنَّا نَرَىٰكَ مِنَ ٱلْمُحْسِنِينَ ﴿٧٨﴾
They said, \"O 'Azeez, indeed he has a father [who is] an old man, so take one of us in place of him. Indeed, we see you as a doer of good.\"
Qaloo ya ayyuha alAAazeezu inna lahu aban shaykhan kabeeran fakhuth ahadana makanahu inna naraka mina almuhsineena
They said: \"O Minister, he has an aged father, so keep one of us in his place. We see you are a virtuous man.\"
They said, “O governor! He has a very aged father, so take one of us in his stead; indeed we witness your favours.”
They said, 'Mighty prince, he has a father, aged and great with years; so take one of us in his place; we see that thou art one of the good-doers.'
They said: Aziz! verily he hath a father, an old man very aged; So take one of us in his stead; verily we behold thee to be of the well-doers.
They said: \"O ruler of the land! Verily, he has an old father (who will grieve for him); so take one of us in his place. Indeed we think that you are one of the Muhsinun (good-doers - see V. 2:112).\"
They said, “O noble prince, he has a father, a very old man, so take one of us in his place. We see that you are a good person.”
They said: \"O powerful chief (al-aziz)! His father is an age-stricken man, (and in order that he may not suffer) seize one of us in his stead. We indeed consider you an excellent person.\"
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 emir! Indeed, he has a father, a very old man; so take one of us in his place. Indeed we see that you are a virtuous man.’
They said: 'Mighty prince, his father is old, advanced in years, take one of us instead of him. We can see you are amongst the gooddoers'
They said, \"Noble Prince, his father is very old so please take one of us in his place. We believe that you are a righteous person\".
They said: O chief! he has a father, a very old man, therefore retain one of us in his stead; surely we see you to be of the doers of good.
They said, \"O exalted one, he has a very aged father, take one of us in his place. We can see that you are a very good man.\"
They said: \"O exalted one! Behold! he has a father, aged and venerable, (who will grieve for him); so take one of us in his place; for we see that thou art (gracious) in doing good.\"
قَالَ مَعَاذَ ٱللَّهِ أَن نَّأْخُذَ إِلَّا مَن وَجَدْنَا مَتَٰعَنَا عِندَهُۥٓ إِنَّآ إِذًۭا لَّظَٰلِمُونَ ﴿٧٩﴾
He said, \"[I seek] the refuge of Allah [to prevent] that we take except him with whom we found our possession. Indeed, we would then be unjust.\"
Qala maAAatha Allahi an nakhutha illa man wajadna mataAAana AAindahu inna ithan lathalimoona
\"May God forgive us,\" he said, \"if we hold any one but him with whom we found our property, or else we would be unjust.\"
He said, “The refuge of Allah from that we should take anyone except him with whom our property was found – we would then surely be unjust.”
He said, 'God forbid that we should take any other but him in whose possession we found the goods; for if we did so, we would be evildoers.'
He said: Allah forbid that we should take anyone but him with whom we found our stuff; verily then we should be the wrong-doers.
He said: \"Allah forbid, that we should take anyone but him with whom we found our property. Indeed (if we did so), we should be Zalimun (wrong-doers).\"
He said, “God forbid that we should arrest anyone except him in whose possession we found our property; for then we would be unjust.”
Joseph said: \"Allah forbid that we should seize any except him with whom we found our good. Were we to do so, we would surely be one of the wrong-doers.\"
He said: Allah forbid that we should seize save him with whom we found our property; then truly we should be wrong-doers.
He said, ‘God forbid that we should detain anyone except him with whom we found our wares, for then we would indeed be wrongdoers.’
He replied: 'Allah forbid that we should seize any but he with whom our property was found, for then we should be harmdoers'
He replied, \"God forbid! How could I take someone in place of the thief? In doing so I would be committing injustice.\"
He said: Allah protect us that we should seize other than him with whom we found our property, for then most surely we would be unjust.
He replied, \"God forbid that we should take anyone other than the person on whom we found our property. In that case, we would clearly be wrongdoers.\"
He said: \"Allah forbid that we take other than him with whom we found our property: indeed (if we did so), we should be acting wrongfully.
فَلَمَّا ٱسْتَيْـَٔسُوا۟ مِنْهُ خَلَصُوا۟ نَجِيًّۭا ۖ قَالَ كَبِيرُهُمْ أَلَمْ تَعْلَمُوٓا۟ أَنَّ أَبَاكُمْ قَدْ أَخَذَ عَلَيْكُم مَّوْثِقًۭا مِّنَ ٱللَّهِ وَمِن قَبْلُ مَا فَرَّطتُمْ فِى يُوسُفَ ۖ فَلَنْ أَبْرَحَ ٱلْأَرْضَ حَتَّىٰ يَأْذَنَ لِىٓ أَبِىٓ أَوْ يَحْكُمَ ٱللَّهُ لِى ۖ وَهُوَ خَيْرُ ٱلْحَٰكِمِينَ ﴿٨٠﴾
So when they had despaired of him, they secluded themselves in private consultation. The eldest of them said, \"Do you not know that your father has taken upon you an oath by Allah and [that] before you failed in [your duty to] Joseph? So I will never leave [this] land until my father permits me or Allah decides for me, and He is the best of judges.
Falamma istayasoo minhu khalasoo najiyyan qala kabeeruhum alam taAAlamoo anna abakum qad akhatha AAalaykum mawthiqan mina Allahi wamin qablu ma farrattum fee yoosufa falan abraha alarda hatta yathana lee abee aw yahkuma Allahu lee wahuwa khayru alhakimeena
When they despaired of (persuading) him, they went aside to confer. The oldest of them said: \"You know that your father has pledged you in the name of God, and you have been guilty of iniquity in the case of Joseph before. I will not leave this place unless my father permits or God decides for me, for He is the best of all judges.
So when they did not anticipate anything from him, they went away and started consulting each other; their eldest brother said, “Do you not know that your father has taken from you an oath upon Allah, and before this, how you had failed in respect of Yusuf? Therefore I will not move from here until my father permits or Allah commands me; and His is the best command.”
When they despaired of moving him, they conferred privily apart. Said the eldest of them, 'Do you not know how your father has taken a solemn pledge from you by God, and aforetime you failed regarding Joseph? Never will I quit this land, until my father gives me leave, or God judges in my favour; He is the best of judges.
Then when they despaired of him they counselled together privately. The eldest of them said: know ye not that your father hath taken an assurance from you before Allah? and aforetime ye have been remiss in your duty in respect of Yusuf; I so will by no means go forth from the land until my father giveth me leave or Allah judgeth for me, and He is the Best of judges.
So, when they despaired of him, they held a conference in private. The eldest among them said: \"Know you not that your father did take an oath from you in Allah's Name, and before this you did fail in your duty with Yusuf (Joseph)? Therefore I will not leave this land until my father permits me, or Allah decides my case (by releasing Benjamin) and He is the Best of the judges.
And when they despaired of him, they conferred privately. Their eldest said, “Don’t you know that your father received a pledge from you before God, and in the past you failed with regard to Joseph? I will not leave this land until my father permits me, or God decides for me; for He is the Best of Deciders.”
Then, when they had despaired of Joseph they went to a corner and counselled together. The eldest of them said: \"Do you not know that your father has taken a solemn promise from you in the name of Allah, and you failed in your duty towards Joseph? So I will not depart from this land until my father permits me, or Allah pronounces His judgement in my favour. He is the best of those who judge.\"
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.
When they had despaired of [moving] him, they withdrew to confer privately. The eldest of them said, ‘Don’t you know that your father has taken a [solemn] pledge from you by Allah, and earlier you have neglected your duty in regard to Joseph? So I will never leave this land until my father permits me, or Allah passes a judgement for me, and He is the best of judges.
When they despaired of him, they went in private to confer together. The eldest said: 'Do you not know that your father took a pledge from you in the Name of Allah, and that you failed before regarding Joseph? I shall never stir from this land until my father gives me leave or Allah makes known to me His judgement: He is the Best of judges.
When they lost all hope (of convincing the Prince), they moved into a corner whispering to each other. The eldest among them said, \"Do you not remember that you had solemnly promised our father to return Benjamin to him and that before this you had broken your promise concerning Joseph? I shall never leave this land until my father gives me permission or God decides for me; He is the best Judge.
Then when they despaired of him, they retired, conferring privately together. The eldest of them said: Do you not know that your father took from you a covenant in Allah's name, and how you fell short of your duty with respect to Yusuf before? Therefore I will by no means depart from this land until my father permits me or Allah decides for me, and He is the best of the judges:
When they had lost all hope of [persuading] him, they withdrew, conferring among themselves. The eldest said, \"Do you not know that your father took from you a pledge in God's name. You have already failed with regard to Joseph, so I shall never leave the land until my father permits me to, or God decides [things] for me. He is the best judge!
Now when they saw no hope of his (yielding), they held a conference in private. The leader among them said: \"Know ye not that your father did take an oath from you in Allah's name, and how, before this, ye did fail in your duty with Joseph? Therefore will I not leave this land until my father permits me, or Allah commands me; and He is the best to command.
ٱرْجِعُوٓا۟ إِلَىٰٓ أَبِيكُمْ فَقُولُوا۟ يَٰٓأَبَانَآ إِنَّ ٱبْنَكَ سَرَقَ وَمَا شَهِدْنَآ إِلَّا بِمَا عَلِمْنَا وَمَا كُنَّا لِلْغَيْبِ حَٰفِظِينَ ﴿٨١﴾
Return to your father and say, \"O our father, indeed your son has stolen, and we did not testify except to what we knew. And we were not witnesses of the unseen,
IrjiAAoo ila abeekum faqooloo ya abana inna ibnaka saraqa wama shahidna illa bima AAalimna wama kunna lilghaybi hafitheena
So, go to your father and tell him: 'O father, your son has committed a theft. We bear witness to only what we know; we could not prevent the unknown.
“Return to your father and then submit, ‘O our father! Indeed your son has stolen; we were witness only to what we know and we were not guardians of the unseen.’
Return you all to your father, and say, \"Father, thy son stole; we do not testify except that we know; we were no guardians of the Unseen.
Return unto your father, and say: our father! verily thy son hath stolen, and we testify not save according to that which we know; and of the unseen we could not be guards.
\"Return to your father and say, 'O our father! Verily, your son (Benjamin) has stolen, and we testify not except according to what we know, and we could not know the unseen!
“Go back to your father, and say, ‘Our father, your son has stolen. We testify only to what we know, and we could not have prevented the unforeseen.’”
So go back to your father and tell him: \"Father! Your son has certainly been guilty of stealing. We did not see him stealing but testify according to what we know, and obviously we had no power to keep watch over that what is altogether hidden from us.
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.
Go back to your father, and say, ‘‘Father! Your son has indeed committed theft, and we testified only to what we knew, and we could not have forestalled the unseen.
Return, all of you to your father and say to him: 'Father, your son has committed a theft. We testify only to what we know. How could we guard against the unforeseen?
\"Go to our father and tell him, 'Father, your son committed theft. We say only what we have seen and we have no control over the unseen.
Go back to your father and say: O our father! surely your son committed theft, and we do not bear witness except to what we have known, and we could not keep watch over the unseen:
Return to your father and say, 'Father, your son has committed a theft. We testify only to what we know. How could we guard against the unforeseen?
\"Turn ye back to your father, and say, 'O our father! behold! thy son committed theft! we bear witness only to what we know, and we could not well guard against the unseen!
وَسْـَٔلِ ٱلْقَرْيَةَ ٱلَّتِى كُنَّا فِيهَا وَٱلْعِيرَ ٱلَّتِىٓ أَقْبَلْنَا فِيهَا ۖ وَإِنَّا لَصَٰدِقُونَ ﴿٨٢﴾
And ask the city in which we were and the caravan in which we came - and indeed, we are truthful,\"
Waisali alqaryata allatee kunna feeha waalAAeera allatee aqbalna feeha wainna lasadiqoona
Enquire from the people of that city, or ask the men of the caravan with whom we have come. We are verily speaking the truth.'\"
‘And ask the township in which we were, and the caravan in which we came; and indeed we are truthful.’”
Enquire of the city wherein we were, and the caravan in which we approached; surely we are truthful men\".'
And inquire those of the city where we have been and of the caravan with whom we have travelled hither; and verily we are truth- tellers.
\"And ask (the people of) the town where we have been, and the caravan in which we returned, and indeed we are telling the truth.\"
“Ask the town where we were, and the caravan in which we came. We are being truthful.”
You may inquire of the dwellers of the city where we were, and of the people of the caravan with whom we travelled. We are altogether truthful in what we say.\"
Ask the township where we were, and the caravan with which we travelled hither. Lo! we speak the truth.
Ask [the people of] the town we were in, and the caravan with which we came. We indeed speak the truth.’’ ’
Ask the village where we were and the caravan in which we traveled, we speak the truth'
You can ask the people of the town where we were and the caravan we met there. We are certainly telling the truth.\"
And inquire in the town in which we were and the caravan with which we proceeded, and most surely we are truthful.
Inquire of [the people of] the city where we lodged, and of the caravan with which we travelled. We are telling you the truth.'\"
\"'Ask at the town where we have been and the caravan in which we returned, and (you will find) we are indeed telling the truth.'\"
قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًۭا ۖ فَصَبْرٌۭ جَمِيلٌ ۖ عَسَى ٱللَّهُ أَن يَأْتِيَنِى بِهِمْ جَمِيعًا ۚ إِنَّهُۥ هُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ ﴿٨٣﴾
[Jacob] said, \"Rather, your souls have enticed you to something, so patience is most fitting. Perhaps Allah will bring them to me all together. Indeed it is He who is the Knowing, the Wise.\"
Qala bal sawwalat lakum anfusukum amran fasabrun jameelun AAasa Allahu an yatiyanee bihim jameeAAan innahu huwa alAAaleemu alhakeemu
\"No,\" said (the father). \"You have made up the story; but patience is best; God may bring them back to me. He is all-knowing and all-wise.\"
Said Yaqub, “Your souls have fabricated an excuse for you; therefore patience is excellent; it is likely that Allah will bring all* of them to me; undoubtedly only He is the All Knowing, the Wise.” (* All three including Yusuf.)
'No!' he said 'But your spirits tempted you to do somewhat. But come, sweet patience! Haply God will bring them all to me; He is the All-knowing, the All-wise.'
He said: nay! your selves have embellished for you an affair; so seemly patience! Belike Allah may bring them all unto me; verily He! only He Is the Knowing, the Wise.
He [Ya'qub (Jacob)] said: \"Nay, but your ownselves have beguiled you into something. So patience is most fitting (for me). May be Allah will bring them (back) all to me. Truly He! only He is All-Knowing, All-Wise.\"
He said, “Rather, your souls have contrived something for you. Patience is a virtue. Perhaps God will bring them all back to me. He is the Knowing, the Wise.”
The father heard the narration and said: \"(All that is untrue). But your souls have made it easy for you to engage in a heinous act. So, I will be graciously patient even at this. Allah may well bring them all back to me. He is 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.
He said, ‘No, your souls have made a matter seem decorous to you. Yet patience is graceful. Maybe Allah will bring them all [back] to me. Indeed He is the All-knowing, the All-wise.’
'No' he (Jacob) said, 'your souls have tempted you to do something. But come sweet patience. Allah may bring them all to me. He alone is the Knowing, the Wise'
(When he heard this), Jacob said, \"Your souls have tempted you to make up the whole story. Let us be patient for perhaps God will bring them all back to me. God is certainly All-knowing and All-wise\".
He (Yaqoub) said: Nay, your souls have made a matter light for you, so patience is good; maybe Allah will bring them all together to me; surely He is the Knowing, the Wise.
Jacob said, \"No, but you have yourselves contrived a story. But it is best to be patient. God may well bring them all back to me [in the end]. For He is indeed full of knowledge and wisdom.\"
Jacob said: \"Nay, but ye have yourselves contrived a story (good enough) for you. So patience is most fitting (for me). Maybe Allah will bring them (back) all to me (in the end). For He is indeed full of knowledge and wisdom.\"
وَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَٰٓأَسَفَىٰ عَلَىٰ يُوسُفَ وَٱبْيَضَّتْ عَيْنَاهُ مِنَ ٱلْحُزْنِ فَهُوَ كَظِيمٌۭ ﴿٨٤﴾
And he turned away from them and said, \"Oh, my sorrow over Joseph,\" and his eyes became white from grief, for he was [of that] a suppressor.
Watawalla AAanhum waqala ya asafa AAala yoosufa waibyaddat AAaynahu mina alhuzni fahuwa katheemun
He turned away from them and cried: \"Alas for Joseph!\" And his eyes turned white with grief which he bore in silence.
And he turned away from them and said, “Alas – the separation from Yusuf!” and his eyes turned white with sorrow, he therefore kept suppressing his anger.
And he turned away from them, and said, 'Ah, woe is me for Joseph!' And his eyes turned white because of the sorrow that he choked within him.
And he turned away from them, and said: O my grief for Yusuf! and his eyes whitened with grief, while he was filled with suppressed sorrow.
And he turned away from them and said: \"Alas, my grief for Yusuf (Joseph)!\" And he lost his sight because of the sorrow that he was suppressing.
Then he turned away from them, and said, “O my bitterness for Joseph.” And his eyes turned white from sorrow, and he became depressed.
Then he turned his back to them, and said: \"O my grief for Joseph!\" His eyes whitened with grief and he was choked up with sorrow trying to suppress his grief.
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.
He turned away from them and said, ‘Alas for Joseph!’ His eyes had turned white with grief, and he choked with suppressed agony.
And he turned away and said: 'Alas for Joseph' His eyes turned white with the grief he repressed within him.
(Jacob) turned away from them saying, \"Alas, Joseph is lost!\" He wept continuously in his grief until, in suppressing his anger, his eyes turned white.
And he turned away from them, and said: O my sorrow for Yusuf! and his eyes became white on account of the grief, and he was a repressor (of grief).
And he turned away from them, crying, \"Alas for Joseph!\" His eyes went white with grief, and he was filled with sorrow.
And he turned away from them, and said: \"How great is my grief for Joseph!\" And his eyes became white with sorrow, and he fell into silent melancholy.
قَالُوا۟ تَٱللَّهِ تَفْتَؤُا۟ تَذْكُرُ يُوسُفَ حَتَّىٰ تَكُونَ حَرَضًا أَوْ تَكُونَ مِنَ ٱلْهَٰلِكِينَ ﴿٨٥﴾
They said, \"By Allah, you will not cease remembering Joseph until you become fatally ill or become of those who perish.\"
Qaloo taAllahi taftao tathkuru yoosufa hatta takoona haradan aw takoona mina alhalikeena
\"By God,\" said they, \"you will never stop thinking of Joseph till you are consumed or perish.\"
They said, “By Allah, you will keep remembering Yusuf till your health fails you or you lose your life.”
'By God,' they said, 'thou wilt never cease mentioning Joseph till thou art consumed, or among the perishing.'
They said: by Allah! thou wilt not cease remembering Yusuf until thou art wizened or thou be of the dead.
They said: \"By Allah! You will never cease remembering Yusuf (Joseph) until you become weak with old age, or until you be of the dead.\"
They said, “By God, you will not stop remembering Joseph, until you have ruined your health, or you have passed away.”
The sons said: \"By Allah! You will continue to remember Joseph until you will either consume yourself with grief, or will die.\"
They said: By Allah, thou wilt never cease remembering Joseph till thy health is ruined or thou art of those who perish!
They said, ‘By Allah! You will go on remembering Joseph until you wreck your health or perish.’
They said: 'By Allah, will you not cease to mention Joseph until you are consumed, or are among the perishing'
They said, \"You are always remembering Joseph. By God, it will either make you sick or you will die\".
They said: By Allah! you will not cease to remember Yusuf until you are a prey to constant disease or (until) you are of those who perish.
They said, \"By God, will you keep on remembering Joseph until your health is ruined, and you die?\"
They said: \"By Allah! (never) wilt thou cease to remember Joseph until thou reach the last extremity of illness, or until thou die!\"
قَالَ إِنَّمَآ أَشْكُوا۟ بَثِّى وَحُزْنِىٓ إِلَى ٱللَّهِ وَأَعْلَمُ مِنَ ٱللَّهِ مَا لَا تَعْلَمُونَ ﴿٨٦﴾
He said, \"I only complain of my suffering and my grief to Allah, and I know from Allah that which you do not know.
Qala innama ashkoo baththee wahuznee ila Allahi waaAAlamu mina Allahi ma la taAAlamoona
He replied: \"I cry my plaint and grief to God, and know from God what you do not know.
He said, “I complain of my worry and grief only to Allah, and I know the great traits of Allah which you do not know.”
He said, 'I make complaint of my anguish and my sorrow unto God; I know from God that you know not.
He said: I only bewail my cogitation and grief unto Allah, and I know from Allah that which ye know not.
He said: \"I only complain of my grief and sorrow to Allah, and I know from Allah that which you know not.
He said, “I only complain of my grief and sorrow to God, and I know from God what you do not know.”
He said: \"I will address my sorrow and grief 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 said, ‘I complain of my anguish and grief only to Allah. I know from Allah what you do not know.’
He replied: 'I complain to Allah of my anguish and sadness. I know from Allah what you do not know.
He replied, \"I only complain of my sorrow and grief to God. I know about God what you do not know.
He said: I only complain of my grief and sorrow to Allah, and I know from Allah what you do not know.
He said \"I only complain of my anguish and my sorrow to God. God has made known to me things that you do not know.
He said: \"I only complain of my distraction and anguish to Allah, and I know from Allah that which ye know not...
يَٰبَنِىَّ ٱذْهَبُوا۟ فَتَحَسَّسُوا۟ مِن يُوسُفَ وَأَخِيهِ وَلَا تَا۟يْـَٔسُوا۟ مِن رَّوْحِ ٱللَّهِ ۖ إِنَّهُۥ لَا يَا۟يْـَٔسُ مِن رَّوْحِ ٱللَّهِ إِلَّا ٱلْقَوْمُ ٱلْكَٰفِرُونَ ﴿٨٧﴾
O my sons, go and find out about Joseph and his brother and despair not of relief from Allah. Indeed, no one despairs of relief from Allah except the disbelieving people.\"
Ya baniyya ithhaboo fatahassasoo min yoosufa waakheehi wala tayasoo min rawhi Allahi innahu la yayasu min rawhi Allahi illa alqawmu alkafiroona
O sons, go in search of Joseph and his brother, and do not despair of the mercy of God. Only they despair of God's mercy who do not believe.\"
“O my sons, go and search for Yusuf and his brother, and do not lose hope in the mercy of Allah; indeed none lose hope in the mercy of Allah except the disbelieving people.”
Depart, my sons, and search out tidings of Joseph and his brother. Do not despair of God's comfort; of God's comfort no man despairs, excepting the people of the unbelievers.'
O My sons! go and ascertain about Yusuf and his brother, and despair not of the comfort of Allah; verily none despair of the comfort of Allah except a people disbelieving.
\"O my sons! Go you and enquire about Yusuf (Joseph) and his brother, and never give up hope of Allah's Mercy. Certainly no one despairs of Allah's Mercy, except the people who disbelieve.\"
“O my sons, go and inquire about Joseph and his brother, and do not despair of God's comfort. None despairs of God's comfort except the disbelieving people.”
My sons! Go and try to find out about Joseph and his brother and do not despair of Allah's mercy. Verily only the unbelievers despair of Allah's mercy.\"
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.
‘Go, my sons, and look for Joseph and his brother, and do not despair of Allah’s mercy. Indeed no one despairs of Allah’s mercy except the faithless lot.’
Go and seek news of Joseph and his brother. Do not despair of the Comfort of Allah, none but unbelievers despair of the Comfort of Allah'
My sons, go and search for Joseph and his brother and do not despair of receiving comfort from God; only the unbelievers despair of receiving comfort from Him.\"
O my sons! Go and inquire respecting Yusuf and his brother, and despair not of Allah's mercy; surely none despairs of Allah's mercy except the unbelieving people.
Go, my sons, and seek news of Joseph and his brother. Do not despair of God's mercy; none but those who deny the truth despair of God's mercy.\"
\"O my sons! go ye and enquire about Joseph and his brother, and never give up hope of Allah's Soothing Mercy: truly no one despairs of Allah's Soothing Mercy, except those who have no faith.\"
فَلَمَّا دَخَلُوا۟ عَلَيْهِ قَالُوا۟ يَٰٓأَيُّهَا ٱلْعَزِيزُ مَسَّنَا وَأَهْلَنَا ٱلضُّرُّ وَجِئْنَا بِبِضَٰعَةٍۢ مُّزْجَىٰةٍۢ فَأَوْفِ لَنَا ٱلْكَيْلَ وَتَصَدَّقْ عَلَيْنَآ ۖ إِنَّ ٱللَّهَ يَجْزِى ٱلْمُتَصَدِّقِينَ ﴿٨٨﴾
So when they entered upon Joseph, they said, \"O 'Azeez, adversity has touched us and our family, and we have come with goods poor in quality, but give us full measure and be charitable to us. Indeed, Allah rewards the charitable.\"
Falamma dakhaloo AAalayhi qaloo ya ayyuha alAAazeezu massana waahlana alddurru wajina bibidaAAatin muzjatin faawfi lana alkayla watasaddaq AAalayna inna Allaha yajzee almutasaddiqeena
When they returned to him, they said (to Joseph): \"O Minister, calamity has befallen us and our people. We have brought but a meagre sum, but give us full measure as alms bestowed. God surely rewards those who give alms.\"
Then when they reached in the company of Yusuf they said, “O governor! Calamity has struck us and our household, and we have brought goods of little value, so give us the full measure and be generous to us; undoubtedly Allah rewards the generous.”
So, when they entered unto him, they said, 'O mighty prince, affliction has visited us and our people. We come with merchandise of scant worth. Fill up to us the measure, and be charitable to us; surely God recompenses the charitable.'
And when they entered unto him, they said: O Aziz! distress hath touched us and our household, and we have brought poor goods, wherefore give us full measure, and be charitable unto us; verily Allah recompenseth the charitable.
Then, when they entered unto him [Yusuf (Joseph)], they said: \"O ruler of the land! A hard time has hit us and our family, and we have brought but poor capital, so pay us full measure and be charitable to us. Truly, Allah does reward the charitable.\"
Then, when they entered into his presence, they said, “Mighty governor, adversity has befallen us, and our family. We have brought scant merchandise. But give us full measure, and be charitable towards us—God rewards the charitable.”
On going to Egypt they presented themselves to Joseph and said to him: \"O chief! We and our family are struck with distress and have brought only a paltry sum. So give us corn in full measure, and give it to us in charity. Allah rewards those who are 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,
Then, when they entered into his presence, they said, ‘O emir! Distress has befallen us and our family, and we have brought [just] a meagre sum. Yet grant us the full measure, and be charitable to us! Indeed Allah rewards the charitable.’
And when they presented themselves before him they said: 'O mighty prince, we and our people are afflicted with distress. We have brought but little merchandise. Fill up the measure, and be charitable to us; Allah rewards the charitable'
When they entered Joseph's court, they said, \"Noble Prince, hardship has struck us and our people. We have come with a little money, so give us a measure of grain and be charitable to us. God will give the reward to those who give charity\".
So when they came in to him, they said: O chief! distress has afflicted us and our family and we have brought scanty money, so give us full measure and be charitable to us; surely Allah rewards the charitable.
When his brothers presented themselves before Joseph, they pleaded, \"Exalted one, distress has afflicted us and our family and we have brought only a paltry sum; but give us full measure. Be charitable to us. Truly, God rewards the charitable.\"
Then, when they came (back) into (Joseph's) presence they said: \"O exalted one! distress has seized us and our family: we have (now) brought but scanty capital: so pay us full measure, (we pray thee), and treat it as charity to us: for Allah doth reward the charitable.\"
قَالَ هَلْ عَلِمْتُم مَّا فَعَلْتُم بِيُوسُفَ وَأَخِيهِ إِذْ أَنتُمْ جَٰهِلُونَ ﴿٨٩﴾
He said, \"Do you know what you did with Joseph and his brother when you were ignorant?\"
Qala hal AAalimtum ma faAAaltum biyoosufa waakheehi ith antum jahiloona
, He said: \"Do you know what you did to Joseph and his brother in your ignorance?\"
He said, “Are you aware of what you did to Yusuf and his brother when you were unwise?”
He said, 'Are you aware of what you did with Joseph and his brother, when you were ignorant?'
He said: remember ye that which ye did Unto Yusuf and his brother while ye were ignorant?
He said: \"Do you know what you did with Yusuf (Joseph) and his brother, when you were ignorant?\"
He said, “Do you realize what you did with Joseph and his brother, in your ignorance?”
When Joseph heard this (he could not hold himself and said): \"Do you remember what you did to Joseph and his brother when you were ignorant?\"
He said: Know ye what ye did unto Joseph and his brother in your ignorance?
He said, ‘Have you realized what you did to Joseph and his brother, when you were senseless?’
'Do you know' he replied, 'what you did to Joseph and his brother in your ignorance'
Joseph asked them, \"Do you know what you did to Joseph and his brother in your ignorance?\"
He said: Do you know how you treated Yusuf and his brother when you were ignorant?
He said, \"Are you aware of what you did to Joseph and his brother in ignorance?\"
He said: \"Know ye how ye dealt with Joseph and his brother, not knowing (what ye were doing)?\"
قَالُوٓا۟ أَءِنَّكَ لَأَنتَ يُوسُفُ ۖ قَالَ أَنَا۠ يُوسُفُ وَهَٰذَآ أَخِى ۖ قَدْ مَنَّ ٱللَّهُ عَلَيْنَآ ۖ إِنَّهُۥ مَن يَتَّقِ وَيَصْبِرْ فَإِنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ ﴿٩٠﴾
They said, \"Are you indeed Joseph?\" He said \"I am Joseph, and this is my brother. Allah has certainly favored us. Indeed, he who fears Allah and is patient, then indeed, Allah does not allow to be lost the reward of those who do good.\"
Qaloo ainnaka laanta yoosufa qala ana yoosufu wahatha akhee qad manna Allahu AAalayna innahu man yattaqi wayasbir fainna Allaha la yudeeAAu ajra almuhsineena
They said: \"Surely you are not Joseph!\" \"I am Joseph,\" he said, \"and this is my brother. God has been gracious to us; for God does not verily deprive those who fear Him and are patient of the recompense of those who are good.\"
They said, “Are you, in truth you, really Yusuf?” He said, “I am Yusuf and this is my brother; indeed Allah has bestowed favour upon us; undoubtedly whoever practices piety and patience – so Allah does not waste the wages of the righteous.”
They said, 'Why, art thou indeed Joseph?' 'I am Joseph,' he said. 'This is my brother. God has indeed been gracious unto us. Whosoever fears God, and is patient -- surely God leaves not to waste the wage of the good-doers.
They said: art thou Yusuf indeed! He said: I am Yusuf and this is my brother; Allah hath surely been gracious unto us; verily whosoever feareth and endureth, then verily Allah wasteth not the hire of the well-doers.
They said: \"Are you indeed Yusuf (Joseph)?\" He said: \"I am Yusuf (Joseph), and this is my brother (Benjamin). Allah has indeed been gracious to us. Verily, he who fears Allah with obedience to Him (by abstaining from sins and evil deeds, and by performing righteous good deeds), and is patient, then surely, Allah makes not the reward of the Muhsinun (good-doers - see V. 2:112) to be lost.\"
They said, “Is that you, Joseph?” He said, “I am Joseph, and this is my brother. God has been gracious to us. He who practices piety and patience—God never fails to reward the righteous.”
They exclaimed: \"Are you indeed Joseph?\" He said: \"Yes, I am Joseph and this is my brother. Allah has surely been gracious to us. Indeed whoever fears Allah and remains patient, Allah does not allow the reward of such people to go to waste.\"
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 said, ‘Are you really Joseph?!’ He said, ‘I am Joseph, and this is my brother. Certainly Allah has shown us favour. Indeed if one is Godwary and patient Allah does not waste the reward of the virtuous.’
They said: 'Are you Joseph' 'I am Joseph' he answered, 'and this is my brother. Allah has been gracious to us. Those who keep from evil and are patient, indeed, Allah does not let the wage of the good doers go to waste'
Then they inquired, \"Are you Joseph?\" He said, \"Yes, I am Joseph and this is my brother. God has indeed been gracious to us. One who exercises patience and observes piety should know that God does not ignore the reward of the righteous ones.\"
They said: Are you indeed Yusuf? He said: I am Yusuf and this is my brother; Allah has indeed been gracious to us; surely he who guards (against evil) and is patient (is rewarded) for surely Allah does not waste the reward of those who do good.
They exclaimed, \"Are you indeed Joseph?\" He replied, \"I am Joseph and this is my brother. God has indeed been gracious to us. The truth is that God does not waste the reward of those who do good, who are righteous and steadfast.\"
They said: \"Art thou indeed Joseph?\" He said, \"I am Joseph, and this is my brother: Allah has indeed been gracious to us (all): behold, he that is righteous and patient,- never will Allah suffer the reward to be lost, of those who do right.\"
قَالُوا۟ تَٱللَّهِ لَقَدْ ءَاثَرَكَ ٱللَّهُ عَلَيْنَا وَإِن كُنَّا لَخَٰطِـِٔينَ ﴿٩١﴾
They said, \"By Allah, certainly has Allah preferred you over us, and indeed, we have been sinners.\"
Qaloo taAllahi laqad atharaka Allahu AAalayna wain kunna lakhatieena
They said: \"By God, God has favoured you above us, for we have indeed been sinners.\"
They said, “By Allah, undoubtedly Allah has given you superiority over us, and we were indeed guilty.”
'By God,' they said, 'God has indeed preferred thee above us, and certainly we have been sinful.'
They said: by Allah! assuredly Allah hath chosen thee above us, and we have been sinners indeed.
They said: \"By Allah! Indeed Allah has preferred you above us, and we certainly have been sinners.\"
They said, “By God, God has preferred you over us. We were definitely in the wrong.”
They said: \"We swear by Allah! Indeed Allah has chosen you in preference to us and we were truly guilty.\"
They said: By Allah, verily Allah hath preferred thee above us, and we were indeed sinful.
They said, ‘By Allah, Allah has certainly preferred you over us, and we have indeed been erring.’
'By Allah' they said, 'Allah has preferred you above us all. We have indeed been sinful'
They said, \"We swear by God that He has given preference to you over us and we have sinned\".
They said: By Allah! now has Allah certainly chosen you over us, and we were certainly sinners.
[The brothers] said, \"By God! Most certainly God has raised you high above us, and we have indeed been guilty!\"
They said: \"By Allah! indeed has Allah preferred thee above us, and we certainly have been guilty of sin!\"
قَالَ لَا تَثْرِيبَ عَلَيْكُمُ ٱلْيَوْمَ ۖ يَغْفِرُ ٱللَّهُ لَكُمْ ۖ وَهُوَ أَرْحَمُ ٱلرَّٰحِمِينَ ﴿٩٢﴾
He said, \"No blame will there be upon you today. Allah will forgive you; and He is the most merciful of the merciful.\"
Qala la tathreeba AAalaykumu alyawma yaghfiru Allahu lakum wahuwa arhamu alrrahimeena
\"There is no blame on you today,\" he said, \"May God forgive you. He is the most merciful of all.
He said, “There is no reproach on you, this day! May Allah forgive you – and He is the Utmost Merciful, of all those who show mercy.”
He said, 'No reproach this day shall be on you; God will forgive you; He is the most merciful of the merciful.
He said; no reproach upon you today. May Allah forgive you; and He is the Most Merciful of the merciful.
He said: \"No reproach on you this day, may Allah forgive you, and He is the Most Merciful of those who show mercy!
He said, “There is no blame upon you today. God will forgive you. He is the Most Merciful of the merciful.”
He replied: \"No blame lies with you today. May Allah forgive you. He is the Most Merciful of all those that are merciful.
He said: Have no fear this day! May Allah forgive you, and He is the Most Merciful of those who show mercy.
He said, ‘There shall be no reproach on you today. Allah will forgive you, and He is the most merciful of the merciful.
He replied: 'Let no reproach be on you this day. Allah will forgive you He is the Most Merciful of the merciful.
(Joseph) said, \"No one will blame you on this day. God will forgive you; He is more Merciful than others.
He said: (There shall be) no reproof against you this day; Allah may forgive you, and He is the most Merciful of the merciful.
He said, \"No blame [shall fall] on you this day; may God forgive you! And He is the Most Merciful of those who show mercy.
He said: \"This day let no reproach be (cast) on you: Allah will forgive you, and He is the Most Merciful of those who show mercy!
ٱذْهَبُوا۟ بِقَمِيصِى هَٰذَا فَأَلْقُوهُ عَلَىٰ وَجْهِ أَبِى يَأْتِ بَصِيرًۭا وَأْتُونِى بِأَهْلِكُمْ أَجْمَعِينَ ﴿٩٣﴾
Take this, my shirt, and cast it over the face of my father; he will become seeing. And bring me your family, all together.\"
Ithhaboo biqameesee hatha faalqoohu AAala wajhi abee yati baseeran watoonee biahlikum ajmaAAeena
Take my shirt and put it on my father's face; his eyesight will be restored; and bring your entire family to me.\"
“Take along this shirt of mine and lay it on my father’s face, his vision will be restored; and bring your entire household to me.” (Prophet Yusuf knew that this miracle would occur.)
Go, take this shirt, and do you cast it on my father's face, and he shall recover his sight; then bring me your family all together.'
Go with this shirt of mine and cast it upon my father's face; he shall become clear-sighted; and bring unto me all your household.
\"Go with this shirt of mine, and cast it over the face of my father, he will become clear-sighted, and bring to me all your family.\"
“Take this shirt of mine, and lay it over my father’s face, and he will recover his sight. And bring your whole family to me.”
Take this shirt of mine and throw it over my father's face. He will regain his sight. And bring to me all your 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.
Take this shirt of mine, and cast it upon my father’s face; he will regain his sight, and bring me all your folks.’
Go, take this shirt of mine and cast it over my father's face, he will recover his sight. Then return to me with all your family'
Take my shirt and place it unto my father's face. This will restore his eye-sight. Then bring the whole family to me.\"
Take this my shirt and cast it on my father's face, he will (again) be able to see, and come to me with all your families.
Go with this shirt of mine and cast it upon my father's face. He will recover his sight; thereupon come [back] to me with all your family.\"
\"Go with this my shirt, and cast it over the face of my father: he will come to see (clearly). Then come ye (here) to me together with all your family.\"
وَلَمَّا فَصَلَتِ ٱلْعِيرُ قَالَ أَبُوهُمْ إِنِّى لَأَجِدُ رِيحَ يُوسُفَ ۖ لَوْلَآ أَن تُفَنِّدُونِ ﴿٩٤﴾
And when the caravan departed [from Egypt], their father said, \"Indeed, I find the smell of Joseph [and would say that he was alive] if you did not think me weakened in mind.\"
Walamma fasalati alAAeeru qala aboohum innee laajidu reeha yoosufa lawla an tufannidooni
The caravan departed (from Egypt) and Jacob said (at home): \"Say not that I am in my dotage, but I get the smell of Joseph.\"
When the caravan left Egypt, their father said*, “Indeed I sense the fragrance of Yusuf, if you do not call me senile.” (* Prophet Yaqub said this in Palestine, to other members of his family. He could discern the fragrance of Prophet Yusuf’s shirt from far away.)
So, when the caravan set forth, their father said, 'Surely I perceive Joseph's scent, unless you think me doting.'
And when the caravan had departed, their father said: surely feel the smell of Yusuf, if ye think not that I am doting.
And when the caravan departed, their father said: \"I do indeed feel the smell of Yusuf (Joseph), if only you think me not a dotard (a person who has weakness of mind because of old age).\"
As the caravan set out, their father said, “I sense the presence of Joseph, though you may think I am senile.”
And as the caravan set out (from Egypt), their father said (in Canaan): \"Indeed I smell the fragrance of Joseph. I say so although you may think that I am doting.\"
When the caravan departed their father had said: Truly I am conscious of the breath of Joseph, though ye call me dotard.
As the caravan set off, their father said, ‘I sense the scent of Joseph, if you will not consider me a dotard.’
As the caravan departed, their father said: 'I smell the scent of Joseph, unless you think I am foolish'
When the caravan left the town, their father said, \"I smell Joseph's scent. I hope that you will not accuse me of senility\".
And when the caravan had departed, their father said: Most surely I perceive the greatness of Yusuf, unless you pronounce me to be weak in judgment.
When the caravan set out from Egypt, their father [in Canaan] said, \"You may think I am senile, but I certainly perceive the breath of Joseph.\"
When the caravan left (Egypt), their father said: \"I do indeed scent the presence of Joseph: Nay, think me not a dotard.\"
قَالُوا۟ تَٱللَّهِ إِنَّكَ لَفِى ضَلَٰلِكَ ٱلْقَدِيمِ ﴿٩٥﴾
They said, \"By Allah, indeed you are in your [same] old error.\"
Qaloo taAllahi innaka lafee dalalika alqadeemi
They said: \"By God, you are still persisting in your old delusion.\"
They said, “By Allah, you are still deeply engrossed in the same old love of yours.”
They said, 'By God, thou art certainly in thy ancient error.
They said: by Allah! verily thou art in thine old-time error.
They said: \"By Allah! Certainly, you are in your old error.\"
They said, “By God, you are still in your old confusion.”
They said: \"Surely you are still in your same old craze.\"
(Those around him) said: By Allah, lo! thou art in thine old aberration.
They said, ‘By God, you persist in your inveterate error.’
'By Allah' they said, 'this is but your old illusion'
His people said, \"By God, you are still making the same old error\".
They said: By Allah, you are most surely in your old error.
They said, \"By God, you still persist in your illusions!\"
They said: \"By Allah! truly thou art in thine old wandering mind.\"
فَلَمَّآ أَن جَآءَ ٱلْبَشِيرُ أَلْقَىٰهُ عَلَىٰ وَجْهِهِۦ فَٱرْتَدَّ بَصِيرًۭا ۖ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّىٓ أَعْلَمُ مِنَ ٱللَّهِ مَا لَا تَعْلَمُونَ ﴿٩٦﴾
And when the bearer of good tidings arrived, he cast it over his face, and he returned [once again] seeing. He said, \"Did I not tell you that I know from Allah that which you do not know?\"
Falamma an jaa albasheeru alqahu AAala wajhihi fairtadda baseeran qala alam aqul lakum innee aAAlamu mina Allahi ma la taAAlamoona
Then, as the harbinger of happy news arrived and put the garment over his face his eyesight was restored. He said: \"Did I not tell you? I know from God what you do not know.\"
Then when the bearer of glad tidings came, he laid the shirt on his face, he therefore immediately regained his eyesight*; he said, “Was I not telling you? I know the great traits of Allah which you do not know!” (This was a miracle that took place by applying Prophet Yusuf’s shirt.)
But when the bearer of good tidings came to him, and laid it on his face, forthwith he saw once again. He said, 'Did I not tell you I know from God that you know not?'
Then, when the bringer of the glad tidings came, he cast it upon his face and he became clear-sighted. He said: said I not unto you, verily I know from Allah that which ye know not.
Then, when the bearer of the glad tidings arrived, he cast it (the shirt) over his face, and he became clear-sighted. He said: \"Did I not say to you, 'I know from Allah that which you know not.
Then, when the bearer of good news arrived, he laid it over his face, and he regained his sight. He said, “Did I not say to you that I know from God what you do not know?”
And when the bearer of good news came he threw Joseph's shirt over Jacob's face, whereupon he regained his sight, and said: \"Did I not tell you that I 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?
When the bearer of good news arrived, he cast it on his face, and he regained his sight. He said, ‘Did I not tell you, ‘‘I know from Allah what you do not know?’’ ’
And when the bearer of glad tidings arrived, he laid Joseph's shirt over him, and he saw once again. He said: 'Did I not tell you that I know from Allah what you do not know'
When someone brought him the glad news, Joseph's shirt was placed on his face and his eye-sight was restored, he said, \"Did I not tell you that I know about God that which you do not know?\"
So when the bearer of good news came he cast it on his face, so forthwith he regained his sight. He said: Did I not say to you that I know from Allah what you do not know?
But when the bearer of the good news arrived and cast the shirt on Jacob's face, his eyesight returned and he said, \"Did I not tell you that I know from God what you do not know?\"
Then when the bearer of the good news came, He cast (the shirt) over his face, and he forthwith regained clear sight. He said: \"Did I not say to you, 'I know from Allah that which ye know not?'\"
قَالُوا۟ يَٰٓأَبَانَا ٱسْتَغْفِرْ لَنَا ذُنُوبَنَآ إِنَّا كُنَّا خَٰطِـِٔينَ ﴿٩٧﴾
They said, \"O our father, ask for us forgiveness of our sins; indeed, we have been sinners.\"
Qaloo ya abana istaghfir lana thunoobana inna kunna khatieena
Said (the sons): \"O our father, pray for us that our sins be forgiven, for we are really sinners.\"
They said, “O our father! Seek forgiveness for our sins, for we were indeed guilty.”
They said, 'Our father, ask forgiveness of our crimes for us; for certainly we have been sinful.'
They said: our father! pray for forgiveness of our sins for us; verily we have been sinners.
They said: \"O our father! Ask forgiveness (from Allah) for our sins, indeed we have been sinners.\"
They said, “Father, pray for the forgiveness of our sins; we were indeed at fault.”
They said: \"Father! Pray for the forgiveness of our sins; we were truly guilty.\"
They said: O our father! Ask forgiveness of our sins for us, for lo! we were sinful.
They said, ‘Father! Plead [with Allah] for forgiveness of our sins! We have indeed been erring.’
His sons said: 'Father, ask forgiveness for our sins. We have indeed been sinners'
They said, \"Father, ask God to forgive our sins; we have certainly sinned\".
They said: O our father! ask forgiveness of our faults for us, surely we were sinners.
They said, \"O our father! Ask forgiveness for our sins -- we were truly in the wrong.\"
They said: \"O our father! ask for us forgiveness for our sins, for we were truly at fault.\"
قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّىٓ ۖ إِنَّهُۥ هُوَ ٱلْغَفُورُ ٱلرَّحِيمُ ﴿٩٨﴾
He said, \"I will ask forgiveness for you from my Lord. Indeed, it is He who is the Forgiving, the Merciful.\"
Qala sawfa astaghfiru lakum rabbee innahu huwa alghafooru alrraheemu
\"I will ask my Lord to forgive you,\" he replied, \"for He is forgiving and kind.\"
He said, “I shall soon seek forgiveness for you from my Lord; indeed He only is the Oft Forgiving, the Most Merciful.”
He said, 'Assuredly I will ask my Lord to forgive you; He is the All-forgiving, the All-compassionate.'
He said: presently I shall pray for forgiveness for you of my Lord; verily He! only He is the Forgiving, the Merciful.
He said: \"I will ask my Lord for forgiveness for you, verily He! Only He is the Oft-Forgiving, the Most Merciful.\"
He said, “I will ask my Lord to forgive you. He is the Forgiver, the Most Merciful.”
He said: \"I shall pray to my Lord for your forgiveness, for He, and indeed He alone, is Ever 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 plead with my Lord to forgive you; indeed He is the All-forgiving, the All-merciful.’
He said: 'I shall ask my Lord to forgive you. He is Forgiving, the Most Merciful'
He said, \"I shall ask my Lord to forgive you; He is All-forgiving and All-merciful.\"
He said: I will ask for you forgiveness from my Lord; surely He is the Forgiving, the Merciful.
He said, \"I shall certainly ask my Lord to forgive you. Surely, He is the Most Forgiving and Merciful.\"
He said: \"Soon will I ask my Lord for forgiveness for you: for he is indeed Oft-Forgiving, Most Merciful.\"
فَلَمَّا دَخَلُوا۟ عَلَىٰ يُوسُفَ ءَاوَىٰٓ إِلَيْهِ أَبَوَيْهِ وَقَالَ ٱدْخُلُوا۟ مِصْرَ إِن شَآءَ ٱللَّهُ ءَامِنِينَ ﴿٩٩﴾
And when they entered upon Joseph, he took his parents to himself and said, \"Enter Egypt, Allah willing, safe [and secure].\"
Falamma dakhaloo AAala yoosufa awa ilayhi abawayhi waqala odkhuloo misra in shaa Allahu amineena
When they went back to Joseph he gave his father and mother a place of honour, and said: \"Enter Egypt in peace by the will of God.\"
So when they all reached in Yusuf’s company, he kept his parents close to him, and said, “Enter Egypt, if Allah wills, in safety.”
So, when they entered unto Joseph, he took his father and mother into his arms saying, 'Enter you into Egypt, if God will, in security.'
Then when they entered unto Yusuf, he betook his parents unto himself. and said: enter Misr, if Allah will, in security.
Then, when they entered unto Yusuf (Joseph), he betook his parents to himself and said: \"Enter Egypt, if Allah wills, in security.\"
Then, when they entered into the presence of Joseph, he embraced his parents, and said, “Enter Egypt, God willing, safe and secure.”
And when they went to Joseph, he took his parents aside and said (to the members of his family): \"Enter the city now, and if Allah wills, you shall be secure.\"
And when they came in before Joseph, he took his parents unto him, and said: Come into Egypt safe, if Allah will!
When they entered into the presence of Joseph, he set his parents close to himself, and said, ‘Welcome to Egypt, in safety, God willing!’
And when they entered before Joseph, he took his father and mother into his arms and said: 'Welcome to Egypt, safe, if Allah wills'
When they all came to Joseph, he welcomed his parents and said, \"Enter the town in peace, if God wants it to be so.\"
Then when they came in to Yusuf, he took his parents to lodge with him and said: Enter safe into Egypt, if Allah please.
Then, when they presented themselves before Joseph, he drew his parents to him and said, \"Welcome to Egypt, in safety, if God wills!\"
Then when they entered the presence of Joseph, he provided a home for his parents with himself, and said: \"Enter ye Egypt (all) in safety if it please Allah.\"
وَرَفَعَ أَبَوَيْهِ عَلَى ٱلْعَرْشِ وَخَرُّوا۟ لَهُۥ سُجَّدًۭا ۖ وَقَالَ يَٰٓأَبَتِ هَٰذَا تَأْوِيلُ رُءْيَٰىَ مِن قَبْلُ قَدْ جَعَلَهَا رَبِّى حَقًّۭا ۖ وَقَدْ أَحْسَنَ بِىٓ إِذْ أَخْرَجَنِى مِنَ ٱلسِّجْنِ وَجَآءَ بِكُم مِّنَ ٱلْبَدْوِ مِنۢ بَعْدِ أَن نَّزَغَ ٱلشَّيْطَٰنُ بَيْنِى وَبَيْنَ إِخْوَتِىٓ ۚ إِنَّ رَبِّى لَطِيفٌۭ لِّمَا يَشَآءُ ۚ إِنَّهُۥ هُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ ﴿١٠٠﴾
And he raised his parents upon the throne, and they bowed to him in prostration. And he said, \"O my father, this is the explanation of my vision of before. My Lord has made it reality. And He was certainly good to me when He took me out of prison and brought you [here] from bedouin life after Satan had induced [estrangement] between me and my brothers. Indeed, my Lord is Subtle in what He wills. Indeed, it is He who is the Knowing, the Wise.
WarafaAAa abawayhi AAala alAAarshi wakharroo lahu sujjadan waqala ya abati hatha taweelu ruyaya min qablu qad jaAAalaha rabbee haqqan waqad ahsana bee ith akhrajanee mina alssijni wajaa bikum mina albadwi min baAAdi an nazagha alshshaytanu baynee wabayna ikhwatee inna rabbee lateefun lima yashao innahu huwa alAAaleemu alhakeemu
He seated his parents by his side on the throne; and they fell down before him in homage. \"O my father,\" said Joseph, \"this is the meaning of my earlier dream. My Lord has made it come true. He was gracious in getting me out of the prison, and bringing you out of the desert to me after the discord created by Satan between me and my brothers, for my Lord is gracious to whomsoever He please. He is indeed all-knowing and all-wise.
And he seated his parents on the throne, and they all prostrated before him; and Yusuf said, “O my father! This is the interpretation of my former dream; my Lord has made it true; and indeed He has bestowed favour upon me, when He brought me out of prison and brought you all from the village, after Satan had created a resentment between me and my brothers; indeed my Lord may make easy whatever He wills; undoubtedly He is the All Knowing, the Wise.”
And he lifted his father and mother upon the throne; and the others fell down prostrate before him. 'See, father,' he said, 'this is the interpretation of my vision of long ago; my Lord has made it true. He was good to me when He brought me forth from the prison, and again when He brought you out of the desert, after that Satan set at variance me and my brethren. My Lord is gentle to what He will; He is the All-knowing, the All-wise.
And he raised his parents to the throne, and they fell down before him prostrate, And he said: O my father! this is the interpretation of my vision aforetime; My Lord hath now made it come true; and surely He did well by me when he took me forth from the prison, and hath brought you from the desert after the Satan had stirred strife between me and my brethren; verily my Lord is subtilel Unto whomsoever He will. Verily He! only He, is the Knowing, the Wise.
And he raised his parents to the throne and they fell down before him prostrate. And he said: \"O my father! This is the interpretation of my dream aforetime! My Lord has made it come true! He was indeed good to me, when He took me out of the prison, and brought you (all here) out of the bedouin-life, after Shaitan (Satan) had sown enmity between me and my brothers. Certainly, my Lord is the Most Courteous and Kind unto whom He will. Truly He! Only He is the All-Knowing, the All-Wise.
And he elevated his parents on the throne, and they fell prostrate before him. He said, “Father, this is the fulfillment of my vision of long ago. My Lord has made it come true. He has blessed me, when he released me from prison, and brought you out of the wilderness, after the devil had sown conflict between me and my brothers. My Lord is Most Kind towards whomever He wills. He is the All-knowing, the Most Wise.”
And after they had entered the city, Joseph raised his parents to the throne beside himself, and they (involuntarily) bowed in prostration before him. Joseph said: \"Father! This is the fulfilment of the vision I had before - one that My Lord has caused to come true. He was kind to me when He rescued me from the prison, and brought you from the desert after Satan had stirred discord between me and my brothers. Certainly my Lord is Subtle in the fulfilment of His will; He is 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 seated his parents high upon the throne, and they fell down prostrate before him. He said, ‘Father! This is the fulfillment of my dream of long ago, which my Lord has made come true. He was certainly gracious to me when He brought me out of the prison and brought you over from the desert after that Satan had incited ill feeling between me and my brothers. Indeed my Lord is all-attentive in bringing about what He wishes. Indeed He is the All-knowing, the All-wise.’
He lifted his parents to the throne, and (the others) bowed before him. Joseph said to his father: 'This is the meaning of my vision of long ago, my Lord has verified it. He has been gracious to me. He brought me out of prison and brought you out of the desert after satan had corrupted (the relationship) between me and my brothers. My Lord is Gentle to whom He will. He alone is the Knower, the Wise.
He raised his parents on the throne and they prostrated themselves before him (Joseph). He said, \"This is the meaning of my dream which God has made come true. He has granted me many favors. He set me free from prison and brought you to me from the desert after having ended the enmity which satan sowed between my brothers and I. My Lord is certainly kind to whomever He wants. It is He who is All-forgiving and All-wise.
And he raised his parents upon the throne and they fell down in prostration before him, and he said: O my father! this is the significance of my vision of old; my Lord has indeed made it to be true; and He was indeed kind to me when He brought me forth from the prison and brought you from the desert after the Shaitan had sown dissensions between me and my brothers, surely my Lord is benignant to whom He pleases; surely He is the Knowing, the Wise.
He helped his parents to a couch and they all fell down on their knees before him. He said, \"My father, this is the interpretation of my dream. My Lord has made it come true! He was kind to me when He let me out of prison and brought you from the desert after Satan had brought about discord between me and my brethren. My Lord is the best planner in achieving what He will; He is All Knowing, and Truly Wise.\"
And he raised his parents high on the throne (of dignity), and they fell down in prostration, (all) before him. He said: \"O my father! this is the fulfilment of my vision of old! Allah hath made it come true! He was indeed good to me when He took me out of prison and brought you (all here) out of the desert, (even) after Satan had sown enmity between me and my brothers. Verily my Lord understandeth best the mysteries of all that He planneth to do, for verily He is full of knowledge and wisdom.
۞ رَبِّ قَدْ ءَاتَيْتَنِى مِنَ ٱلْمُلْكِ وَعَلَّمْتَنِى مِن تَأْوِيلِ ٱلْأَحَادِيثِ ۚ فَاطِرَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ أَنتَ وَلِىِّۦ فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ ۖ تَوَفَّنِى مُسْلِمًۭا وَأَلْحِقْنِى بِٱلصَّٰلِحِينَ ﴿١٠١﴾
My Lord, You have given me [something] of sovereignty and taught me of the interpretation of dreams. Creator of the heavens and earth, You are my protector in this world and in the Hereafter. Cause me to die a Muslim and join me with the righteous.\"
Rabbi qad ataytanee mina almulki waAAallamtanee min taweeli alahadeethi fatira alssamawati waalardi anta waliyyee fee alddunya waalakhirati tawaffanee musliman waalhiqnee bialssaliheena
O my Lord, you have given me dominion and taught me the interpretation of dreams; O Creator of the heavens and the earth, You alone are my saviour in this world and the world to come; let me die submitting to You, and place me among the upright.\"
“O my Lord! you have given me a kingdom* and have taught me how to interpret some events; O Creator of the heavens and the earth – you are my Supporter in the world and in the Hereafter; cause me to die as a Muslim, and unite me with those who deserve Your proximity.” (* Prophethood and the rule over Egypt. Prophet Yusuf said this prayer while his death approached him.)
O my Lord, Thou hast given me to rule, and Thou hast taught me the interpretation of tales. O Thou, the Originator of the heavens and earth, Thou art my Protector in this world and the next. O receive me to Thee in true submission, and join me with the righteous.'
O My Lord! Thou hast given me of the dominion, and hast taught me of the interpretation of discourses, Creator of the heavens and the earth! Thou art my Patron in the world and the Hereafter. Make me to die a Muslim, and join me with the righteous.
\"My Lord! You have indeed bestowed on me of the sovereignty, and taught me the interpretation of dreams; The (only) Creator of the heavens and the earth! You are my Wali (Protector, Helper, Supporter, Guardian, etc.) in this world and in the Hereafter, cause me to die as a Muslim (the one submitting to Your Will), and join me with the righteous.\"
“My Lord, You have given me some authority, and taught me some interpretation of events. Initiator of the heavens and the earth; You are my Protector in this life and in the Hereafter. Receive my soul in submission, and unite me with the righteous.”
My Lord! You have bestowed dominion upon me and have taught me to comprehend the depths of things. O Creator of heavens and earth! You are my Guardian in this world and in the Hereafter. Cause me to die in submission to You, and join me, in the end, 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.
‘My Lord! You have granted me a share in the kingdom, and taught me the interpretation of dreams. Originator of the heavens and earth! You are my guardian in this world and the Hereafter! Let my death be in submission [to You], and unite me with the Righteous.’
Lord, You have given me the kingdom and taught me to interpret visions. Originator of the heavens and the earth, my Guardian in this world and in the Everlasting Life. Let me die in submission (as a Muslim) and let me join the righteous'
\"My Lord, You have given me the kingdom and taught me the meaning of dreams. You are the Creator of the heavens and the earth. You are my Guardian in this world and in the life to come. Make me die as one who has submitted to the Will of God and unite me with the righteous ones.\"
My Lord! Thou hast given me of the kingdom and taught me of the interpretation of sayings: Originator of the heavens and the earth! Thou art my guardian in this world and the hereafter; make me die a muslim and join me with the good.
Then Joseph prayed, \"My Lord, You have given me power and taught me the interpretation of dreams. Creator of the heavens and the earth, You are my patron in this world and the Hereafter! Make me die in submission to You and admit me among the righteous.\"
\"O my Lord! Thou hast indeed bestowed on me some power, and taught me something of the interpretation of dreams and events,- O Thou Creator of the heavens and the earth! Thou art my Protector in this world and in the Hereafter. Take Thou my soul (at death) as one submitting to Thy will (as a Muslim), and unite me with the righteous.\"
ذَٰلِكَ مِنْ أَنۢبَآءِ ٱلْغَيْبِ نُوحِيهِ إِلَيْكَ ۖ وَمَا كُنتَ لَدَيْهِمْ إِذْ أَجْمَعُوٓا۟ أَمْرَهُمْ وَهُمْ يَمْكُرُونَ ﴿١٠٢﴾
That is from the news of the unseen which We reveal, [O Muhammad], to you. And you were not with them when they put together their plan while they conspired.
Thalika min anbai alghaybi nooheehi ilayka wama kunta ladayhim ith ajmaAAoo amrahum wahum yamkuroona
This is news of the unknown We reveal to you, for you were not present when Joseph's brothers agreed on their course of action, and devised their plot.
These are some tidings of the Hidden which We divinely reveal to you (O dear Prophet Mohammed – peace and blessings be upon him); and you were not with them when they set their task and when they were scheming.
That is of the tidings of the Unseen that We reveal to thee; thou wast not with them when they agreed upon their plan, devising.
This is of the tidings of the unseen, which We reveal unto thee; nor wast thou with them when they resolved on their affair while they were plotting.
This is of the news of the Ghaib (unseen) which We reveal by Inspiration to you (O Muhammad SAW). You were not (present) with them when they arranged their plan together, and (also, while) they were plotting.
This is news from the past that We reveal to you. You were not present with them when they plotted and agreed on a plan.
(O Muhammad), this is part of news from the Unseen that We reveal to you for you were not present with them when Joseph's brothers jointly resolved on a plot.
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.
These are accounts from the Unseen, which We reveal to you, and you were not with them when they conspired together and schemed.
That is of the news We reveal to you of the unseen. You were not present when they agreed upon their plan, scheming.
This is some of the news of the unseen which We reveal to you, (Muhammad). You were not with them when Joseph's brothers agreed on devising their evil plans.
This is of the announcements relating to the unseen (which) We reveal to you, and you were not with them when they resolved upon their affair, and they were devising plans.
These are tidings of the unseen that We reveal to you, [O Prophet], though you were not present with them when they plotted and agreed upon a plan.
Such is one of the stories of what happened unseen, which We reveal by inspiration unto thee; nor wast thou (present) with them then when they concerted their plans together in the process of weaving their plots.
وَمَآ أَكْثَرُ ٱلنَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ ﴿١٠٣﴾
And most of the people, although you strive [for it], are not believers.
Wama aktharu alnnasi walaw harasta bimumineena
Many men will not believe howsoever you wish,
And however much you long for, most men will not accept faith.
Yet, be thou ever so eager, the most part of men believe not.
And most of the people, though thou desiredest ardently, are not going to be believers.
And most of mankind will not believe even if you desire it eagerly.
But most people, for all your eagerness, are not believers.
And most of the people, howsoever you might so desire, are not going to believe.
And though thou try much, most men will not believe.
Yet most people will not have faith, however eager you should be.
Even though you are so eager, most people will not believe.
However hard you try, most people will not believe.
And most men will not believe though you desire it eagerly.
Yet most men will not become believers, no matter how eager you may be.
Yet no faith will the greater part of mankind have, however ardently thou dost desire it.
وَمَا تَسْـَٔلُهُمْ عَلَيْهِ مِنْ أَجْرٍ ۚ إِنْ هُوَ إِلَّا ذِكْرٌۭ لِّلْعَٰلَمِينَ ﴿١٠٤﴾
And you do not ask of them for it any payment. It is not except a reminder to the worlds.
Wama tasaluhum AAalayhi min ajrin in huwa illa thikrun lilAAalameena
Even though you ask no recompense (for it). It is only a warning for all mankind.
You do not ask them any fee in return for it; this is not but an advice to the entire world.
Thou askest of them no wage for it; it is nothing but a reminder unto all beings.
And thou askest them not any hire therefor; it is but an admonition unto the worlds.
And no reward you (O Muhammad SAW) ask of them (those who deny your Prophethood) for it, it (the Quran) is no less than a Reminder and an advice unto the 'Alamin (men and jinns).
You ask them no wage for it. It is only a reminder for all mankind.
You do not seek from them any recompense for your service. This is merely an admonition to all mankind.
Thou askest them no fee for it. It is naught else than a reminder unto the peoples.
You do not ask them any reward for it: it is just a reminder for all the nations.
You shall ask no wage for it. It is nothing except a reminder to all mankind.
You do not ask any reward for your preaching (of Our guidance to them). This (Quran) is a guide for the people of the world (human beings and jinn).
And you do not ask them for a reward for this; it is nothing but a reminder for all mankind.
You shall not ask them for any reward for this. It is but a reminder for all mankind.
And no reward dost thou ask of them for this: it is no less than a message for all creatures.
وَكَأَيِّن مِّنْ ءَايَةٍۢ فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ يَمُرُّونَ عَلَيْهَا وَهُمْ عَنْهَا مُعْرِضُونَ ﴿١٠٥﴾
And how many a sign within the heavens and earth do they pass over while they, therefrom, are turning away.
Wakaayyin min ayatin fee alssamawati waalardi yamurroona AAalayha wahum AAanha muAAridoona
How many a sign there is in the heavens and the earth which most men pass by and ignore,
And how many signs exist in the heavens and the earth, over which most people pass and remain unaware of them!
How many a sign there is in the heavens and in the earth that they pass by, turning away from it!
And how many a sign in the heavens and the earth they pass by, while they are averters therefrom.
And how many a sign in the heavens and the earth they pass by, while they are averse therefrom.
How many a sign in the heavens and the earth do they pass by, paying no attention to them?
How many are the signs in the heavens and the earth which people pass by without giving any heed!
How many a portent is there in the heavens and the earth which they pass by with face averted!
How many a sign there is in the heavens and the earth that they pass by while they are disregardful of it!
How many signs in the heavens and earth do they pass by and turn away from.
There is much evidence (of the existence of God) in the heavens and the earth which they see, but ignore.
And how many a sign in the heavens and the earth which they pass by, yet they turn aside from it.
And there are many signs in the heavens and the earth that they pass by and give no heed to --
And how many Signs in the heavens and the earth do they pass by? Yet they turn (their faces) away from them!
وَمَا يُؤْمِنُ أَكْثَرُهُم بِٱللَّهِ إِلَّا وَهُم مُّشْرِكُونَ ﴿١٠٦﴾
And most of them believe not in Allah except while they associate others with Him.
Wama yuminu aktharuhum biAllahi illa wahum mushrikoona
Not only do they not believe in God, but also associate others with Him.
And most of them are such that they do not believe in Allah except while ascribing partners (to Him)!
And the most part of them believe not in God, but they associate other gods with Him.
And most of them believe not in Allah except as they are associators.
And most of them believe not in Allah except that they attribute partners unto Him [i.e. they are Mushrikun -polytheists - see Verse 6:121].
And most of them do not believe in God unless they associate others.
And most of them believe in Allah only when they associate others with Him in His Divinity.
And most of them believe not in Allah except that they attribute partners (unto Him).
And most of them do not believe in Allah without ascribing partners to Him.
And most of them do not believe in Allah, but they associate others with Him.
Most of them do not believe in God; they are but pagans.
And most of them do not believe in Allah without associating others (with Him).
and most of them, even when they profess belief in God, attribute partners to Him.
And most of them believe not in Allah without associating (other as partners) with Him!
أَفَأَمِنُوٓا۟ أَن تَأْتِيَهُمْ غَٰشِيَةٌۭ مِّنْ عَذَابِ ٱللَّهِ أَوْ تَأْتِيَهُمُ ٱلسَّاعَةُ بَغْتَةًۭ وَهُمْ لَا يَشْعُرُونَ ﴿١٠٧﴾
Then do they feel secure that there will not come to them an overwhelming [aspect] of the punishment of Allah or that the Hour will not come upon them suddenly while they do not perceive?
Afaaminoo an tatiyahum ghashiyatun min AAathabi Allahi aw tatiyahumu alssaAAatu baghtatan wahum la yashAAuroona
Do they really believe that an all-embracing punishment of God will not come upon them, or the Day of Doom overtake them suddenly while they remain unaware?
Do they remain complacent over Allah’s punishment coming and surrounding them, or the Last Day coming suddenly upon them whilst they are unaware?
Do they feel secure that there shall come upon them no enveloping of the chastisement of God, or that the Hour shall not come upon them suddenly when they are unaware?
Are they secure then against this, that there may come upon them an overwhelming of Allah's torment, or that there may come upon them the Hour on a sudden while they percieve not?
Do they then feel secure from the coming against them of the covering veil of the Torment of Allah, or of the coming against them of the (Final) Hour, all of a sudden while they perceive not?
Do they feel secure that a covering of God’s punishment will not come upon them, or that the Hour will not come upon them suddenly, while they are unaware?
Do they, then, feel secure that an overwhelming chastisement shall not visit them, and the Hour shall not suddenly come upon them without their even perceiving 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 feel secure from being overtaken by a blanket punishment from Allah, or being overtaken by the Hour, suddenly, while they are unaware?
Do they feel secure that the punishment of Allah will envelop them, or that the Hour will overtake them suddenly when they are unaware?
Do they feel safe from God's overwhelming torment or of the sudden approach of the Day of Judgment while they are unaware?
Do they then feel secure that there may come to them an extensive chastisement from Allah or (that) the hour may come to them suddenly while they do not perceive?
Do they feel secure that the all-encompassing punishment of God will not come upon them, or that the Last Hour will not come upon them suddenly when they least expect it?
Do they then feel secure from the coming against them of the covering veil of the wrath of Allah,- or of the coming against them of the (final) Hour all of a sudden while they perceive not?
قُلْ هَٰذِهِۦ سَبِيلِىٓ أَدْعُوٓا۟ إِلَى ٱللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا۠ وَمَنِ ٱتَّبَعَنِى ۖ وَسُبْحَٰنَ ٱللَّهِ وَمَآ أَنَا۠ مِنَ ٱلْمُشْرِكِينَ ﴿١٠٨﴾
Say, \"This is my way; I invite to Allah with insight, I and those who follow me. And exalted is Allah; and I am not of those who associate others with Him.\"
Qul hathihi sabeelee adAAoo ila Allahi AAala baseeratin ana wamani ittabaAAanee wasubhana Allahi wama ana mina almushrikeena
Say: \"My way, and that of my followers, is to call you to God with full perception. All glory to God, I am not an idolater.\"
Proclaim, “This is my path – I call towards Allah; I, and whoever follows me, are upon perception; and Purity is to Allah – and I am not of the polytheists.”
Say: 'This is my way. I call to God with sure knowledge, I and whoever follows after me. To God be glory! And I am not among the idolaters.'
Say thou: this is my way: I call unto Allah resting upon an insight---I, and whosoever followeth me. Hallowed be Allah: and I am not of the associators.
Say (O Muhammad SAW): \"This is my way; I invite unto Allah (i.e. to the Oneness of Allah - Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allah i.e. to the Oneness of Allah - Islamic Monotheism) with sure knowledge. And Glorified and Exalted be Allah (above all that they associate as partners with Him). And I am not of the Mushrikun (polytheists, pagans, idolaters and disbelievers in the Oneness of Allah; those who worship others along with Allah or set up rivals or partners to Allah).\"
Say, “This is my way; I invite to God, based on clear knowledge—I and whoever follows me. Glory be to God; and I am not of the polytheists.”
Tell them plainly: \"This is my way: I call you to Allah, on the basis of clear perception - both I and those who follow me. Allah - Glory be to Him - is free of every imperfection. I have nothing to do with those who associate others with Allah in His Divinity.\"
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, ‘This is my way. I summon to Allah with insight—I and he who follows me. Immaculate is Allah, and I am not one of the polytheists.’
Say: 'This is my Path. I call to Allah with sure knowledge, I and my followers. Exaltations be to Allah! I am not among the idolaters'
(Muhammad), say, \"This is my way. I and all my followers invite you to God with proper understanding. God is most Glorious. I am not a pagan.\"
Say: This is my way: I call to Allah, I and those who follow me being certain, and glory be to Allah, and I am not one of the polytheists.
Say, \"This is my way; on the basis of sure knowledge, I call on you to have faith in God, I and those who follow me. God is Holy; I am not one of those who associate partners with God.\"
Say thou: \"This is my way: I do invite unto Allah,- on evidence clear as the seeing with one's eyes,- I and whoever follows me. Glory to Allah! and never will I join gods with Allah!\"
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًۭا نُّوحِىٓ إِلَيْهِم مِّنْ أَهْلِ ٱلْقُرَىٰٓ ۗ أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ ۗ وَلَدَارُ ٱلْءَاخِرَةِ خَيْرٌۭ لِّلَّذِينَ ٱتَّقَوْا۟ ۗ أَفَلَا تَعْقِلُونَ ﴿١٠٩﴾
And We sent not before you [as messengers] except men to whom We revealed from among the people of cities. So have they not traveled through the earth and observed how was the end of those before them? And the home of the Hereafter is best for those who fear Allah; then will you not reason?
Wama arsalna min qablika illa rijalan noohee ilayhim min ahli alqura afalam yaseeroo fee alardi fayanthuroo kayfa kana AAaqibatu allatheena min qablihim waladaru alakhirati khayrun lillatheena ittaqaw afala taAAqiloona
All the apostles We had sent before you were men of those regions, to whom We sent Our revelations. Have they not travelled on the earth and seen what befell the people before them? Surely the abode of the Hereafter is better for those who fear straying from the right path. Do you not understand?
And all the Noble Messengers We sent before you, were exclusively men – towards whom We sent the divine revelations, and were dwellers of townships; so have not these people travelled in the land and seen what sort of fate befell those before them? And undoubtedly the abode of the Hereafter is better for the pious; so do you not have sense?
We sent not forth any before thee, but men We revealed to of the people living in the cities. Have they not journeyed in the land? Have they not beheld how was the end of those before them?. Surely the abode of the world to come is better for those that are godfearing. What, do you not understand?
And We sent not before thee any save men unto whom We revealed from among the people of the towns. Have then they not travelled about in the land that they might observe of what wise hath been the end of those before them! And surely the abode of the, Hereafter is best for those who fear! Reflect then ye not!
And We sent not before you (as Messengers) any but men, whom We inspired from among the people of townships. Have they not travelled through the earth and seen what was the end of those who were before them? And verily, the home of the Hereafter is the best for those who fear Allah and obey Him (by abstaining from sins and evil deeds, and by performing righteous good deeds). Do you not then understand?
We did not send before you except men, whom We inspired, from the people of the towns. Have they not roamed the earth and seen the consequences for those before them? The Home of the Hereafter is better for those who are righteous. Do you not understand?
The Messengers whom We raised before you, (O Muhammad), and to whom We sent down revelations, were only human beings, and were from among those living in earthly habitations. Have these people not travelled in the earth that they may observe the end of their predecessors? Certainly the abode of the Hereafter is much better for those (who accepted the call of the Messengers and) acted in a God-fearing manner. Will you still not act with good sense?
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? -
We did not send [any apostles] before you except as men from among the people of the towns, to whom We revealed. Have they not travelled over the land so that they may observe how was the fate of those who were before them? And the abode of the Hereafter is surely better for those who are Godwary. Do you not exercise your reason?
We did not send any before you from the inhabitants of the village, but men to whom a revelation was sent. Have they not traveled in the land and seen what was the end of those before them? Better is the dwelling in the Everlasting Life for those who keep from evil. Do you not understand?
The Messengers whom We sent before you were mere men of the people of the towns. We gave them revelations. Have they (the unbelievers) not travelled sufficiently through the land to see how terrible the end was of those who lived before. The next life is, certainly, better for the pious ones. Will you not then take heed?
And We have not sent before you but men from (among) the people of the towns, to whom We sent revelations. Have they not then travelled in the land and seen what was the end of those before them? And certainly the abode of the hereafter is best for those who guard (against evil); do you not then understand?
All the messengers We sent before you [Muhammad] were human beings to whom We made revelations; they were men chosen from the people of their towns. Did they not travel across the earth and see the end of those before them? Those who are mindful of God prefer the life to come. Will you not then understand?
Nor did We send before thee (as messengers) any but men, whom we did inspire,- (men) living in human habitations. Do they not travel through the earth, and see what was the end of those before them? But the home of the hereafter is best, for those who do right. Will ye not then understand?
حَتَّىٰٓ إِذَا ٱسْتَيْـَٔسَ ٱلرُّسُلُ وَظَنُّوٓا۟ أَنَّهُمْ قَدْ كُذِبُوا۟ جَآءَهُمْ نَصْرُنَا فَنُجِّىَ مَن نَّشَآءُ ۖ وَلَا يُرَدُّ بَأْسُنَا عَنِ ٱلْقَوْمِ ٱلْمُجْرِمِينَ ﴿١١٠﴾
[They continued] until, when the messengers despaired and were certain that they had been denied, there came to them Our victory, and whoever We willed was saved. And Our punishment cannot be repelled from the people who are criminals.
Hatta itha istayasa alrrusulu wathannoo annahum qad kuthiboo jaahum nasruna fanujjiya man nashao wala yuraddu basuna AAani alqawmi almujrimeena
When the apostles despaired and thought they were made false promises, Our help arrived, and We delivered whom We pleased; but never will Our punishment be averted from the sinners.
To the extent that when the Noble Messengers lost hope from the visible means, and the people thought that they had spoken wrongly, Our help came to them – therefore whoever We willed was saved; and Our punishment is never averted from the guilty.
Till, when the Messengers despaired, deeming they were counted liars, Our help came to them and whosoever We willed was delivered. Our might will never be turned back from the people of the sinners.
Respited were they until when the apostles had despaired and imagined that they were deluded, there came unto them Our succour; then whomsoever We willed was delivered. las And Our wrath is not warded off from a people sinful.
(They were reprieved) until, when the Messengers gave up hope and thought that they were denied (by their people), then came to them Our Help, and whomsoever We willed were delivered. And Our Punishment cannot be warded off from the people who are Mujrimun (criminals, disobedients to Allah, sinners, disbelievers, polytheists).
Until, when the messengers have despaired, and thought that they were rejected, Our help came to them. We save whomever We will, and Our severity is not averted from the guilty people.
(It also happened with the earlier Messengers that for long they preached and people paid no heed) until the Messengers despaired of their people, and the people also fancied that they had been told lies (by the Messengers), then suddenly Our help came to the Messengers. And when such an occasion comes We rescue whom We will; as for the guilty, Our chastisement cannot be averted from them.
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.
When the apostles lost hope and they thought that they had been told lies, Our help came to them, and We delivered whomever We wished, and Our punishment will not be averted from the guilty lot.
And when at length Our Messengers despaired and reckoned that they would be belied, Our help came down to them, saving whom We pleased. OurMight cannot be withheld from the guilty nation.
When at last the Messengers lost all hope of achieving success in their task and thought that everyone had called them liars, We gave them victory and saved whomever We chose to save. The guilty ones can not escape Our wrath.
Until when the apostles despaired and the people became sure that they were indeed told a lie, Our help came to them and whom We pleased was delivered; and Our punishment is not averted from the guilty people.
When the messengers lost all hopes and thought that they had been told lies, Our help came to them: We saved whoever We pleased, but Our punishment will not be averted from the guilty.
(Respite will be granted) until, when the messengers give up hope (of their people) and (come to) think that they were treated as liars, there reaches them Our help, and those whom We will are delivered into safety. But never will be warded off our punishment from those who are in sin.
لَقَدْ كَانَ فِى قَصَصِهِمْ عِبْرَةٌۭ لِّأُو۟لِى ٱلْأَلْبَٰبِ ۗ مَا كَانَ حَدِيثًۭا يُفْتَرَىٰ وَلَٰكِن تَصْدِيقَ ٱلَّذِى بَيْنَ يَدَيْهِ وَتَفْصِيلَ كُلِّ شَىْءٍۢ وَهُدًۭى وَرَحْمَةًۭ لِّقَوْمٍۢ يُؤْمِنُونَ ﴿١١١﴾
There was certainly in their stories a lesson for those of understanding. Never was the Qur'an a narration invented, but a confirmation of what was before it and a detailed explanation of all things and guidance and mercy for a people who believe.
Laqad kana fee qasasihim AAibratun liolee alalbabi ma kana hadeethan yuftara walakin tasdeeqa allathee bayna yadayhi watafseela kulli shayin wahudan warahmatan liqawmin yuminoona
Verily in their accounts is a lesson for men of wisdom. This is not a fictitious tale, but a verification of earlier Books, and a clear exposition of everything, and a guidance and grace for those who believe.
Indeed in their tidings is enlightenment for the men of understanding; this (the Qur’an) is not some made up story but a confirmation of the Books before it, and a detailed explanation of all things, and a guidance and a mercy for the Muslims.
In their stories is surely a lesson to men possessed of minds; it is not a tale forged, but a confirmation of what is before it, and a distinguishing of every thing, and a guidance, and a mercy to a people who believe.
Assuredly in their stories is a lesson for men of understanding. It is not a discourse fabricated, but a confirmation of that which went before it, and a detailing of everything, and a guidance and a mercy unto a people who believe.
Indeed in their stories, there is a lesson for men of understanding. It (the Quran) is not a forged statement but a confirmation of the Allah's existing Books [the Taurat (Torah), the Injeel (Gospel) and other Scriptures of Allah] and a detailed explanation of everything and a guide and a Mercy for the people who believe.
In their stories is a lesson for those who possess intelligence. This is not a fabricated tale, but a confirmation of what came before it, and a detailed explanation of all things, and guidance, and mercy for people who believe.
Certainly in the stories of the bygone people there is a lesson for people of understanding. What is being narrated in the Qur'an is no fabrication; it is rather confirmation of the Books that preceded it, and a detailed exposition of everything, and a guidance and 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.
There is certainly a moral in their accounts for those who possess intellect. This [Quran] is not a fabricated discourse; rather, it is a confirmation of what was [revealed] before it, and an elaboration of all things, and a guidance and mercy for a people who have faith.
Indeed, in their stories is a lesson for those of understanding. This is no forged tale, rather, it is a confirmation of the previous, a distinguishing of all things, a guidance and a mercy to a nation who believe.
In their story, there is a lesson for the people of understanding. It is not a legend but a confirmation of what exists (in the Torah). It (the Quran) has details about everything. It is a guide and mercy for those who have faith.
In their histories there is certainly a lesson for men of understanding. It is not a narrative which could be forged, but a verification of what is before it and a distinct explanation of all things and a guide and a mercy to a people who believe.
In their stories there is a lesson for men of understanding. This [Quran] is no invented tale, but a confirmation of the previous [scripture] and a detailed explanation of all things as well as guidance and mercy to true believers.
There is, in their stories, instruction for men endued with understanding. It is not a tale invented, but a confirmation of what went before it,- a detailed exposition of all things, and a guide and a mercy to any such as believe.