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Compared Translations of the meaning of the Quran

 

# (12) Joseph (Yusuf)

Compared Translations of the meaning of the Quran - Sura 12
Yusuf - Joseph
Total Verses: 111


Yusuf 012:001

12:1 سورة يوسف بسم الله الرحمن الرحيم الر تلك ايات الكتاب المبين


TransliterationAlif-lam-ra tilka ayatu alkitabi almubeenu
LiteralA L R those (are) verses/evidences (of) The Book , the clear/evident .

Yusuf AliA.L.R. These are the symbols (or Verses) of the perspicuous Book.
PickthalAlif. Lam. Ra. These are verse of the Scripture that maketh plain.
Arberry Alif Lam Ra. Those are the signs of the Manifest Book.
ShakirAlif Lam Ra. These are the verses of the Book that makes (things) manifest.
SarwarAlif. Lam. Ra. These are the verses of the illustrious Book.
KhalifaA.L.R. These (letters) are proofs of this profound scripture.
Hilali/KhanAlif-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).
H/K/SaheehAlif, Lam, Ra. These are the verses of the clear Book.
MalikAlif L'am Ra. These are the verses of the Book that make things clear.[1]
QXPA.L.R. Allah, Aleem the Knower, Raheem the Merciful. These are the Messages of a Revelation clear in itself and clearly showing the Truth.
Maulana AliI, Allah, am the Seer. These are the verses of the Book that makes manifest.
Free MindsA.L.R., these are the signs of the clarifying Scripture.
Qaribullah AlifLaamRa. Those are the verses of the Clear Book.

George SaleA.L.R. These are the signs of the perspicuous book,
JM RodwellELIF. LAM. RA. These are signs of the clear Book.

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



Yusuf 012:002

12:2 انا انزلناه قرانا عربيا لعلكم تعقلون


TransliterationInna anzalnahu qur-anan AAarabiyyan laAAallakum taAAqiloona
LiteralThat We descended it an Arabic Koran , maybe/perhaps you reason/comprehend

Yusuf AliWe have sent it down as an Arabic Qur'an, in order that ye may learn wisdom.
PickthalLo! We have revealed it, a Lecture in Arabic, that ye may understand.
Arberry We have sent it down as an Arabic Koran; haply you will understand.
ShakirSurely We have revealed it-- an Arabic Quran-- that you may understand.
SarwarWe have revealed it in the Arabic language so that you (people) would understand it.
KhalifaWe have revealed it an Arabic Quran, that you may understand.
Hilali/KhanVerily, We have sent it down as an Arabic Quran in order that you may understand.
H/K/SaheehIndeed, We have sent it down as an Arabic Qurâ an that you might understand.
MalikWe have revealed this Qur’an in the Arabic language so that you may understand.[2]
QXPBehold, We have sent it down in all clarity, in the Arabic tongue, so that you might encompass it with your reason.
Maulana AliSurely We have revealed it -- an Arabic Qur’an -- that you may understand.
Free MindsWe have sent it down an Arabic Quran, perhaps you will comprehend.
Qaribullah We have sent it down, an Arabic Koran, in order that you understand.

George Salewhich We have sent down in the Arabic tongue, that peradventure ye might understand.
JM RodwellAn Arabic Koran have we sent it down, that ye might understand it.

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



Yusuf 012:003

12:3 نحن نقص عليك احسن القصص بما اوحينا اليك هذا القران وان كنت من قبله لمن الغافلين


TransliterationNahnu naqussu AAalayka ahsana alqasasi bima awhayna ilayka hatha alqur-ana wa-in kunta min qablihi lamina alghafileena
LiteralWe narrate/inform on (to) you the narration's/information's (true stories') best, with what We inspired/transmitted to you, this the Koran , and if you were from before it from (E) the ignoring/neglecting

Yusuf AliWe 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.
PickthalWe 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.
Arberry 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.
ShakirWe 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.
SarwarIn revealing this Quran to you, We tell you the best of the stories of which you were unaware.
KhalifaWe narrate to you the most accurate history through the revelation of this Quran. Before this, you were totally unaware.
Hilali/KhanWe 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).
H/K/SaheehWe relate to you, [O Muúammad], the best of stories in what We have revealed to you of this Qurâ an although you were, before it, among the unaware.
MalikWe relate to you the best of stories through this Qur’an by Our revelation to you (O Muhammad), though before this you were one of those who did not know.[3]
QXPWe reveal this Qur'an to you (O Prophet), and explain it in the best possible way, seeing that before this you were indeed unaware of what Revelation is.
Maulana AliWe narrate to thee the best of narratives, in that We have revealed to thee this Qur’an, though before this thou wast of those unaware.
Free MindsWe relate to you the best stories through what We have inspired to you in this Quran; and before it you were of those who were unaware.
Qaribullah In the sending down of this Koran, We will narrate to you (Prophet Muhammad) the best of narratives, of which you were previously unaware.

George SaleWe relate unto thee a most excellent history, by revealing unto thee this Koran, whereas thou wast before one of the negligent.
JM RodwellIn revealing to thee this Koran, one of the most beautiful of narratives will we narrate to thee, of which thou hast hitherto been regardless.

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



Yusuf 012:004

12:4 اذ قال يوسف لابيه يا ابت اني رايت احد عشر كوكبا والشمس والقمر رايتهم لي ساجدين


TransliterationIth qala yoosufu li-abeehi ya abati innee raaytu ahada AAashara kawkaban waalshshamsa waalqamara raaytuhum lee sajideena
LiteralWhen Joseph said to his father: You my father that I, I saw eleven planet(s)/star(s) and the sun and the moon, I saw/them to me prostrating."

Yusuf AliBehold! 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!"
PickthalWhen 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.
Arberry When Joseph said to his father, 'Father, I saw eleven stars, and the sun and the moon; I saw them bowing down before me.'
ShakirWhen 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.
SarwarWhen Joseph said, "Father, in my dream I saw eleven stars, the sun and the moon prostrating before me,"
KhalifaRecall that Joseph said to his father, "O my father, I saw eleven planets, and the sun, and the moon; I saw them prostrating before me."
Hilali/Khan(Remember) when Yoosuf (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."
H/K/Saheeh[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."
MalikThis is the narrative of that time, when Joseph said to his father: "O my father! In a dream I saw eleven stars, the sun and the moon - I saw them prostrate themselves before me!"[4]
QXPThus spoke Joseph to his father, "O My father! I saw in a dream eleven stars, and the sun, and the moon, I saw them prone themselves unto me!"
Maulana AliWhen Joseph said to his father: O my father, I saw eleven stars and the sun and the moon -- I saw them making obeisance to me.
Free MindsWhen Joseph said to his father: "My father, I have seen eleven planets and the sun and the moon, I saw them submitting to me."
Qaribullah When Joseph said to his father: 'Father, I saw eleven planets, and the sun and the moon; I saw them prostrating themselves before me. '

George SaleWhen Joseph said unto his father, O my father, verily I saw in my dream eleven stars, and the sun and the moon; I saw them make obeisance unto me.
JM RodwellWhen Joseph said to his Father, "O my Father! verily I beheld eleven stars and the sun and the moon-beheld them make obeisance to me!"

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



Yusuf 012:005

12:5 قال يابني لاتقصص رءياك على اخوتك فيكيدوا لك كيدا ان الشيطان للانسان عدو مبين


TransliterationQala ya bunayya la taqsus ru/yaka AAala ikhwatika fayakeedoo laka kaydan inna alshshaytana lil-insani AAaduwwun mubeenun
LiteralYou, my son, do not relay/inform your dream on (to) your brothers, so they conspire/plot to you a plot/conspiracy , that the devil (is) to the human/mankind a clean/evident enemy.

Yusuf AliSaid (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!
PickthalHe 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.
Arberry 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.
ShakirHe 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.
Sarwarhis father said, "My son, do not tell your dream to your brothers lest they plot against you; satan is the sworn enemy of man.
KhalifaHe said, "My son, do not tell your brothers about your dream, lest they plot and scheme against you. Surely, the devil is man's worst enemy.
Hilali/KhanHe (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!
H/K/SaheehHe 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.
MalikHe replied: "My dear little son! Do not say any thing about this dream to your brothers, lest they plot an evil scheme against you; for Satan is an open enemy to human beings.[5]
QXPJacob replied, "O My dear son! Do not relate your dream to your brothers. They might, out of envy, devise a scheme against you. Verily, selfish ego is man's open enemy."
Maulana AliHe said: O my son, relate not thy dream to thy brethren, lest they devise a plan against thee. The devil indeed is an open enemy to man.
Free MindsHe said: "O my son, do not relate your vision to your brothers, or they will scheme against you. The devil is to man a clear enemy."
Qaribullah 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,

George SaleJacob said, O my child, tell not thy vision to thy brethren, lest they devise some plot against thee; for the devil is a professed enemy unto man:
JM RodwellHe said, "O my son! tell not thy vision to thy brethren, lest they plot a plot against thee: for Satan is the manifest foe of man.

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



Yusuf 012:006

12:6 وكذلك يجتبيك ربك ويعلمك من تاويل الاحاديث ويتم نعمته عليك وعلى ال يعقوب كما اتمها على ابويك من قبل ابراهيم واسحاق ان ربك عليم حكيم


TransliterationWakathalika yajtabeeka rabbuka wayuAAallimuka min ta/weeli al-ahadeethi wayutimmu niAAmatahu AAalayka waAAala ali yaAAqooba kama atammaha AAala abawayka min qablu ibraheema wa-ishaqa inna rabbaka AAaleemun hakeemun
LiteralAnd as/like that your Lord chooses/purifies you and teaches/informs you from the information's/speech's interpretation/explanation, and He completes His blessing on you, and on Jacob's family, as/like He completed it on your fathers (forefathers) before, Abraham, and Isaac, that your Lord (is) knowledgeable, wise/judicious.

Yusuf Ali"Thus will thy Lord choose thee and teach thee the interpretation of stories (and events) and perfect His favour to thee and to the posterity of Jacob - even as He perfected it to thy fathers Abraham and Isaac aforetime! for Allah is full of knowledge and wisdom."
PickthalThus 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.
Arberry 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.'
ShakirAnd 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.
SarwarThus, 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."
Khalifa"Your Lord has thus blessed you, and has given you good news through your dream. He has perfected His blessings upon you and upon the family of Jacob, as He did for your ancestors Abraham and Isaac before that. Your Lord is Omniscient, Most Wise."
Hilali/Khan"Thus will your Lord choose you and teach you the interpretation of dreams (and other things) and perfect His Favour on you and on the offspring of Yaqoob (Jacob), as He perfected it on your fathers, Ibraheem (Abraham) and Ishaque (Isaac) aforetime! Verily, your Lord is All-Knowing, All-Wise."
H/K/SaheehAnd 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."
MalikIt will happen, as you have seen in your dream, that you will be chosen by your Lord for His work. He will teach you how to interpret visions, and will perfect His favor upon you and the children of Jacob, as He perfected it upon your forefathers Abraham and Isaac before you. Surely your Lord is Knowledgeable, Wise.[6]
QXP"Your Lord will elect you and give you outstanding insight into the reality of things. He will perfect His Grace upon you, and upon the House of Jacob, as He perfected it upon your forefathers, Abraham and Isaac. Verily, your Lord is Knower, Wise."
Maulana AliAnd thus will thy Lord choose thee and teach thee the interpretation of saying, and make His favour complete to thee and to the Children of Jacob, as He made it complete before to thy fathers, Abraham and Isaac. Surely thy Lord is Knowing, Wise.
Free MindsAnd as such, your Lord has chosen you, and He teaches you the interpretation of dreams, and He completes His blessings upon you and upon the descendants of Jacob, as He completed it for your fathers before that, Abraham and Isaac. Your Lord is Knowing, Wise.
Qaribullah 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.

George SaleAnd thus, according to thy dream, shall thy Lord choose thee, and teach thee the interpretation of dark sayings, and He shall accomplish his favour upon thee and upon the family of Jacob, as He hath fomerly accomplished it upon thy fathers Abraham and Isaac; for thy Lord is knowing and wise.
JM RodwellIt is thus that thy Lord shall choose thee and will teach thee the interpretation of dark saying, and will perfect his favours on thee and on the family of Jacob, as of old he perfected it on thy fathers Abraham and Isaac; verily thy Lord is Knowing, Wise!

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



Yusuf 012:007

12:7 لقد كان في يوسف واخوته ايات للسائلين


TransliterationLaqad kana fee yoosufa wa-ikhwatihi ayatun lilssa-ileena
LiteralIn Joseph and his brothers (there) had been signs/evidences to the askers/questioners .

Yusuf AliVerily in Joseph and his brethren are signs (or symbols) for seekers (after Truth).
PickthalVerily in Joseph and his brethren are signs (of Allah's Sovereignty) for the inquiring.
Arberry (In Joseph and his brethren were signs for those who ask questions.)
ShakirCertainly in Yusuf and his brothers there are signs for the inquirers.
SarwarIn the story of Joseph and his brothers, there is evidence (of the truth) for those who seek to know.
KhalifaIn Joseph and his brothers there are lessons for the seekers.
Hilali/KhanVerily, in Yoosuf (Joseph) and his brethren, there were Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) for those who ask.
H/K/SaheehCertainly were there in Joseph and his brothers signs for those who ask,
MalikIndeed in the story of Joseph and his brothers, there are signs for inquirers.[7]
QXPIndeed, in the story of Joseph and his brothers there are messages for all with a seeking mind.
Maulana AliVerily in Joseph and his brethren there are signs for the inquirers.
Free MindsIt is thus that in Joseph and his brothers are signs for those who seek.
Qaribullah Indeed, in Joseph and his brothers there were signs for those who inquire.

George SaleSurely in the history of Joseph and his brethren there are signs of God's providence to the inquisitive;
JM RodwellNow in JOSEPH and his brethren are signs for the enquirers;

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



Yusuf 012:008

12:8 اذ قالوا ليوسف واخوه احب الى ابينا منا ونحن عصبة ان ابانا لفي ضلال مبين


TransliterationIth qaloo layoosufu waakhoohu ahabbu ila abeena minna wanahnu AAusbatun inna abana lafee dalalin mubeenin
LiteralWhen they said: "Joseph (E), and his brother, (are) more lovable/likable to our father than us, and we (are) a group/band/company, that truly our father (is) in (E) clear/evident misguidance."

Yusuf AliThey 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)!
PickthalWhen 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.
Arberry 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.
ShakirWhen 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:
SarwarJoseph'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."
KhalifaThey said, "Joseph and his brother are favored by our father, and we are in the majority. Indeed, our father is far astray.
Hilali/KhanWhen they said: "Truly, Yoosuf (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.
H/K/SaheehWhen 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.
MalikThis is how the story begins: his step brothers held a meeting and said to one another: "This Joseph and his brother (Benjamin) are loved more by our father than us, even though we are a group of ten and can help him more than them. In fact, our father is clearly mistaken.[8]
QXPNow Joseph's brothers spoke thus to one another, "Joseph and his brother, Benjamin, are dearer to our father even though we are so many. Indeed our father is in plain aberration."
Maulana AliWhen they said: Certainly Joseph and his brother are dearer to our father than we, though we are a (strong) company. Surely our father is in manifest error --
Free MindsFor they said: "Joseph and his brother are more loved by our father than us, while we are a numerous group. Our father is clearly misguided."
Qaribullah They said: 'Joseph and his brother are dearer to our father than ourselves, even though we are many. Truly, our father is obviously wrong.

George Salewhen they said to one another, Joseph and his brother are dearer to our father than we, who are the greater number: Our father certainly maketh a wrong judgement.
JM RodwellWhen they said, "Surely better loved by our Father, than we, who are more in number, is Joseph and his brother; verily, our father hath clearly erred.

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



Yusuf 012:009

12:9 اقتلوا يوسف او اطرحوه ارضا يخل لك وجه ابيكم وتكونوا من بعده قوما صالحين


TransliterationOqtuloo yoosufa awi itrahoohu ardan yakhlu lakum wajhu abeekum watakoonoo min baAAdihi qawman saliheena
LiteralKill/fight Joseph or throw him/cast him away (to) a land , your father's face becomes free/alone for you, and you be from after it a correct/righteous nation.

Yusuf Ali"Slay ye Joseph or cast him out to some (unknown) land, that so the favour of your father may be given to you alone: (there will be time enough) for you to be righteous after that!"
Pickthal(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.
Arberry 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.'
ShakirSlay 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.
SarwarSome 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".
Khalifa"Let us kill Joseph, or banish him, that you may get some attention from your father. Afterwards, you can be righteous people."
Hilali/Khan"Kill Yoosuf (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)."
H/K/SaheehKill 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."
MalikLet us kill Joseph or throw him out to some far-off land so that the attention of our father turns exclusively towards us, after that, we may again become righteous people!"[9]
QXPOne of them proposed, "Let us slay Joseph or leave him in a distant land. Then your father's favor will be all for you, and your affairs will be adjusted right for you."
Maulana AliSlay Joseph or banish him to some (other) land, so that your father’s regard may be exclusively for you, and after that you may be a righteous people.
Free Minds"Kill Joseph or cast him in the land, then your father's favour will be all yours, and after that you will be an upright people."
Qaribullah (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. '

George SaleWherefore slay Joseph, or drive him into some distant or desert part of the earth, and the face of your father shall be cleared towards you; and ye shall afterwards be people of integrity.
JM RodwellSlay ye Joseph! or drive him to some other land, and on you alone shall your father's face be set! and after this, ye shall live as upright persons."

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



Yusuf 012:010

12:10 قال قائل منهم لاتقتلوا يوسف والقوه في غيابت الجب يلتقطه بعض السيارة ان كنتم فاعلين


TransliterationQala qa-ilun minhum la taqtuloo yoosufa waalqoohu fee ghayabati aljubbi yaltaqithu baAAdu alssayyarati in kuntum faAAileena
LiteralA speaker from them said: "Do not kill/fight Joseph, and (but) throw him/throw him away in the well's/deep well's low hidden area/grave, some (of) the caravan unintentionally finds and picks him up, if you were making/doing."

Yusuf AliSaid 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."
PickthalOne 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.
Arberry 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.'
ShakirA 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.
SarwarOne 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."
KhalifaOne of them said, "Do not kill Joseph; let us throw him into the abyss of the well. Perhaps some caravan can pick him up, if this is what you decide to do."
Hilali/KhanOne from among them said: "Kill not Yoosuf (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."
H/K/SaheehSaid 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]."
MalikAt this one of them said: "Do not kill Joseph, but if you must, throw him into some dark well, so that he may be picked up by some passing by caravan."[10]
QXPAnother of them suggested, "Do not slay Joseph. Rather, if you must do something, cast him into a deep well, and some caravan may pick him up."
Maulana AliA speaker among them said: Slay not Joseph, but, if you are going to do anything, cast him down to the bottom of the well. Some of the travellers may pick him up.
Free MindsOne amongst them said: "Do not kill Joseph, but if you are going to do anything, then cast him into the bottom of the well, so that anyone traveling by will pick him up."
Qaribullah 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. '

George SaleOne of them spoke and said; slay not Joseph, but throw him to the bottom of the well; and some travellers will take him up, if ye do this.
JM RodwellOne of them said, "Slay not Joseph, but cast him down to the bottom of the well: if ye do so, some wayfarers will take him up."

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



Yusuf 012:011

12:11 قالوا ياابانا مالك لاتامنا على يوسف وانا له لناصحون


TransliterationArsilhu maAAana ghadan yartaAA wayalAAab wa-inna lahu lahafithoona
LiteralThey said: "You, our father, why for you (that) you do not trust/entrust us on Joseph, and that we (are) to him faithful/sincere (E)?"

Yusuf AliThey said: "O our father! why dost thou not trust us with Joseph,- seeing we are indeed his sincere well-wishers?
PickthalThey said: O our father! Why wilt thou not trust us with Joseph, when lo! we are good friends to him?
Arberry They said, 'Father, what ails thee, that thou trustest us not with Joseph? Surely we are his sincere well-wishers.
ShakirThey 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:
SarwarThen they asked their father, "Why do you not trust us with Joseph? We are his well-wishers.
KhalifaThey said, "Our father, why do you not trust us with Joseph? We will take good care of him.
Hilali/KhanThey said: "O our father! Why do you not trust us with Yoosuf (Joseph), - when we are indeed his well-wishers?"
H/K/SaheehThey said, "O our father, why do you not entrust us with Joseph while indeed, we are to him sincere counselors?
MalikAfter this meeting, they asked their father: "O our father! Why is it that you do not trust us with Joseph, though we are his sincere well-wishers?[11]
QXPThey said, "O Our father! Why don't you trust us with Joseph when we are good friends to him?"
Maulana AliThey said: O our father, why dost thou not trust us with Joseph, and surely we are his sincere well-wishers?
Free MindsThey said: "Our father, why do you not trust us with Joseph, we are to him well wishers."
Qaribullah They said: 'Father, what is the matter with you, do you not trust us with Joseph? Indeed, we are sincere advisors.

George SaleThey said, unto Jacob, O father, why dost thou not intrust Joseph with us, since we are sincere well-wishers unto him?
JM RodwellThey said, "O our Father! why dost thou not entrust us with Joseph? indeed we mean him well.

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



Yusuf 012:012

12:12 ارسله معنا غدا يرتع ويلعب وانا له لحافظون


TransliterationQala innee layahzununee an thathhaboo bihi waakhafu an ya/kulahu alththi/bu waantum AAanhu ghafiloona
LiteralSend him with us tomorrow (in the) future, he eats, drinks and plays and he plays/amuses , and that we are for him protectors/safe keepers (E).

Yusuf Ali"Send him with us tomorrow to enjoy himself and play, and we shall take every care of him."
PickthalSend him with us to-morrow that he may enjoy himself and play. And lo! we shall take good care of him.
Arberry Send him forth with us tomorrow, to frolic and play; surely we shall be watching over him.'
ShakirSend him with us tomorrow that he may enjoy himself and sport, and surely we will guard him well.
SarwarSend him with us tomorrow to play with us and enjoy himself. We shall carefully protect him".
Khalifa"Send him with us tomorrow to run and play. We will protect him."
Hilali/Khan"Send him with us tomorrow to enjoy himself and play, and verily, we will take care of him."
H/K/SaheehSend him with us tomorrow that he may eat well and play. And indeed, we will be his guardians.
MalikSend him with us tomorrow, that he may play and enjoy himself. We shall take good care of him."[12]
QXP"Send him with us tomorrow that he may enjoy himself and play. We will take good care of him."
Maulana AliSend him with us to-morrow that he may enjoy himself and play, and we shall surely guard him well.
Free Minds"Send him with us tomorrow to enjoy and play, and we will take care of him."
Qaribullah Send him with us tomorrow to frolic and play. We will look after him. '

George SaleSend him with us to morrow, into the field, that he may divert himself, and sport, and we will be his guardians.
JM RodwellSend him with us to-morrow that he may enjoy himself and sport: we will surely keep him safely."

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



Yusuf 012:013

12:13 قال اني ليحزنني ان تذهبوا به واخاف ان ياكله الذئب وانتم عنه غافلون


TransliterationQala innee layahzununee an thathhaboo bihi waakhafu an ya/kulahu alththi/bu waantum AAanhu ghafiloona
LiteralHe said: "That I (it) saddens me (E) that you go away with him, and I fear that the wolf eats him, and (while) you are from him ignoring/neglecting/disregarding."

Yusuf Ali(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."
PickthalHe 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.
Arberry 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.'
ShakirHe 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.
SarwarJacob replied, "I shall be grieved if you take him with you; I fear that some wild-beast will harm him in your absence."
KhalifaHe said, "I worry lest you go away with him, then the wolf may devour him while you are not watching him."
Hilali/KhanHe (Yaqoob (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."
H/K/Saheeh[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."
MalikTheir father said: "I will be worried if you take him away, for I fear lest a wolf should eat him up while you are off your guard ."[13]
QXPJacob said, "I worry that you take him with you to the wild and some wolf devours him when you are distracted."
Maulana AliHe said: Indeed it grieves me that you should take him away and I fear lest the wolf devour him, while you are heedless of him.
Free MindsHe said: "It saddens me that you should take him, and I fear that the wolf would eat him if you would be absent of him."
Qaribullah 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. '

George SaleJacob answered, it grieveth me that ye take him away; and I fear lest the wolf devour him, while ye are negligent of him.
JM RodwellHe said, "Verily, your taking him away will grieve me; and I fear lest while ye are heedless of him the wolf devour him."

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



Yusuf 012:014

12:14 قالوا لئن اكله الذئب ونحن عصبة انا اذا لخاسرون


TransliterationQaloo la-in akalahu alththi/bu wanahnu AAusbatun inna ithan lakhasiroona
LiteralThey said: "If (E) the wolf ate him, and we are a group/band/company, that we are then losers (E)."

Yusuf AliThey said: "If the wolf were to devour him while we are (so large) a party, then should we indeed (first) have perished ourselves!"
PickthalThey said: If the wolf should devour him when we are (so strong) a band, then surely we should have already perished.
Arberry They said, 'If the wolf eats him, and we a band, then are we losers!'
ShakirThey said: Surely if the wolf should devour him notwithstanding that we are a (strong) company, we should then certainly be losers.
SarwarThey 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!"
KhalifaThey said, "Indeed, if the wolf devours him, with so many of us around, then we are really losers."
Hilali/KhanThey said: "If a wolf devours him, while we are Usbah (a strong group) (to guard him), then surely, we are the losers."
H/K/SaheehThey said, " If a wolf should eat him while we are a [strong] clan, indeed, we would then be losers."
MalikThey said: "If a wolf could eat him despite our number, then surely we would be worthless people!"[14]
QXPThey said, "If a wolf devours him in the strong presence (of the ten) of us, will our lives be worth living?"
Maulana AliThey said: If the wolf should devour him, while we are a (strong) company, we should then certainly be losers.
Free MindsThey said: "If the wolf eats him, while we are a numerous group, then we are the losers."
Qaribullah They said: 'We are many, if a wolf devours him, then we are losers! '

George SaleThey said, surely if the wolf devour him, when there are so many of us, we shall be weak indeed.
JM RodwellThey said, "Surely if the wolf devour him, and we so many, we must in that case be weak indeed."

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



Yusuf 012:015

12:15 فلما ذهبوا به واجمعوا ان يجعلوه في غيابت الجب واوحينا اليه لتنبئنهم بامرهم هذا وهم لايشعرون


TransliterationFalamma thahaboo bihi waajmaAAoo an yajAAaloohu fee ghayabati aljubbi waawhayna ilayhi latunabi-annahum bi-amrihim hatha wahum la yashAAuroona
LiteralSo when they went/went away with him, and they all unanimously agreed that they put him in the well's/deep well's low hidden area/grave, and We inspired/transmitted to him: "You will inform them (E) with their matter/affair, this, and (while) they are not feeling/knowing/sensing."

Yusuf AliSo 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'
PickthalThen, 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.
Arberry 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.'
ShakirSo 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.
SarwarWhen 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.
KhalifaWhen they went away with him, and unanimously decided to throw him into the abyss of the well, we inspired him: "Some day, you will tell them about all this, while they have no idea."
Hilali/KhanSo, 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."
H/K/SaheehSo 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]."
MalikWhen after such persistence they were able to take him away, they resolved to throw him into a dark well. We revealed this (to Joseph) : "A time will come when you will admonish them about this act of theirs, now they do not perceive its consequences."[15]
QXPUnanimous in their decision, they led Joseph to cast him into a deep well. When they were placing Joseph in the well, We revealed to him that he would remain secure, and one day he would tell his brothers about what they did. We also revealed to him that it would be a mystery to them as to how Joseph was saved!
Maulana AliSo when they took him away and agreed to put him down at the bottom of the pit, We revealed to him: Thou wilt certainly inform them of this affair of theirs while they perceive not.
Free MindsSo, when they went with him they had agreed to place him at the bottom of the well. And We inspired to him: "You will inform them of this act of theirs while they will not expect it."
Qaribullah 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). '

George SaleAnd when they had carried him with them, and agreed to set him at the bottom of the well, they executed their design: And We sent a revelation unto him, saying, thou shalt hereafter declare this their action unto them; and they shall not perceive thee to be Joseph.
JM RodwellAnd when they went away with him they agreed to place him at the bottom of the well. And We revealed to him, "Thou wilt yet tell them of this their deed, when they shall not know thee."

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



Yusuf 012:016

12:16 وجاؤوا اباهم عشاء يبكون


TransliterationWajaoo abahum AAishaan yabkoona
LiteralAnd they came (to) their father (at) evening/first darkness/dinnertime weeping .

Yusuf AliThen they came to their father in the early part of the night, weeping.
PickthalAnd they came weeping to their father in the evening.
Arberry And they came to their father in the evening, and they were weeping.
ShakirAnd they came to their father at nightfall, weeping.
SarwarIn the evening they returned to their father weeping
KhalifaThey came back to their father in the evening, weeping.
Hilali/KhanAnd they came to their father in the early part of the night weeping.
H/K/SaheehAnd they came to their father at night, weeping.
MalikAt nightfall they return to their father, weeping.[16]
QXPAfter carrying out their plan they came to their father at night weeping.
Maulana AliAnd they came to the father at nightfall, weeping.
Free MindsAnd they came to their father evening time crying.
Qaribullah At nightfall, they returned weeping to their father.

George SaleAnd they came to their father at even, weeping,
JM RodwellAnd they came at nightfall to their father weeping.

AsadAnd at nightfall they came to their father, weeping,



Yusuf 012:017

12:17 قالوا ياابانا انا ذهبنا نستبق وتركنا يوسف عند متاعنا فاكله الذئب وماانت بمؤمن لنا ولو كنا صادقين


TransliterationQaloo ya abana inna thahabna nastabiqu watarakna yoosufa AAinda mataAAina faakalahu alththi/bu wama anta bimu/minin lana walaw kunna sadiqeena
LiteralThey said: "You our father, that we went/went away racing and we left Joseph at ourbelongings/effects/goods, so the wolf ate him, and you are not with believing to us, and even if we were truthful."

Yusuf AliThey 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."
PickthalSaying: 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.
Arberry 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.'
ShakirThey 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.
Sarwarand 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".
KhalifaThey said, "Our father, we went racing with each other, leaving Joseph with our equipment, and the wolf devoured him. You will never believe us, even if we were telling the truth."
Hilali/KhanThey said:"O our father! We went racing with one another, and left Yoosuf (Joseph) by our belongings and a wolf devoured him; but you will never believe us even when we speak the truth."
H/K/SaheehThey 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."
MalikThey said: "Father! We went off to compete in racing with one another, and left Joseph by our belongings, and a wolf ate him ! But you will not believe us even though we are telling the truth."[17]
QXPSaying, "O Our father! We went racing among us, and left Joseph by our belongings. A wolf did eat him up. We fear that you will not believe us even if we are telling the truth."
Maulana AliThey said: O our father, we went off racing one with another and left Joseph by our goods, so the wolf devoured him. And thou wilt not believe us, though we are truthful.
Free MindsThey said: "Our father, we went to race and left Joseph by our things, and the wolf ate him! But you would not believe us even if we are truthful."
Qaribullah 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. '

George Saleand said, father, we went and ran races with one another, and we left Joseph with our baggage, and the wolf hath devoured him; but thou wilt not believe us, although we speak the truth.
JM RodwellThey said, "O our Father! of a truth, we went to run races, and we left Joseph with our clothes, and the wolf devoured him: but thou wilt not believe us even though we speak the truth."

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



Yusuf 012:018

12:18 وجاؤوا على قميصه بدم كذب قال بل سولت لكم انفسكم امرا فصبر جميل والله المستعان على ماتصفون


TransliterationWajaoo AAala qameesihi bidamin kathibin qala bal sawwalat lakum anfusukum amran fasabrun jameelun waAllahu almustaAAanu AAala ma tasifoona
LiteralAnd they came on his shirt/dress with blood falsified , he said: "But your selves enticed/lured for you a matter/affair/order/command, so graceful patience, and God (is) the seeked help/support from on what you describe/categorize."

Yusuf AliThey 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"..
PickthalAnd 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.
Arberry 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.'
ShakirAnd 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.
SarwarThey 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."
KhalifaThey produced his shirt with fake blood on it. He said, "Indeed, you have conspired with each other to commit a certain scheme. All I can do is resort to a quiet patience. May GOD help me in the face of your conspiracy."
Hilali/KhanAnd 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."
H/K/SaheehAnd 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."
MalikAs proof they brought his shirt stained with false blood. "No!" He cried, "Your souls have tempted you to evil. I need good patience! Allah Alone can help me bear the loss you are speaking of."[18]
QXPAnd they came with false blood on his shirt. He said, "I don't believe this story; you have made it up. I will remain steadfast in the face of your conspiracy, and Allah it is Whose help is sought in the kind of misfortune you describe to me."
Maulana AliAnd they came with false blood on his shirt. He said: Nay, your souls have made a matter light for you. So patience is goodly. And Allah is He Whose help is sought against what you describe.
Free MindsAnd they came with his shirt stained in false blood. He said: "You have invented this tale yourselves. Patience is good, and God's help is sought against what you describe."
Qaribullah 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 of Allah is always there to seek against that which you describe. '

George SaleAnd they produced his inner garment stained with false blood. Jacob answered, nay, but ye your selves have contrived the thing for your own sakes: However patience is most becoming, and God's assistance is to be implored to enable me to support the misfortune which ye relate.
JM RodwellAnd they brought his shirt with false blood upon it. He said, "Nay, but yourselves have managed this affair. But patience is seemly: and the help of God is to be implored that I may bear what you tell me."

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



Yusuf 012:019

12:19 وجاءت سيارة فارسلوا واردهم فادلى دلوه قال يابشرى هذا غلام واسروه بضاعة والله عليم بما يعملون


TransliterationWajaat sayyaratun faarsaloo waridahum faadla dalwahu qala ya bushra hatha ghulamun waasarroohu bidaAAatan waAllahu AAaleemun bima yaAAmaloona
LiteralAnd a caravan came, so they sent their brave/tall (scout/waterboy), so he lowered/dropped his bucket/pail, he said: "Oh good news, that (is) a boy/slave ." And they kept him secret (as) goods/merchandise, and God (is) knowledgeable with what they make/do .

Yusuf AliThen 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!
PickthalAnd 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.
Arberry 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.
ShakirAnd 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.
SarwarA 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.
KhalifaA caravan passed by, and soon sent their waterer. He let down his bucket, then said, "How lucky! There is a boy here!" They took him along as merchandise, and GOD was fully aware of what they did.
Hilali/KhanAnd 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.
H/K/SaheehAnd 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.
MalikOn the other side, a caravan passed by, and sent a water carrier who let down his bucket into the well. Seeing Joseph in it, he shouted with joy: "Good news! I found a young boy." They concealed him like trade merchandise. But Allah knew what they did.[19]
QXPAnd, there came a caravan, and they sent their water drawer. He let down his rope and pail into the well. He called in excitement, "Oh, what a lucky find! It is a teenage boy!" People of the caravan took him along as treasure. And Allah was Aware of what they did.
Maulana AliAnd 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 was Cognizant of what they did.
Free MindsAnd a traveling caravan came and they sent their man to draw water, but when he drew he said: "Good news, there is a boy!" So they hid him as merchandise. And God is aware of what they do.
Qaribullah 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.

George SaleAnd certain travellers came, and sent one to draw water for them: And he let down his bucket, and said, good news! This is a youth. And they concealed him, that they might sell him as a piece of merchandize: But God knew that which they did.
JM RodwellAnd wayfarers came and sent their drawer of water, and he let down his bucket. "Good news!" said he, "This is a youth!" And they kept his case secret, to make merchandise of him. But God knew what they did.

AsadAND THERE CAME a caravan;'9 and they sent forth their drawer of water, and he let down his bucket into the well - [and when he saw Joseph] he exclaimed: "Oh, what a lucky find, this boy!" And they hid him with a view to selling him: but God had full knowledge of all that they were doing.



Yusuf 012:020

12:20 وشروه بثمن بخس دراهم معدودة وكانوا فيه من الزاهدين


TransliterationWasharawhu bithamanin bakhsin darahima maAAdoodatin wakanoo feehi mina alzzahideena
LiteralAnd they bought him with a reduced/unjust price, counted/numbered silver coins , and they were in him from the indifferent/uninterested .

Yusuf AliThe (Brethren) sold him for a miserable price, for a few dirhams counted out: in such low estimation did they hold him!
PickthalAnd they sold him for a low price, a number of silver coins; and they attached no value to him.
Arberry Then they sold him for a paltry price, a handful of counted dirhams; for they set small store by him.
ShakirAnd they sold him for a small price, a few pieces of silver, and they showed no desire for him.
SarwarIn selling him they asked for a very small price and even then no one wanted to buy him.
KhalifaThey sold him for a cheap price - a few dirhams - for they did not have any need for him.
Hilali/KhanAnd 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.
H/K/SaheehAnd they sold him for a reduced price a few dirhams and they were, concerning him, of those content with little.
MalikThey (brought him to Egypt and) sold him for a petty price, a few dirhams (silver coins), they had such a low estimation of him.[20]
QXPThey sold him in the market for a low price, a few silver coins. His value they knew not.
Maulana AliAnd they sold him for a small price, a few pieces of silver, and they showed no desire for him.
Free MindsAnd they sold him for a low price, a few silver coins, and they regarded him as insignificant.
Qaribullah Then, they sold him for a trifling price, a number of dirhams, because they considered him to be of little value.

George SaleAnd they sold him for a mean price, for a few pence, and valued him lightly.
JM RodwellAnd they sold him for a paltry price-for some dirhems counted down, and at no high rate did they value him.

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



Yusuf 012:021

12:21 وقال الذي اشتراه من مصر لامراته اكرمي مثواه عسى ان ينفعنا او نتخذه ولدا وكذلك مكنا ليوسف في الارض ولنعلمه من تاويل الاحاديث والله غالب على امره ولكن اكثر الناس لايعلمون


TransliterationWaqala allathee ishtarahu min misra liimraatihi akrimee mathwahu AAasa an yanfaAAana aw nattakhithahu waladan wakathalika makkanna liyoosufa fee al-ardi walinuAAallimahu min ta/weeli al-ahadeethi waAllahu ghalibun AAala amrihi walakinna akthara alnnasi la yaAAlamoona
LiteralAnd said who bought him from (the) city/border/region/Egypt to/for his woman (wife): "Be generous/kind (in) his home/residence , perhaps he benefits us, or we take him (as) a child (son)." And like that, We highly positioned/secured to Joseph in the earth/Planet Earth, and to teach/instruct him from interpreting/explaining the information/speeches , and God (is) defeater/conqueror on His order/command/matter/affair, and but most (of) the people do not know.

Yusuf AliThe 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.
PickthalAnd 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.
Arberry 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.
ShakirAnd 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.
SarwarThe 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.
KhalifaThe one who bought him in Egypt said to his wife, "Take good care of him. Maybe he can help us, or maybe we can adopt him." We thus established Joseph on earth, and we taught him the interpretation of dreams. GOD's command is always done, but most people do not know.
Hilali/KhanAnd 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 Yoosuf (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.
H/K/SaheehAnd 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.
MalikThe Egyptian who bought Joseph said to his wife: "Be kind to him. He may prove useful to us, or we may adopt him as a son." Thus We established Joseph in the land and arranged to teach him the understanding of affairs. Allah has full power over His affairs, though most people do not know.[21]
QXPThe one who bought him in Egypt said to his wife, "Receive him honorably. Take good care of him. May be he can help us or we can adopt him as a son." We, thus, established Joseph in Egypt and arranged for him proper education and training. He was gifted with a great insight into events. Allah's Command always prevails although most people won't understand the stages of cause and effect.
Maulana AliAnd the Egyptian who bought him said to his wife: Make his stay honourable. Maybe he will be useful to us, or we may adopt him as a son. And thus We established Joseph in the land, and that We might teach him the interpretation of saying. And Allah has full control over His affair, but most people know not.
Free MindsAnd the one from Egypt who bought him said to his wife: "Make his stay generous, perhaps he will benefit us or we may take him as a son." And it was thus that We established Joseph in the land and to teach him the interpretation of dreams. And God has full power over matters, but most of mankind do not know.
Qaribullah 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.

George SaleAnd the Egyptian who bought him said to his wife, use him honourably; peradventure he may be serviceable to us, or we may adopt him for our son. Thus did we prepare an establishment for Joseph in the earth, and we taught him the interpretation of dark sayings: For God is well able to effect his purpose; but the greater part of men do not understand.
JM RodwellAnd he who bought him-an Egyptian-said to his wife, "Treat him hospitably; haply he may be useful to us, or we may adopt him as a son." Thus did we settle Joseph in the land, and we instructed him in the interpretation of dark sayings, for God is equal to

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



Yusuf 012:022

12:22 ولما بلغ اشده اتيناه حكما وعلما وكذلك نجزي المحسنين


TransliterationWalamma balagha ashuddahu ataynahu hukman waAAilman wakathalika najzee almuhsineena
LiteralAnd when he reached his maturity/strength, We gave/brought him judgment/rule and knowledge, and as/like that We reward the good doers.

Yusuf AliWhen Joseph attained His full manhood, We gave him power and knowledge: thus do We reward those who do right.
PickthalAnd And when he reached his prime We gave him wisdom and knowledge. Thus We reward the good.
Arberry And when he was fully grown, We gave him judgment and knowledge. Even so We recompense the good-doers.
ShakirAnd when he had attained his maturity, We gave him wisdom and knowledge: and thus do We reward those who do good.
SarwarWhen he attained maturity, God gave him strength, wisdom and knowledge. Thus, do We reward those who do good.
KhalifaWhen he reached maturity, we endowed him with wisdom and knowledge. We thus reward the righteous.
Hilali/KhanAnd when he (Yoosuf (Joseph)) attained his full manhood, We gave him wisdom and knowledge (the Prophethood), thus We reward the Muhsinoon (doers of good - see V.2:112).
H/K/SaheehAnd when Joseph reached maturity, We gave him judgment and knowledge. And thus We reward the doers of good.
MalikWhen he reached maturity, We bestowed on him wisdom and knowledge. Thus do We reward the righteous.[22]
QXPWhen Joseph reached his prime, We gave him wisdom and knowledge, since he lived upright. This is Our Law that We bestow knowledge and wisdom on those who live a balanced life in youth.
Maulana AliAnd when he attained his maturity, we gave him wisdom and knowledge. And thus do We reward the doers of good.
Free MindsAnd when he reached his maturity, We gave him position and knowledge. It is thus that We reward the good doers.
Qaribullah And when he reached maturity, We bestowed on him judgment and knowledge. As such We recompense those who do good.

George SaleAnd when he had attained his age of strength, we bestowed on him wisdom, and knowledge; for thus do we recompense the righteous.
JM RodwellAnd when he had reached his age of strength we bestowed on him judgment and knowledge; for thus do we recompense the well doers.

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



Yusuf 012:023

12:23 وراودته التي هو في بيتها عن نفسه وغلقت الابواب وقالت هيت لك قال معاذ الله انه ربي احسن مثواي انه لايفلح الظالمون


TransliterationWarawadat-hu allatee huwa fee baytiha AAan nafsihi waghallaqati al-abwaba waqalat hayta laka qala maAAatha Allahi innahu rabbee ahsana mathwaya innahu la yuflihu alththalimoona
LiteralAnd who (F) he is in her house/home seduced/enticed him from himself, and she closed/shut the doors/entrances, and said: "Come/come here ." He said: "I seek protection (of) God, that He is my Lord, He did good/beautified my residence/home , that He does not make the unjust/oppressive succeed/win."

Yusuf AliBut 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!"
PickthalAnd 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.
Arberry 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.
ShakirAnd 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.
SarwarHis 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."
KhalifaThe lady of the house where he lived tried to seduce him. She closed the doors and said, "I am all yours." He said, "May GOD protect me. He is my Lord, who gave me a good home. The transgressors never succeed."
Hilali/KhanAnd 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 Zalimoon (wrong and evil-doers) will never be successful."
H/K/SaheehAnd 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."
MalikNow, the lady of the house (his master's wife) attempted to seduce him. She bolted the doors and said: "Come!" He replied: "May Allah protect me from this! My lord has provided me with good residence. Should I betray his trust? Such wrongdoers shall not prosper."[23]
QXPThe lady of the house, tried to seduce him. She closed the doors and said, "I am all yours." He said, "May Allah preserve me! My Sustainer has placed me in a station of balanced character. Those who displace moral values with temptation do not prosper."
Maulana AliAnd she in whose house he was, sought to seduce him, and made fast the doors and said: Come. He said: Allah forbid! Surely my Lord made good my abode. The wrongdoers never prosper.
Free MindsAnd the woman, in whose house he was staying, attempted to seduce him away from himself. And she closed the doors and said: "I have prepared myself for you." He said: "I seek refuge with God, He is my Lord, He made good my residence; the wicked do not succeed."
Qaribullah 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. '

George SaleAnd she, in whose house he was, desired him to lie with her; and she shut the doors and said, come hither. He answered, God forbid! Verily my lord hath made my dwelling with Him easy; and the ungrateful shall not prosper.
JM RodwellAnd she in whose house he was conceived a passion for him, and she shut the doors and said, "Come hither." He said, "God keep me! Verily, my lord hath given me a good home: and the injurious shall not prosper."

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



Yusuf 012:024

12:24 ولقد همت به وهم بها لولا ان راى برهان ربه كذلك لنصرف عنه السوء والفحشاء انه من عبادنا المخلصين


TransliterationWalaqad hammat bihi wahamma biha lawla an raa burhana rabbihi kathalika linasrifa AAanhu alssoo-a waalfahshaa innahu min AAibadina almukhlaseena
LiteralAnd she had been intended/resolved with him, and he intended/resolved with her, where it not for that he saw/understood his Lord's proof/evidence, and like that to send away/divert from him the bad/evil/harm and the enormous/atrocious deeds , that he truly is from Our worshippers/slaves, the faithful/loyal/devoted.

Yusuf AliAnd (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.
PickthalShe 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.
Arberry 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.
ShakirAnd 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.
SarwarShe 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.
KhalifaShe almost succumbed to him, and he almost succumbed to her, if it were not that he saw a proof from his Lord. We thus diverted evil and sin away from him, for he was one of our devoted servants.
Hilali/KhanAnd 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.
H/K/SaheehAnd 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.
MalikShe advanced toward him, and he would have advanced towards her had he not seen a sign from his Lord. Thus did We shield him from indecency and immodesty, for he was one of Our chosen, a sincere devotee.[24]
QXPShe desired him, and he would have desired her if he had not seen the Argument of his Lord, ("Go not close to adultery" (17:32)). Obeying Our Command saved him from evil and lewdness. He was among Our sincere servants.
Maulana AliAnd certainly she desired him, and he would have desired her, were it not 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 chosen servants.
Free MindsAnd she desired him and he desired her, had it not been that he saw His Lord's proof; it was thus that We turned evil and lewdness away from him; he is of Our loyal servants.
Qaribullah 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.

George SaleBut she resolved within her self to enjoy him, and he would have resolved to enjoy her, had he not seen the evident demonstration of his Lord. So We turned away evil and filthiness from him, because he was one of our sincere servants.
JM RodwellBut she longed for him; and he had longed for her had he not seen a token from his lord. Thus we averted evil and defilement from him, for he was one of our sincere servants.

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



Yusuf 012:025

12:25 واستبقا الباب وقدت قميصه من دبر والفيا سيدها لدى الباب قالت ماجزاء من اراد باهلك سوءا الا ان يسجن او عذاب اليم


TransliterationWaistabaqa albaba waqaddat qameesahu min duburin waalfaya sayyidaha lada albabi qalat ma jazao man arada bi-ahlika soo-an illa an yusjana aw AAathabun aleemun
LiteralAnd they (B) raced each other (to) the door/entrance, and she ripped/cut his shirt/dress from (the) back/end and they (B) found her master/ruler/leader at/by/near the door/entrance she said: "What (is the) reward/reimbursement (of) who willed/wanted bad/evil/harm with your family/people except that he be imprisoned or painful torture?"

Yusuf AliSo 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?"
PickthalAnd 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?
Arberry 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?'
ShakirAnd 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?
SarwarShe 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?"
KhalifaThe two of them raced towards the door, and, in the process, she tore his garment from the back. They found her husband at the door. She said, "What should be the punishment for one who wanted to molest your wife, except imprisonment or a painful punishment?"
Hilali/KhanSo 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?"
H/K/SaheehAnd 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?"
MalikThey both rushed to the door. In order to stop him she caught his shirt, and as a result she ripped his shirt from behind. At the door they met her husband. Seeing him she cried: "What punishment does someone who intended evil against your wife deserve except imprisonment or a painful chastisement?"[25]
QXPAnd they raced to the door and in the process, she tore his shirt from behind. They found her husband at the door. She said, "What should be the punishment for one who wanted to molest your wife, prison or some chastisement of pain?"
Maulana AliAnd they raced with one another to the door, and she rent his shirt from behind, and they met her husband at the door. She said: What is the punishment for one who intends evil to thy wife, except imprisonment or a painful chastisement?
Free MindsAnd as they rushed towards the door, she tore his shirt from behind; and they found her master at the door. She said: "What is the punishment of he who wanted to molest your family? Is it not that he be jailed or punished painfully?"
Qaribullah 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! '

George SaleAnd they ran to get one before the other to the door; and she rent his inner garment behind. And they met her lord at the door. She said, what shall be the reward of him who seeketh to commit evil in thy family, but imprisonment, and a painful punishment?
JM RodwellAnd they both made for the door, and she rent his shirt behind; and at the door they met her lord. "What," said she, "shall be the recompense of him who would do evil to thy family, but a prison or a sore punishment?"

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



Yusuf 012:026

12:26 قال هي راودتني عن نفسي وشهد شاهد من اهلها ان كان قميصه قد من قبل فصدقت وهو من الكاذبين


TransliterationQala hiya rawadatnee AAan nafsee washahida shahidun min ahliha in kana qameesuhu qudda min qubulin fasadaqat wahuwa mina alkathibeena
LiteralHe said: "She seduced/enticed me from myself." And a witness/testifier from her family/relation/people witnessed/testified: "If his shirt/dress was ripped/cut from (the) front , so she was truthful and he we was from the liars/falsifiers .

Yusuf AliHe 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!
Pickthal(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.
Arberry 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;
ShakirHe 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:
SarwarJoseph 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,
KhalifaHe said, "She is the one who tried to seduce me." A witness from her family suggested: "If his garment is torn from the front, then she is telling the truth and he is a liar.
Hilali/KhanHe (Yoosuf (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!
H/K/Saheeh[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.
MalikJoseph said: "It was she who attempted to seduce me." At this - one accusing the other - one member of her own family bore witness saying: "If his shirt is ripped from the front, then she is speaking the truth and he is lying.[26]
QXPJoseph said, "She is the one who tried to seduce me." Now a member of her family came and suggested, "If his shirt is torn from the front, then she is telling the truth, and he is the liar.
Maulana AliHe said: She sought to seduce me. And a witness of her own family bore witness: If his shirt is rent in front, she speaks the truth and he is of the liars.
Free MindsHe said: "She is the one who seduced me from myself," and a witness from her family gave testimony: "If his shirt was torn from the front, then she is truthful, and he is the liar."
Qaribullah 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,

George SaleAnd Joseph said, she asked me to lie with her. And a witness of her family bore witness, saying, if his garment be rent before, she speaketh truth, and he is a liar:
JM RodwellHe said, "She solicited me to evil." And a witness out of her own family witnessed: "If his shirt be rent in front she speaketh truth, and he is a liar:

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



Yusuf 012:027

12:27 وان كان قميصه قد من دبر فكذبت وهو من الصادقين


TransliterationWa-in kana qameesuhu qudda min duburin fakathabat wahuwa mina alssadiqeena
LiteralAnd if his shirt/dress was ripped/cut from (the) back/end, so she lied/falsified and he is from the truthful.

Yusuf Ali"But if it be that his shirt is torn from the back, then is she the liar, and he is telling the truth!"
PickthalAnd if his shirt is torn from behind, then she hath lied and he is of the truthful.
Arberry but if it be that his shirt has been torn from behind, then she has lied, and he is one of the truthful.'
ShakirAnd if his shirt is rent from behind, she tells a lie and he is one of the truthful.
Sarwarbut if his shirt is torn from behind, she is lying and he is speaking the truth."
Khalifa"And if his garment is torn from the back, then she lied, and he is telling the truth."
Hilali/Khan"But if it be that his shirt is torn from the back, then she has told a lie and he is speaking the truth!"
H/K/SaheehBut if his shirt is torn from the back, then she has lied, and he is of the truthful."
MalikBut if it is ripped from behind, then he is speaking the truth and she is lying."[27]
QXPAnd if his shirt is torn from the back then she lied, and he is telling the truth."
Maulana AliAnd if his shirt is rent behind, she tells a lie and he is of the truthful.
Free Minds"And if his shirt is torn from behind, then she is lying, and he is truthful."
Qaribullah but, if his shirt is torn from behind, she lied, and he is of the truthful. '

George SaleBut if his garment be rent behind, she lieth, and he is a speaker of truth.
JM RodwellBut if his shirt be rent behind, she lieth and he is true."

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



Yusuf 012:028

12:28 فلما راى قميصه قد من دبر قال انه من كيدكن ان كيدكن عظيم


TransliterationFalamma raa qameesahu qudda min duburin qala innahu min kaydikunna inna kaydakunna AAatheemun
LiteralSo when he saw his shirt/dress (was) ripped/cut from (the) back/end, he said: "That it is from your (F) plotting/conspiring that your (F) plotting/conspiring (is) great."

Yusuf AliSo 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!
PickthalSo 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.
Arberry When he saw his shirt was torn from behind he said, 'This is of your women's guile; surely your guile is great.
ShakirSo when he saw his shirt rent from behind, he said: Surely it is a guile of you women; surely your guile is great:
SarwarWhen 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.
KhalifaWhen her husband saw that his garment was torn from the back, he said, "This is a woman's scheme. Indeed, your scheming is formidable.
Hilali/KhanSo when he (her husband) saw his ((Yoosufs (Joseph)) shirt torn at the back; (her husband) said: "Surely, it is a plot of you women! Certainly mighty is your plot!
H/K/SaheehSo 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.
MalikSo when he (her husband) saw that Joseph's shirt was ripped from behind, he said to her: "It is one of the tricks of you women! Your trick was mighty indeed! [28]
QXPWhen her husband saw the shirt torn from the back, he said, "This is the typical scheme of you women. Your scheming is formidable." (His discriminatory comment shows his anger, and that women in that society were not viewed well).
Maulana AliSo when he saw his shirt rent behind, he said: Surely it is a device of you women. Your device is indeed great!
Free MindsSo when he saw that his shirt was torn from behind, he said: "This is from your female scheming, your female scheming is indeed great!"
Qaribullah 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!

George SaleAnd when her husband saw that his garment was torn behind, he said, this is a cunning contrivance of your sex; for surely your cunning is great.
JM RodwellAnd when his lord saw his shirt torn behind, he said, "This is one of your devices! verily your devices are great!

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



Yusuf 012:029

12:29 يوسف اعرض عن هذا واستغفري لذنبك انك كنت من الخاطئين


TransliterationYoosufu aAArid AAan hatha waistaghfiree lithanbiki innaki kunti mina alkhati-eena
LiteralJoseph object/turn away from that, and (to her) ask for forgiveness (F) for your crime (F), that you (F) were (F) from the sinners/mistaken .

Yusuf Ali"O Joseph, pass this over! (O wife), ask forgiveness for thy sin, for truly thou hast been at fault!"
PickthalO Joseph! Turn away from this, and thou, (O woman), ask forgiveness for thy sin. Lo! thou art of the faulty.
Arberry Joseph, turn away from this; and thou, woman, ask forgiveness of thy crime; surely thou art one of the sinners.'
ShakirO Yusuf! turn aside from this; and (O my wife)! ask forgiveness for your fault, surely you are one of the wrong-doers.
SarwarJoseph, stay away from such affairs and you, woman, ask forgiveness for your sin; the guilt is yours."
Khalifa"Joseph, disregard this incident. As for you (my wife), you should seek forgiveness for your sin. You have committed an error."
Hilali/Khan"O Yoosuf (Joseph)! Turn away from this! (O woman!) Ask forgiveness for your sin. Verily, you were of the sinful."
H/K/SaheehJoseph, ignore this. And, [my wife], ask forgiveness for your sin. Indeed, you were of the sinful."
MalikO Joseph, say no more about this, and you (O my wife) seek forgiveness for your sins, for you were indeed the wrongdoer."[29]
QXPHe said, "O Joseph! Forget about what happened. And you O woman! Ask forgiveness. For, you have been greatly at fault."
Maulana AliO Joseph, turn aside from this. And (O my wife), ask forgiveness for thy sin. Surely thou are one of the sinful.
Free Minds"Joseph, turn away from this. And you woman, seek forgiveness for your sin; you were of the wrongdoers."
Qaribullah Joseph, turn away from this. And you, ask forgiveness for your sin. You are indeed one of the sinners. '

George SaleO Joseph, take no farther notice of this affair: And thou, O woman, ask pardon for thy crime; for thou art a guilty person.
JM RodwellJoseph! leave this affair. And thou, O wife, ask pardon for thy crime, for thou hast sinned."

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



Yusuf 012:030

12:30 وقال نسوة في المدينة امراة العزيز تراود فتاها عن نفسه قد شغفها حبا انا لنراها في ضلال مبين


TransliterationWaqala niswatun fee almadeenati imraatu alAAazeezi turawidu fataha AAan nafsihi qad shaghafaha hubban inna lanaraha fee dalalin mubeenin
LiteralAnd women in the city/town said: "Elaziz/the Egyptian ruler's woman (wife) seduces/entices her youth/slave/servant from himself, he had affected her deeply/deeply impassioned her lovingly , that157we see/understand her (E) in evident misguidance."

Yusuf AliLadies 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."
PickthalAnd 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.
Arberry 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.
ShakirAnd 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.
SarwarSome 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".
KhalifaSome women in the city gossiped: "The governor's wife is trying to seduce her servant. She is deeply in love with him. We see that she has gone astray."
Hilali/KhanAnd women in the city said: "The wife of Al-Azeez is seeking to seduce her (slave) young man, indeed she loves him violently; verily we see her in plain error."
H/K/SaheehAnd 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."
MalikThe women of the city began to talk about this incident, saying: "The wife of Al-Aziz has seduced her young slave, for she has fallen madly in love with him. In fact, we see her in manifest error."[30]
QXPWomen in the city started gossiping, "The governor's wife is trying to seduce her servant. She is deeply in love with him. But we see that she adopted the wrong tactics."
Maulana AliAnd the women in the city said: The chief’s wife seeks to seduce her slave. He has indeed affected her deeply with (his) love. Truly we see her in manifest error.
Free MindsAnd some women in the city said: "The wife of the Governor is trying to seduce her young man from himself; she is taken by love. We see her clearly misguided."
Qaribullah 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. '

George SaleAnd certain women said publicly in the city, the nobleman's wife asked her servant to lie with her: He hath inflamed her breast with his love; and we perceive her to be in a manifest error.
JM RodwellAnd in the city, the women said, "The wife of the Prince hath solicited her servant: he hath fired her with his love: but we clearly see her manifest error."

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



Yusuf 012:031

12:31 فلما سمعت بمكرهن ارسلت اليهن واعتدت لهن متكئا واتت كل واحدة منهن سكينا وقالت اخرج عليهن فلما راينه اكبرنه وقطعن ايديهن وقلن حاش لله ماهذا بشرا ان هذا الا ملك كريم


TransliterationFalamma 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
LiteralSo when she heard with their (F) cheating/deceit , she sent to them (F), and she prepared for them (F) a recliner/support/cushion and she gave/brought each one (F) from them (F) a knife and said: "Get out/appear/emerge on them." So when they saw him, they (F) greatened/exalted/revered him, and they (F) cut off/cut to pieces/amputated their (F) hands, and they said: "Remoteness to God that (is) not a human, that this (is) except (an) honoured/kind/noble angel/owner/possessor ."

Yusuf AliWhen 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!"
PickthalAnd 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.
Arberry 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.'
ShakirSo when she heard of their sly talk she sent for them and prepared for them a repast, and gave each of them a knife, and said (to Yusuf): Come forth to them. So when they saw him, they deemed him great, and cut their hands (in amazement), and said: Remote is Allah (from inperfection); this is not a mortal; this is but a noble angel.
SarwarWhen 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!".
KhalifaWhen she heard of their gossip, she invited them, prepared for them a comfortable place, and gave each of them a knife. She then said to him, "Enter their room." When they saw him, they so admired him, that they cut their hands. They said, "Glory be to GOD, this is not a human being; this is an honorable angel."
Hilali/KhanSo 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 Yoosuf (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!"
H/K/SaheehSo 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."
MalikWhen she heard about these remarks, she invited them and prepared for them a banquet, and gave each of them a knife. When they were engaged in cutting fruit, she asked Joseph to come out before them. When they saw him, they were so amazed that they cut their hands and exclaimed spontaneously: "Good Lord! He is no human being; he is but a noble angel."[31]
QXPWhen she heard their gossip, she invited them, and prepared comfortable couches for them, and they schemed. She gave a knife to each of the women. Then, she called Joseph, "Come out unto them!" And when they saw him they flattered him and 'cut their hands'. They exclaimed in their flattery, "Good Lord! This is no mortal man! This is but an angel!" (The governor's wife and her friends had planned to incriminate Joseph, and they were just buying time. They made marks on their hands to feign self-defense. There is absolutely no mention of the supposed "beauty' of Joseph, a fabrication adopted by most commentators from the Bible! Secondly, the root word QAT'A in this verse is of very special significance. Did these women chop off their hands? Must the thieves get their hands chopped off? Please see (5:38-39)).
Maulana AliSo when she heard of their device, she sent for them and prepared for them a repast, and gave each of them a knife, and said (to Joseph): Come out to them. So when they saw him, they deemed him great, and cut their hands (in amazement), and said: Holy Allah! This is not a mortal! This is but a noble angel.
Free MindsSo when she heard of their scheming, she sent for them and prepared a banquet for them, and she gave each one of them a knife. And she said: "Come out to them," so when they saw him they exalted him and cut their hands, and they said: "God be praised, this is not a human, but a blessed Angel!"
Qaribullah 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! '

George SaleAnd when she heard of their subtle behaviour, she sent unto them, and prepared a banquet for them, and she gave to each of them a knife; and she said unto Joseph, come forth unto them. And when they saw him, they praised him greatly; and they cut their own hands, and said, O God! This is not a mortal; he is not other than an angel, deserving the highest respect.
JM RodwellAnd when she heard of their cabal, she sent to them and got ready a banquet for them, and gave each one of them a knife, and said, "Joseph shew thyself to them." And when they saw him they were amazed at him, and cut their hands, and said, "God keep us! Th

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



Yusuf 012:032

12:32 قالت فذلكن الذي لمتنني فيه ولقد راودته عن نفسه فاستعصم ولئن لم يفعل ماامره ليسجنن وليكونا من الصاغرين


TransliterationQalat fathalikunna allathee lumtunnanee feehi walaqad rawadtuhu AAan nafsihi faistAAsama wala-in lam yafAAal ma amuruhu layusjananna walayakoonan mina alssaghireena
LiteralShe said: "So that (is) what you blamed/reprimanded me in him, and I had seduced/enticed him from himself so he held fast/protected himself from evil , and if (E) he does not make/do what I order/command him, he will be imprisoned (E) and (he) will be (E) from the lowly/humiliated ."

Yusuf AliShe 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!"
PickthalShe 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.
Arberry '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.'
ShakirShe 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.
SarwarShe 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."
KhalifaShe said, "This is the one you blamed me for falling in love with. I did indeed try to seduce him, and he refused. Unless he does what I command him to do, he will surely go to prison, and will be debased."
Hilali/KhanShe 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."
H/K/SaheehShe 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."
MalikShe said: "Well, this is he about whom you blamed me. No doubt I seduced him, but he escaped. If he doesn’t do what I say, he will certainly be thrown into prison and be disgraced."[32]
QXPThe lady of the house said, "This is he about whom you blamed me. I tried to seduce him but he preserved himself. Since he thinks he is an angel, and remains adamant against my command, he shall be imprisoned and brought low. (And, now we have the evidence against him with marks on your hands. We will humiliate him).
Maulana AliShe said: This is he about whom you blamed me. And certainly I sought to seduce him, but he was firm in continence. And if he do not what I bid him, he shall certainly be imprisoned, and he shall certainly be of the abject.
Free MindsShe said: "This is the one whom you blamed me for, and I have seduced him from himself but he refused. And if he does not do as I command him, he will be imprisoned, and he will be one of those disgraced."
Qaribullah 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. '

George SaleAnd his mistress said, this is he, for whose sake ye blamed me: I asked him to lie with me, but he hath constantly refused. But if he do not perform that which I command him, he shall surely be cast into prison, and he shall be made one of the contemptible.
JM RodwellShe said, "This is he about whom ye blamed me. I wished him to yield to my desires, but he stood firm. But if he obey not my command, he shall surely be cast into prison, and become one of the despised."

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



Yusuf 012:033

12:33 قال رب السجن احب الي مما يدعونني اليه والا تصرف عني كيدهن اصب اليهن واكن من الجاهلين


TransliterationQala rabbi alssijnu ahabbu ilayya mimma yadAAoonanee ilayhi wa-illa tasrif AAannee kaydahunna asbu ilayhinna waakun mina aljahileena
LiteralHe said: "My Lord, the prison/jail (is) more likable to me from what they call me to it, and unless you divert from me their conspiring I incline to (give up) to them (F), and I be from the lowly/ignorant ."

Yusuf AliHe 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."
PickthalHe 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.
Arberry 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.'
ShakirHe 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.
SarwarJoseph 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".
KhalifaHe said, "My Lord, the prison is better than giving in to them. Unless You divert their scheming from me, I may desire them and behave like the ignorant ones."
Hilali/KhanHe 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."
H/K/SaheehHe 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."
MalikJoseph said: "O my Lord! I would rather go to prison than that to which they invite me; and unless You ward off their cunning snare from me, I may, in my youthful folly, feel inclined towards them and become one of the ignorant."[33]
QXPJoseph said, "O My Lord! Prison is dearer to me than these women's schemes. If you did not help me fend off their design, I am afraid of their intimidation, and of behaving like the unguided."
Maulana AliHe said: My Lord, the prison is dearer to me than that to which they invite me. And if Thou turn not away their device from me, I shall yearn towards them and be of the ignorant.
Free MindsHe said: "My Lord, prison is better to me than what they are inviting me to do. And if You do not turn their scheming away from me, I will fall for them and be of the ignorant."
Qaribullah 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. '

George SaleJoseph said, O Lord, a prison is more eligible unto me than the crime to which they invite me; but unless thou turn aside their snares from me, I shall youthfully incline unto them, and I shall become one of the foolish.
JM RodwellHe said, "O my Lord! I prefer the prison to compliance with their bidding: but unless thou turn away their snares from me, I shall play the youth with them, and become one of the unwise."

AsadSaid he: "O my Sustainer! Prison is more desirable to me than [compliance with] what these women invite me to: for, unless Thou turn away their guile from me, I might yet yield to their allure 3' and become one of those who are unaware [of right and wrong]."



Yusuf 012:034

12:34 فاستجاب له ربه فصرف عنه كيدهن انه هو السميع العليم


TransliterationFaistajaba lahu rabbuhu fasarafa AAanhu kaydahunna innahu huwa alssameeAAu alAAaleemu
LiteralSo his Lord answered/replied to him, so He diverted from him their (F) conspiring , that He truly is the hearing/listening, the knowledgeable.

Yusuf AliSo his Lord hearkened to him (in his prayer), and turned away from him their snare: Verily He heareth and knoweth (all things).
PickthalSo his Lord heard his prayer and fended off their wiles from him. Lo! He is Hearer, Knower.
Arberry So his Lord answered him, and He turned away from him their guile; surely He is the All-hearing, the All-knowing.
ShakirThereupon his Lord accepted his prayer and turned away their guile from him; surely He is the Hearing, the Knowing.
SarwarHis Lord heard his prayers and protected him from their guile; He is All-hearing and All-knowing.
KhalifaHis Lord answered his prayer and diverted their scheming from him. He is the Hearer, the Omniscient.
Hilali/KhanSo his Lord answered his invocation and turned away from him their plot. Verily, He is the All-Hearer, the All-Knower.
H/K/SaheehSo his Lord responded to him and averted from him their plan. Indeed, He is the Hearing, the Knowing.
MalikThereupon his Lord granted his prayer and warded off their cunning snare from him; surely He hears all and knows all.[34]
QXPHis Lord heard his prayer, and helped Joseph remain steadfast in fending off their schemes. Verily, He is the Hearer, the Knower of all intentions and actions.
Maulana AliSo his Lord accepted his prayer and turned away their device from him. Surely He is the Hearer, the Knower.
Free MindsSo his Lord responded to him, and He turned away their scheming from him. He is the Hearer, the Knowledgeable.
Qaribullah His Lord answered him and He turned their guile away from him. Indeed, He is the Hearer, the Knower.

George SaleWherefore his Lord heard him, and turned aside their snare from him, for He both heareth and knoweth.
JM RodwellAnd his Lord heard him and turned aside their snares from him: for he is the Hearer, the Knower.

AsadAnd his Sustainer responded to his prayer, and freed him from the threat of their guile :32 verily, He alone is all-hearing, all-knowing.



Yusuf 012:035

12:35 ثم بدا لهم من بعد ماراوا الايات ليسجننه حتى حين


TransliterationThumma bada lahum min baAAdi ma raawoo al-ayati layasjununnahu hatta heenin
LiteralThen it appeared to them from after what they saw/understood the evidences/signs they imprison him (E) until a time .

Yusuf AliThen it occurred to the men, after they had seen the signs, (that it was best) to imprison him for a time.
PickthalAnd it seemed good to them (the men-folk) after they had seen the signs (of his innocence) to imprison him for a time.
Arberry Then it seemed good to them, after they had seen the signs, that they should imprison him for a while.
ShakirThen it occurred to them after they had seen the signs that they should imprison him till a time.
SarwarEven 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).
KhalifaLater, they saw to it, despite the clear proofs, that they should imprison him for awhile.
Hilali/KhanThen it appeared to them, after they had seen the proofs (of his innocence) to imprison him for a time.
H/K/SaheehThen it appeared to them after they had seen the signs that al-Azeez should surely imprison him for a time.
MalikStill, even after all the evidence they had seen (of his innocence and the guilt of their women), they thought it proper to send him to prison for a while.[35]
QXP(The women brought a suit against him.) The judges after seeing the marks on their hands put him in prison for a time.
Maulana AliThen it occurred to them after they had seen the signs that they should imprison him till a time.
Free MindsBut it appealed to them, even after they had seen the signs, to imprison him until a time.
Qaribullah Then it seemed good to them, even after they had seen the signs, that they should imprison him for some time.

George SaleAnd it seemed good unto them even after they had seen the signs of his innocency, to imprison him for a time.
JM RodwellYet resolved they, even after they had seen the signs of his innocence, to imprison him for a time.

AsadFor, presently it occurred to the nobleman and his household 33 - [even] after they had seen all the signs [of Joseph's innocence] - that they might as well imprison him for a time."



Yusuf 012:036

12:36 ودخل معه السجن فتيان قال احدهما اني اراني اعصر خمرا وقال الاخر اني اراني احمل فوق راسي خبزا تاكل الطير منه نبئنا بتاويله انا نراك من المحسنين


TransliterationWadakhala maAAahu alssijna fatayani qala ahaduhuma innee aranee aAAsiru khamran waqala al-akharu innee aranee ahmilu fawqa ra/see khubzan ta/kulu alttayru minhu nabbi/na bita/weelihi inna naraka mina almuhsineena
LiteralAnd two youths/adolescents entered with him the prison/jail, one of them (B) said: "That I , I see myself, I press/squeeze an intoxicant ." And the other said: "That I, I see myself, I carry/bear over my head bread, the birds eat from it, inform us with its interpretation/explanation, that we see/understand you (are) from the good doers."

Yusuf AliNow 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)."
PickthalAnd 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).
Arberry 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.'
ShakirAnd 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.
SarwarTwo 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."
KhalifaTwo young men were in the prison with him. One of them said, "I saw (in my dream) that I was making wine," and the other said, "I saw myself carrying bread on my head, from which the birds were eating. Inform us of the interpretation of these dreams. We see that you are righteous."
Hilali/KhanAnd 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 Muhsinoon (doers of good - see V.2:112)."
H/K/SaheehAnd 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."
MalikMidEastWeb for Coexistence http:www.mideastweb.org 111 Two young men also entered the prison along with him. One day one of them said: "I saw in a dream that I was pressing wine." The other said: "I saw in a dream that I was carrying bread on my head, of which birds were eating." Tell us the interpretation of these dreams, for we see that you are a man of virtue.[36]
QXPTwo young men went to prison with him (for unrelated crimes). One of them (a butler) told his dream, "I saw myself making wine." The other (a baker) said, "I saw myself carrying bread on my head from which birds were eating. Can you tell us what this means? We see that you are a doer of good."
Maulana AliAnd 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 were eating. Inform us of its interpretation; surely we see thee to be of the doers of good.
Free MindsAnd with him in the prison entered two young men. One of them said: "I dreamt that I was pressing wine," and the other said: "I dreamt that I was carrying bread on top of my head, and that the birds were eating from it." "Tell us what this means, for we see that you are of the good doers."
Qaribullah 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. '

George SaleAnd there entered into the prison with him two of the king's servants. One of them said, it seemed to me in my dream that I pressed wine out of grapes. And the other said, it seemed unto me in my dream that I carried bread on my head, whereof the birds did eat. Declare unto us the interpretation of our dreams, for we perceive that thou art a beneficent person.
JM RodwellAnd there came into the prison with him two youths. Said one of them, "Methought in my dream that I was pressing grapes." And the other said, "I dreamed that I was carrying bread on my head, of which the birds did eat. Declare to us the interpretation of t

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



Yusuf 012:037

12:37 قال لاياتيكما طعام ترزقانه الا نباتكما بتاويله قبل ان ياتيكما ذلكما مما علمني ربي اني تركت ملة قوم لايؤمنون بالله وهم بالاخرة هم كافرون


TransliterationQala la ya/teekuma taAAamun turzaqanihi illa nabba/tukuma bita/weelihi qabla an ya/tiyakuma thalikuma mimma AAallamanee rabbee innee taraktu millata qawmin la yu/minoona biAllahi wahum bial-akhirati hum kafiroona
LiteralHe said: "Feeding/food does not come to you (B) (which) you will be provided with it except I informed you with its interpretation/explanation, before (it) comes to you, that is what from what my Lord taught/instructed me , that I left a nation's religion/faith (that) do not believe with/by God, and they are, with the end (other life), they are disbelieving."

Yusuf AliHe 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.
PickthalHe 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.
Arberry 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.
ShakirHe 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:
Sarwar(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
KhalifaHe said, "If any food is provided to you, I can inform you about it before you receive it. This is some of the knowledge bestowed upon me by my Lord. I have forsaken the religion of people who do not believe in GOD, and with regard to the Hereafter, they are really disbelievers.
Hilali/KhanHe 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 Kananioon of Egypt who were polytheists and used to worship sun and other false deities).
H/K/SaheehHe 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.
MalikJoseph replied: "I will, with Allah’s permission, tell you the interpretation of these dreams before you are served the food you eat, this is part of the knowledge which my Lord has taught me. In fact, I have forsaken the faith of those people who do not believe in Allah and even deny the hereafter.[37]
QXPHe said, "I will tell you the meaning before today's meal is served. But, remember, that it is my Lord Who teaches me through Revelation. I am not one of those who reject Allah's Laws and disbelieve in the accountability of the life to come."
Maulana AliHe said: The food with which you are fed shall not come to you, but I shall inform you 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 believe not in Allah, and are deniers of the Hereafter.
Free MindsHe said: "There is not any provision of food that will come to you except that I will tell you of its interpretation before it comes. That is from what my Lord has taught me. I have just left the creed of a people who do not believe in God, and they are rejecting the Hereafter."
Qaribullah 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.

George SaleJoseph answered, no food, wherewith ye may be nourished, shall come unto you, but I will declare unto you the interpretation thereof, before it come unto you. This knowledge is a part of that which my Lord hath taught me: For I have left the religion of people who believe not in God, and who deny the life to come;
JM RodwellHe said, "There shall not come to you in a dream any food wherewith ye shall be fed, but I will acquaint you with its interpretation ere it come to pass to you. This is a part of that which my Lord hath taught me: for I have abandoned the religion of those

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



Yusuf 012:038

12:38 واتبعت ملة ابائي ابراهيم واسحاق ويعقوب ما كان لنا ان نشرك بالله من شئ ذلك من فضل الله علينا وعلى الناس ولكن اكثر الناس لايشكرون


TransliterationWaittabaAAtu millata aba-ee ibraheema wa-ishaqa wayaAAqooba ma kana lana an nushrika biAllahi min shay-in thalika min fadli Allahi AAalayna waAAala alnnasi walakinna akthara alnnasi la yashkuroona
LiteralAnd I followed my father's/forefather's, Abraham's and Isaac's and Jacob's faith/religion, (it) was not for us that we share/make partners with God from a thing, that is from God's grace on us, and on the people, and but most of the people do not thank/be grateful.

Yusuf Ali"And I follow the ways of my fathers,- Abraham, Isaac, and Jacob; and never could we attribute any partners whatever to Allah: that (comes) of the grace of Allah to us and to mankind: yet most men are not grateful.
PickthalAnd 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.
Arberry 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.
ShakirAnd 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:
Sarwarand 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.
Khalifa"And I followed instead the religion of my ancestors, Abraham, Isaac, and Jacob. We never set up any idols beside GOD. Such is the blessing from GOD upon us and upon the people, but most people are unappreciative.
Hilali/Khan"And I have followed the religion of my fathers, - Ibraheem (Abraham), Ishaque (Isaac) and Yaqoob (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).
H/K/SaheehAnd 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.
MalikI follow the faith of my forefathers Abraham, Isaac and Jacob. It is not fitting that we attribute any partners with Allah. It is the grace of Allah on us and on mankind (that He has not made us the servants of anyone else other than Himself), yet most of the people are not grateful. [38]
QXP"I follow the creed of such ancestors as Abraham, Isaac, and Jacob. It is not conceivable that we ever ascribe partners to Allah. This belief in the Oneness of God is of the Bounty of Allah upon us and upon all mankind. (It frees them from bondage to superstition and to 'men of religion'). But the majority of people fail to grasp this point, and thus remain thankless."
Maulana AliAnd I follow the religion of my fathers, Abraham and Isaac and Jacob. It beseems us not to associate aught with Allah. This is by Allah’s grace upon us and on mankind, but most people give not thanks.
Free Minds"And I followed the creed of my fathers: Abraham, and Isaac, and Jacob. It was not for us to set up partners with God at all. That is God's blessings over us and over mankind, but most of mankind are not thankful."
Qaribullah 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.

George Saleand I follow the religion of my fathers, Abraham, and Isaac, and Jacob. It is not lawful for us to associate any thing with God. This knowledge of the divine unity hath been given us of the bounty of God towards us, and towards mankind; but the greater part of men are not thankful.
JM RodwellAnd I follow the religion of my fathers, Abraham and Isaac and Jacob. We may not associate aught with God. This is of God's bounty towards us and towards mankind: but the greater part of mankind are not thankful.

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



Yusuf 012:039

12:39 ياصاحبي السجن ءارباب متفرقون خير ام الله الواحد القهار


TransliterationYa sahibayi alssijni aarbabun mutafarriqoona khayrun ami Allahu alwahidu alqahharu
LiteralYou my two companions/friends (of) the prison/jail, are separate Lords better or God the one, the defeater/conqueror ?

Yusuf Ali"O my two companions of the prison! (I ask you): are many lords differing among themselves better, or the One Allah, Supreme and Irresistible?
PickthalO my fellow-prisoners! Are divers lords better, or Allah the One, Almighty?
Arberry Say, which is better, my fellow-prisoners -- many gods at variance, or God the One, the Omnipotent?
ShakirO my two mates of the prison! are sundry lords better or Allah the One, the Supreme?
SarwarMy fellow-prisoners can many different masters be considered better than One All-dominant God?.
Khalifa"O my prison mates, are several gods better, or GOD alone, the One, the Supreme?
Hilali/Khan"O two companions of the prison! Are many different lords (gods) better or Allah, the One, the Irresistible?
H/K/SaheehO [my] two companions of prison, are separate lords better or Allah, the One, the Prevailing?
MalikO my fellow inmates! Tell me what is better; many different lords or one Allah, the Irresistible?[39]
QXP"O My prison mates! Are several masters better, or Allah, the One, the Dominant?"
Maulana AliO my two fellow-prisoners, are sundry lords better or Allah the One, the Supreme?
Free Minds"O my fellow inmates, are various lords better, or God, the One, the Omniscient?"
Qaribullah My fellowprisoners, say which is better, many gods at variance, or Allah the One, the Conqueror?

George SaleO my fellow-prisoners, are sundry lords better, or the only true and mighty God?
JM RodwellO my two fellow prisoners! are sundry lords best, or God, the One, the Mighty?

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



Yusuf 012:040

12:40 ماتعبدون من دونه الا اسماء سميتموها انتم واباؤكم ماانزل الله بها من سلطان ان الحكم الا لله امر الاتعبدوا الا اياه ذلك الدين القيم ولكن اكثر الناس لايعلمون


TransliterationMa 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
LiteralYou do not worship from other than Him except names you named it, you and your fathers/forefathers, God did not descend with it from a proof/evidence , that the judgment/rule (is) except to God, He ordered/commanded that you not worship except (only) Him that (is) the religion the straight , and but most of the people do not know.

Yusuf Ali"If not Him, ye worship nothing but names which ye have named,- ye and your fathers,- for which Allah hath sent down no authority: the command is for none but Allah: He hath commanded that ye worship none but Him: that is the right religion, but most men understand not...
PickthalThose 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.
Arberry 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.
ShakirYou 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:
SarwarWhat 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
Khalifa"You do not worship beside Him except innovations that you have made up, you and your parents. GOD has never authorized such idols. All ruling belongs to GOD, and He has ruled that you shall not worship except Him. This is the perfect religion, but most people do not know.
Hilali/Khan"You do not worship besides Him but only names which you have named (forged), you and your fathers, for which Allah has sent down no authority. The command (or the judgement) is for none but Allah. He has commanded that you worship none but Him (i.e. His Monotheism), that is the (true) straight religion, but most men know not.
H/K/SaheehYou 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.
MalikThose you serve besides Him are nothing but mere names which you and your forefathers have invented, for which Allah has revealed no sanction. The Command belongs to none but Allah, Who has ordained that you worship none but Him. That is the true faith, yet most of the people do not know.[40]
QXP"Those whom you worship and obey besides Him, are but names that you have named, you and your forefathers. Allah has revealed no authority for them. All ruling belongs to Allah alone. And there is no Judge but He. He has commanded that you serve none but Him. That is the Right Religion. But most people are not aware of this fact or disregard it in practice."
Maulana AliYou serve not besides Him but names which you have named, you and your fathers -- Allah has sent down no authority for them. Judgment is only Allah’s. He has commanded that you serve none but Him. This is the right religion, but most people know not.
Free Minds"What you serve besides God is nothing but names which you have created you and your fathers, God did not send down any authority for such. The judgment is for none but God. He ordered that none be served but He. That is the true system, but most of mankind do not know."
Qaribullah 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.

George SaleYe worship not, besides Him, other than the names which ye have named, ye and your fathers, concerning which God hath sent down no authoritative proof: Yet judgement belongeth unto God alone; who hath commanded that ye worship none besides Him. This is the right religion; but the greater part of men know it not.
JM RodwellYe worship beside him mere names which ye have named, ye and your fathers, for which God hath not sent down any warranty. Judgment belongeth to God alone. He hath bidden you worship none but Him. This is the right faith: but most men know it not.

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



Yusuf 012:041

12:41 ياصاحبي السجن اما احدكما فيسقي ربه خمرا واما الاخر فيصلب فتاكل الطير من راسه قضي الامر الذي فيه تستفتيان


TransliterationYa sahibayi alssijni amma ahadukuma fayasqee rabbahu khamran waamma al-akharu fayuslabu fata/kulu alttayru min ra/sihi qudiya al-amru allathee feehi tastaftiyani
LiteralYou my two companions/friends (of) the prison/jail, but, one of you (B) so he gives drink an intoxicant (to) his lord, and but the other, so he be crucified/placed on a cross , so the birds eat from his head, the matter/affair which in it you (B) ask for an opinion/clarification was passed judgmen t/ordered158(resolved) .

Yusuf Ali"O my two companions of the prison! As to one of you, he will pour out the wine for his lord to drink: as for the other, he will hang from the cross, and the birds will eat from off his head. (so) hath been decreed that matter whereof ye twain do enquire"...
PickthalO 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.
Arberry 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.'
ShakirO 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.
SarwarFellow-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."
Khalifa"O my prison mates, one of you will be the wine butler for his lord, while the other will be crucified - the birds will eat from his head. This settles the matter about which you have inquired."
Hilali/Khan"O two companions of the prison! As for one of you, he (as a servant) will pour out wine for his lord (king or master) to drink; and as for the other, he will be crucified and birds will eat from his head. Thus is the case judged concerning which you both did inquire."
H/K/SaheehO 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."
MalikO my fellow inmates! (Here is the interpretation of your dreams), one of you will be released and serve wine to your lord (the king of Egypt); and the other will be crucified and the birds will eat from his head. That's how your cases will be decided concerning which you inquired (that is the answer to your question)."[41]
QXP"O My prison mates! The first of you will be (restored as) the chief wine butler for the King. The other one (the chief baker of the King) will be crucified and birds will eat off his head. Thus is the case decided about what you ask."
Maulana AliO my two fellow-prisoners, as for one of you, he will serve wine for his lord to drink; and as for the other, he will be crucified, so that the birds will eat from his head. The matter is decreed concerning which you inquired.
Free Minds"My fellow inmates, one of you will be serving wine for his lord, while the other will be crucified so that the birds will eat from his head. The matter which you have sought is now concluded."
Qaribullah 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.

George SaleO my fellow-prisoners, verily the one of you shall serve wine unto his lord, as formerly; but the other shall be crucified, and the birds shall eat from off his head. The matter is decreed concerning which ye seek to be informed.
JM RodwellO my two fellow prisoners! as to one of you, he will serve wine unto his Lord: but as to the other, he will be crucified and the birds shall eat from off his head. The matter is decreed concerning which ye enquire."

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



Yusuf 012:042

12:42 وقال للذي ظن انه ناج منهما اذكرني عند ربك فانساه الشيطان ذكر ربه فلبث في السجن بضع سنين


TransliterationWaqala lillathee thanna annahu najin minhuma othkurnee AAinda rabbika faansahu alshshaytanu thikra rabbihi falabitha fee alssijni bidAAa sineena
LiteralAnd he said to whom he thought/assumed that he is saved from them (B): "Mention me at your lord." So the devil made him forget, his lords' reminder , so he stayed/waited in the prison/jail (a) few/some (between 3-9) years.

Yusuf AliAnd 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.
PickthalAnd 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.
Arberry 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.
ShakirAnd 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.
SarwarJoseph 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.
KhalifaHe then said to the one to be saved "Remember me at your lord." Thus, the devil caused him to forget his Lord, and, consequently, he remained in prison a few more years.
Hilali/KhanAnd 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 ((Yoosuf (Joseph)) to forget the remembrance of his Lord (Allah) as to ask for His Help, instead of others). So (Yoosuf (Joseph)) stayed in prison a few (more) years.
H/K/SaheehAnd 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.
MalikThen, to the one who he thought would be released, he said: "Mention me to your lord." But Satan made him forget to mention (Joseph) to his lord, so he remained in the prison a few more years.[42]
QXPJoseph asked the one whom he thought would be released, "Mention me in the presence of your King." But, his selfish ways made him ignore to mention it to the King, so Joseph stayed in prison for a few years.
Maulana AliAnd he said to him whom he knew would be delivered of the two: Remember me with thy lord. But the devil caused him to forget mentioning (it) to his lord, so he remained in the prison a few years.
Free MindsAnd he said to the one whom he thought would be saved of them: "Mention me to your lord." But the devil made him forget to mention to his lord, so He remained in prison for a few years.
Qaribullah 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.

George SaleAnd Joseph said unto him whom he judged to be the person who should escape of the two, remember me in the presence of thy lord. But the devil caused him to forget to make mention of Joseph unto his lord; wherefore he remained in the prison some years.
JM RodwellAnd he said unto him who he judged would be set at large, "Remember me with thy lord." But Satan caused him to forget the remembrance of his Lord, so he remained some years in prison.

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



Yusuf 012:043

12:43 وقال الملك اني ارى سبع بقرات سمان ياكلهن سبع عجاف وسبع سنبلات خضر واخر يابسات ياايها الملا افتوني في رؤياي ان كنتم للرؤيا تعبرون


TransliterationWaqala almaliku innee ara sabAAa baqaratin simanin ya/kuluhunna sabAAun AAijafun wasabAAa sunbulatin khudrin waokhara yabisatin ya ayyuha almalao aftoonee fee ru/yaya in kuntum lilrru/ya taAAburoona
LiteralAnd the king said: "I see seven fat/fleshy cows, seven weak/bony/starved eat them (F), and seven green ears/spikes of wheat, barley etc. and others dry. You, you the nobles/groups/assembly give me your opinion/clarify for me in my dream, if you were to the dream(s) explaining (interpreting)."

Yusuf AliThe 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."
PickthalAnd 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.
Arberry 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.'
ShakirAnd 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.
Sarwar(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.
KhalifaThe king said, "I saw seven fat cows being devoured by seven skinny cows, and seven green spikes (of wheat), and others shriveled. O my elders, advise me regarding my dream, if you know how to interpret the dreams."
Hilali/KhanAnd 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."
H/K/SaheehAnd [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."
MalikOne day the king of Egypt said: "I saw seven fat cows in my dream which were eaten up by seven lean cows, likewise I saw seven green ears of corn and seven others that were dried up. O chiefs! Tell me the meaning of my dream if you can interpret the dreams."[43]
QXPAnd one day the King of Egypt said to his court, "I have dreamed seven fat cows being eaten up by seven lean cows and seven green spikes of wheat and (seven) dry. O My chiefs! Explain to me my vision, if you can interpret dreams."
Maulana AliAnd the King said: I have seen 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.
Free MindsAnd the King said: "I continue to dream of seven fat cows which are being eaten by seven thin ones, and seven green pods and others which are dry. O you commanders, tell me what my vision means if you are able to interpret the visions."
Qaribullah 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. '

George SaleAnd the king of Egypt said, verily I saw in my dream seven fat kine, which seven lean kine devoured, and seven green ears of corn, and other seven withered ears. O nobles, expound my vision unto me, if ye be able to interpret a vision.
JM RodwellAnd the King said, "Verily, I saw in a dream seven fat kine which seven lean devoured; and seven green ears and other withered. O nobles, teach me my vision, if a vision ye are able to expound."

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



Yusuf 012:044

12:44 قالوا اضغاث احلام ومانحن بتاويل الاحلام بعالمين


TransliterationQaloo adghathu ahlamin wama nahnu bita/weeli al-ahlami biAAalimeena
LiteralThey said: "A confused mixture (of) dreams, and we are not with interpreting/explaining the dreams with knowing."

Yusuf AliThey said: "A confused medley of dreams: and we are not skilled in the interpretation of dreams."
PickthalThey answered: Jumbled dreams! And we are not knowing in the interpretation of dreams.
Arberry 'A hotchpotch of nightmares!' they said. 'We know nothing of the interpretation of nightmares.'
ShakirThey said: Confused dreams, and we do not know the interpretation of dreams.
SarwarThey replied, "It is a confused dream and we do not know the meaning of such dreams."
KhalifaThey said, "Nonsense dreams. When it comes to the interpretation of dreams, we are not knowledgeable."
Hilali/KhanThey said: "Mixed up false dreams and we are not skilled in the interpretation of dreams."
H/K/SaheehThey said, "[It is but] a mixture of false dreams, and we are not learned in the interpretation of dreams."
MalikThey replied: "Confused nightmares! We are not skilled in the interpretation of dreams."[44]
QXPThey answered, "Confused nightmares! We are not skilled in interpreting such dreams."
Maulana AliThey said: Confused dreams and we know not the interpretation of dreams.
Free MindsThey said: "It is nothing but bad dreams; and we are not knowledgeable in the interpretation of dreams."
Qaribullah They said: 'They are confused nightmares, nor do we know anything of the interpretation of visions. '

George SaleThey answered, they are confused dreams; neither are we skilled in the interpretation of such kind of dreams.
JM RodwellThey said, "They are confused dreams, nor know we aught of the unravelling of dreams."

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



Yusuf 012:045

12:45 وقال الذي نجا منهما وادكر بعد امة انا انبئكم بتاويله فارسلون


TransliterationWaqala allathee naja minhuma waiddakara baAAda ommatin ana onabbi-okum bita/weelihi faarsilooni
LiteralAnd who was saved/rescued from them (B) and he remembered after a generation (and said): "I inform you with its interpretation/explanation, so send me."

Yusuf AliBut 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)."
PickthalAnd 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.
Arberry Then said the one who had been delivered, remembering after a time, 'I will myself tell you its interpretation; so send me forth.'
ShakirAnd 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:
SarwarThe 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)."
KhalifaThe one who was saved (from the prison) said, now that he finally remembered, "I can tell you its interpretation, so send me (to Joseph)."
Hilali/KhanThen 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."
H/K/SaheehBut the one who was freed and remembered after a time said, "I will inform you of its interpretation, so send me forth."
MalikThereupon one of the two inmates who was released remembered Joseph after all that time, and he said: "I will tell you its interpretation; just send me to Joseph in the prison."[45]
QXPThe one who was released (the chief butler) at long last remembered. He said, "I can bring you the meaning, so send me forth."
Maulana AliAnd of the two, he who had found deliverance and remembered after a long time said: I will inform you of its interpretation, so send me.
Free MindsAnd the one of them who had been saved and remembered after all this time said: "I will tell you of its interpretation, so have me dispatched."
Qaribullah 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. '

George SaleAnd Joseph's fellow-prisoner who had been delivered, said, -- for he remembred Joseph after a certain space of time, -- I will declare unto you the interpretation thereof; wherefore let me go unto the person who will interpret it unto me.
JM RodwellAnd he of the twain who had been set at large, said, "I will tell you the interpretation; let me go for it."

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



Yusuf 012:046

12:46 يوسف ايها الصديق افتنا في سبع بقرات سمان ياكلهن سبع عجاف وسبع سنبلات خضر واخر يابسات لعلي ارجع الى الناس لعلهم يعلمون


TransliterationYoosufu ayyuha alssiddeequ aftina fee sabAAi baqaratin simanin ya/kuluhunna sabAAun AAijafun wasabAAi sunbulatin khudrin waokhara yabisatin laAAallee arjiAAu ila alnnasi laAAallahum yaAAlamoona
LiteralJoseph, you the always very truthful, give us your opinion/clarify for us in seven fat/fleshy cows, seven weak/bony/starved eat them (F), and seven green ears/spikes of wheat, barley etc. and others dry, maybe/perhaps I return to the people, maybe/perhaps they know.

Yusuf Ali"O Joseph!" (he said) "O man of truth! Expound to us (the dream) of seven fat kine whom seven lean ones devour, and of seven green ears of corn and (seven) others withered: that I may return to the people, and that they may understand."
Pickthal(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.
Arberry '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.'
ShakirYusuf! 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.
Sarwar(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."
Khalifa"Joseph my friend, inform us about seven fat cows being devoured by seven skinny cows, and seven green spikes, and others shriveled. I wish to go back with some information for the people."
Hilali/Khan(He said): "O Yoosuf (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."
H/K/Saheeh[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]."
MalikHe came to Joseph in the prison and said: "O Joseph the truthful one! Tell us the meaning of the dream of seven fat cows which are eaten up by seven lean ones and of seven green ears of corn and seven others dried up: so that I may return to the people and let them know the meaning of this dream" [46]
QXPHe said, "Joseph! O you truthful one! Explain for us the seven fat cows being eaten by seven lean ones, and the seven green spikes of wheat and others dry. I wish to go back with information that they may know" (the interpretation and your value).
Maulana AliJoseph, 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.
Free Minds"Joseph, O man of truth, explain to us the matter regarding seven fat cows being eaten by seven thin ones, and seven green pods and others which are dry? Then perhaps I may go back to the people so they will know."
Qaribullah (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. '

George SaleAnd he went to the prison, and said, O Joseph, thou man of veracity, teach us the interpretation of seven fat kine, which seven lean kine devourd, and of seven green ears of corn; and other seven withered ears, which the king saw in his dream; that I may return unto the men who have sent me, that peradventure they may understand the same.
JM RodwellJoseph, man of truth! teach us of the seven fat kine which seven lean devoured, and of the seven green ears, and other withered, that I may return to the men, and that they may be informed.

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



Yusuf 012:047

12:47 قال تزرعون سبع سنين دأبا فما حصدتم فذروه في سنبله الا قليلا مما تاكلون


TransliterationQala tazraAAoona sabAAa sineena daaban fama hasadtum fatharoohu fee sunbulihi illa qaleelan mimma ta/kuloona
LiteralHe said: "You sow/seed/plant seven years habitually/consistently, so what you harvested/gathered, so leave it in its ear/spike (of corn, barley etc.), except little from what you eat."

Yusuf Ali(Joseph) said: "For seven years shall ye diligently sow as is your wont: and the harvests that ye reap, ye shall leave them in the ear,- except a little, of which ye shall eat.
PickthalHe 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.
Arberry He said, 'You shall sow seven years after your wont; what you have harvested leave in the ear, excepting a little whereof you eat.
ShakirHe said: You shall sow for seven years continuously, then what you reap leave it in its ear except a little of which you eat.
Sarwar(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.
KhalifaHe said, "What you cultivate during the next seven years, when the time of harvest comes, leave the grains in their spikes, except for what you eat.
Hilali/Khan((Yoosuf (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.
H/K/Saheeh[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.
MalikHe replied: "You will cultivate for seven consecutive years. During this time you should leave the corn you reap in the ear, except what may be sufficient for your food. [47]
QXPJoseph (without blaming him for his forgetfulness) told him the meaning and the way to avert the oncoming famine, "Work hard on agriculture for seven seasons. When you harvest the crop, only reap the amount you need. Leave the rest of the grains in the spikes."
Maulana AliHe said: You shall sow for seven years as usual, then that which you reap, leave it in its ear, except a little which you eat.
Free MindsHe said: "You will plant regularly for seven years, and whatever you harvest you must leave it in its pods, except for the little that you will eat."
Qaribullah 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.

George SaleJoseph answered, ye shall sow seven years as usual: And the corn which ye shall reap, do ye leave in its ear, except a little whereof ye may eat.
JM RodwellHe said, "Ye shall sow seven years as is your wont, and the corn which ye reap leave ye in its ear, except a little of which ye shall eat.

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



Yusuf 012:048

12:48 ثم ياتي من بعد ذلك سبع شداد ياكلن ماقدمتم لهن الا قليلا مما تحصنون


TransliterationThumma ya/tee min baAAdi thalika sabAAun shidadun ya/kulna ma qaddamtum lahunna illa qaleelan mimma tuhsinoona
LiteralThen comes from after that seven (years) strong (severe), they eat what you advanced (stored) for them, except little from what you preserve .

Yusuf Ali"Then will come after that (period) seven dreadful (years), which will devour what ye shall have laid by in advance for them,- (all) except a little which ye shall have (specially) guarded.
PickthalThen 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.
Arberry 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.
ShakirThen 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:
SarwarAfter this will ensue seven years of famine in which all the grain that you have stored will be consumed except a small quantity.
Khalifa"After that, seven years of drought will come, which will consume most of what you stored for them.
Hilali/Khan"Then will come after that, seven hard (years), which will devour what you have laid by in advance for them, (all) except a little of that which you have guarded (stored).
H/K/SaheehThen will come after that seven difficult [years] which will consume what you saved for them, except a little from which you will store.
MalikThen, after that period, there will come upon you seven hard years which will eat away all that you had stored except a little which you may have specifically set aside. [48]
QXP"Then after that will come seven dry seasons which will use up all that you have prepared for them, but a little that you have stored up."
Maulana AliThen after that will come seven years of hardship, which will eat away all you have beforehand stored for them, except a little which you have preserved.
Free Minds"Then will come seven after that which are severe in drought and which will consume all that you plant except for what you have stored."
Qaribullah Thereafter, seven hard years will come upon you, which will consume all but little of that which you have stored.

George SaleThen shall there come, after this, seven grievous years of famine, which shall consume what ye shall have laid up as a provision for the same, except a little which ye shall have kept.
JM RodwellThen after that shall come seven grievous years which shall eat what ye have stored for them, except a little which ye shall have kept.

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



Yusuf 012:049

12:49 ثم ياتي من بعد ذلك عام فيه يغاث الناس وفيه يعصرون


TransliterationThumma ya/tee min baAAdi thalika AAamun feehi yughathu alnnasu wafeehi yaAAsiroona
LiteralThen comes from after that, a year in it the people be rained upon, and in it they press/squeeze.

Yusuf Ali"Then will come after that (period) a year in which the people will have abundant water, and in which they will press (wine and oil)."
PickthalThen, after that, will come a year when the people will have plenteous crops and when they will press (wine and oil).
Arberry Then thereafter there shall come a year wherein the people will be succoured and press in season.
ShakirThen there will come after that a year in which people shall have rain and in which they shall press (grapes).
SarwarThen there will be a year with plenty of rain and people will have sufficient milk and other produce."
Khalifa"After that, a year will come that brings relief for the people, and they will, once again, press juice."
Hilali/Khan"Then thereafter will come a year in which people will have abundant rain and in which they will press (wine and oil)."
H/K/SaheehThen will come after that a year in which the people will be given rain and in which they will press [olives and grapes]."
MalikAfter that period will come a year of abundant rain, in which the people will squeeze the juice." [49]
QXP"After that, one year will come with good rains and the crops will be plenty. You will get abundant grain and fruit, and a lot of oil and juice to squeeze."
Maulana AliThen after that will come a year in which people will have rain in which they will press (grapes).
Free Minds"Then after that will come a calendar year in which the people will have abundant rain and which they will be able to produce once again."
Qaribullah Then, there will come a year in which people are helped, in which the people will press. '

George SaleThen shall there come, after this, a year wherein men shall have plenty of rain, and wherein thay shall press wine and oil.
JM RodwellThen shall come after this a year, in which men shall have rain, and in which they shall press the grape."

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



Yusuf 012:050

12:50 وقال الملك ائتوني به فلما جاءه الرسول قال ارجع الى ربك فسأله مابال النسوة التي قطعن ايديهن ان ربي بكيدهن عليم


TransliterationWaqala almaliku i/toonee bihi falamma jaahu alrrasoolu qala irjiAA ila rabbika fais-alhu ma balu alnniswati allatee qattaAAna aydiyahunna inna rabbee bikaydihinna AAaleemun
LiteralAnd the king said: "Come with him to me (bring him)." So when the messenger came to him , he said: "Return to your Lord, so ask/question him, what (is) the women's affair/condition/ thought which cut off/amputated their (F) hands, that my Lord (is) with their plotting/conspiring knowledgeable."

Yusuf AliSo 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."
PickthalAnd 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.
Arberry 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.'
ShakirAnd 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.
SarwarThe 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".
KhalifaThe king said, "Bring him to me." When the messenger came to him, he said, "Go back to your lord and ask him to investigate the women who cut their hands. My Lord is fully aware of their schemes."
Hilali/KhanAnd the king said: "Bring him to me." But when the messenger came to him, (Yoosuf (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."
H/K/SaheehAnd 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."
MalikThe king said: "Bring this man to me." When the messenger came to Yusuf, he said "Go back to your lord and ask him about the case of the women who cut their hands. Indeed my Rabb has full knowledge of their snare." [50]
QXPAnd the King said, "Bring him before me!" When the courier came to Joseph, he said, "Return to your King and ask him to find out the case of the women who marked their hands. Verily, my Lord knows their plot." (Joseph asked for investigation before being released, to vindicate his character).
Maulana AliAnd the king said: Bring him to me. So when the messenger came to him, he said: Go back to thy lord and ask him, what is the case of the women who cut their hands. Surely my Lord knows their device.
Free MindsAnd 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 was the matter regarding the women that cut their hands? My Lord is well aware of their scheming."
Qaribullah 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. '

George SaleAnd when the chief butler had reported this, the king said, bring him unto me. And when the messenger came unto Joseph, he said, return unto thy lord, and ask of him, what was the intent of the women who cut their hands; for my Lord well knoweth the snare which they laid for me.
JM RodwellAnd the King said, "Bring him to me." And when the messenger came to Joseph he said, "Go back to thy lord, and ask him what meant the women who cut their hands, for my lord well knoweth the snare they laid."

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



Yusuf 012:051

12:51 قال ماخطبكن اذ راودتن يوسف عن نفسه قلن حاش لله ماعلمنا عليه من سوء قالت امراة العزيز الان حصحص الحق انا راودته عن نفسه وانه لمن الصادقين


TransliterationQala ma khatbukunna ith rawadtunna yoosufa AAan nafsihi qulna hasha lillahi ma AAalimna AAalayhi min soo-in qalati imraatu alAAazeezi al-ana hashasa alhaqqu ana rawadtuhu AAan nafsihi wa-innahu lamina alssadiqeena
LiteralHe said: "What (is) your matter/affair/concern when you (P/F) seduced/enticed Joseph from himself." They said: "Remoteness to God , we did not know from (of) bad/evil/harm on him." Elaziz's/the Egyptian ruler's woman (wife) said: "Now the truth appeared , I seduced/enticed him from himself, and that he is from (E) the truthful."

Yusuf Ali(The king) said (to the ladies): "What was your affair when ye did seek to seduce Joseph from his (true) self?" The ladies said: "Allah preserve us! no evil know we against him!" Said the 'Aziz's wife: "Now is the truth manifest (to all): it was I who sought to seduce him from his (true) self: He is indeed of those who are (ever) true (and virtuous).
PickthalHe (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.
Arberry '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.
ShakirHe 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.
SarwarThe 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."
Khalifa(The king) said (to the women), "What do you know about the incident when you tried to seduce Joseph?" They said, "GOD forbid; we did not know of anything evil committed by him." The wife of the governor said, "Now the truth has prevailed. I am the one who tried to seduce him, and he was the truthful one.
Hilali/Khan(The King) said (to the women): "What was your affair when you did seek to seduce Yoosuf (Joseph)?" The women said: "Allah forbid! No evil know we against him!" The wife of Al-Azeez said: "Now the truth is manifest (to all), it was I who sought to seduce him, and he is surely of the truthful."
H/K/SaheehSaid [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.
MalikThe king questioned those women, saying: "What do you say about the incident when you attempted to seduce Yusuf?" They replied: "God forbid! We Know of no evil on his part." The `Aziz’s wife said: "Now that the truth has come to light, it was I who attempted to seduce him. In fact he is absolutely truthful."[51]
QXPThe King sent for those women, and asked them, "What happened when you tried to seduce Joseph?" They answered, "Good Lord! We found no evil in him." The wife of the governor (Zelicha) couldn't hold back, "Now the truth is out. I was the one at fault and he is surely truthful."
Maulana Ali(The king) said: What was your affair when you sought to seduce Joseph? They said: Holy Allah! We knew of no evil on his part. The chief’s wife said: Now has the truth become manifest. I sought to seduce him and he is surely of the truthful.
Free MindsHe said: "What is your plea that you tried to seduce Joseph from himself?" They said: "God forbid that we would do any harm to him." The wife of the Governor said: "Now the truth must be known, I did seek to seduce Joseph from himself and he is of the truthful ones."
Qaribullah '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.

George SaleAnd when the women were assembled before the king, he said unto them, what was your design, when ye solicited Joseph to unlawful love? They answered, God be praise! We know not any ill of him. The nobleman's wife said, now is the truth become manifest: I solicited him, to lie with me; and he is one of those who speak truth.
JM RodwellThen said the Prince to the women, "What was your purpose when ye solicited Joseph?" They said, "God keep us! we know not any ill of him." The wife of the Prince said, "Now doth the truth appear. It was I who would have led him into unlawful love, and he i

Asad[Thereupon the King sent for those women; and when they came,] he asked: "What was it that you hoped to achieve when you sought to make Joseph yield himself unto you?"`9 The women asnwered: "God save us! We did not perceive the least evil [intention] on his part!" [And] the wife of Joseph's former master" exclaimed: "Now has the truth come to light! It was I who sought to make him yield himself unto me - whereas he, behold, was indeed speaking the truth!"



Yusuf 012:052

12:52 ذلك ليعلم اني لم اخنه بالغيب وان الله لايهدي كيد الخائنين


TransliterationThalika liyaAAlama annee lam akhunhu bialghaybi waanna Allaha la yahdee kayda alkha-ineena
LiteralThat (it is) to him to know that I, I did not betray/become unfaithful to him with the unseen/hidden and that God does not guide the betrayer's/unfaithful's plot/conspiracy .

Yusuf Ali"This (say I), in order that He may know that I have never been false to him in his absence, and that Allah will never guide the snare of the false ones.
Pickthal(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.
Arberry 'That, so that he may know I betrayed him not secretly, and that God guides not the guile of the treacherous.
ShakirThis 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.
Sarwar(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.
Khalifa"I hope that he will realize that I never betrayed him in his absence, for GOD does not bless the schemes of the betrayers.
Hilali/Khan(Then Yoosuf (Joseph) said: "I asked for this enquiry) in order that he (Al-Azeez) may know that I betrayed him not in secret. And, verily! Allah guides not the plot of the betrayers.
H/K/SaheehThat 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.
MalikJoseph said, "By this inquiry I meant to let him (Al-Aziz) know that I did not betray him in his absence, and that Allah does not let the snare of the treacherous succeed."[52]
QXP(When Joseph learned this) He said, "I hope that the governor will realize that I never betrayed him in his absence. And Allah never leads to success those who betray Him and betray the trust of people."
Maulana AliThis is that he might know that I have not been unfaithful to him in secret, and that Allah guides not the device of the unfaithful.
Free Minds"That is so he knows that I will not betray him while he is not present and that God does not guide the scheming of the betrayers."
Qaribullah 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.

George SaleAnd when Joseph was acquainted therewith he said, this discovery hath been made, that my lord might know that I was not unfaithful unto him in his absence, and that God directeth not the plot of the deceivers.
JM RodwellBy this (said Joseph) "may my lord know that I did not in his absence play him false, and that God guideth not the machinations of deceivers.

Asad[When Joseph learned what had happened, he said:` "I asked for] this, so that [my former master] might know that I did not betray him behind his back ,s2 and that God does not bless with His guidance the artful schemes of those who betray their trust.



Yusuf 012:053

12:53 وماابرئ نفسي ان النفس لامارة بالسوء الا مارحم ربي ان ربي غفور رحيم


TransliterationWama obarri-o nafsee inna alnnafsa laammaratun bialssoo-i illa ma rahima rabbee inna rabbee ghafoorun raheemun
LiteralAnd I do not acquit myself, that the self (is) incessantly commanding/urging (E) with the bad/evil/harm, except what my Lord had mercy upon, that my Lord (is) forgiving, merciful.

Yusuf Ali"Nor do I absolve my own self (of blame): the (human) soul is certainly prone to evil, unless my Lord do bestow His Mercy: but surely my Lord is Oft-forgiving, Most Merciful."
PickthalI do not exculpate myself. Lo! the (human) soul enjoineth unto evil, save that whereon my Lord hath mercy. Lo! my Lord is Forgiving, Merciful.
Arberry 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.'
ShakirAnd 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.
SarwarI 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.
Khalifa"I do not claim innocence for myself. The self is an advocate of vice, except for those who have attained mercy from my Lord. My Lord is Forgiver, Most Merciful."
Hilali/Khan"And I free not myself (from the blame). Verily, the (human) self is inclined to evil, except when my Lord bestows His Mercy (upon whom He wills). Verily, my Lord is Oft-Forgiving, Most Merciful."
H/K/SaheehAnd 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."
MalikNot that I am free from sin - man’s soul is prone to evil, except the one to whom my Lord has shown mercy, certainly my Lord is Forgiving, Merciful.[53]
QXP"I do not claim that I am angelic, with no ego or desire. The human "Self" is not invincible against temptation (unless we make it surrender to the Divine Commands). It is my Lord's Mercy that mankind are in control of their behavior. Verily, my Lord is Absolver of imperfections, Merciful."
Maulana AliAnd I call not myself sinless; surely (man’s) self is wont to command evil, except those on whom my Lord has mercy. Surely my Lord is Forgiving, Merciful.
Free Minds"And I do not make myself free of blame, for the soul is inclined to sin, except what my Lord has mercy on. My Lord is Forgiving, Merciful."
Qaribullah 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 Most Merciful. '

George SaleNeither do I absolutely justify my self: Since every soul is prone unto evil, except those on whom my Lord shall shew mercy; for my Lord is gracious and merciful.
JM RodwellYet I hold not myself clear, for the heart is prone to evil, save theirs on whom my Lord hath mercy; for gracious is my Lord, Merciful."

AsadAnd yet, I am not trying to absolve myself: for, verily, man's inner self does incite [him] to evil," and saved are only they upon whom my Sustainer bestows His grace .54 Behold, my Sustainer is muchforgiving, a dispenser of grace!"



Yusuf 012:054

12:54 وقال الملك ائتوني به استخلصه لنفسي فلما كلمه قال انك اليوم لدينا مكين امين


TransliterationWaqala almaliku i/toonee bihi astakhlishu linafsee falamma kallamahu qala innaka alyawma ladayna makeenun ameenun
LiteralAnd the king said: "Come with him to me (bring him), I choose/select him to myself." So when he conversed/spoke to him , he said: "That you are today near us , highly positioned , faithful/loyal ."

Yusuf AliSo 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!
PickthalAnd 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.
Arberry 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.'
ShakirAnd 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.
SarwarThe 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".
KhalifaThe king said, "Bring him to me, so I can hire him to work for me." When he talked with him, he said, "Today, you have a prominent position with us."
Hilali/KhanAnd 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."
H/K/SaheehAnd 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."
MalikThe king said: "Bring him to me; I will take him for my special service." When Joseph had a talk with the King, he said: "From now on, you have an honorable place with us, and you will enjoy our full confidence."[54]
QXPThe King said, "Bring him to me so that I may appoint him a close adviser to me." And when he had spoken with him, the King decreed, "From today on you have a high standing with us, invested with all trust."
Maulana AliAnd the king said: Bring him to me, I will choose him for myself. So when he talked with him, he said: Surely thou art in our presence to-day dignified, trusted.
Free MindsAnd the King said: "Bring him to me so that I may employ him to my person." So when he spoke to him, he said: "Today you are with us in high rank and trusted."
Qaribullah 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. '

George SaleAnd the king said, bring him unto me: I will take him into my own peculiar service. And when Joseph was brought unto the king, and he had discoursed with him, he said, thou art this day firmly established with us, and shalt be intrusted with our affairs.
JM RodwellAnd the King said, "Bring him to me: I will take him for my special service." And when he had spoken with him he said, "From this day shalt thou be with us, invested with place and trust."

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



Yusuf 012:055

12:55 قال اجعلني على خزائن الارض اني حفيظ عليم


TransliterationQala ijAAalnee AAala khaza-ini al-ardi innee hafeethun AAaleemun
LiteralHe said: "Make/put me on the land's/Earth's safe's/storages (treasures), that I am (an) honest protector/guard knowledgeable."

Yusuf Ali(Joseph) said: "Set me over the store-houses of the land: I will indeed guard them, as one that knows (their importance)."
PickthalHe said: Set me over the storehouses of the land. Lo! I am a skilled custodian.
Arberry He said, 'Set me over the land's storehouses; I am a knowing guardian.'
ShakirHe said: Place me (in authority) over the treasures of the land, surely I am a good keeper, knowing well.
SarwarJoseph said, "Put me in charge of the treasuries of the land. I know how to manage them."
KhalifaHe said, "Make me the treasurer, for I am experienced in this area and knowledgeable."
Hilali/Khan(Yoosuf (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).
H/K/Saheeh[Joseph] said, "Appoint me over the storehouses of the land. Indeed, I will be a knowing guardian."
MalikJoseph said: "Place me over all the resources of the land. Certainly I know how to manage; I have the necessary knowledge."[55]
QXPJoseph replied, "Place in my charge the treasury of the State. I shall be a competent custodian." (Now that he could personally handle the oncoming drought).
Maulana AliHe said: Place me (in authority) over the treasures of the land; surely I am a good keeper, knowing well.
Free MindsHe said: "Make me keeper over the granaries of the land, for I know how to keep records and I am knowledgeable."
Qaribullah He (Joseph) said: 'Give me charge of the storehouses of the land, I am a knowledgeable guardian. '

George SaleJoseph answered, set me over the store-houses of the land; for I will be a skilful keeper thereof.
JM RodwellHe said, "Set me over the granaries of the land, I will be their prudent keeper!"

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



Yusuf 012:056

12:56 وكذلك مكنا ليوسف في الارض يتبؤ منها حيث يشاء نصيب برحمتنا من نشاء ولانضيع اجر المحسنين


TransliterationWakathalika makanna liyoosufa fee al-ardi yatabawwao minha haythu yashao nuseebu birahmatina man nashao wala nudeeAAu ajra almuhsineena
LiteralAnd as/like that We highly positioned to Joseph in the land/Earth he establishes/resides from it159when/where he wills/wants, We strike/mark with Our mercy whom We will/want, and We do not loose/waste/destroy the good doers reward .

Yusuf AliThus 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.
PickthalThus 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.
Arberry 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.
ShakirAnd 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.
SarwarThus, 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.
KhalifaWe thus established Joseph on earth, ruling as he wished. We shower our mercy upon whomever we will, and we never fail to recompense the righteous.
Hilali/KhanThus did We give full authority to Yoosuf (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-Muhsinoon (the good doers - see V.2:112).
H/K/SaheehAnd 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.
MalikThus We established Joseph in the land to live therein in any way he wished. We bestow Our mercy on whom We please and We do not let the reward of good people go to waste.[56]
QXPThus, We gave established power to Joseph in the land (of Egypt). He had full mastery over it, ruling as he saw fit. We bestow Our Grace according to Our Laws, and never waste the reward of the doers of good.
Maulana AliAnd thus did We give to Joseph power in the land -- he had mastery in it wherever he liked. We bestow Our mercy on whom We please, and We waste not the reward of the doers of good.
Free MindsAnd it was such that We gave Joseph authority in the land, to travel in it as he pleases. We bestow Our mercy upon whom We please, and We do not waste the reward of the good doers.
Qaribullah 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 the righteous.

George SaleThus did We establish Joseph in the land, that he might provide himself a dwelling therein, where he pleased. We bestow our mercy on whom We please, and We suffer not the reward of the righteous to perish:
JM RodwellThus did we stablish Joseph in the land that he might house himself therein at pleasure. We bestow our favours on whom we will, and suffer not the reward of the righteous to perish.

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



Yusuf 012:057

12:57 ولاجر الاخرة خير للذين امنوا وكانوا يتقون


TransliterationWalaajru al-akhirati khayrun lillatheena amanoo wakanoo yattaqoona
LiteralAnd the ends' (other life's) reward (E) (is) better to those who believed and were fearing and obeying.

Yusuf AliBut verily the reward of the Hereafter is the best, for those who believe, and are constant in righteousness.
PickthalAnd the reward of the Hereafter is better, for those who believe and ward off (evil).
Arberry Yet is the wage of the world to come better for those who believe, and are godfearing.
ShakirAnd certainly the reward of the hereafter is much better for those who believe and guard (against evil).
SarwarThe reward in the next life is certainly better for the faithful ones who have observed piety in this life.
KhalifaAdditionally, the reward in the Hereafter is even better for those who believe and lead a righteous life.
Hilali/KhanAnd 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).
H/K/SaheehAnd the reward of the Hereafter is better for those who believed and were fearing Allah.
MalikYet the reward in the hereafter will be even better for those who believe and are righteous.[57]
QXPAnd the reward in the life to come is phenomenally better for all those who attain belief and walk aright.
Maulana AliAnd certainly the reward of the Hereafter is better for those who believe and guard against evil.
Free MindsAnd the reward of the Hereafter is better for those who believe and were aware.
Qaribullah Indeed, the reward of the Everlasting Life is better for those who believe and are cautious.

George SaleAnd certainly the reward of the next life is better, for those who believe, and fear God.
JM RodwellAnd truly the recompense of the life to come is better, for those who have believed and feared God.

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



Yusuf 012:058

12:58 وجاء اخوة يوسف فدخلوا عليه فعرفهم وهم له منكرون


TransliterationWajaa ikhwatu yoosufa fadakhaloo AAalayhi faAAarafahum wahum lahu munkiroona
LiteralAnd Joseph's brothers/brethren came, so they entered on him, so he knew them, and they are to him ignorant (not recognizing).

Yusuf AliThen came Joseph's brethren: they entered his presence, and he knew them, but they knew him not.
PickthalAnd Joseph's brethren came and presented themselves before him, and he knew them but they knew him not.
Arberry And the brethren of Joseph came, and entered unto him, and he knew them, but they knew him not.
ShakirAnd Yusuf's brothers came and went in to him, and he knew them, while they did not recognize him.
SarwarJoseph's brothers came to him. When they entered his court, he recognized them. They did not know him.
KhalifaJoseph's brothers came; when they entered, he recognized them, while they did not recognize him.
Hilali/KhanAnd Yoosufs (Joseph) brethren came and they entered unto him, and he recognized them, but they recognized him not.
H/K/SaheehAnd the brothers of Joseph came [seeking food], and they entered upon him; and he recognized them, but he was to them unknown.
MalikSeveral years later when the famine started and there was no food available outside of Egypt, Joseph’s brothers came to Egypt for food and entered his office. He recognized them but they did not recognize him.[58]
QXP(And after some years) Joseph's brothers came and presented themselves before him. Joseph recognized them, but they did not. (They came from Canaan to buy grain as places around Egypt started suffering the drought).
Maulana AliAnd Joseph’s brethren came and went in to him, and he knew them, while they recognized him not.
Free MindsAnd Joseph's brothers came and entered upon him, and he recognized them, but they did not recognize him.
Qaribullah Joseph's brothers came and presented themselves before him. He recognized them, but they did not know him.

George SaleMoreover Joseph's brethren came, and went in unto him; and he knew them, but they knew not him.
JM RodwellAnd Joseph's brethren came and went in to him and he knew them, but they recognised him not.

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



Yusuf 012:059

12:59 ولما جهزهم بجهازهم قال ائتوني باخ لكم من ابيكم الاترون اني اوفي الكيل وانا خير المنزلين


TransliterationWalamma jahhazahum bijahazihim qala i/toonee bi-akhin lakum min abeekum ala tarawna annee oofee alkayla waana khayru almunzileena
LiteralAnd when he outfitted them with their preparation/equipment (goods) , he said: "Come to me with a brother to you from your father, do you not see/understand, that I, I fulfill/complete the measuring/weighing device, and I am best of the senders of the descenders (hosts)?"

Yusuf AliAnd 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?
PickthalAnd 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?
Arberry 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?
ShakirAnd 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?
SarwarWhen 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.
KhalifaAfter he provided them with their provisions, he said, "Next time, bring with you your half-brother. Do you not see that I give full measure, and treat you generously?
Hilali/KhanAnd 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?
H/K/SaheehAnd 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?
MalikWhen he had given them their due provisions and they were about to leave, he said: "Bring your half brother to me next time. Do you not see that I give full measure and provide the best hospitality?[59]
QXPAnd when he had given them suitable provisions, he said, "Next time bring to me that brother of yours from your father's side. Now you have seen that I am just and hospitable."
Maulana AliAnd when he furnished them with their provision, he said: Bring to me a brother of yours from your father. See you not that I give full measure and that I am the best of hosts?
Free MindsSo, when he furnished them with their provisions, he said: "Bring me a step-brother of yours who is from your father. Do you not see that I give full measure of grain and that I am the best of hosts?"
Qaribullah 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 best of hosts?

George SaleAnd when he had furnished them with their provisions, he said, bring unto me your brother, the son of your father: Do ye not see that I give full measure, and that I am the most hospitable receiver of guests?
JM RodwellAnd when he had provided them with their provision, he said, "Bring me your brother from your father. See ye not that I fill the measure, and am the best of hosts?

AsadAnd when he had provided them with their provisions, he said: "[When you come here next,] bring unto me that brother of yours from your father's side.s9 Do you not see that I have given [you] full measure and have been the best of hosts?



Yusuf 012:060

12:60 فان لم تاتوني به فلا كيل لكم عندي ولاتقربون


TransliterationFa-in lam ta/toonee bihi fala kayla lakum AAindee wala taqrabooni
LiteralSo if you did not come to me with him so (there is) no measurement/weight for you at me, and do not approach/near me.

Yusuf Ali"Now if ye bring him not to me, ye shall have no measure (of corn) from me, nor shall ye (even) come near me."
PickthalAnd if ye bring him not unto me, then there shall be no measure for you with me, nor shall ye draw near.
Arberry But if you bring him not to me, there shall be no measure for you with me, neither shall you come nigh me.'
ShakirBut if you do not bring him to me, you shall have no measure (of corn) from me, nor shall you come near me.
SarwarIf you do not bring him, do not come to us for we shall not give you any more grain."
Khalifa"If you fail to bring him to me, you will get no share from me; you will not even come close."
Hilali/Khan"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."
H/K/SaheehBut if you do not bring him to me, no measure will there be [hereafter] for you from me, nor will you approach me."
MalikBut if you do not bring him, you shall have no grain, nor shall you even come near me again."[60]
QXP"And if you don't bring him to me, you will get no share from me; you will not even come close."
Maulana AliBut if you bring him not to me, you shall have no measure (of corn) from me, nor shall you come near me.
Free Minds"But if you do not bring him to me, then there shall be no measure of grain for you with me, and do not come near me."
Qaribullah If you do not bring him to me, you shall receive no measure (of corn) from me, nor shall you come near me (again). '

George SaleBut if ye bring him not unto me, there shall be no corn measured unto you from me, neither shall ye approach my presence.
JM RodwellBut if ye bring him not to me, then no measure of corn shall there be for you from me, nor shall ye come near me."

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



Yusuf 012:061

12:61 قالوا سنراود عنه اباه وانا لفاعلون


TransliterationQaloo sanurawidu AAanhu abahu wa-inna lafaAAiloona
LiteralThey said: "We will entice/solicit from him his father, and we are making/doing (E)."

Yusuf AliThey said: "We shall certainly seek to get our wish about him from his father: Indeed we shall do it."
PickthalThey said: We will try to win him from his father: that we will surely do.
Arberry They said, 'We will solicit him of our father; that we will do.'
ShakirThey said: We will strive to make his father yield in respect of him, and we are sure to do (it).
SarwarJoseph's brothers said, "We shall try to influence his father to send him with us and we shall be successful".
KhalifaThey said, "We will negotiate with his father about him. We will surely do this."
Hilali/KhanThey said: "We shall try to get permission (for him) from his father, and verily, we shall do it."
H/K/SaheehThey said, "We will attempt to dissuade his father from [keeping] him, and indeed, we will do [it]."
MalikThey replied: "We shall certainly try our best to bring him from his father. This we will surely do."[61]
QXPThey said, "We shall try to persuade his father to let him go; that we will surely do."
Maulana AliThey said: We shall strive to make his father yield about him, and we are sure to do (it).
Free MindsThey said: "We will try to get him away from his father, and we shall be successful."
Qaribullah They replied: 'We will ask our father for him. This we will surely do. '

George SaleThey answered, we will endeavour to obtain him of his father, and we will certainly perform what thou requirest.
JM RodwellThey said, "We will ask him of his father, and we will surely do it."

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



Yusuf 012:062

12:62 وقال لفتيانه اجعلوا بضاعتهم في رحالهم لعلهم يعرفونها اذا انقلبوا الى اهلهم لعلهم يرجعون


TransliterationWaqala lifityanihi ijAAaloo bidaAAatahum fee rihalihim laAAallahum yaAArifoonaha itha inqalaboo ila ahlihim laAAallahum yarjiAAoona
LiteralAnd he said to his youths/servants : "Put their goods/merchandise in their packsaddles, maybe/perhaps they know (recognize) it when they returned to their family/people , maybe/perhaps they return."

Yusuf AliAnd (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.
PickthalHe 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.
Arberry 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.
ShakirAnd 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.
SarwarThen 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.
KhalifaHe then instructed his assistants: "Put their goods back in their bags. When they find them upon their return to their family, they may come back sooner."
Hilali/KhanAnd (Yoosuf (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.
H/K/SaheehAnd [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."
MalikJoseph told his servants to put his brother's money into their saddlebags secretly so that they should know about it only when they reach their family, so that they might come back."[62]
QXPJoseph said to his servants, "Load their barter (the price of wheat) back in their saddlebags. So that they may find it when they come home, and hence be more eager to return."
Maulana AliAnd 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.
Free MindsAnd he said to his servants: "Return their goods back into their bags, so that they will recognize it when they return to their family and they will come back again."
Qaribullah 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. '

George SaleAnd Joseph said to his servants, put their money which they have paid for their corn, into their sacks, that they may perceive it, when they shall be returned to their family: Peradventure they will come back unto us.
JM RodwellSaid he to his servants, "Put their money into their camel-packs, that they may perceive it when they have returned to their family: haply they will come back to us."

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



Yusuf 012:063

12:63 فلما رجعوا الى ابيهم قالوا ياابانا منع منا الكيل فارسل معنا اخانا نكتل وانا له لحافظون


TransliterationFalamma rajaAAoo ila abeehim qaloo ya abana muniAAa minna alkaylu faarsil maAAana akhana naktal wa-inna lahu lahafithoona
LiteralSo when they returned to their father, they said: "You our father, the measuring/weighing device (the goods) was prevented/prohibited from (for) us, so send with us our brother, we take (goods) by measure/weight, we are for him protectors/guards (E) ."

Yusuf AliNow 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."
PickthalSo 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.
Arberry 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.'
ShakirSo 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.
SarwarWhen 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".
KhalifaWhen they returned to their father, they said, "Our father, we can no longer get any provisions, unless you send our brother with us. We will take good care of him."
Hilali/KhanSo, 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."
H/K/SaheehSo 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."
MalikWhen Joseph's brothers returned to their father, they said: "Father! Grain is henceforth denied us unless we take our stepbrother with us; please send our brother with us so that we may get our measure; we take full responsibility for his safety."[63]
QXPWhen they went back to their father, they said, "O Our father! All grain is to be withheld from us unless you send with us our brother (Benjamin). So send him that we may obtain the measure, surely, we shall guard him well."
Maulana AliSo when they returned to their father, they said: O our father, the measure is withheld from us, so send with us our brother that we may get the measure, and we will surely guard him.
Free MindsSo when they returned to their father, they said: "Our father, we have been banned from getting anymore measure of grain, so send our brother with us so we may be given measure of grain, and we will be his guardians."
Qaribullah 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. '

George SaleAnd when they were returned unto their father, they said, O father, it is forbidden to measure out corn unto us any more, unless we carry our brother Benjamin with us: Wherefore send our brother with us, and we shall have corn measured unto us; and we will certainly guard him from any mischance.
JM RodwellAnd when they returned to their father, they said, "O, our father! corn is withholden from us: send, therefore, our brother with us and we shall have our measure; and all care of him will we take."

AsadAnd so, when they returned to their father, [Joseph's brothers] said: "O our father! All grain 62 is A.. . .. r It is obvious from the sequence that his request was granted, and that he was able to fulfil the task which he had set himself. [to be] withheld from us [in the future unless we bring Benjamin with us]: send, therefore, our brother with us, so that we may obtain our measure (of grain]; and, verily, we shall guard him well!"



Yusuf 012:064

12:64 قال هل امنكم عليه الا كما امنتكم على اخيه من قبل فالله خير حافظا وهو ارحم الراحمين


TransliterationQala hal amanukum AAalayhi illa kama amintukum AAala akheehi min qablu faAllahu khayrun hafithan wahuwa arhamu alrrahimeena
LiteralHe said: "Do I, I entrust you on him, except as I entrusted you on his brother from before? So God (is the) best protector , and he (is) most merciful (of) the merciful."

Yusuf AliHe 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!"
PickthalHe 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.
Arberry 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.'
ShakirHe 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.
SarwarJacob 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."
KhalifaHe said, "Shall I trust you with him, as I trusted you with his brother before that? GOD is the best Protector, and, of all the merciful ones, He is the Most Merciful."
Hilali/KhanHe said: "Can I entrust him to you except as I entrusted his brother (Yoosuf (Joseph)) to you aforetime? But Allah is the Best to guard, and He is the Most Merciful of those who show mercy."
H/K/SaheehHe 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."
MalikHe said: "Should I trust you with him as I once trusted you with his brother? Allah is the best protector and He is the Most Merciful of the mercygivers."[ 64]
QXPJacob said, "Shall I trust you with him as I trusted you with his brother? Allah is better at Guarding and He is the most Merciful of the merciful."
Maulana AliHe said: Can I trust you with him, except as I trusted you with his brother before. So Allah is the best Keeper, and He is the most Merciful of those who show mercy.
Free MindsHe said: "Shall I trust him with you as I trusted you with Joseph before that? God is the best guardian, and He is the Most Merciful of those who show mercy."
Qaribullah 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 the Merciful. '

George SaleJacob answered, shall I trust him with you with any better success than I trusted your brother Joseph with you heretofore? But God is the best guardian; and He is the most merciful of those who shew mercy.
JM RodwellHe said, "Shall I entrust you with him otherwise than as I before entrusted you with his brother? But God is the best guardian, and of those who shew compassion He is the most compassionate."

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



Yusuf 012:065

12:65 ولما فتحوا متاعهم وجدوا بضاعتهم ردت اليهم قالوا ياابانا مانبغي هذه بضاعتنا ردت الينا ونمير اهلنا ونحفظ اخانا ونزداد كيل بعير ذلك كيل يسير


TransliterationWalamma 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
LiteralAnd when they opened their belongings/goods they found their goods/merchandise returned to them, they said: "You our father, we do not ask/desire , this (is) our goods/merchandise returned to us, and we bring food and supplies (to) our family/people , and we protect our brother, and we be increased a (transport) camel's weight , that (is) easy weight ."

Yusuf AliThen 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.
PickthalAnd 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.
Arberry 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.
ShakirAnd 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.
SarwarWhen 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".
KhalifaWhen they opened their bags, they found their goods returned to them. They said, "Our father, what more can we ask for? Here are our goods returned to us. We can thus provide for our family, protect our brother, and receive one more camel-load. This is certainly a profitable deal."
Hilali/KhanAnd 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 camels load. This quantity is easy (for the king to give)."
H/K/SaheehAnd 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."
MalikWhen they opened their baggage, they discovered that their money had been returned to them. "Father!" They cried with joy, "What more can we ask for? Here is our money returned back to us. We will buy more food for our family, we will take good care of our brother and obtain an extra camel load of grain. This way, it will be easy to add another camel load of grain."[65]
QXPWhen they opened their packs, they discovered that their barter had been returned to them. (The grand minister, the Prophet of God, had paid on their behalf). They said, "O Our father! What more can we ask? We shall bring food for our family and guard our brother. And we shall have the extra measure of a camel load. The first load we have brought is but scant."
Maulana AliAnd 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 shall bring corn for our family and guard our brother, and have in addition the measure of a camel-load. This is an easy measure.
Free MindsSo when they opened their bags, they found their goods had been returned to them, and they said: "Our father, what more can we desire, this is our goods returned to us, so we can get more for our family, and be guardians over our brother, and increase a measure of grain to load a camel. That is truly an easy measure!"
Qaribullah 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. '

George SaleAnd when they opened their provisions, they found their money had been returned unto them; and they said, O father, what do we desire farther? This our money hath been returned unto us: We will therefore return, and provide corn for our family: We will take care of our brother; and we shall receive a camel's burden more than we did the last time. This is a small quantity.
JM RodwellAnd when they opened their goods they found their money had been returned to them. They said, "O, our father, what more can we desire? Here is our money returned to us; we will provide corn for our families, and will take care of our brother, and shall rec

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



Yusuf 012:066

12:66 قال لن ارسله معكم حتى تؤتون موثقا من الله لتاتنني به الا ان يحاط بكم فلما اتوه موثقهم قال الله على مانقول وكيل


TransliterationQala lan orsilahu maAAakum hatta tu/tooni mawthiqan mina Allahi lata/tunnanee bihi illa an yuhata bikum falamma atawhu mawthiqahum qala Allahu AAala ma naqoolu wakeelun
LiteralHe said: "I will never/not send him with you until you give me a promise/covenant from God to bring him to me (E) except that be (except if you are) surrounded/maneuvered to outsmart with you." So when they gave him their promise/covenant, he said: "God (is) on what we say (a) guardian/trustee ."

Yusuf Ali(Jacob) said: "Never will I send him with you until ye swear a solemn oath to me, in Allah's name, that ye will be sure to bring him back to me unless ye are yourselves hemmed in (and made powerless). And when they had sworn their solemn oath, he said: "Over all that we say, be Allah the witness and guardian!"
PickthalHe 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.
Arberry 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.'
ShakirHe 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.
Sarwar(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".
KhalifaHe said, "I will not send him with you, unless you give me a solemn pledge before GOD that you will bring him back, unless you are utterly overwhelmed." When they gave him their solemn pledge, he said, "GOD is witnessing everything we say."
Hilali/KhanHe (Yaqoob (Jacob)) said: "I will not send him with you until you swear a solemn oath to me in Allahs 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."
H/K/Saheeh[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."
MalikJacob replied: "I will never send him with you until you pledge in the name of Allah that you will surely bring him back to me unless you become helpless." And when they had given their pledge, he said: "Allah is the Witness over the pledge you made."[66]
QXPJacob said, "I will not send him with you till you give me a solemn pledge in the name of Allah, that you will bring him back to me unless you get surrounded (by circumstances beyond control). And when they gave him their solemn pledge, he said, "Allah is the Warden over all we say."
Maulana AliHe said: I will be no means send him with you, until you give me a firm covenant in Allah’s name that you will bring him back to me, unless you are completely surrounded. And when they gave him their covenant, he said: Allah is Guardian over what we say.
Free MindsHe said: "I will not send him with you until you come to me with a covenant to God that you will bring him back unless you are completely overtaken". So when they brought him the covenant, he said: "God is placed in trust over what we say."
Qaribullah 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. '

George SaleJacob said, I will by no means send him with you, until ye give me a solemn promise, and swear by God that ye will certainly bring him back unto me, unless ye be encompassed by some inevitable impediment. And when they had given him their solemn promise, he said, God is witness of what we say.
JM RodwellHe said, "I will not send him with you but on your oath before God that ye will, indeed, bring him back to me, unless hindrances encompass you." And when they had given him their pledge, he said, "God is witness of what we say."

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



Yusuf 012:067

12:67 وقال يابني لاتدخلوا من باب واحد وادخلوا من ابواب متفرقة ومااغني عنكم من الله من شئ ان الحكم الا لله عليه توكلت وعليه فليتوكل المتوكلون


TransliterationWaqala ya baniyya la tadkhuloo min babin wahidin waodkhuloo min abwabin mutafarriqatin wama oghnee AAankum mina Allahi min shay-in ini alhukmu illa lillahi AAalayhi tawakkaltu waAAalayhi falyatawakkali almutawakkiloona
LiteralAnd he said: "You my sons, do not enter from one door/entrance, and enter from separate doors/entrances, and I do not suffice/enrich from you from God from a thing, that the judgment/rule (is) except to God, on Him (E) I relied/depended , and on Him so should rely/depend the reliant/dependent .

Yusuf AliFurther 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."
PickthalAnd 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.
Arberry 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.'
ShakirAnd 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.
SarwarJacob 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."
KhalifaAnd he said, "O my sons, do not enter from one door; enter through separate doors. However, I cannot save you from anything that is predetermined by GOD. To GOD belongs all judgments. I trust in Him, and in Him shall all the trusters put their trust."
Hilali/KhanAnd 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."
H/K/SaheehAnd 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."
MalikThen he said; "My sons! Do not enter the capital city of Egypt through one gate, enter from the different gates. Not that I can avail you aught against Allah; this advice is just a precaution, because none can accurately judge except Allah. In Him do I put my trust and in Him let all the reliant put their trust."[67]
QXPAnd he said, "O My sons! Do not enter the town all by one gate, but enter by different gates. Yet, I cannot avail you against the Divine Laws. (So, handle all situations accordingly). Rule and Law-giving belongs to Allah alone. In Him I trust, and everyone must place trust in Him since the Divine Laws never change." (17:77), (33:38), (35:43). (It is a common misconception that Jacob told his eleven sons to enter by different gates to obviate 'evil eye'. Historically the brothers had been accused of spying on a previous occasion. The Qur'an consistently rejects all superstition).
Maulana AliAnd he said: O my sons, enter not by one gate but enter by different gates. And I can avail you naught against Allah. Judgment is only Allah’s. On Him I rely, and on Him let the reliant rely.
Free MindsAnd he said: "My sons, do not enter from one gate, but enter from separate gates; and I cannot avail you anything against God, for the judgment is to God. In Him I put my trust, and in Him those who put their trust should trust."
Qaribullah 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. '

George SaleAnd he said, my sons, enter not into the city by one and the same gate; but enter by different gates. But this precaution will be of no advantage unto you against the decree of God; for judgement belongeth unto God alone: In Him do I put my trust, and in Him let those confide who seek in whom to put their trust.
JM RodwellAnd he said, "O, my sons! Enter not by one gate, but enter by different gates. Yet can I not help you against aught decreed by God: judgment belongeth to God alone. In Him put I my trust, and in Him let the trusting trust."

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



Yusuf 012:068

12:68 ولما دخلوا من حيث امرهم ابوهم ما كان يغني عنهم من الله من شئ الا حاجة في نفس يعقوب قضاها وانه لذو علم لما علمناه ولكن اكثر الناس لايعلمون


TransliterationWalamma dakhaloo min haythu amarahum aboohum ma kana yughnee AAanhum mina Allahi min shay-in illa hajatan fee nafsi yaAAqooba qadaha wa-innahu lathoo AAilmin lima AAallamnahu walakinna akthara alnnasi la yaAAlamoona
LiteralAnd when they entered from where their father ordered/commanded them, and (it) was not to suffice/enrich from them from God from a thing, except a need/necessity in Jacob's self he accomplished it, and that truly he is (an owner) of knowledge to what We taught/instructed him , and but most of the people do not know.

Yusuf AliAnd 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.
PickthalAnd 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.
Arberry 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.
ShakirAnd 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.
SarwarEven 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.
KhalifaWhen they went (to Joseph), they entered in accordance with their father's instructions. Although this could not change anything decreed by GOD, Jacob had a private reason for asking them to do this. For he possessed certain knowledge that we taught him, but most people do not know.
Hilali/KhanAnd when they entered according to their fathers advice, it did not avail them in the least against (the Will of) Allah, it was but a need of Yaqoobs (Jacob) inner-self which he discharged. And verily, he was endowed with knowledge because We had taught him, but most men know not.
H/K/SaheehAnd 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.
MalikWhen avert the fear he had in his heart. Indeed he possessed the knowledge which We had given him, but most people do not know.[68]
QXPWhen they went, they entered the town as their father instructed. Jacob was quite right that even he (a Prophet of God) could not avail them against the Divine Laws. It was a duty that he did (giving the correct advice to his sons), although it could not prevent what was to happen (with Benjamin (12:75-81)). He was, by Our teaching, full of knowledge. And most people are devoid of that level of insight.
Maulana AliAnd when they entered as their father had bidden them, it availed them naught against Allah, but (it was only) a desire in the soul of Jacob, which he satisfied. And surely he was possessed of knowledge, because we had given him knowledge, but most people know not.
Free MindsAnd when they entered from where their father had commanded them, it would not have availed them in the least against God, but it was out of a concern in Jacob's soul that he brought out. And he is with knowledge for what We have taught him, but most men do not know.
Qaribullah 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.

George SaleAnd when they entered the city, as their father had commanded them, it was of no advantage unto them against the decree of God; and the same served only to satisfy the desire of Jacob's soul, which he had charged them to perform: For he was indued with knowledge of that which We had taught him; but the greater part of men do not understand.
JM RodwellAnd when they entered as their father had bidden them, it did not avert from them anything decreed of God; but it only served to satisfy a desire in the soul of Jacob which he had charged them to perform; for he was possessed of knowledge which we had taug

AsadBut although they entered [Joseph's city] in the way their father had bidden them, this proved of no avail whatever to them against [the plan of] God6' [His request] had served only to satisfy Jacob's heartfelt desire [to protect them]:6 for, behold, YUSUF SORAH thanks to what We had imparted unto him, he was indeed endowed with the knowledge [that God's will must always prevailbl; but most people know it not.



Yusuf 012:069

12:69 ولما دخلوا على يوسف اوى اليه اخاه قال اني انا اخوك فلا تبتئس بما كانوا يعملون


TransliterationWalamma dakhaloo AAala yoosufa awa ilayhi akhahu qala innee ana akhooka fala tabta-is bima kanoo yaAAmaloona
LiteralAnd when they entered on Joseph, he gave shelter/refuge (hosted) his brother to him, he said: "That I, I am your brother, so do not be miserable because (of) what they were making/doing ."

Yusuf AliNow 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."
PickthalAnd 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.
Arberry 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.'
ShakirAnd when they went in to Yusuf. he lodged his brother with himself, saying: I am your brother, therefore grieve not at what they do.
SarwarWhen 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".
KhalifaWhen they entered Joseph's place, he brought his brother closer to him and said, "I am your brother; do not be saddened by their actions."
Hilali/KhanAnd when they went in before Yoosuf (Joseph), he betook his brother (Benjamin) to himself and said: "Verily!I am your brother, so grieve not for what they used to do."
H/K/SaheehAnd 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]."
MalikWhen they entered to Joseph, he called his brother (Benjamin) alone to himself, and said: "In fact, I am your brother (Joseph), now you need not grieve at what they have been doing." [69]
QXPWhen they met with Joseph, he brought his brother closer to him and said, "I am your brother, do not grieve about what they have been doing to us."
Maulana AliAnd when they went in to Joseph, he lodged his brother with himself, saying: I am thy brother, so grieve not at what they do.
Free MindsAnd when they entered upon Joseph, he called his brother to himself and said: "I am your brother, so do not be saddened by what they have done."
Qaribullah 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. '

George SaleAnd when they entered into the presence of Joseph, he received his brother Benjamin as his guest, and said, verily I am thy brother: Be not therefore afflicted for that which they have committed against us.
JM RodwellAnd when they came in to Joseph, he took his brother to him. He said, "Verily, I am thy brother. Be not thou grieved for what they did."

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



Yusuf 012:070

12:70 فلما جهزهم بجهازهم جعل السقاية في رحل اخيه ثم اذن مؤذن ايتها العير انكم لسارقون


TransliterationFalamma jahhazahum bijahazihim jaAAala alssiqayata fee rahli akheehi thumma aththana mu-aththinun ayyatuha alAAeeru innakum lasariqoona
LiteralSo when he prepared/outfitted/(supplied) them with their preparation/equipment (supplies), he put the cup in his brother's packsaddle, then an announcer/informer, announced/informed: "You, the caravan ,that you are stealing/robbing (E)."160

Yusuf AliAt 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!"
PickthalAnd 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!
Arberry 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!'
ShakirSo 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.
SarwarWhen 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!"
KhalifaWhen he provided them with their provisions, he placed the drinking cup in his brother's bag, then an announcer announced: "The owners of this caravan are thieves."
Hilali/KhanSo when he had furnished them forth with their provisions, he put the (golden) bowl into his brothers bag, then a crier cried: "O you (in) the caravan! Surely, you are thieves!"
H/K/SaheehSo 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."
MalikWhile Joseph was arranging the loading of their provisions, he put the royal drinking cup into his brother’s pack. Later on a crier called out: "O people of the caravan! You must be thieves."[70]
QXPAs the camels were loading, one of the brothers hid the drinking-cup in Benjamin's saddlebag (12:77), (12:83), (12:89). Then a caller cried, "O Camel-riders! You are thieves!" (The Qur'an here corrects the statement in Genesis that it was Joseph who placed the cup in their pack).
Maulana AliThen when he furnished them with their provision, (some one) placed the drinking-cup in his brother’s bag. Then a crier cried out: O caravan, you are surely thieves!
Free MindsSo when he furnished them with their provisions, he placed the measuring bowl in his brothers bag, then a caller cried out: "O you in the caravan, you are thieves!"
Qaribullah 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!'

George SaleAnd when he had furnished them with their provisions, he put his cup in his brother Benjamin's sack. Then a cryer cried after them saying, O company of travellers, ye are surely thieves.
JM RodwellAnd when he had provided them with their provisions, he placed his drinking cup in his brother's camel-pack. Then a crier cried after them, "O travellers! ye are surely thieves."

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



Yusuf 012:071

12:71 قالوا واقبلوا عليهم ماذا تفقدون


TransliterationQaloo waaqbaloo AAalayhim matha tafqidoona
LiteralThey said, and they approached/came on (to) them: "What (are) you losing/missing ?"

Yusuf AliThey said, turning towards them: "What is it that ye miss?"
PickthalThey cried, coming toward them: What is it ye have lost?
Arberry They said, turning to them, 'What is it that you are missing?'
ShakirThey said while they were facing them: What is it that you miss?
SarwarJoseph's brothers turned around and asked, "What is missing?".
KhalifaThey said, as they came towards them, "What did you lose?"
Hilali/KhanThey, turning towards them, said: "What is it that you have missed?"
H/K/SaheehThey said while approaching them, "What is it you are missing?"
MalikThey turned back and asked: "What have you lost?"[71]
QXPThey said, coming towards them, "What is it that you have lost?"
Maulana AliThey said, while they turned towards them: What is it that you miss?
Free MindsThey said, while coming towards him: "What is it you are missing?"
Qaribullah They turned back and asked: 'What have you lost? '

George SaleThey said, -- and turned back unto them, -- what is it that ye miss?
JM RodwellThey turned back to them and said, "What is that ye miss?"

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



Yusuf 012:072

12:72 قالوا نفقد صواع الملك ولمن جاء به حمل بعير وانا به زعيم


TransliterationQaloo nafqidu suwaAAa almaliki waliman jaa bihi himlu baAAeerin waana bihi zaAAeemun
LiteralThey said: "We miss/fail to find the king's cup , and to who (E) came with it a (transport) camel's load , and I am with it a leader/grantor."

Yusuf AliThey 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."
PickthalThey 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.
Arberry They said, 'We are missing the king's goblet. Whoever brings it shall receive a camel's load; that I guarantee.'
ShakirThey 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.
SarwarThey 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".
KhalifaThey said, "We lost the king's cup. Anyone who returns it will receive an extra camel-load; I personally guarantee this."
Hilali/KhanThey 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."
H/K/SaheehThey 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."
MalikThe royal servants said: "We have lost the King’s drinking cup. (The leader of the royal servants added) and the one who brings it, will be awarded a camel-load of corn, I guarantee it."[72]
QXPThey said, "We have lost the King's cup, and whoever produces it shall have an extra camel-load, and I (the chief royal servant) guarantee that."
Maulana AliThey said: We miss the king’s drinking-cup, and he who brings it shall have a camel-load, and I m responsible for it.
Free MindsHe said: "We are missing the measuring bowl of the King, and for whomever can produce it, we will give a camel's load, and I will be bound by this."
Qaribullah 'We are missing the goblet of the king, ' he replied. 'Whosoever restores it shall have a camelload, that I guarantee. '

George SaleThey answered, we miss the prince's cup: And unto him who shall produce it, shall be given a camel's load of corn; and I will be surety for the same.
JM RodwellWe miss, said they, "the prince's cup. For him who shall restore it, a camel's load of corn! I pledge myself for it."

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



Yusuf 012:073

12:73 قالوا تالله لقد علمتم ماجئنا لنفسد في الارض وماكنا سارقين


TransliterationQaloo taAllahi laqad AAalimtum ma ji/na linufsida fee al-ardi wama kunna sariqeena
LiteralThey said: "By God, you had known we did not come to corrupt in the land/Earth and we were not stealing/robbing."

Yusuf Ali(The brothers) said: "By Allah! well ye know that we came not to make mischief in the land, and we are no thieves!"
PickthalThey said: By Allah, well ye know we came not to do evil in the land, and are no thieves.
Arberry 'By God,' they said, 'you know well that we came not to work corruption in the land. We are not robbers.'
ShakirThey said: By Allah! you know for certain that we have not come to make mischief in the land, and we are not thieves.
SarwarJoseph'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."
KhalifaThey said, "By GOD, you know full well that we did not come here to commit evil, nor are we thieves."
Hilali/KhanThey said: "By Allah! Indeed you know that we came not to make mischief in the land, and we are no thieves!"
H/K/SaheehThey said, "By Allah, you have certainly known that we did not come to cause corruption in the land, and we have not been thieves."
MalikJoseph’s brothers said: "By Allah! You should know, by our behavior during our stay here, that we did not come here to make mischief in the land and we are no thieves."[73]
QXPThey explained, "By God! Well you know that we did not come here to create mischief in the land, and we are no thieves."
Maulana AliThey said: By Allah! You know for certain that we have not come to make mischief in the land, and we are not thieves.
Free MindsThey said: "By God, you know we did not come to cause corruption in the land, and we are no thieves!"
Qaribullah 'By Allah, ' they said, 'you know we did not come to do evil in this land. We are not thieves. '

George SaleJoseph's brethren replied, by God, ye do well know, that we come not to act corruptly in the land, neither are we thieves.
JM RodwellThey said, "By God! ye know certainly that we came not to do wrong in the land and we have not been thieves."

AsadSaid [the brothers]: "By God! Well do you know that we have not come to commit deeds of corruption in this land, and that we have not been thieving!" parting, "judgment as to what is to happen rests with none but God". This stress on man's utter dependence on God - a fundamental tenet of Islam - explains why Jacob's advice (which in itself is not relevant to the story) has been mentioned in the above Qur'anic narrative.



Yusuf 012:074

12:74 قالوا فما جزاؤه ان كنتم كاذبين


TransliterationQaloo fama jazaohu in kuntum kathibeena
LiteralThey said: "So what (is) his reward if you were lying/denying ?"

Yusuf Ali(The Egyptians) said: "What then shall be the penalty of this, if ye are (proved) to have lied?"
PickthalThey said: And what shall be the penalty for it, if ye prove liars?
Arberry They said, 'And what shall be its recompense if you are liars?'
ShakirThey said: But what shall be the requital of this, if you are liars?
SarwarThe Egyptians said, "What do you suggest should be the punishment for the thief, if it is proved that you are lying?".
KhalifaThey said, "What is the punishment for the thief, if you are liars?"
Hilali/KhanThey (Yoosufs (Joseph) men) said: "What then shall be the penalty of him, if you are (proved to be) liars."
H/K/SaheehThe accusers said, "Then what would be its recompense if you should be liars?"
MalikThe royal servants said: "What should be the punishment of the thief, if you are liars?" [74]
QXPThe callers asked, "What shall be the penalty for it if you prove liars?"
Maulana AliThey said: But what is the penalty for this, if you are liars?
Free MindsHe said: "What shall be the punishment, if you are not truthful?"
Qaribullah They said: 'What shall be the recompense, if you prove to be lying? '

George SaleThe Egyptians said, what shall be the reward of him, who shall appear to have stolen the cup, if ye be found liars?
JM RodwellWhat, said the Egyptians, "shall be the recompense of him who hath stolen it, if ye be found liars?"

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



Yusuf 012:075

12:75 قالوا جزاؤه من وجد في رحله فهو جزاؤه كذلك نجزي الظالمين


TransliterationQaloo jazaohu man wujida fee rahlihi fahuwa jazaohu kathalika najzee alththalimeena
LiteralThey said: "His reward whom (it) is found in his packsaddle, so it is his reward ." As/like that We reimburse the unjust/oppressive.

Yusuf AliThey 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!"
PickthalThey said: The penalty for it! He in whose bag (the cup) is found, he is the penalty for it. Thus we requite wrong-doers.
Arberry 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.'
ShakirThey 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.
SarwarJoseph's brothers replied, "In whosoever baggage it is found, that person will be your bondsman. Thus is the punishment of the unjust."
KhalifaThey said, "The punishment, if it is found in his bag, is that the thief belongs to you. We thus punish the guilty."
Hilali/KhanThey (Yoosufs (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 Zalimoon (wrong-doers, etc.)!"
H/K/Saheeh[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."
MalikThey replied: "The punishment of he in whose pack you find the royal cup will be to make him your bondsman, that’s how we punish wrongdoers."[75]
QXPThe brothers replied, "The penalty for it! He in whose bag the cup is found he shall be the penalty for it. (The thief belongs to you). Thus we requite the doers of such wrong (in our land)."
Maulana AliThey said: The penalty for this -- the person in whose bag it is found, he himself is the penalty for it. Thus do we punish the wrongdoers.
Free MindsThey said: "The punishment is that whomever it is found in his bags, then to compensate is his punishment. It is such that we punish the wicked."
Qaribullah They replied: 'Its recompense in whosoever's saddle bag it is found, he shall be its recompense. As such we punish the harmdoers. '

George SaleJoseph's brethren answered, as to the reward of him, in whose sack it shall be found, let him become a bondman in satisfaction for the same: Thus do we reward the unjust, who are guilty of theft.
JM RodwellThey said, "That he in whose camel-pack it shall be found be given up to you in satisfaction for it. Thus recompense we the unjust."

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



Yusuf 012:076

12:76 فبدا باوعيتهم قبل وعاء اخيه ثم استخرجها من وعاء اخيه كذلك كدنا ليوسف ما كان لياخذ اخاه في دين الملك الا ان يشاء الله نرفع درجات من نشاء وفوق كل ذي علم عليم


TransliterationFabadaa bi-awAAiyatihim qabla wiAAa-i akheehi thumma istakhrajaha min wiAAa-i akheehi kathalika kidna liyoosufa ma kana liya/khutha akhahu fee deeni almaliki illa an yashaa Allahu narfaAAu darajatin man nashao wafawqa kulli thee AAilmin AAaleemun
LiteralSo he began with their bags/containers , before his brother's bag/container , then he brought it out from his brother's bag/container, as/like that, We plotted/conspired to Joseph, he was not to take his brother in the king's religion/domain , except that God wills/wants, We raise whom We will/want stages/degrees , and above each (owner) of knowledge (is more) knowledgeable.

Yusuf AliSo 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.
PickthalThen 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.
Arberry 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.
ShakirSo 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.
SarwarThey 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.
KhalifaHe then started by inspecting their containers, before getting to his brother's container, and he extracted it out of his brother's container. We thus perfected the scheme for Joseph; he could not have kept his brother if he applied the king's law. But that was the will of GOD. We exalt whomever we choose to higher ranks. Above every knowledgeable one, there is one who is even more knowledgeable.
Hilali/KhanSo he (Yoosuf (Joseph)) began (the search) in their bags before the bag of his brother. Then he brought it out of his brothers bag. Thus did We plan for Yoosuf (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).
H/K/SaheehSo 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.
MalikAfter this Joseph first began to search the packs of his stepbrothers before the pack of his own brother (Benjamin). Finally he took it out of his brother’s pack. Thus We directed Joseph. He could not seize his brother under the King’s law; but Allah willed otherwise. We exalt in ranks whom We please, He is the One Whose knowledge is far greater than the knowledge of all others.[76]
QXPThey were brought before Joseph for the search. He began with the bags of his half-brothers before the bag of his brother (Benjamin). And finally extracted the cup out of his brother's bag. We thus perfected the plan for Joseph. He could not have detained his brother under the King's law. But that was the Will of Allah. We raise people in ranks according to Our Laws. And above every person of knowledge there is One who knows all.
Maulana AliSo 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 Joseph. He could not take his brother under the king’s law, unless Allah pleased. We raise in degree whom We please. And above every one possessed of knowledge is the All-Knowing One.
Free MindsSo he began with their bags before his brother's bag. Then he brought it out of his brother's bag. It was such that We planned for Joseph, for he would not have been able to take his brother under the King's system, except that God wished it so. We raise the degrees of whom We please, and over every one of knowledge is the All Knowledgeable.
Qaribullah 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.

George SaleThen he began by their sacks, before he searched the sack of his brother; and he drew out the cup from his brother's sack. Thus did we furnish Joseph with a stratagem. It was not lawful for him to take his brother for a bondman, by the law of the king of Egypt, had not God pleased to allow it, according to the offer of his brethren. We exalt to degrees of knowledge and honour whom we please: And there is one who is knowing above all those who are indued with knowledge.
JM RodwellAnd Joseph began with their sacks, before the sack of his brother, and then from the sack of his brother he drew it out. This stratagem did we suggest to Joseph. By the King's law he had no power to seize his brother, had not God pleased. We uplift into gr

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



Yusuf 012:077

12:77 قالوا ان يسرق فقد سرق اخ له من قبل فاسرها يوسف في نفسه ولم يبدها لهم قال انتم شر مكانا والله اعلم بما تصفون


TransliterationQaloo in yasriq faqad saraqa akhun lahu min qablu faasarraha yoosufu fee nafsihi walam yubdiha lahum qala antum sharrun makanan waAllahu aAAlamu bima tasifoona
LiteralThey said: "If he steals/robs, so a brother to him had stolen/robbed from before." So Joseph kept it secret in himself, and did not show it to them, he said: "You are a worse position , and God (is) more knowledgeable with what you describe/categorize."

Yusuf AliThey 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!"
PickthalThey 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.
Arberry 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.'
ShakirThey 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.
Sarwar(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."
KhalifaThey said, "If he stole, so did a brother of his in the past." Joseph concealed his feelings in himself, and did not give them any clue. He said (to himself), "You are really bad. GOD is fully aware of your accusations."
Hilali/KhanThey ((Yoosufs (Joseph) brothers) said: "If he steals, there was a brother of his (Yoosuf (Joseph)) who did steal before (him)." But these things did Yoosuf (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!"
H/K/SaheehThey 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."
MalikAt this accusation, his brothers remarked: "This is not strange if he has committed a theft for his brother also committed a theft before him." Hearing this, Joseph suppressed his feelings and did not reveal anything to them - he simply whispered to himself: "What a bad people you are! You are accusing me of something, the truth of which Allah knows best."[77]
QXPThe brothers said, "If he stole, so did his brother in the past." Joseph stayed quiet, revealing nothing. He only said in his heart, "You are in worse case, and Allah is the Best Knower of what you allege."
Maulana AliThey said: If he steal, a brother of his did indeed steal before. But Joseph kept it secret in his soul, and disclosed it not to them. He said: You are in an evil condition, and Allah knows best what you state.
Free MindsThey said: "If he has stolen, there was a brother of his before who also had stolen." Joseph kept this all inside himself, and did not reveal anything to them. He said: "You are in an awkward position, and God best knows what you describe."
Qaribullah 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. '

George SaleHis brethren said, if Benjamin be guilty of theft, his brother Joseph hath been also guilty of theft heretofore. But Joseph concealed these things in his mind, and did not discover them unto them: And he said within himself, ye are in a worse condition than us two; and God best knoweth what ye discourse about.
JM RodwellThey said, "If he steal, a brother of his hath stolen heretofore." But Joseph kept his secret, and did not discover it to them. Said he, aside, "Ye are in the worse condition. And God well knoweth what ye state."

Asad[As soon as the cup came to light out of Benjamin's bag, the brothers] exclaimed: "If he has stolen-well, a brother of his used to steal afore-time !"8 Thereupon Joseph said to himself, without revealing his thought to them:'9 "You are far worse in this respect, and God is fully aware of what you are saying."



Yusuf 012:078

12:78 قالوا ياايها العزيز ان له ابا شيخا كبيرا فخذ احدنا مكانه انا نراك من المحسنين


TransliterationQaloo ya ayyuha alAAazeezu inna lahu aban shaykhan kabeeran fakhuth ahadana makanahu inna naraka mina almuhsineena
LiteralThey said: "You, you Elaziz/Egyptian ruler, that to him (is) an old aged big father, so take/receive any of us (in) his place/position, that we, we see you from the good doers."

Yusuf AliThey 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."
PickthalThey 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.
Arberry 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.'
ShakirThey 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.
SarwarThey 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".
KhalifaThey said, "O you noble one, he has a father who is elderly; would you take one of us in his place? We see that you are a kind man."
Hilali/KhanThey 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 Muhsinoon (good-doers - see V.2:112)."
H/K/SaheehThey 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."
Malik- They said: "O noble prince! He (Benjamin) has a very aged father who may not be able to survive without him, so please take one of us instead of him. We see that you are one of those who do good to others."[78]
QXPThey said to Joseph, "O Noble one! He has an aged father, so take one of us instead of him. We see that you are a doer of good."
Maulana AliThey said: O chief, he has a father, a very old man, so take one of us in his place. Surely we see thee to be of the doers of good.
Free MindsThey said: "O Governor, he has an elderly father, so take one of us in his place. Indeed we see you as one of the good doers."
Qaribullah 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. '

George SaleThey said unto Joseph, noble lord, verily this lad hath an aged father; wherefore take one of us in his stead; for we perceive that thou art a beneficent person.
JM RodwellThey said, "O Prince! Verily he hath a very aged father; in his stead, therefore, take one of us, for we see that thou art a generous person."

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



Yusuf 012:079

12:79 قال معاذ الله ان ناخذ الا من وجدنا متاعنا عنده انا اذا لظالمون


TransliterationQala maAAatha Allahi an na/khutha illa man wajadna mataAAana AAindahu inna ithan lathalimoona
LiteralHe said: "I seek protection (of) God, that we take except whom we found our belongings/effects/goods at him then we are unjust/oppressive (E) ."

Yusuf AliHe 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.
PickthalHe said: Allah forbid that we should seize save him with whom we found our property; then truly we should be wrong-doers.
Arberry 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.'
ShakirHe 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.
SarwarHe replied, "God forbid! How could I take someone in place of the thief? In doing so I would be committing injustice."
KhalifaHe said, "GOD forbid that we should take other than the one in whose possession we found our goods. Otherwise, we would be unjust."
Hilali/KhanHe said: "Allah forbid, that we should take anyone but him with whom we found our property. Indeed (if we did so), we should be Zalimoon (wrong-doers)."
H/K/SaheehHe 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."
MalikJoseph replied: "God forbid that we should seize other than the one with whom we found our property: if we did so then indeed we would be unjust."[79]
QXPJoseph (stressing the circumstantial evidence) answered, "God preserve us from detaining other than him with whom we have found our property. For, then we would indeed be unjust."
Maulana AliHe said: Allah forbid that we should seize other than him with whom we found our property, for then surely we should be unjust!
Free MindsHe said: "God forbid that we would take anyone except he whom we found our belongings with. Indeed, we would then be wrong doers."
Qaribullah He replied: 'Allah forbid that we should seize any but he with whom our property was found, for then we should be harmdoers. '

George SaleJoseph answered, God forbid that we should take any other than him with whom we found our goods; for then should we certainly be unjust.
JM RodwellHe said, "God forbid that we should take but him with whom our property was found, for then should we act unjustly."

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



Yusuf 012:080

12:80 فلما استيأسوا منه خلصوا نجيا قال كبيرهم الم تعلموا ان اباكم قد اخذ عليكم موثقا من الله ومن قبل مافرطتم في يوسف فلن ابرح الارض حتي ياذن لي ابي او يحكم الله لي وهو خير الحاكمين


TransliterationFalamma istay-asoo minhu khalasoo najiyyan qala kabeeruhum alam taAAlamoo anna abakum qad akhatha AAalaykum mawthiqan mina Allahi wamin qablu ma farrattum fee yoosufa falan abraha al-arda hatta ya/thana lee abee aw yahkuma Allahu lee wahuwa khayru alhakimeena
LiteralSo when they despaired from him, they cleared secretly conversing, their oldest said: "Did you not know that your father, had taken on you a promise/covenant from God and from before what you abused/exceeded the limit in (on) Joseph, so I will never/not leave/depart the land until my father permits/allows for me, or God judges/rules for me, and he (is) best (of) the judges/rulers."

Yusuf AliNow 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.
PickthalSo, 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.
Arberry 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.
ShakirThen 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:
SarwarWhen 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.
KhalifaWhen they despaired of changing his mind, they conferred together. Their eldest said, "Do you realize that your father has taken a solemn pledge from you before GOD? In the past you lost Joseph. I am not leaving this place until my father gives me permission, or until GOD judges for me; He is the best Judge.
Hilali/KhanSo, 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 Allahs Name, and before this you did fail in your duty with Yoosuf (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.
H/K/SaheehSo 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.
MalikWhen they lost their hope of moving Joseph, they went aside to confer in private. The eldest of them said: "You know that your father had taken a solemn pledge in the name of Allah, and you also know how you fell short of your duty with respect to Joseph. Therefore, I am not going to leave this land until my father gives me permission or Allah decides for me, and He is the best of all judges.[80]
QXPSo, when they lost hope, they conferred in solitude. The eldest among them said, "Don't you know that your father took a solemn pledge from you in Allah's name, and how you failed in the case of Joseph before? I shall not go from this place until my father gives leave or Allah judges for me. He is the Best of deciders."
Maulana AliSo when they despaired of him, they conferred together privately. The eldest of them said: Know you not that your father took from you a covenant in Allah’s name, and how you fell short of your duty about Joseph before? So I shall not leave this land, until my father permits me or Allah decides for me; and He is the Best of the judges.
Free MindsSo when they gave-up from him, they held a conference in private. The eldest of them said: "Did you not know that your father has taken a covenant over you with God, and before this you also failed in your duty with Joseph? I will not leave this land until my father permits me to do so or that God will judge for me. He is the best of judges."
Qaribullah 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.

George SaleAnd when they despaired of obtaining Benjamin, they retired to confer privately together. And the elder of them said, do ye not know that your father hath received a solemn promise from you, in the name of God; and how perfidiously ye behaved heretofore towards Joseph? Wherefore I will by no means depart the land of Egypt, until my father give me leave to return unto him, or God maketh known his will to me; for he is the best judge.
JM RodwellAnd when they despaired of Benjamin, they went apart for counsel. The eldest of them said, "Know ye not how that your father hath taken a pledge from you before God, and how formerly ye failed in duty with regard to Joseph? I will not quit the land till my

AsadAnd so, when they lost all hope of [moving] him, they withdrew to take counsel [among themselves]. The eldest of them said: "Do you not remember" that your father has bound you by a solemn pledge before God - a9d how, before that, you had failed with regard to Joseph? Hence, I shall not depart from this land till my father gives me leave or God passes judgment in my favour:" for He is the best of all judges.



Yusuf 012:081

12:81 ارجعوا الى ابيكم فقولوا ياابانا ان ابنك سرق وماشهدنا الا بما علمنا وماكنا للغيب حافظين


TransliterationIrjiAAoo ila abeekum faqooloo ya abana inna ibnaka saraqa wama shahidna illa bima AAalimna wama kunna lilghaybi hafitheena
LiteralReturn to your father so say: 'You, our father, that your son stole/robbed, and we did not witness/testify except with what we knew, and we were not to the unseen observing/guarding .'

Yusuf Ali"Turn ye back to your father, and say, 'O our father! behold! thy son committed theft! we bear witness only to what we know, and we could not well guard against the unseen!
PickthalReturn 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.
Arberry 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.
ShakirGo 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:
SarwarGo 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.
Khalifa"Go back to your father and tell him... `Our father, your son has committed a theft. We know for sure, because this is what we have witnessed. This was an unexpected occurrence.
Hilali/Khan"Return to your father and say, O our father! Verily, your son (Benjamin) has stolen, and we testify not except according to what we know, and we could not know the unseen!
H/K/SaheehReturn 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,
MalikGo back to your father and tell him, "father, your son committed theft. We did not see him stealing, we testify only to what we know. How could we guard against the unforeseen?[81]
QXPHe told the rest of the nine brothers, "Return to your father and say, 'O Our father! Verily, your son has stolen. We know for sure, because we witnessed it. That was something beyond our knowledge and control.
Maulana AliGo back to your father and say: O our father, thy son committed theft. And we bear witness only what we know, and we could not keep watch over the unseen.
Free Minds"Return to your father, and tell him: "Our father, your son has stolen, and we did not witness except what we learned, and we could not know the unseen!"
Qaribullah 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?

George SaleReturn ye to your father, and say, O father, verily thy son hath committed theft; we bear witness of no more than what we know, and we could not guard against what we did not foresee:
JM RodwellReturn ye to your father and say, 'O our father! Verily, thy son hath stolen: we bear witness only of what we know: we could not guard against the unforeseen.

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



Yusuf 012:082

12:82 وسأل القرية التي كنا فيها والعير التي اقبلنا فيها وانا لصادقون


TransliterationWais-ali alqaryata allatee kunna feeha waalAAeera allatee aqbalna feeha wa-inna lasadiqoona
Literal'And ask/question the village/urban city which we were in it, and the caravan which we came in it, and we are, truthful (E).'

Yusuf Ali"'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.'"
PickthalAsk the township where we were, and the caravan with which we travelled hither. Lo! we speak the truth.
Arberry Enquire of the city wherein we were, and the caravan in which we approached; surely we are truthful men".'
ShakirAnd inquire in the town in which we were and the caravan with which we proceeded, and most surely we are truthful.
SarwarYou can ask the people of the town where we were and the caravan we met there. We are certainly telling the truth.
Khalifa`You may ask the community where we were, and the caravan that came back with us. We are telling the truth.' "
Hilali/Khan"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."
H/K/SaheehAnd ask the city in which we were and the caravan in which we came and indeed, we are truthful,"
MalikYou may enquire from the people of the city where we lodged and the caravan in which we travelled that we are indeed telling the truth."[82]
QXPAsk the township where we were, and the caravan we came with. We are indeed telling the truth.'"
Maulana AliAnd ask the town where we were, and the caravan with which we proceeded. And surely we are truthful.
Free Minds"And ask the people of the town which we were in, and the caravan which we have returned with. We are being truthful."
Qaribullah Ask the village where we were and the caravan in which we traveled, we speak the truth. '

George SaleAnd do thou inquire in the city, where we have been, and of the company of merchants, with whom we are arrived, and thou wilt find that we speak the truth.
JM RodwellEnquire for thyself in the city where we have been, and of the caravan with which we have arrived; and we are surely speakers of the truth.'

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



Yusuf 012:083

12:83 قال بل سولت لكم انفسكم امرا فصبر جميل عسى الله ان ياتيني بهم جميعا انه هو العليم الحكيم


TransliterationQala bal sawwalat lakum anfusukum amran fasabrun jameelun AAasa Allahu an ya/tiyanee bihim jameeAAan innahu huwa alAAaleemu alhakeemu
LiteralHe (their father) said: "But your selves enticed/tolerated for you an order/command/matter/affair, so graceful patience, perhaps God that (He) brings them to me all together, that He (is) the knowledgeable, the wise/judicious ."

Yusuf AliJacob 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."
Pickthal(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.
Arberry '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.'
ShakirHe (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.
Sarwar(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".
KhalifaHe said, "Indeed, you have conspired to carry out a certain scheme. Quiet patience is my only recourse. May GOD bring them all back to me. He is the Omniscient, Most Wise."
Hilali/KhanHe (Yaqoob (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."
H/K/Saheeh[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."
MalikWhen they went back and told all this to their father, " No!" Cried their father, " Your souls have contrived a story for you. Well, I will bear this too with good patience. Maybe Allah will bring them all back to me; indeed He is the Knowledgeable, the Wise."[83]
QXPJacob said, "Nay, you have made up yet another story good enough only for you. But I resort to decent forbearance. May Allah bring them all to me. Verily, He, only He, is the Knower, the Wise."
Maulana AliHe said: Nay, your souls have contrived an affair for you, so patience is good. Maybe Allah will bring them together to me. Surely He is the Knowing, the Wise.
Free MindsHe replied: "No, for it is your own souls that have conspired you to this. So patience is most fitting, perhaps God will bring them all to me. He is the Knowledgeable, the Wise."
Qaribullah '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. '

George SaleAnd when they were returned, and had spoken thus to their father, he said, nay but rather ye your selves have contrived the thing for your own sakes: But patience is most proper for me; peradventure God will restore them all unto me; for he is knowing and wise.
JM RodwellHe said, "Nay, ye have arranged all this among yourselves: But patience is seemly: God, may be, will bring them back to me together; for he is the Knowing, the Wise."

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



Yusuf 012:084

12:84 وتولى عنهم وقال يااسفي على يوسف وابيضت عيناه من الحزن فهو كظيم


TransliterationWatawalla AAanhum waqala ya asafa AAala yoosufa waibyaddat AAaynahu mina alhuzni fahuwa katheemun
LiteralAnd he turned away from them, and he said: "Oh my sorrow, on Joseph," and his two eyes whitened, from the sadness/grief, and he is suppressed .

Yusuf AliAnd 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.
PickthalAnd he turned away from them and said: Alas, my grief for Joseph! And his eyes were whitened with the sorrow that he was suppressing.
Arberry 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.
ShakirAnd 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).
Sarwar(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.
KhalifaHe turned away from them, saying, "I am grieving over Joseph." His eyes turned white from grieving so much; he was truly sad.
Hilali/KhanAnd he turned away from them and said: "Alas, my grief for Yoosuf (Joseph)!" And he lost his sight because of the sorrow that he was suppressing.
H/K/SaheehAnd 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.
MalikHe turned his face away from them, crying: "Alas for Joseph!" His eyes became white with grief, and he became sorely oppressed.[84]
QXPThen Jacob turned away from them saying, "Alas, my grief for Joseph!" His eyes glistened with tears but he suppressed his grief." (Jacob worried more about Joseph since he had no news of him yet. Many exponents at this point have ventured into strange guesswork. They report that Prophet Jacob became blind with grief and cried incessantly for eighty years grieving for Joseph! The Bible relates that Jacob lived to be 147 years old. Even so, it is not befitting of a Prophet of God, or even an ordinary person, to turn blind with grief and weep incessantly for 80 years. The whiteness of his eyes in this verse clearly refers to his eyes glistening with tears momentarily. And then he controlled his grief).
Maulana AliAnd he turned away from them, and said: O my sorrow for Joseph! And his eyes were filled (with tears) on account of the grief, then he repressed (grief).
Free MindsAnd he turned away from them and said: "Oh, my sorry over Joseph." And his eyes turned white from sadness, and he became blind.
Qaribullah And he turned away and said: 'Alas for Joseph! ' His eyes turned white with the grief he repressed within him.

George SaleAnd he turned from them and said, oh how am I grieved for Joseph! And his eyes became white with mourning, he being oppressed with deep sorrow.
JM RodwellAnd he turned away from them and said, "Oh! how I am grieved for Joseph!" and his eyes became white with grief, for he bore a silent sorrow.

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



Yusuf 012:085

12:85 قالوا تالله تفتؤ تذكر يوسف حتى تكون حرضا او تكون من الهالكين


TransliterationQaloo taAllahi taftao tathkuru yoosufa hatta takoona haradan aw takoona mina alhalikeena
LiteralThey said: "By God you still remember/mention Joseph until you be sick and weak/diminished or you be from the perishing/dying ."

Yusuf AliThey said: "By Allah! (never) wilt thou cease to remember Joseph until thou reach the last extremity of illness, or until thou die!"
PickthalThey said: By Allah, thou wilt never cease remembering Joseph till thy health is ruined or thou art of those who perish!
Arberry 'By God,' they said, 'thou wilt never cease mentioning Joseph till thou art consumed, or among the perishing.'
ShakirThey 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.
SarwarThey said, "You are always remembering Joseph. By God, it will either make you sick or you will die".
KhalifaThey said, "By GOD, you will keep on grieving over Joseph until you become ill, or until you die."
Hilali/KhanThey said: "By Allah! You will never cease remembering Yoosuf (Joseph) until you become weak with old age, or until you be of the dead."
H/K/SaheehThey said, "By Allah, you will not cease remembering Joseph until you become fatally ill or become of those who perish."
MalikThey said: "By Allah! It appears that you will not cease to remember Joseph until you ruin your health or kill yourself."[85]
QXPHis sons said, "By God! You will never cease remembering Joseph until your health is ruined or you perish."
Maulana AliThey said: By Allah! Thou wilt not cease remembering Joseph till thou art prey to disease or thou art of those who perish.
Free MindsThey said: "By God, will you never cease to remember Joseph until you become senile or you are dead!"
Qaribullah They said: 'By Allah, will you not cease to mention Joseph until you are consumed, or are among the perishing? '

George SaleHis sons said, by God, thou wilt not cease to remember Joseph, until thou be brought to death's door, or thou be actually destroyed by excessive affliction.
JM RodwellThey said, "By God thou wilt only cease to think of Joseph when thou art at the point of death, or dead."

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



Yusuf 012:086

12:86 قال انما اشكوا بثي وحزني الى الله واعلم من الله مالاتعلمون


TransliterationQala innama ashkoo baththee wahuznee ila Allahi waaAAlamu mina Allahi ma la taAAlamoona
LiteralHe said: "But I complain my grief/condition and my sadness/grief to God and I know from God what you do not know."161

Yusuf AliHe said: "I only complain of my distraction and anguish to Allah, and I know from Allah that which ye know not...
PickthalHe said: I expose my distress and anguish only unto Allah, and I know from Allah that which ye know not.
Arberry He said, 'I make complaint of my anguish and my sorrow unto God; I know from God that you know not.
ShakirHe said: I only complain of my grief and sorrow to Allah, and I know from Allah what you do not know.
SarwarHe replied, "I only complain of my sorrow and grief to God. I know about God what you do not know.
KhalifaHe said, "I simply complain to GOD about my dilemma and grief, for I know from GOD what you do not know.
Hilali/KhanHe said: "I only complain of my grief and sorrow to Allah, and I know from Allah that which you know not.
H/K/SaheehHe said, "I only complain of my suffering and my grief to Allah, and I know from Allah that which you do not know.
MalikHe said: "I complain of my distress and grief to Allah Alone and I know from Allah what you do not know.[86]
QXPHe said, "I present my distress and anguish only to Allah and I know from Allah what you know not."
Maulana AliHe said: I complain of my grief and sorrow only to Allah, and I know from Allah what you know not.
Free MindsHe said: "I merely complain my grief and sorrow to God, and I know from God what you do not know."
Qaribullah He replied: 'I complain to Allah of my anguish and sadness. I know from Allah what you do not know.

George SaleHe answered, I only represent my grief, which I am not able to contain, and my sorrow unto God; but I know by revelation from God that which ye know not.
JM RodwellHe said, "I only plead my grief and my sorrow to God: but I know from God what ye know not:

AsadHe answered: "It is only to God that I complain of my deep grief and my sorrow: for I know, from God, something that you do not know.8'



Yusuf 012:087

12:87 يابني اذهبوا فتحسسوا من يوسف واخيه ولاتايئسوا من روح الله انه لاييأس من روح الله الا القوم الكافرون


TransliterationYa baniyya ithhaboo fatahassasoo min yoosufa waakheehi wala tay-asoo min rawhi Allahi innahu la yay-asu min rawhi Allahi illa alqawmu alkafiroona
LiteralYou my sons go so feel/seek information from Joseph and his brother, and do not despair from God's happiness/rest/mercy , that it truly is no (one) despairs from God's happiness/rest/mercy except the nation the disbelieving. (NOTE: THE DIFFERENCE BETWEEN AND , REFER TO THE DICTIONARY)

Yusuf Ali"O my sons! go ye and enquire about Joseph and his brother, and never give up hope of Allah's Soothing Mercy: truly no one despairs of Allah's Soothing Mercy, except those who have no faith."
PickthalGo, 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.
Arberry 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.'
ShakirO 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.
SarwarMy 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."
Khalifa"O my sons, go fetch Joseph and his brother, and never despair of GOD's grace. None despairs of GOD's grace except the disbelieving people."
Hilali/Khan"O my sons! Go you and enquire about Yoosuf (Joseph) and his brother, and never give up hope of Allahs Mercy. Certainly no one despairs of Allahs Mercy, except the people who disbelieve."
H/K/SaheehO 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."
MalikO my sons! Go and search for Joseph and his brother. Never give up hope of Allah’s mercy; in fact none despairs of Allah’s mercy except the unbelieving people."[87]
QXP"O My sons! Go and find Joseph and his brother and never despair of the soothing Mercy of Allah. None but the disbelievers (in His Attributes) despair of the soothing Mercy of Allah."
Maulana AliO my sons, go and inquire about Joseph and his brother, and despair not of Allah’s mercy. Surely none despairs of Allah’s mercy except the disbelieving people.
Free Minds"My sons, go and inquire about Joseph and his brother, and do not give-up from God's Spirit. The only people who would give-up from God's Spirit are the rejecters of faith."
Qaribullah 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. '

George SaleO my sons, go and make inquiry after Joseph and his brother; and despair not of the mercy of God; for none despaireth of God's mercy, except the unbelieving people.
JM RodwellGo, my sons, and seek tidings of Joseph and his brother, and despair not of God's mercy, for none but the unbelieving despair of the mercy of God."

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



Yusuf 012:088

12:88 فلما دخلوا عليه قالوا ياايها العزيز مسنا واهلنا الضر وجئنا ببضاعة مزجاة فاوف لنا الكيل وتصدق علينا ان الله يجزي المتصدقين


TransliterationFalamma dakhaloo AAalayhi qaloo ya ayyuha alAAazeezu massana waahlana alddurru waji/na bibidaAAatin muzjatin faawfi lana alkayla watasaddaq AAalayna inna Allaha yajzee almutasaddiqeena
LiteralSo when they entered on (to) him, they said: "You, you Elaziz/Egyptian ruler, the harm touched us and our family and we came with little/poor or bad goods/merchandise, so fulfill/complete for us the measuring/weighing device and give charity on us, that God rewards the charity givers."

Yusuf AliThen, 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."
PickthalAnd 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,
Arberry 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.'
ShakirSo 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.
SarwarWhen 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".
KhalifaWhen they entered (Joseph's) quarters, they said, "O you noble one, we have suffered a lot of hardship, along with our family, and we have brought inferior goods. But we hope that you will give us full measure and be charitable to us. GOD rewards the charitable."
Hilali/KhanThen, when they entered unto him (Yoosuf (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."
H/K/SaheehSo 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."
MalikWhen they went back to Egypt and entered Joseph’s office, they said: "Noble prince! We and our family are in great distress, we have hardly any money, please give us full quota and also some charity. Surely Allah rewards the charitable."[88]
QXPWhen they came before Joseph, they said, "O Noble one! We have suffered a lot of hardship along with our family. We bring only inferior barter to pay. So give us the full measure, and be charitable to us. Allah rewards the charitable."
Maulana AliSo when they came 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.
Free MindsSo when they entered upon him, they said: "O Governor, we have been afflicted with harm, us and our family, and we have come with poor goods to trade, so give us a measure of grain, and be charitable towards us, for God does reward the charitable."
Qaribullah 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. '

George SaleWherefore Joseph's brethren returned into Egypt: And when they came into his presence they said, noble lord, the famine is felt by us and our family, and we are come with a small sum of money: Yet give unto us full measure, and bestow corn upon us as alms; for God rewardeth the alms-givers.
JM RodwellAnd when they came in to Joseph, they said, "O Prince, distress hath reached us and our family, and little is the money that we have brought. But give us full measure, and bestow it as alms, for God will recompense the almsgivers."

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



Yusuf 012:089

12:89 قال هل علمتم مافعلتم بيوسف واخيه اذ انتم جاهلون


TransliterationQala hal AAalimtum ma faAAaltum biyoosufa waakheehi ith antum jahiloona
LiteralHe said: "Did you know what you made/did with Joseph and his brother, when you are lowly/ignorant ?"

Yusuf AliHe said: "Know ye how ye dealt with Joseph and his brother, not knowing (what ye were doing)?"
PickthalHe said: Know ye what ye did unto Joseph and his brother in your ignorance?
Arberry He said, 'Are you aware of what you did with Joseph and his brother, when you were ignorant?'
ShakirHe said: Do you know how you treated Yusuf and his brother when you were ignorant?
SarwarJoseph asked them, "Do you know what you did to Joseph and his brother in your ignorance?"
KhalifaHe said, "Do you recall what you did to Joseph and his brother when you were ignorant?"
Hilali/KhanHe said: "Do you know what you did with Yoosuf (Joseph) and his brother, when you were ignorant?"
H/K/SaheehHe said, "Do you know what you did with Joseph and his brother when you were ignorant?"
MalikHearing this, Joseph, who could contain himself no longer, replied: "Do you know what you did to Joseph and his brother while acting out of ignorance?"[89]
QXPAs he granted the request, Joseph said, "Do you remember what you did to Joseph and his brother in your ignorance?"
Maulana AliHe said: Do you know how you treated Joseph and his brother, when you were ignorant?
Free MindsHe said: "Do you know what you have done with Joseph and his brother, while you are ignorant?"
Qaribullah 'Do you know' he replied, 'what you did to Joseph and his brother in your ignorance? '

George SaleJoseph said unto them, do ye know what ye did unto Joseph and his brother, when ye were ignorant of the consequences thereof?
JM RodwellHe said, "Know ye what ye did to Joseph and his brother in your ignorance?"

AsadReplied he: "Do you remember" what you did to Joseph and his brother when you were still unaware [of right and wrong]?"9'



Yusuf 012:090

12:90 قالوا ءانك لانت يوسف قال انا يوسف وهذا اخي قد من الله علينا انه من يتق ويصبر فان الله لايضيع اجر المحسنين


TransliterationQaloo a-innaka laanta yoosufa qala ana yoosufu wahatha akhee qad manna Allahu AAalayna innahu man yattaqi wayasbir fa-inna Allaha la yudeeAAu ajra almuhsineena
LiteralThey said: "Are you, you are (E) Joseph?" He said: "I am Joseph and that (is) my brother, God had blessed on us, that who, whom fears and obeys, and is patient, so that God does not loose/waste/destroy the good doer's reward ."

Yusuf AliThey 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."
PickthalThey 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.
Arberry 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.
ShakirThey 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.
SarwarThen 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."
KhalifaThey said, "You must be Joseph." He said, "I am Joseph, and here is my brother. GOD has blessed us. That is because if one leads a righteous life, and steadfastly perseveres, GOD never fails to reward the righteous."
Hilali/KhanThey said: "Are you indeed Yoosuf (Joseph)?" He said: "I am Yoosuf (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 Muhsinoon (good-doers - see V.2:112) to be lost."
H/K/SaheehThey 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."
MalikThis took them by surprise, and they cried: "What! Are you really Joseph?" He said: "Yes! I am Joseph and this is my brother. Allah has indeed been gracious to us. In fact as for the righteous and patient; Allah really does not let the reward of the righteous be wasted."[90]
QXPThey exclaimed, "Wow! Is it indeed you who are Joseph?" He answered, "I am Joseph and this is my brother. Allah has been Gracious to us. Verily, if one walks aright and is steadfast, Allah never loses the reward of such doers of good."
Maulana AliThey said: Art thou indeed Joseph? He said: I am Joseph and this is my brother; Allah has indeed been gracious to us. Surely he who keeps his duty and is patient -- Allah never wastes the reward of the doers of good.
Free MindsThey said: "Are you indeed Joseph?" He said: "I am Joseph, and this is my brother. God has been gracious to us. For anyone who reveres God and is patient, then God will not waste the reward of the good doers."
Qaribullah 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. '

George SaleThey answered, art thou really Joseph? He replied, I am Joseph; and this is my brother. Now hath God been gracious unto us. For whoso feareth God, and persevereth with patience, shall at length find relief; since God will not suffer the reward of the righteous to perish.
JM RodwellThey said, "Canst thou indeed be Joseph?" He said, "I am Joseph, and this is my brother. Now hath God been gracious to us. For whoso feareth God and endureth. . . . God verily will not suffer the reward of the righteous to perish!"

AsadThey exclaimed: "Why - is it indeed thou who art Joseph?" He answered: "I am Joseph, and this is my brother. God has indeed been gracious unto us. Verily, if one is9Z conscious of Him and patient in adversity, behold, God does not fail to requite the doers of good!"



Yusuf 012:091

12:91 قالوا تالله لقد اثرك الله علينا وان كنا لخاطئين


TransliterationQaloo taAllahi laqad atharaka Allahu AAalayna wa-in kunna lakhati-eena
LiteralThey said: "By God, God had preferred/chosen you over us and that truly we were sinners (E)."

Yusuf AliThey said: "By Allah! indeed has Allah preferred thee above us, and we certainly have been guilty of sin!"
PickthalThey said: By Allah, verily Allah hath preferred thee above us, and we were indeed sinful.
Arberry 'By God,' they said, 'God has indeed preferred thee above us, and certainly we have been sinful.'
ShakirThey said: By Allah! now has Allah certainly chosen you over us, and we were certainly sinners.
SarwarThey said, "We swear by God that He has given preference to you over us and we have sinned".
KhalifaThey said, "By GOD, GOD has truly preferred you over us. We were definitely wrong."
Hilali/KhanThey said: "By Allah! Indeed Allah has preferred you above us, and we certainly have been sinners."
H/K/SaheehThey said, "By Allah, certainly has Allah preferred you over us, and indeed, we have been sinners."
MalikThey said: "By Allah! Certainly Allah has preferred you over us. We have indeed been guilty."[91]
QXPThey said, "By God! Certainly Allah has raised you above us, and we were indeed at fault."
Maulana AliThey said: By Allah! Allah has indeed chosen thee over us, and we were certainly sinners.
Free MindsThey said: "By God, God has indeed preferred you over us and we were wrongdoers."
Qaribullah 'By Allah, ' they said, 'Allah has preferred you above us all. We have indeed been sinful. '

George SaleThey said, by God, now hath God chosen thee above us; and we have surely been sinners.
JM RodwellThey said, "By God! now hath God chosen thee above us, and we have indeed been sinners!"

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



Yusuf 012:092

12:92 قال لاتثريب عليكم اليوم يغفر الله لكم وهو ارحم الراحمين


TransliterationQala la tathreeba AAalaykumu alyawma yaghfiru Allahu lakum wahuwa arhamu alrrahimeena
LiteralHe said: "No blaming/reproaching on you today , God forgives for you, and He (is) most merciful (of) the merciful."

Yusuf AliHe 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!
PickthalHe said: Have no fear this day! May Allah forgive you, and He is the Most Merciful of those who show mercy.
Arberry He said, 'No reproach this day shall be on you; God will forgive you; He is the most merciful of the merciful.
ShakirHe said: (There shall be) no reproof against you this day; Allah may forgive you, and He is the most Merciful of the merciful.
Sarwar(Joseph) said, "No one will blame you on this day. God will forgive you; He is more Merciful than others.
KhalifaHe said, "There is no blame upon you today. May GOD forgive you. Of all the merciful ones, He is the Most Merciful.
Hilali/KhanHe said: "No reproach on you this day, may Allah forgive you, and He is the Most Merciful of those who show mercy!
H/K/SaheehHe said, "No blame will there be upon you today. Allah will forgive you; and He is the most merciful of the merciful."
MalikJoseph said: "There is no blame on you today. May Allah forgive you! He is the most Merciful of those who show mercy! [92]
QXPJoseph said, "There is no blame on you this day! May Allah forgive you, and He is the Most Merciful of the merciful."
Maulana AliHe said: No reproof be against you this day. Allah may forgive you, and He is the most Merciful of those who show mercy.
Free MindsHe said: "There is no blame on you this day, may God forgive you, and He is the most Merciful of those who show mercy."
Qaribullah He replied: 'Let no reproach be on you this day. Allah will forgive you He is the Most Merciful of the merciful.

George SaleJoseph answered, let there be no reproach cast on you this day. God forgiveth you; for he is the most merciful of those who shew mercy.
JM RodwellHe said, "No blame be on you this day. God will forgive you, for He is the most merciful of those who shew mercy.

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



Yusuf 012:093

12:93 اذهبوا بقميصي هذا فالقوه على وجه ابي يات بصيرا واتوني باهلكم اجمعين


TransliterationIthhaboo biqameesee hatha faalqoohu AAala wajhi abee ya/ti baseeran wa/toonee bi-ahlikum ajmaAAeena
LiteralGo with my shirt/dress, this, so throw it on my father's face/front he comes (becomes) seeing/understanding , and bring me with your family/people all/all together.

Yusuf Ali"Go with this my shirt, and cast it over the face of my father: he will come to see (clearly). Then come ye (here) to me together with all your family."
PickthalGo 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.
Arberry 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.'
ShakirTake 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.
SarwarTake my shirt and place it unto my father's face. This will restore his eye-sight. Then bring the whole family to me."
Khalifa"Take this shirt of mine; when you throw it on my father's face, his vision will be restored. Bring your whole family and come back to me."
Hilali/Khan"Go with this shirt of mine, and cast it over the face of my father, he will become clear-sighted, and bring to me all your family."
H/K/SaheehTake this, my shirt, and cast it over the face of my father; he will become seeing. And bring me your family, all together."
MalikGo, take this shirt of mine and cast it over the face of my father, he will recover his sight. Then come back to me with all the members of your family."[93]
QXPNow, go and take this royal shirt of mine and show it to my father. He will see the reality of things. Then, bring all your family to me.
Maulana AliTake this my shirt and cast it before my father’s face -- he will come to know. And come to me with all your family
Free Minds"Take this shirt of mine and cast it over my fathers face, and he will become with sight; and bring to me all your family."
Qaribullah 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. '

George SaleDepart ye with this my inner garment, and throw it on my fathers's face; and he shall recover his sight: And then come unto me with all your family.
JM RodwellGo ye with this my shirt and throw it on my father's face, and he shall recover his sight: and bring me all your family."

Asad[And now] go and take this tunic of mine and lay it over my father's face, and he will recover his sight.93 And thereupon come [back] to me with all your family."



Yusuf 012:094

12:94 ولما فصلت العير قال ابوهم اني لاجد ريح يوسف لولا ان تفندون


TransliterationWalamma fasalati alAAeeru qala aboohum innee laajidu reeha yoosufa lawla an tufannidooni
LiteralAnd when the caravan parted/went out , their father said: "That I, I find (E) Joseph's smell , unless you prove me wrong ."

Yusuf AliWhen the caravan left (Egypt), their father said: "I do indeed scent the presence of Joseph: Nay, think me not a dotard."
PickthalWhen the caravan departed their father had said: Truly I am conscious of the breath of Joseph, though ye call me dotard.
Arberry So, when the caravan set forth, their father said, 'Surely I perceive Joseph's scent, unless you think me doting.'
ShakirAnd 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.
SarwarWhen the caravan left the town, their father said, "I smell Joseph's scent. I hope that you will not accuse me of senility".
KhalifaEven before the caravan arrived, their father said, "I can sense the smell of Joseph. Will someone enlighten me?"
Hilali/KhanAnd when the caravan departed, their father said: "I do indeed feel the smell of Yoosuf (Joseph), if only you think me not a dotard (a person who has weakness of mind because of old age)."
H/K/SaheehAnd 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."
MalikWhen the caravan started (from Egypt) their father (who was in Ken’an) said: "Certainly I feel the scent of Joseph, even though you may think I am out of my mind."[94]
QXPAs soon as the caravan departed from Egypt, their father (Jacob) began telling his neighbors in Canaan about the Revelation that his son Joseph was in a position of high authority. "I do indeed scent the presence of Joseph even though you may call me senile."
Maulana AliAnd when the caravan left (Egypt), their father said: Surely I scent (the power of) Joseph, if you call me not a dotard.
Free MindsAnd when the caravan departed, their father said: "I do indeed feel the scent of Joseph, except that you may think me senile."
Qaribullah As the caravan departed, their father said: 'I smell the scent of Joseph, unless you think I am foolish. '

George SaleAnd when the company of travellers was departed from Egypt on their journey towards Canaan, their father said unto those who were about him, verily I perceive the smell of Joseph: Although ye think that I dote.
JM RodwellAnd when the caravan was departed, their father said, "I surely perceive the smell of Joseph: think ye that I dote?"

AsadAND AS SOON as the caravan [with which Jacob's sons were travelling] was on its way,94 their father said [to the people around him]: "Behold, were it not that you might consider me a dotard, [I would say that] I truly feel the breath of Joseph [in the air]!"



Yusuf 012:095

12:95 قالوا تالله انك لفي ضلالك القديم


TransliterationQaloo taAllahi innaka lafee dalalika alqadeemi
LiteralThey said: "By God, that you are in your misguidance the old/old time."

Yusuf AliThey said: "By Allah! truly thou art in thine old wandering mind."
Pickthal(Those around him) said: By Allah, lo! thou art in thine old aberration.
Arberry They said, 'By God, thou art certainly in thy ancient error.
ShakirThey said: By Allah, you are most surely in your old error.
SarwarHis people said, "By God, you are still making the same old error".
KhalifaThey said, "By GOD, you are still in your old confusion."
Hilali/KhanThey said: "By Allah! Certainly, you are in your old error."
H/K/SaheehThey said, "By Allah, indeed you are in your [same] old error."
MalikThe people, who heard him, said: "By Allah! You are still suffering from your old illusion."[95]
QXPThe skeptics said, "By God! You are still in your old confusion."
Maulana AliThey said: By Allah! thou art surely in thy old error.
Free MindsThey said: "By God, you are back to your old misguidance."
Qaribullah 'By Allah, ' they said, 'this is but your old illusion. '

George SaleThey answered, by God, thou art in thy old mistake.
JM RodwellThey said, "By God, it is thy old mistake."

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



Yusuf 012:096

12:96 فلما ان جاء البشير القاه على وجهه فارتد بصيرا قال الم اقل لكم اني اعلم من الله مالاتعلمون


TransliterationFalamma an jaa albasheeru alqahu AAala wajhihi fairtadda baseeran qala alam aqul lakum innee aAAlamu mina Allahi ma la taAAlamoona
LiteralSo when that the announcer of good news came, he threw it (the shirt) on his face/front , so he returned seeing/understanding , he said: "Did I not say to you that I know from God what you do not know?"

Yusuf AliThen 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?'"
PickthalThen, 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?
Arberry 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?'
ShakirSo 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?
SarwarWhen 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?"
KhalifaWhen the bearer of good news arrived, he threw (the shirt) on his face, whereupon his vision was restored. He said, "Did I not tell you that I knew from GOD what you did not know?"
Hilali/KhanThen, 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. "
H/K/SaheehAnd 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?"
MalikBut when the bearer of the good news arrived, he cast the shirt of Joseph over his face and he regained his sight. Then he said: "Didn’t I tell you that I know from Allah what you do not know?"[96]
QXPThe caravan arrived in Canaan and the good news was given to Jacob. When Joseph's royal shirt was shown to Jacob, he was delighted and his eyes saw the reality. He said, "Didn't I tell you that I know from Allah what you know not ?"
Maulana AliThen when the bearer of good news came, he cast it before his face so he became certain. He said: Did I not say to you that I know from Allah what you know not?
Free MindsThen, when the bearer of good news came, he cast it over his face and he returned clear with sight. He said: "Did I not tell you that I know from God what you do not know?"
Qaribullah 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? '

George SaleBut when the messenger of good tidings was come with Joseph's inner garment, he threw it over his face; and he recovered his eye-sight. And Jacob said, did I not tell you that I knew from God, that which ye knew not?
JM RodwellAnd when the bearer of good tidings came, he cast it on his face, and Jacob's eyesight returned."

AsadBut when the bearer of good tidings came [with Joseph's tunic], he laid it over his face; and he regained his sight, [and] exclaimed: "Did I not tell you, `Verily, I know, from God, something that you do not know'?"9s



Yusuf 012:097

12:97 قالوا ياابانا استغفر لنا ذنوبنا انا كنا خاطئين


TransliterationQaloo ya abana istaghfir lana thunoobana inna kunna khati-eena
LiteralThey said: "You, our father ask for forgiveness for us for our crimes, that we were sinners/mistaken/erroneous ."

Yusuf AliThey said: "O our father! ask for us forgiveness for our sins, for we were truly at fault."
PickthalThey said: O our father! Ask forgiveness of our sins for us, for lo! we were sinful.
Arberry They said, 'Our father, ask forgiveness of our crimes for us; for certainly we have been sinful.'
ShakirThey said: O our father! ask forgiveness of our faults for us, surely we were sinners.
SarwarThey said, "Father, ask God to forgive our sins; we have certainly sinned".
KhalifaThey said, "Our father, pray for our forgiveness; we were wrong indeed."
Hilali/KhanThey said: "O our father! Ask forgiveness (from Allah) for our sins, indeed we have been sinners."
H/K/SaheehThey said, "O our father, ask for us forgiveness of our sins; indeed, we have been sinners."
MalikThey said: "Father! Pray for the forgiveness for our sins. We have indeed done wrong."[97]
QXPThey said, "O Our father! Ask forgiveness for us, for we trailed behind in your obedience, indeed we were at fault."
Maulana AliThey said: O our father, ask forgiveness of our sins for us, surely we are sinners.
Free MindsThey said: "Our father, ask forgiveness for our sins, indeed we have been wrong."
Qaribullah His sons said: 'Father, ask forgiveness for our sins. We have indeed been sinners. '

George SaleThey answered, O father, ask pardon of our sins for us, for we have surely been sinners.
JM RodwellThen he said, "Did I not tell you that I knew from God what ye knew not?"

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



Yusuf 012:098

12:98 قال سوف استغفر لكم ربي انه هو الغفور الرحيم


TransliterationQala sawfa astaghfiru lakum rabbee innahu huwa alghafooru alrraheemu
LiteralHe said: "I will/shall ask for forgiveness for you from my Lord, that he is the forgiving, the merciful."

Yusuf AliHe said: "Soon will I ask my Lord for forgiveness for you: for he is indeed Oft-Forgiving, Most Merciful."
PickthalHe said: I shall ask forgiveness for you of my Lord. Lo! He is the Forgiving, the Merciful.
Arberry He said, 'Assuredly I will ask my Lord to forgive you; He is the All-forgiving, the All-compassionate.'
ShakirHe said: I will ask for you forgiveness from my Lord; surely He is the Forgiving, the Merciful.
SarwarHe said, "I shall ask my Lord to forgive you; He is All-forgiving and All-merciful."
KhalifaHe said, "I will implore my Lord to forgive you; He is the Forgiver, Most Merciful."
Hilali/KhanHe said: "I will ask my Lord for forgiveness for you, verily He! Only He is the Oft-Forgiving, the Most Merciful."
H/K/SaheehHe said, "I will ask forgiveness for you from my Lord. Indeed, it is He who is the Forgiving, the Merciful."
MalikHe replied: "Soon I will ask my Lord for your forgiveness; surely He is the One who is the Forgiving, the Merciful."[98]
QXPJacob answered, "I shall ask forgiveness for you from my Sustainer. Verily, He is Forgiving, Merciful."
Maulana AliHe said: I shall ask forgiveness for you of my Lord. Surely He is the Forgiving, the Merciful.
Free MindsHe said: "I will ask forgiveness for you from my Lord, He is the Forgiving, the Merciful."
Qaribullah He said: 'I shall ask my Lord to forgive you. He is Forgiving, the Most Merciful. '

George SaleHe replied, I will surely ask pardon for you of my Lord; for He is gracious and merciful.
JM RodwellThey said, "Our father, ask pardon for our crimes for us, for we have indeed been sinners."

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



Yusuf 012:099

12:99 فلما دخلوا على يوسف اوى اليه ابويه وقال ادخلوا مصر ان شاء الله امنين


TransliterationFalamma dakhaloo AAala yoosufa awa ilayhi abawayhi waqala odkhuloo misra in shaa Allahu amineena
LiteralSo when they entered on Joseph, he gave shelter/refuge (hosted) his parents to him, and he said: "Enter (the) city/border/region/Egypt , if God willed/wanted safe/secure."

Yusuf AliThen 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."
PickthalAnd when they came in before Joseph, he took his parents unto him, and said: Come into Egypt safe, if Allah will!
Arberry 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.'
ShakirThen when they came in to Yusuf, he took his parents to lodge with him and said: Enter safe into Egypt, if Allah please.
SarwarWhen they all came to Joseph, he welcomed his parents and said, "Enter the town in peace, if God wants it to be so."
KhalifaWhen they entered Joseph's quarters, he embraced his parents, saying, "Welcome to Egypt. GOD willing, you will be safe here."
Hilali/KhanThen, when they entered unto Yoosuf (Joseph), he betook his parents to himself and said: "Enter Egypt, if Allah wills, in security."
H/K/SaheehAnd when they entered upon Joseph, he took his parents to himself and said, "Enter Egypt, Allah willing, safe [and secure]."
MalikWhen they came to Joseph, he asked his parents to lodge with himself, and said: "Now enter the city. Allah willing, you will live here in peace."[99]
QXPAnd when they came in before Joseph, he respectfully greeted his parents, "Welcome to Egypt! God willing you will be in safety and peace here."
Maulana AliThen when they went in to Joseph, he lodged his parents with himself and said: Enter Egypt in safety, if Allah please.
Free MindsSo when they entered upon Joseph, he took his parents to him and he said: "Enter Egypt, God willing, in security."
Qaribullah And when they entered before Joseph, he took his father and mother into his arms and said: 'Welcome to Egypt, safe, if Allah wills! '

George SaleAnd when Jacob and his family arrived in Egypt, and were introduced unto Joseph, he received his parents unto him, and said, enter ye into Egypt, by God's favour, in full security.
JM RodwellHe said, "I will ask your pardon of my Lord, for he is Gracious, Merciful."

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



Yusuf 012:100

12:100 ورفع ابويه على العرش وخروا له سجدا وقال ياابت هذا تاويل رؤياي من قبل قد جعلها ربي حقا وقد احسن بي اذ اخرجني من السجن وجاء بكم من البدو من بعد ان نزغ الشيطان بيني وبين اخوتي ان ربي لطيف لما يشاء انه هو العليم الحكيم


TransliterationWarafaAAa abawayhi AAala alAAarshi wakharroo lahu sujjadan waqala ya abati hatha ta/weelu ru/yaya 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
LiteralAnd he rose his parents on the throne and they fell down to him prostrating, and he said: "You my father, that (is the) interpretation/explanation (of) my dream from before, my Lord had made it truthfully , and He had done good/bettered with me when He brought me out from the prison/jail, and He came with you from the desert from after that the devil spoiled between me and between my brothers, that my Lord (is) kind/soothing to what He wills/wants, that He is the knowledgeable, the wise/judicious.

Yusuf AliAnd 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.
PickthalAnd 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.
Arberry 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.
ShakirAnd 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.
SarwarMy 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.
KhalifaHe raised his parents upon the throne. They fell prostrate before him. He said, "O my father, this is the fulfillment of my old dream. My Lord has made it come true. He has blessed me, delivered me from the prison, and brought you from the desert, after the devil had driven a wedge between me and my brothers. My Lord is Most Kind towards whomever He wills. He is the Knower, the Most Wise."
Hilali/KhanAnd 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.
H/K/SaheehAnd 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.
MalikAfter entering the city he helped his parents to seats on the throne, and they all fell down in prostration before him. "This," said Joseph to his father, "is the interpretation of my dream which I dreamt long before. My Lord has really made it come true. It was His grace that He took me out of prison and brought you all here from the desert even though Satan had stirred up strife between me and my brothers. For sure my Lord fulfills His plan in mysterious ways. Surely He is the One Who is the Knowledgeable, the Wise.[100]
QXPHe raised his parents upon the throne of honor. All those present bowed to him in respect (To let his parents see the honor Allah had given their son). Joseph said, "O My father! This is how my Lord has made my dream come true. He has been very kind to me, since He freed me from the prison, and He has brought you here from the village. Satan (selfishness of my brothers) had sown enmity between us brothers. Verily, my Lord is Sublime in helping the worthy. He is the Knower, the Wise."
Maulana AliAnd he raised his parents on the throne, and they fell prostrate for his sake. And he said: O my father, this is the significance of my vision of old -- my Lord has made it true. And He was indeed kind to me, when He brought me forth from the prison, and brought you from the desert after the devil had sown dissensions between me and my brethren. Surely my Lord is Benignant to whom He pleases. Truly He is the Knowing, the Wise.
Free MindsAnd he raised his parents on the throne, and they fell in prostration to Him. And he said: "My father, this is the interpretation of my vision from before. My Lord has made it true, and He has been good to me that he took me out of prison and brought you out of the wilderness after the devil had placed a rift between me and my brothers. My Lord is kind to whom He wills. He is the Knowledgeable, the Wise."
Qaribullah 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.

George SaleAnd he raised his parents to the seat of state, and they, together with his brethren, fell down and did obeisance unto him. And he said, O my father, this is the interpretation of my vision, which I saw heretofore: Now hath my Lord rendered it true. And He hath surely been gracious unto me, since He took me forth from the prison, and hath brought you hither from the desert; after that the devil had sown discord between me and my brethren: For my Lord is gracious unto whom He pleaseth; and He is the knowing, the wise God.
JM RodwellAnd when they came into Joseph he took his parents to him, and said, "Enter ye Egypt, if God will, secure."

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



Yusuf 012:101

12:101 رب قد اتيتني من الملك وعلمتني من تاويل الاحاديث فاطر السماوات والارض انت ولي في الدنيا والاخرة توفني مسلما والحقني بالصالحين


TransliterationRabbi qad ataytanee mina almulki waAAallamtanee min ta/weeli al-ahadeethi fatira alssamawati waal-ardi anta waliyyee fee alddunya waal-akhirati tawaffanee musliman waalhiqnee bialssaliheena
LiteralMy Lord, you had given me from the possession and free will and you taught/instructed me from interpreting/explaining the information/speeches , creator/bringer to being (of) the skies/space and the earth/Planet Earth, you are my guardian in the present world and the end (other life), make me die a Moslem/submitter , and make me catch up/join me with the correct/righteous.

Yusuf Ali"O my Lord! Thou hast indeed bestowed on me some power, and taught me something of the interpretation of dreams and events,- O Thou Creator of the heavens and the earth! Thou art my Protector in this world and in the Hereafter. Take Thou my soul (at death) as one submitting to Thy will (as a Muslim), and unite me with the righteous."
PickthalO 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.
Arberry 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.'
ShakirMy 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.
SarwarThis 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.
Khalifa"My Lord, You have given me kingship and taught me the interpretation of dreams. Initiator of the heavens and the earth; You are my Lord and Master in this life and in the Hereafter. Let me die as a submitter, and count me with the righteous."
Hilali/Khan"My Lord! You have indeed bestowed on me of the sovereignty, and taught me the interpretation of dreams; The (only) Creator of the heavens and the earth! You are my Walee (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."
H/K/SaheehMy 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."
MalikO Lord! You have indeed given me a kingdom and taught me the interpretation of dreams. O, the Creator of the heavens and the earth, You are my Protector in this world and in the hereafter, make me die as a Muslim and admit me among the righteous."[101]
QXPThen, Joseph prayed, "O My Lord! You have indeed bestowed upon me some kingship, and have imparted to me the insight into events. Originator of the heavens and the earth! You are my Protecting Friend in the world and the Hereafter. Help me remain committed to your Commands till the last breath, and be counted among those who help augment the human potential."
Maulana AliMy Lord, Thou has given me of the kingdom and taught me of the interpretation of sayings. Originator of the heavens and the earth, Thou art my Friend in this world and the Hereafter. Make me die in submission and join me with the righteous.
Free Minds"My Lord, you have given me sovereignty and taught me the interpretations of what is supposed. Initiator of the heavens and Earth, you are my protector in this world and the Hereafter. Take me as one who has surrendered, and join me with the good doers."
Qaribullah 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. '

George SaleO Lord, Thou hast given me a part of the kingdom, and hast taught me the interpretation of dark sayings. The Creator of heaven and earth! Thou art my protector in this world, and in that which is to come: Make me to die a Moslem, and join me with the righteous.
JM RodwellAnd he raised his parents to the seat of state, and they fell down bowing themselves unto him. Then said he, "O my father, this is the meaning of my dream of old. My Lord hath now made it true, and he hath surely been gracious to me, since he took me forth

Asad"O my Sustainer! Thou hast indeed bestowe4 upon me something of power,'°' and hast imparted unto me some knowledge of the inner meaning of happenings." Originator of the heavens and the earth! Thou art near unto me in this world and in the life to come: let me die as one who has surrendered himself unto Thee, and make me one with the righteous!"



Yusuf 012:102

12:102 ذلك من انباء الغيب نوحيه اليك وماكنت لديهم اذ اجمعوا امرهم وهم يمكرون


TransliterationThalika min anba-i alghaybi nooheehi ilayka wama kunta ladayhim ith ajmaAAoo amrahum wahum yamkuroona
LiteralThat (is) from the unseen's/hidden's information/news, We inspire/transmit it to you, and you were not162by/near them when they all unanimously agreed their matter/affair, and (while) they are cheating/deceiving/scheming.

Yusuf AliSuch 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.
PickthalThis 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.
Arberry 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.
ShakirThis 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.
SarwarHowever hard you try, most people will not believe.
KhalifaThis is news from the past that we reveal to you. You were not present when they made their unanimous decision (to throw Joseph in the well), as they conspired together.
Hilali/KhanThis 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.
H/K/SaheehThat is from the news of the unseen which We reveal, [O Muúammad], to you. And you were not with them when they put together their plan while they conspired.
MalikO Muhammad, this story which We have revealed to you is a tale of the unseen; for you were not there with (the brothers of Joseph) when they collectively conspired and schemed against him.[102]
QXP(O Prophet Muhammad) These are the chapters of the Unseen (history) that We reveal to you. You were not there when the brothers of Joseph decided together and were making their schemes.
Maulana AliThis is of the announcements relating to the unseen (which) We reveal to thee, and thou wast not with them when they resolved upon their affair, and they were devising plans.
Free MindsThat is from the news of the unseen that We inspire to you. You were not amongst them when they arranged their plan and were scheming.
Qaribullah That is of the news We reveal to you of the unseen. You were not present when they agreed upon their plan, scheming.

George SaleThis is a secret history, which We reveal unto thee, O Mohammed, although thou wast not present with the brethren of Joseph, when they concerted their design, and contrived a plot against him.
JM RodwellO my Lord, thou hast given me dominion, and hast taught me to expound dark sayings. Maker of the Heavens and of the Earth! My guardian art thou in this world and in the next! Cause thou me to die a Muslim, and join me with the just."

AsadTHIS ACCOUNT of something that was beyond the reach of thy perception We [now] reveal unto thee, [O Prophet:] for thou wert not with Joseph's brothers'°3 when they resolved upon what they were going to do and wove their schemes [against him].



Yusuf 012:103

12:103 ومااكثر الناس ولو حرصت بمؤمنين


TransliterationWama aktharu alnnasi walaw harasta bimu/mineena
LiteralAnd most of the people are not with believing, and even if you held onto stingily and desired strongly (were careful).

Yusuf AliYet no faith will the greater part of mankind have, however ardently thou dost desire it.
PickthalAnd though thou try much, most men will not believe.
Arberry Yet, be thou ever so eager, the most part of men believe not.
ShakirAnd most men will not believe though you desire it eagerly.
SarwarYou 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).
KhalifaMost people, no matter what you do, will not believe.
Hilali/KhanAnd most of mankind will not believe even if you desire it eagerly.
H/K/SaheehAnd most of the people, although you strive [for it], are not believers.
MalikYet strive as you may, most men are not going to become believers,[103]
QXP(Although you narrated the accurate account of Joseph as they demanded), most of these people will not believe even as you compassionately so desire.
Maulana AliAnd most men believe not, though thou desirest it eagerly.
Free MindsAnd most of the people, even if you are diligent, will not believe.
Qaribullah Even though you are so eager, most people will not believe.

George SaleBut the greater part of men, although thou earnestly desire it, will not believe.
JM RodwellThis is one of the secret histories which we reveal unto thee. Thou wast not present with Joseph's brethren when they conceived their design and laid their plot: but the greater part of men, though thou long for it, will not believe.

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



Yusuf 012:104

12:104 وماتسألهم عليه من اجر ان هو الا ذكر للعالمين


TransliterationWama tas-aluhum AAalayhi min ajrin in huwa illa thikrun lilAAalameena
LiteralAnd you do not ask/question them on (for) it from a reward/wage/fee, that it is except (a) reminder to the creations all together/(universes).

Yusuf AliAnd no reward dost thou ask of them for this: it is no less than a message for all creatures.
PickthalThou askest them no fee for it. It is naught else than a reminder unto the peoples.
Arberry Thou askest of them no wage for it; it is nothing but a reminder unto all beings.
ShakirAnd you do not ask them for a reward for this; it is nothing but a reminder for all mankind.
SarwarThere is much evidence (of the existence of God) in the heavens and the earth which they see, but ignore.
KhalifaYou are not asking them for any money; you simply deliver this reminder for all the people.
Hilali/KhanAnd 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 Alameen (men and jinns).
H/K/SaheehAnd you do not ask of them for it any payment. It is not except a reminder to the worlds.
Malikeven though You do not demand any recompense for this information. This Qur’an is nothing but a reminder for all the people of the worlds.[104]
QXPAlthough you ask them no reward for it. It is but a Reminder for the Worlds.
Maulana AliAnd how many a sign in the heavens and the earth do they pass by! yet they turn away from it.
Free MindsAnd you do not ask them for a wage for it, it is but a reminder to the worlds.
Qaribullah You shall ask no wage for it. It is nothing except a reminder to all mankind.

George SaleThou shalt not demand of them any reward for thy publishing the Koran; it is no other than an admonition unto all creatures.
JM RodwellThou shalt not ask of them any recompense for this message. It is simply an instruction for all mankind.

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



Yusuf 012:105

12:105 وكاين من اية في السماوات والارض يمرون عليها وهم عنها معرضون


TransliterationWakaayyin min ayatin fee alssamawati waal-ardi yamurroona AAalayha wahum AAanha muAAridoona
LiteralAnd how many from an evidence/sign/verse in the skies/space and the earth/Planet Earth, they pass on (to) it, and they are from it objecting/opposing .

Yusuf AliAnd how many Signs in the heavens and the earth do they pass by? Yet they turn (their faces) away from them!
PickthalHow many a portent is there in the heavens and the earth which they pass by with face averted!
Arberry How many a sign there is in the heavens and in the earth that they pass by, turning away from it!
ShakirAnd how many a sign in the heavens and the earth which they pass by, yet they turn aside from it.
SarwarHe 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.
KhalifaSo many proofs in the heavens and the earth are given to them, but they pass by them, heedlessly!
Hilali/KhanAnd how many a sign in the heavens and the earth they pass by, while they are averse therefrom.
H/K/SaheehAnd how many a sign within the heavens and earth do they pass over while they, therefrom, are turning away.
MalikThere are many signs in the heavens and the earth which they pass by; yet they pay no attention to them! [105]
QXPHow many a Sign is there in the heavens and the earth which they pass by with their faces turned away!
Maulana AliAnd thou askest them no reward for it. It is nothing but a reminder for all mankind.
Free MindsAnd how many a sign in the heavens and the Earth do they pass by, while they are turning away from it.
Qaribullah How many signs in the heavens and earth do they pass by and turn away from.

George SaleAnd how many signs soever there be of the being, unity, and providence of God, in the heavens and the earth; they will pass by them, and will retire afar off from them.
JM RodwellAnd many as are the signs in the Heavens and on the Earth, yet they will pass them by, and turn aside from them:

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



Yusuf 012:106

12:106 ومايؤمن اكثرهم بالله الا وهم مشركون


TransliterationWama yu/minu aktharuhum biAllahi illa wahum mushrikoona
LiteralAnd most of them do not believe with God, unless and (while) they are sharing/taking partners (with Him).

Yusuf AliAnd most of them believe not in Allah without associating (other as partners) with Him!
PickthalAnd most of them believe not in Allah except that they attribute partners (unto Him).
Arberry And the most part of them believe not in God, but they associate other gods with Him.
ShakirAnd most of them do not believe in Allah without associating others (with Him).
SarwarMost of them do not believe in God; they are but pagans.
KhalifaThe majority of those who believe in GOD do not do so without committing idol worship.
Hilali/KhanAnd most of them believe not in Allah except that they attribute partners unto Him (i.e. they are Mushrikoon -polytheists - see Verse 6: 121).
H/K/SaheehAnd most of them believe not in Allah except while they associate others with Him.
MalikAs a result most of them who believe in Allah also commit shirk.[106]
QXPThe majority of those who claim to believe in Allah, practically submit to false authorities; humans and idols in countless forms. That is indeed SHIRK and they are MUSHRIKOON.
Maulana AliAnd most of them believe not in Allah without associating others (with Him).
Free MindsAnd most of them will not believe in God except while setting-up partners.
Qaribullah And most of them do not believe in Allah, but they associate others with Him.

George SaleAnd the greater part of them believe not in God, without being also guilty of idolatry.
JM RodwellAnd most of them believe not in God, without also joining other deities with Him.

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



Yusuf 012:107

12:107 افامنوا ان تاتيهم غاشية من عذاب الله او تاتيهم الساعة بغتة وهم لايشعرون


TransliterationAfaaminoo an ta/tiyahum ghashiyatun min AAathabi Allahi aw ta/tiyahumu alssaAAatu baghtatan wahum la yashAAuroona
LiteralDid they become safe that (a) cover/disaster from God's torture comes to them, or the Hour/Resurrection comes to them suddenly/unexpectedly and (while) they do not feel/know/sense?

Yusuf AliDo 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?
PickthalDeem 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?
Arberry 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?
ShakirDo 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?
SarwarDo they feel safe from God's overwhelming torment or of the sudden approach of the Day of Judgment while they are unaware?
KhalifaHave they guaranteed that an overwhelming retribution from GOD will not strike them, or the Hour will not come to them suddenly, when they least expect it?
Hilali/KhanDo 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?
H/K/SaheehThen 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?
MalikDo they feel secure that Allah’s scourge will not fall on them, or that the Hour of Doom will not come upon them suddenly while they do not suspect it?[107]
QXPDo they deem themselves secure from the overwhelming Requital of Allah, or the coming of the Hour suddenly while they are unaware?
Maulana AliDo they then feel secure from the coming to them of an all-encompassing chastisement from Allah or from the coming to them of the hour suddenly, while they perceive not?
Free MindsAre they secure against the coming of a cover of retribution from God, or that the Hour would come to them suddenly while they do not perceive?
Qaribullah Do they feel secure that the punishment of Allah will envelop them, or that the Hour will overtake them suddenly when they are unaware?

George SaleDo they not believe that some overwhelming affliction shall fall on them, as a punishment from God; or that the hour of judgement shall overtake them suddenly, while they consider not its approach?
JM RodwellWhat! Are they sure that the overwhelming chastisement of God shall not come upon them, or that that Hour shall not come upon them suddenly, while they are unaware?

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



Yusuf 012:108

12:108 قل هذه سبيلي ادعو الى الله على بصيرة انا ومن اتبعني وسبحان الله وما انا من المشركين


TransliterationQul hathihi sabeelee adAAoo ila Allahi AAala baseeratin ana wamani ittabaAAanee wasubhana Allahi wama ana mina almushrikeena
LiteralSay: "This (is) my way/path I call to God, on (an) evidence/clear sightedness, me and who followed me, and praise/glory (to) God, and I am not from the sharers/takers of partners (with God)."

Yusuf AliSay 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!"
PickthalSay: 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.
Arberry 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.'
ShakirSay: 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.
Sarwar(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."
KhalifaSay, "This is my path: I invite to GOD, on the basis of a clear proof, and so do those who follow me. GOD be glorified. I am not an idol worshiper."
Hilali/KhanSay (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 Mushrikoon (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)."
H/K/SaheehSay, "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."
MalikTell them plainly: "This is my way. I invite you to Allah with sure knowledge which I and my followers possess. Glory be to Allah, and I am not one of the pagans."[108]
QXPSay (O Prophet), "This is my way. Resting my call upon insight accessible to reason. I am calling you all to Allah, I and they who follow me." (We do not invite through blind faith, vague dogmas or by stunning your intellect with miracles). Glory to Allah! And I am not one of those who ascribe divinity in any form besides Him."
Maulana AliSay: This is my way: I call to Allah, with certain knowledge -- I and those who follow me. And glory be to Allah! and I am not of the polytheists.
Free MindsSay: "This is my way, I invite to God in full disclosure, myself and whomever follows me. And glory be to God. And I am not of those who set up partners."
Qaribullah 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. '

George SaleSay unto those of Mecca, this is my way: I invite you unto God, by an evident demonstration; both I and he who followeth me; and, praise be unto God! I am not an idolater.
JM RodwellSAY: This is my way: resting on a clear proof, I call you to God, I and whoso followeth me: and glory be to God! I am not one of those who add other deities to Him.

AsadSay [O Prophet]: "This is my way: Resting upon conscious insight accessible to reason, I am calling [you all] unto God'°°-1 and they who follow me." And [say:] "Limitless is God in His glory; and I am not one of those who ascribe divinity to aught beside Him!"



Yusuf 012:109

12:109 وماارسلنا من قبلك الا رجالا نوحي اليهم من اهل القرى افلم يسيروا في الارض فينظروا كيف كان عاقبة الذين من قبلهم ولدار الاخرة خير للذين اتقوا افلا تعقلون


TransliterationWama arsalna min qablika illa rijalan noohee ilayhim min ahli alqura afalam yaseeroo fee al-ardi fayanthuroo kayfa kana AAaqibatu allatheena min qablihim waladaru al-akhirati khayrun lillatheena ittaqaw afala taAAqiloona
LiteralAnd We did not send from before you except men We inspire/transmit to them from (about) the villages'/urban cities' people/relation , did they not walk/move/ride in the earth/Planet Earth, so they see/wonder about how was (the) end/turn (result of) those who (were) from before them, and the end's (other life's) home/house (E) (is) best to those who feared and obeyed, so do you not reason/understand/comprehend?

Yusuf AliNor 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?
PickthalWe 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? -
Arberry 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?
ShakirAnd 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?
SarwarThe 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?.
KhalifaWe did not send before you except men whom we inspired, chosen from the people of various communities. Did they not roam the earth and see the consequences for those before them? The abode of the Hereafter is far better for those who lead a righteous life. Would you then understand?
Hilali/KhanAnd 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?
H/K/SaheehAnd 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?
MalikAll the Messengers that We sent before you, O Muhammad, were human beings, to whom We sent Our Revelations after choosing them from the people of their town. Have these unbelievers not traveled through the land and seen what was the end of those who passed away before them? From their destiny you should know that the home of the hereafter is better for those who are righteous. Why don’t you understand?[109]
QXPAnd even before your time, We never sent (as Our Messengers) but men to whom We revealed Our Messages. We always chose them from among the people of their own communities. Have they then never journeyed about the earth and seen what happened in the end to those who lived before them? And, don't they know that those who walk aright, the life to come is better for them. Will they not then, use reason?
Maulana AliAnd We sent not before thee any but men, from the people of the towns, to whom We sent revelation. 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 keep their duty. Do you not then understand?
Free MindsAnd We have not sent before you except men, to whom We gave inspiration, from the people of the towns. Would they not roam the Earth and see how was the punishment of those before them? And the abode of the Hereafter is far better for those who are aware. Do you not comprehend?
Qaribullah 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?

George SaleWe sent not any Apostles before thee, except men, unto whom We revealed our will, and whom We chose out of those who dwelt in cities. Will they not go through the earth, and see what hath been the end of those who have preceded them. But the dwelling of the next life shall surely be better for those who fear God. Will they not therefore understand?
JM RodwellNever before thee have we sent any but men, chosen out of the people of the cities, to whom we made revelations. Will they not journey through the land, and see what hath been the end of those who were before them? But the mansions of the next life shall b

AsadAnd [even] before thy time, We never sent [as Our apostles] any but [mortal] men, whom We inspired, [and whom We always chose] from among the people of the [very] communities [to whom the message was to be brought]. 105 Hav6, then, they [who reject this divine writ] never journeyed about the earth and beheld what happened in the end to those [deniers of the truth] who lived before them?-and [do they not know that] to those who are conscious of God the life in the hereafter is indeed better [than this world]? Will they not, then, use their reason?



Yusuf 012:110

12:110 حتى اذا استيأس الرسل وظنوا انهم قد كذبوا جاءهم نصرنا فنجي من نشاء ولايرد باسنا عن القوم المجرمين


TransliterationHatta itha istay-asa alrrusulu wathannoo annahum qad kuthiboo jaahum nasruna fanujjiya man nashao wala yuraddu ba/suna AAani alqawmi almujrimeena
LiteralUntil when the messengers despaired , and they thought/assumed that they had been lied to/denied, Our victory/aid came to them, so We save/rescue whom We will/want, and Our courage/might/power does not be returned from the nation the criminals/sinners.

Yusuf Ali(Respite will be granted) until, when the messengers give up hope (of their people) and (come to) think that they were treated as liars, there reaches them Our help, and those whom We will are delivered into safety. But never will be warded off our punishment from those who are in sin.
PickthalTill, 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.
Arberry 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.
ShakirUntil when the messengers despaired and the people became sure that they were indeed told a lie, Our help came to them and whom We pleased was delivered; and Our punishment is not averted from the guilty people.
SarwarWhen 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.
KhalifaJust when the messengers despair, and think that they had been rejected, our victory comes to them. We then save whomever we choose, while our retribution for the guilty people is unavoidable.
Hilali/Khan(They were reprieved) until, when the Messengers gave up hope and thought that they were denied (by their people), then came to them Our Help, and whomsoever We willed were delivered. And Our Punishment cannot be warded off from the people who are Mujrimoon (criminals, disobedients to Allah, sinners, disbelievers, polytheists).
H/K/Saheeh[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.
MalikRespite was granted until the Messengers gave up hope of their people and realized that they were being treated as liars, Our help came to them and We delivered those whom We pleased; and Our scourge was not averted from the criminal people.[110]
QXPThere have been times when even the Messengers had lost all hope of reformation and thought that they had been denied. Then came Our help. We saved everyone worthy of being saved. Without exception We punished those who thrived on the fruit of others' toil.
Maulana AliUntil, when the messengers despaired and (the people) thought that they were told a lie, Our help came to them, and whom We pleased was delivered. And Our punishment is not averted from the guilty people.
Free MindsThen, when the messengers gave up, and they thought that they have been denied, Our victory came to them. We then save whom We wish, and Our punishment cannot be swayed from the wicked people.
Qaribullah And when at length Our Messengers despaired and reckoned that they would be belied, Our help came down to them, saving whom We pleased. Our Might cannot be withheld from the guilty nation.

George SaleTheir predecessors were born with for a time, until, when our Apostles despaired of their conversion, and they thought that they were liars, our help came unto them, and We delivered whom We pleased; but our vengeance was not turned away from the wicked people.
JM RodwellWhen at last the Apostles lost all hope, and deemed that they were reckoned as liars, our aid reached them, and we delivered whom we would; but our vengeance was not averted from the wicked.

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



Yusuf 012:111

12:111 لقد كان في قصصهم عبرة لاولى الالباب ماكان حديثا يفترى ولكن تصديق الذي بين يديه وتفصيل كل شئ وهدى ورحمة لقوم يؤمنون


TransliterationLaqad kana fee qasasihim AAibratun li-olee al-albabi ma kana hadeethan yuftara walakin tasdeeqa allathee bayna yadayhi watafseela kulli shay-in wahudan warahmatan liqawmin yu/minoona
LiteralIn their narration/information (stories there) had been an example/warning to those of the pure minds/hearts (it) was not an information/speech to be fabricated and but confirmation (to) which (is) between his hands and detailing/explaining/clarifying every thing, and guidance, and mercy to (a) nation believing. 163

Yusuf AliThere 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.
PickthalIn 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.
Arberry 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.
ShakirIn 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.
SarwarIn 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.
KhalifaIn their history, there is a lesson for those who possess intelligence. This is not fabricated Hadith; this (Quran) confirms all previous scriptures, provides the details of everything, and is a beacon and mercy for those who believe.
Hilali/KhanIndeed in their stories, there is a lesson for men of understanding. It (the Quran) is not a forged statement but a confirmation of the Allahs 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.
H/K/SaheehThere was certainly in their stories a lesson for those of understanding. Never was the Qurâ 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.
MalikThere is a lesson in these stories of former people for the men of common sense. This story of Joseph revealed in the Qur’an is not an invented tale, but a confirmation of previous scriptures - a detailed exposition of all things, and is a guidance and blessing for the people who believe.[111]
QXPIndeed in the history of these men, there is a lesson for people of understanding. As for this Revelation, it could not possibly be a hadith, fabricated. It confirms the Divine Origin of the previous Scriptures, and gives a detailed explanation of everything. And it is a Beacon and Mercy for all those who accept it.
Maulana AliIn 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.
Free MindsIn their stories is a lesson for the people of intelligence. It was not a narration that was invented, but an authentication of what is already present and a detailing of all things, and a guidance and mercy to a people who believe.
Qaribullah 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.

George SaleVerily in the histories of the prophets and their people there is an instructive example unto those who are indued with understanding. The Koran is not a new invented fiction; but a confirmation of those scriptures which have been revealed before it, and a distinct explication of every thing necessary, in respect either to faith or practice, and a direction and mercy unto people who believe.
JM RodwellCertainly in their histories is an example for men of understanding. This is no new tale of fiction, but a confirmation of previous scriptures, and an explanation of all things, and guidance and mercy to those who believe.

AsadIndeed, in the stories of these men 108 there is a lesson for those who are endowed with insight. [As for this revelation,"] it could not possibly be a discourse invented [by man]: nay indeed,"° it is [a divine writ] confirming the truth of whatever there still remains [of earlier revelations], clearly spelling out everything, and [offering] guidance and grace unto people who will believe.


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      The Sublime Quran, by Dr. Laleh Bakhtiar

 
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