Yusuf 12:65–111

(And when they opened their belongings) their saddlebags (they discovered that their merchandise) the money which was to pay for the merchandise they bought (had been returned to them) along with the foodstuffs. (They said: O our father!) We are not lying about the kindness and generosity of the man towards us; it is also said that this means: we have not requested this from him (What (more) can we ask? Here is our merchandise) the money we gave for the price of the merchandise (returned to us) with the merchandise. This only shows his kindness towards us. Their father said to them: the man is only testing you, you must return the money to him. (We shall get provision for our folk and guard our brother) Benjamin when we go and return, (and we shall have the extra measure of a camel (load)) if he comes with us. (This is a light measure) because of which we shall be given more; it is also said that this means: this is a small thing that we are requesting from you.

(He said) their father said to them: (I will not send him with you) simply because of your mere talk (till ye give me an undertaking) a pledge (in the name of Allah that you will bring him back to me, unless you are surrounded) unless an accident from heaven befalls you; it is also said that this means: unless an accident from heaven or from the earth descends upon you. (And when they gave him their undertaking) when they gave him their pledge in the name of Allah that they will bring him back (he said) Jacob said: (Allah is the Warden over what we say) Allah is a Witness over what we say; it is also said that this means: Allah is Custodian over what we say.

(And he said) to them: (O my sons! Go not in by one gate) do not go in through the same road; (go in by different gates) go in by different roads. (I can naught avail you as against Allah) against Allah's decree concerning you. (Lo! the decision) the judgement regarding what is decreed for you (rests with Allah only. In Him do I put my trust) I delegate my matter and yours to Him, (and in Him let all the trusting put their trust) those who rely should rely on Him; it is also said that this means: the believers should put their trust in Allah. Here, Jacob feared the evil eye against his sons, because they were all seemly and handsome.

(And when they entered) Egypt (in the manner which their father had enjoined) as their father commanded them, (it would have naught availed them as against Allah) against what Allah had decreed for them; (it was but a need of Jacob's soul) in Jacob's heart (which he thus satisfied) which he expressed; (and lo! He) i.e. Jacob (was a lord of knowledge) of remembrance (because We had taught him) of that which We taught him of legal rulings, punishments, decree and destiny; he knew that nothing happens except what Allah decrees; (but most of mankind) the people of Egypt (know not) this nor believe in it.

(And when they went in before Joseph, he took his brother) from both his father and mother (unto himself) he gave audience to his brother Benjamin and made his other brothers wait, (saying: Lo! I, even I, am your brother) in the position of your deceased brother, (therefore sorrow not) do not be saddened (for what they did) for the alienation, insults and vilification you face from your brothers.

(And when he provided them with their provision) when he measured for them their provision, (he put the drinking cup in his brother's saddlebag) he hid his drinking cup which he also used for measurement in the saddlebag of his brother Benjamin. He then ordered them to leave and when they left he sent a youth after them, (and then a crier cried) the youth that Joseph sent cried: (O camel riders!) O people of the caravan (You are surely thieves!)

(They cried, coming towards them: What is it ye have lost?) what is it that you are looking for?

(They said: We have lost) we are looking for (the king's cup) in which he drinks and also uses for measurement. This cup is made of gold and I am being accused of stealing it, (and he who bringeth it shall have a camel load, and I (said Joseph) am answerable for it) I guarantee a camel load for him. All this was said by the youth whom Joseph had sent after his brothers.

(They said: By Allah, well ye know) O people of Egypt (we came not to do evil in the land) the land of Egypt by stealing or harming people, (and are no thieves) we have not taken what you are looking for.

(They said) Joseph's servant said: (And what shall be the penalty for it) what would be the penalty of the thief (if ye prove liars?)

(They said: The penalty for it!) the penalty against (He in whose bag (the cup) is found, he is the penalty for it) is that he is to be taken as a slave. (Thus we requite wrong-doers) thus we punish the thieves in our land.

(Then he) Joseph's servant (began the search with their bags before) searching (his brother's bag) where he obviously did not find it, (then he produced it from his brother's bag) from his brother Benjamin's bag. The servant said to him: �May Allah lift your trouble as you have lifted mine�. (Thus did We contrive) We did (for Joseph) We honoured him with knowledge, wisdom, prophethood and sovereignty. (He could not have taken his brother according to the king's law unless Allah willed) and Allah willed that he does take his brother according to the king's law because, according to the latter, the penalty for theft was beating and payment of a fine; it was also said that according to the king's law, the penalty for theft was the amputation of limbs and payment of a fine; it is also said that (unless Allah willed) means: except those laws of the king which Joseph knew to be pleasing to Allah, for he applied those. (We raise by grades (of mercy)) We raise the virtues of (whom We will) as We do in the life of this world, (and over every lord of knowledge there is one more knowing) above every one who knows there someone who knows more, and so on and so forth until one stops at Allah, for there is no one who has more knowledge than Him.

(They said) the brothers of Joseph said: (If he stealeth) if Benjamin has stolen the king's cup, (a brother of his stole before) his full brother (Joseph) has stolen an idol before. (But Joseph kept it secret in his soul) he did not answer this (and revealed it not unto them) his response. (He said) within himself: (Ye are in worse case) your action is worse than that of Joseph (and Allah knoweth best (the Truth of) that which you allege) in relation to the matter of Joseph.

(They said: O ruler of the land! Lo! he hath an aged father) who will be very happy to have him back, (so take one of us instead of him. Lo! we behold thee) if you do so (of those who do kindness) for us.

(He said) Joseph said to them: (Allah forbid that we should seize) for the crime of theft (save him with whom we found our property; then truly we should be wrong-doers) by arresting someone with whom we did not find our property.

(So, when they despaired of (moving) him, they conferred together apart. The eldest of them) the best among them in reasoning: Judah (said: Know ye not) my brothers (how your father took an undertaking from you in Allah's name) that you will bring him back (and how you failed) in your pledge and covenant (in the case of Joseph aforetime) before this boy? (Therefore I shall not go forth from the land) of Egypt (until my father giveth leave) gives me leave to return; it is also said that this means: until my father gives me permission to fight them (or Allah judgeth for me) the return of my brother. (He is the Best of Judges) in relation to returning him to me.

Judah then said: (Return) O my brothers (unto your father and say: O our father! Lo! thy son hath stolen) the king's golden cup; it is also said that this means: your son was taken for stealing. (We testify only to that which we know) we saw the stolen cup found in his bag; (we are not guardians of the Unseen) he said: if we knew the unseen, we would not have taken him; it is also said that this means: we could not look after him at night.

(Ask the township) the people of the township (where we were) it was one of the villages of Egypt, (and the caravan) and the people of the caravan (with which we travelled hither) they had travelled with a group of people from Canaan. (Lo! we speak the Truth) in that which we are saying to you. And so they told Jacob these words.

((And when they came unto their father and had spoken thus to him) he said) Jacob said to them: (Nay, but your minds have beguiled you into something) your minds have enticed you to do something, and so you did it. ((My course is) comely patience!) what I have to do is to be patient and show no anxiety. (It may be that Allah will bring them all) Joseph and his full brother as well as Judah (unto me. Lo! He, only He, is the Knower) of their whereabouts, (the Wise) in relation to returning them to me.

(And he turned away from them) he left them (and said: Alas, my grief for Joseph! And his eyes were whitened with the sorrow) with tears (that he was suppressing) he kept his sorrow and grief within himself.

(They said) i.e. his children and his grandchildren: (By Allah, thou wilt never cease remembering Joseph till your health is ruined or you art of those who perish) through death!

(He said) Jacob said: (I expose my distress and anguish only unto Allah, and I know from Allah that which ye know not) I know that Joseph's vision is true and that we will prostrate to him; it is also said that this means: I know of Allah's mercy and of His good work that which you do not; it is also said that this means: I know that Joseph is alive. That is because the angel of death came to him and he asked him: " did you take away the soul of Joseph from among those you took their souls away ". And the angel said he did not.

For this reason, he said: (Go, O my sons, and ascertain concerning Joseph and his brother) go and enquire about Joseph and his brother Benjamin, (and despair not of the Spirit of Allah) despair not of the mercy of Allah. (Lo! None despaireth of the Spirit of Allah) of the mercy of Allah (save disbelieving folk) save the people who disbelieve in Allah and His mercy.

(And when they came (again) before him (Joseph)) a third time (they said: O ruler! Misfortune) hunger (hath touched us and our folk, and we bring but poor merchandise) merchandise which is not suitable for buying food, but are suitable for spending on people; it is also said that this means: merchandise that one can get in the mountains such as pine nuts and the fruit of the terebinth-tree; it is also said that this means: Arab merchandise such as dried lumps of cheese, wool, cheese and ghee, (so fill for us the measure) give us our measure as you would give if we had good money (and be charitable unto us) in regards to difference in the two prices; it is also said that this means: in regards to difference in the two measures. (Lo! Allah will requite the charitable) in the life of this world and in the Hereafter.

(He said) Joseph said to them: (Know ye what ye did unto Joseph and his brother in your ignorance) when you were ignorant youth?

(They said: Is it indeed thou who art Joseph? He said: I am Joseph and this is my brother) my full brother. (Allah hath shown us favour) by bestowing patience upon us. (Lo! he who wardeth off (evil)) in times of blessing (and endureth) in times of hardship finds favour; (for verily Allah loseth not) thwarts not (the wages) the reward (of the kindly) those who ward off evil and are patient.

(They said) Joseph's brothers said to Joseph: (By Allah, verily Allah hath preferred you above us, and we were indeed sinful) towards you, and disobedient of Allah..

(He said) Joseph said to them: (Have no fear this day!) he says: I will not reproach you today. (May Allah forgive you) for what you did, (and He is the Most Merciful of those who show mercy) He is more Merciful than one's own parents.

(Go with this shirt of mine) and his shirt was from Paradise (and lay it on my father's face, he will become (again) a seer) he will regain his sight; (and come to me with all your folk) they were about seventy people.

(When the caravan departed) when the caravan left al-'Arish, a township between Egypt and Canaan, (their father) Jacob (had said: Truly I am conscious of the breath of Joseph, though ye call me dotard) unless you say I am foolish, discredit me or disbelieve in what I say.

((Those around him) said) those of his children who stayed with him and his grandchildren said: (By Allah, Lo! thou art in your old aberration) you are still in your old error concerning Joseph.

(Then, when the bearer of glad tidings came) i.e. Judah carrying the shirt, (he laid it on his face and he became a seer once more) he regained his sight. (He said) to his children and grandchildren: (Said I not unto you that I know from Allah that which ye know not?) did I not tell you that Joseph is still alive?

(They said) his children and grandchildren said: (O our father! Ask forgiveness of our sins for us) ask Allah to forgive our sins, (for lo! we were sinful) we were wrong-doers and disobedient towards Allah.

(He said) to them: (I shall ask forgiveness for you of my Lord) I will pray to Allah for you on the night of Friday, at the end of dawn. (He is the Forgiving, the Merciful) towards those who repent.

(And when they came in before Joseph, he took his parents unto him) he joined to him his father and stepmother, for his own mother was dead by then, (and said: Come into) dwell in (Egypt safe) from the enemies and from hunger, (if Allah will!) if Allah wills, you stay in Egypt safe from your enemies and hunger.

(And he placed his parents on the dais) on an elevated platform (and they fell down before him prostrate) i.e. his parents and brothers fell prostrate before him. This prostration was a sign of greeting between them: the person of humble standing prostrated to the person of high standing, the youth to the elderly and the young to the old; it is a slight bowing as is known among non-Arabs, (and he said: O my father! This) prostration (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 saved me from slavery (and hath brought you from the desert after Satan had made strife between me and my brethren) through resentful envy. (Lo! my Lord is tender unto whom He will) my Lord is tender in that He brought us together. (He is the Knower) of that which has befallen us, (the Wise) in separating and then bringing us together.

(O my Lord! Thou hast given me (something) of sovereignty) you gave me the sovereignty of Egypt which spreads over an area of forty parasangs by forty parasangs (and hast taught me (something) of the interpretation of events) the interpretation of dreams, (Creator of the heavens and the earth! Thou art my Protecting Friend) You are Lord, Creator, Provider, Protector and Helper (in the world and the Hereafter. Make me to die submissive (unto Thee)) in my worship and confession of monotheism, (and join me to the righteous) join me in Paradise with the messengers among my forefathers.

(This) that which I mentioned to you, O Muhammad, of the story of Joseph and his brothers (is of the tidings of the Unseen) of the events which were hidden from you (which We inspire in thee (Muhammad)) with which We send Gabriel to you. (Thou wast not present with them when they bed their plan) when they agreed to throw Joseph in the well (and they were scheming) they were intending by this the peril of Joseph.

(And though thou try much) no matter how hard you try, (most men) the people of Mecca (will not believe) in the scriptures and messengers.

(Thou askest them) O Muhammad (no fee) no payment (for it) for the profession of monotheism. (It is) i.e. the Qur'an (naught else than a reminder) an admonition (unto the peoples) unto the jinn and humans.

(How many a portent) a sign (is there in the heavens) such as the sun, the moon, the stars, etc., (and the earth) and that which is in the earth such as mountains, oceans, trees, beasts, etc., (which they) i.e. the people of Mecca (pass by with face averted!) they denied them and never reflected upon them.

(And most of them) the people of Mecca (believe not in Allah) deep in their hearts; it is also said that this means: they do not believe in the worship of Allah (except that they attribute partners (unto Him)) openly.

(Deem they) i.e. the people of Mecca (themselves secure from the coming on them of a pall of Allah's punishment) such as the punishment they were exposed to on the Day of Badr, (or the coming of the Hour) or that the punishment of the Hour seizes them (suddenly while they are unaware) of the descent of punishment?

(Say) O Muhammad to the people of Mecca: (This) the religion of Abraham (is my Way) my religion: (I call on Allah with sure knowledge) with a firm religion and exposition, (I) call on Allah (and whosoever followeth me) they believe in me and also call on Allah with sure knowledge. (Glory be to Allah!) he exonerates Allah from having a son or partner (And am not of the idolaters) I am not with the idolaters in following their religion.

(We sent not before thee) O Muhammad, any messengers (save men whom We inspired) We send Gabriel to them as We sent him to you (from among the folk of the townships) they were related to townships like you. (Have they) the people of Mecca (not travelled in the land and seen) and reflect on (the nature of the consequence for) how was the end result of (those who were before them) among the disbelievers? (And verily the abode of the Hereafter) Paradise, (for those who ward off (evil)) ward off disbelief, idolatry and indecencies and instead believe in Allah, Muhammad (pbuh) and the Qur'an, (is best. Have ye then no sense?) do you not have the common sense to realise that the Hereafter is better than the life of this world; it is also said that this means: have you then no sense to realise that the life of this world is evanescent while the Hereafter is everlasting; it is also said that this means: do you not believe in that which befell the people of old as a result of their disbelief in the messengers?

(Till, when the messengers despaired) they despaired in the belief of their people (and thought) and knew and were certain, i.e. the messengers (that they) their people (were denied) the promise of the messengers; it is also said that this means: the people denied that which the messengers brought to them from Allah, (then came unto them Our help) i.e. Our chastisement, destroying their people, (and whom We would was saved) i.e. the messengers and those who believed in them. (And our wrath) chastisement (cannot be warded from the guilty) from the idolaters.

(In their history) in their events, the event of Joseph and his brothers (verily there is a lesson) a sign (for men of understanding) for people endowed with intelligence. (It is no invented story) the Qur'an is not an invented story (but a confirmation of the existing (Scripture)) a confirmation of the Torah, the Gospel and all the others scriptures; it confirms the profession of monotheism and other legal rulings as well as the story of Joseph (and a detailed explanation of everything) a detailed explanation of the lawful and the unlawful, (and a guidance) from error (and a mercy) preventing from chastisement (for folk who believe) in Muhammad (pbuh) and in the Qur'an which was revealed to you from your Lord, and Allah knows the secrets of His Book'.