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Surah 12. Yusuf

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12:41
يَـٰصَـٰحِبَىِ ٱلسِّجْنِ أَمَّآ أَحَدُكُمَا فَيَسْقِى رَبَّهُۥ خَمْرًا ۖ وَأَمَّا ٱلْـَٔاخَرُ فَيُصْلَبُ فَتَأْكُلُ ٱلطَّيْرُ مِن رَّأْسِهِۦ ۚ قُضِىَ ٱلْأَمْرُ ٱلَّذِى فِيهِ تَسْتَفْتِيَانِ Y a sah ibayi a l ssijni amm a a h adukum a fayasqee rabbahu khamran waamm a al a kharu fayu s labu fatakulu a l tt ayru min rasihi qu d iya alamru alla th ee feehi tastaftiy a n i
"[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]."
  - Mohammad Asad
O 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)."
  - Muhammad Farooq-i-Azam Malik
'O my fellow-prisoners! 'The first' one of you will serve wine to his master, and the other will be crucified and the birds will eat from his head. The matter about which you inquired has been decided.'
  - Mustafa Khattab
O my two fellow prisoners! As for one of you, he will pour out wine for his lord to drink; and as for the other, he will be crucified so that the birds will eat from his head. Thus is the case judged concerning which ye did inquire.
  - Marmaduke Pickthall
"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..." 1694 1695 1696
  - Abdullah Yusuf Ali

Having fulfilled his great duty, that touching the things of the spirit, Joseph now passes on, and comes to the things in which they were immediately interested,-the questions which they had asked him about their dreams and what they prognosticated of their immediate future. Notice how Joseph again puts himself into sympathy with them by repeating the phrase of camaraderie. "my two companions of the prison!" For one he has good news, and for the other, bad news. He does not mince matters or waste words. He just barely tells the truth, hoping that the higher spiritual truths of which he has spoken will appear in their eyes, too, as of more importance than mere earthly triumphs or disasters,-(in Kipling's words) "both impostors all the same."

The cup-bearer had perhaps been proved innocent of the crime which had been charged against him, and was to be restored to the favour of the Pharaoh. He was to carry the cup and be the king's confidante again. How much more good he could do now, after the spiritual influence he had imbibed from Joseph the man of God! He was more fortunate in having had Joseph's company than in being restored to his intimate position with the king! Yet he was not a perfect man, as we shall see presently.

For the baker, alas! he had bad news, and he tells it directly without tantalizing him. Perhaps he had been found guilty-perhaps he had been really guilty-of some act of embezzlement or of joining in some palace intrigue, and he was to die a malefactor's death on the cross, following by exposure to birds of the air-vultures pecking away at his eyes and cheeks, and all that had been his face and head! Poor man! If he was guilty, Joseph had taught him repentance, and we should like to think that he lost in this life but gained in the next. If he was innocent, the cruel death did not affect him. Joseph had shown him a higher and more lasting hope in the Hereafter.

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12:42
وَقَالَ لِلَّذِى ظَنَّ أَنَّهُۥ نَاجٍ مِّنْهُمَا ٱذْكُرْنِى عِندَ رَبِّكَ فَأَنسَىٰهُ ٱلشَّيْطَـٰنُ ذِكْرَ رَبِّهِۦ فَلَبِثَ فِى ٱلسِّجْنِ بِضْعَ سِنِينَ Waq a la lilla th ee th anna annahu n a jin minhum a o th kurnee AAinda rabbika faans a hu a l shshay ta nu th ikra rabbihi falabitha fee a l ssijni bi d AAa sineen a
And [thereupon Joseph] said unto the one of the two whom he considered saved: "Mention me unto thy lord [when thou art free]!" But Satan caused him to forget to mention [Joseph] to his lord, and so he remained in prison a few [more] years.
  - Mohammad Asad
Then, to the one who he thought would be released, he said: "Mention me to your lord." But Shaitan made him forget to mention (Yusuf) to his lord, so he remained in the prison a few more years.
  - Muhammad Farooq-i-Azam Malik
Then he said to the one he knew would survive, 'Mention me in the presence of your master.1' But Satan made him forget to mention Joseph to his master, so he remained in prison for several years.
  - Mustafa Khattab

 The King of Egypt.

And he said unto him of the twain who he knew would be released: Mention me in the presence of thy lord. But Satan caused him to forget to mention it to his lord, so he (Joseph) stayed in prison for some years.
  - Marmaduke Pickthall
And of the two to that one whom he considered 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. 1697 1698 1699
  - Abdullah Yusuf Ali

Joseph never mentioned himself in interpreting the dream, nor ever thought of himself in his kindness to his fellow-sufferers in prison. It was afterwards, when the cup-bearer's dream came true, and he was being released on being restored to favour, that we can imagine him taking an affectionate leave of Joseph, and even asking him in his elation if he could do anything for Joseph. Joseph had no need of earthly favours,- least of all, from kings or their favourites. The divine grace was enough for him. But he had great work to do, which he could not do in prison-work for Egypt and her king, and the world at large. If the cup-bearer could mention him to the king, not by way of recommendation, but because the king's own justice was being violated in keeping an innocent man in prison, perhaps that might help to advance the cause of the king and of Egypt. And so he said, "Mention me to Pharaoh."

The eternal Plan does not put Allah's Prophets under obligations to men commanding mere worldly favour or earthly power. If they are given a chance, the obligation is on the worldly men, however highly placed...In this case, the poor cup-bearer was but human. When he was in the midst of the Court, he forgot the poor fellow-prisoner languishing in prison. In this he yielded to the lower part of his nature, which is guided by Satan.

A few (more) years: bidh' in Arabic signifies a small indefinite number, say up to 3, 5, 7 or 9 years.

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12:43
وَقَالَ ٱلْمَلِكُ إِنِّىٓ أَرَىٰ سَبْعَ بَقَرَٰتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعَ سُنۢبُلَـٰتٍ خُضْرٍ وَأُخَرَ يَابِسَـٰتٍ ۖ يَـٰٓأَيُّهَا ٱلْمَلَأُ أَفْتُونِى فِى رُءْيَـٰىَ إِن كُنتُمْ لِلرُّءْيَا تَعْبُرُونَ Waq a la almaliku innee ar a sabAAa baqar a tin sim a nin yakuluhunna sabAAun AAij a fun wasabAAa sunbul a tin khu d rin waokhara y a bis a tin y a ayyuh a almalao aftoonee fee ruy a ya in kuntum li l rruy a taAAburoon a
AND [one day] the King said:44 "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!"
  - Mohammad Asad

This king seems to have been one of the six Hyksos rulers who dominated Egypt from about 1700 to 1580 B.C., after having invaded the country from the east by way of the Sinai Peninsula. The name of this dynasty, which was undoubtedly of foreign origin, is derived from the Egyptian hiq shasu or heku shoswet, meaning "rulers of nomad lands", or - according to the late Egyptian historian Manetho - "shepherd kings": all of which points to their having been Arabs who, despite the fact that before their invasion of Egypt they were already well-established in Syria, had to a large extent preserved their bedouin mode of life. This would explain the confidence which the king mentioned in this story was later to place in Joseph, the Hebrew, and the subsequent settlement of the latter's family (and, thus, of what in due course became the Israelite nation) in Egypt: for it must be borne in mind that the Hebrews, too, descended from one of the many bedouin tribes who some centuries earlier had migrated from the Arabian Peninsula to Mesopotamia and later to Syria (cf. surah {7}, note [48]); and that the language of the Hyksos must have been very akin to Hebrew, which, after all, is but an ancient Arabian dialect.

One 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."
  - Muhammad Farooq-i-Azam Malik
And 'one day' the King1 said, 'I dreamt of seven fat cows eaten up by seven skinny ones; and seven green ears of grain and 'seven' others dry. O chiefs! Tell me the meaning of my dream if you can interpret dreams.'
  - Mustafa Khattab

 In the Bible (the Book of Genesis), this ruler is referred to as a pharaoh, while in the Quran he is referred to as a king. Typically, Egypt was ruled by pharaohs, but there existed a brief period in Egyptian history in which Egypt was ruled by the Hyksos invaders (1700-1550 B.C.E.). Hyksos rulers were called kings, not pharaohs. Joseph entered Egypt during the reign of the Hyksos, who used to appoint some foreigners to prominent positions in Egypt. According to The Jewish Encyclopedia, “Those who regard the Joseph stories as historical generally hold that the Pharaoh by whom Joseph was made the practical ruler of Egypt was one of the Hyksos kings.” "Joseph," The Jewish Encyclopedia, Volume VII (London: Funk and Wagnalls Company, 1916), p. 252.

And the king said: Lo! I saw in a dream seven fat kine which seven lean were eating, and seven green ears of corn and other (seven) dry. O notables! Expound for me my vision, if ye can interpret dreams.
  - Marmaduke Pickthall
The king (of Egypt) said: "I do see (in a vision) seven fat kine whom seven lean ones devour and seven green ears of corn and seven (others) withered. O ye chiefs! expound to me my vision if it be that ye can interpret visions." 1700
  - Abdullah Yusuf Ali

The Pharaoh is holding a Council. His confidential adviser the cup-bearer is present. The Pharaoh relates his double dream,-of seven fat kine being devoured by seven lean ones, and of seven fine full green ears of corn (presumably being devoured) by seven dry withered ears.

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12:44
قَالُوٓا۟ أَضْغَـٰثُ أَحْلَـٰمٍ ۖ وَمَا نَحْنُ بِتَأْوِيلِ ٱلْأَحْلَـٰمِ بِعَـٰلِمِينَ Q a loo a d gh a thu a h l a min wam a na h nu bitaweeli ala h l a mi biAA a limeen a
They answered: "[This is one of] the most involved and confusing of dreams,45 and we have no deep knowledge of the real meaning of dreams."
  - Mohammad Asad

Lit., "confusing medleys (adghath) of dreams".

They replied: "Confused nightmares! We are not skilled in the interpretation of dreams."
  - Muhammad Farooq-i-Azam Malik
They replied, 'These are confused visions and we do not know the interpretation of such dreams.'
  - Mustafa Khattab
They answered: Jumbled dreams! And we are not knowing in the interpretation of dreams.
  - Marmaduke Pickthall
They said: "A confused medley of dreams: and we are not skilled in the interpretation of dreams." 1701
  - Abdullah Yusuf Ali

No one in the Council apparently wanted to take the responsibility either of interpreting the dream, or of carrying out any measures consequent on the interpretation.

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12:45
وَقَالَ ٱلَّذِى نَجَا مِنْهُمَا وَٱدَّكَرَ بَعْدَ أُمَّةٍ أَنَا۠ أُنَبِّئُكُم بِتَأْوِيلِهِۦ فَأَرْسِلُونِ Waq a la alla th ee naj a minhum a wa i ddakara baAAda ommatin an a onabbiokum bitaweelihi faarsiloon i
At that, the one of the two [erstwhile prisoners] who had been saved, and [who suddenly] remembered [Joseph] after all that time,46 spoke [thus]: "It is I who can inform you of the real meaning of this [dream]; so let me go [in search of it]."47
  - Mohammad Asad

According to almost all the authorities, the noun ummah denotes here "a time" or "a long period of time".

The cup-bearer obviously addresses the assembly as a whole, and not the King alone: hence the plural "you".

Thereupon one of the two inmates who was released remembered Yusuf after all that time, and he said: "I will tell you its interpretation; just send me to Yusuf in the prison."
  - Muhammad Farooq-i-Azam Malik
'Finally,' the surviving ex-prisoner remembered 'Joseph' after a long time and said, 'I will tell you its interpretation, so send me forth 'to Joseph'.'
  - Mustafa Khattab
And he of the two who was released, and (now) at length remembered, said: I am going to announce unto you the interpretation, therefore send me forth.
  - Marmaduke Pickthall
But the man who had been released one of the two (who had been in prison) and who now bethought him after (so long) a space of time said: "I will tell you the truth of its interpretation: send ye me (therefor)." 1702
  - Abdullah Yusuf Ali

At length the cup-bearer's conscience was awakened. He thought of Joseph. He (Joseph) was a truthful man, and the cup-bearer knew by personal experience how skillful he was in the interpretation of dreams. Perhaps he could get him released at this juncture by getting him to interpret the king's dream. If he had been frank, straight, and direct, he would have mentioned Joseph at once, and presented him to Pharaoh. But he had worldly subtlety. He wanted some credit for himself, at the same time that he fulfilled an old obligation. His petty conscience would be satisfied if he got Joseph's release, but meanwhile he wanted to see how much attention he could draw to himself in the court. So he just asked permission to withdraw in order to find the interpretation. He went straight to the prison, and addressed himself to Joseph, as in the following verse.

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12:46
يُوسُفُ أَيُّهَا ٱلصِّدِّيقُ أَفْتِنَا فِى سَبْعِ بَقَرَٰتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعِ سُنۢبُلَـٰتٍ خُضْرٍ وَأُخَرَ يَابِسَـٰتٍ لَّعَلِّىٓ أَرْجِعُ إِلَى ٱلنَّاسِ لَعَلَّهُمْ يَعْلَمُونَ Yoosufu ayyuh a a l ss iddeequ aftin a fee sabAAi baqar a tin sim a nin yakuluhunna sabAAun AAij a fun wasabAAi sunbul a tin khu d rin waokhara y a bis a tin laAAallee arjiAAu il a a l nn a si laAAallahum yaAAlamoon a
[And he went to see Joseph in the prison and said to him:] "Joseph, O thou truthful one! Enlighten us about [the meaning of a dream in which] seven fat cows were being devoured by seven emaciated ones, and seven green ears [of wheat appeared] next to [seven] others that were withered - so that I may return [with thy explanation] unto the people [of the court, and] that they may come to know [what manner of man thou art]!"
  - Mohammad Asad
He came to Yusuf in the prison and said: "O Yusuf 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."
  - Muhammad Farooq-i-Azam Malik
'He said,' 'Joseph, O man of truth! Interpret for us 'the dream of' seven fat cows eaten up by seven skinny ones; and seven green ears of grain and 'seven' others dry, so that I may return to the people and let them know.'
  - Mustafa Khattab
(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.
  - Marmaduke Pickthall
"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." 1703
  - Abdullah Yusuf Ali

The speech must have been longer, to explain the circumstances. We are just given the points. From Joseph he conceals nothing. He knows that Joseph knows more than himself. He tells Joseph that if he got the meaning, he would go and tell the Council. It would be impertinent for the cup-bearer to hold out to Joseph, the Prophet of Allah, the bribe of the hope of his release. Notice how blandly he avoids referring to his own lapse in having forgotten Joseph so long, and how the magnanimous Joseph has not a word of reproach, but gets straight on with the interpretation.

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12:47
قَالَ تَزْرَعُونَ سَبْعَ سِنِينَ دَأَبًا فَمَا حَصَدتُّمْ فَذَرُوهُ فِى سُنۢبُلِهِۦٓ إِلَّا قَلِيلًا مِّمَّا تَأْكُلُونَ Q a la tazraAAoona sabAAa sineena daaban fam a h a s adtum fa th aroohu fee sunbulihi ill a qaleelan mimm a takuloon a
[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:
  - Mohammad Asad
He 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.
  - Muhammad Farooq-i-Azam Malik
Joseph replied, 'You will plant 'grain' for seven consecutive years, leaving in the ear whatever you will harvest, except for the little you will eat.
  - Mustafa Khattab
He said: Ye shall sow seven years as usual, but that which ye reap, leave it in the ear, all save a little which ye eat.
  - Marmaduke Pickthall
(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. 1704
  - Abdullah Yusuf Ali

Joseph not only shows what will happen, but, unasked, suggests the measures to be taken for dealing with the calamity when it comes. There will be seven years of abundant harvest. With diligent cultivation they should get bumper crops. Of them they should take a little for their sustenance and store the rest in the ear, the better to preserve it from the pests that attack corn-heaps when they have passed through the threshing floor.

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12:48
ثُمَّ يَأْتِى مِنۢ بَعْدِ ذَٰلِكَ سَبْعٌ شِدَادٌ يَأْكُلْنَ مَا قَدَّمْتُمْ لَهُنَّ إِلَّا قَلِيلًا مِّمَّا تُحْصِنُونَ Thumma yatee min baAAdi tha lika sabAAun shid a dun yakulna m a qaddamtum lahunna ill a qaleelan mimm a tu hs inoon a
for, after that [period of seven good years] there will come seven hard [years] which will devour all that you shall have laid up for them, excepting only a little of that which you shall have kept in store.
  - Mohammad Asad
Then, 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.
  - Muhammad Farooq-i-Azam Malik
Then after that will come seven years of great hardship which will consume whatever you have saved, except the little you will store 'for seed'.
  - Mustafa Khattab
Then after that will come seven hard years which will devour all that ye have prepared for them, save a little of that which ye have stored.
  - Marmaduke Pickthall
"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. 1705
  - Abdullah Yusuf Ali

There will follow seven years of dreadful famine, which will devour all the stores which they will have laid by in the good years. They must be careful, even during the famine, not to consume all the grain; they must by special arrangement save a little for seed, lest they should be helpless even when the Nile brought down abundant waters from the rains at its sources.

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12:49
ثُمَّ يَأْتِى مِنۢ بَعْدِ ذَٰلِكَ عَامٌ فِيهِ يُغَاثُ ٱلنَّاسُ وَفِيهِ يَعْصِرُونَ Thumma yatee min baAAdi tha lika AA a mun feehi yugh a thu a l nn a su wafeehi yaAA s iroon a
And after that there will come a year in which the people will be delivered from all distress,48 and in which they will press [oil and wine as before]."
  - Mohammad Asad

Or: "will be granted rain" - depending on whether one connects the verbal form yughath with either of the infinitive nouns ghayth ("rain") or ghawth ("deliverance from distress"). Although the crops of Egypt depend entirely on the annual Nile floods, the water-level of the river is, in its turn, contingent upon the quantity of rainfall at its upper reaches.

After that period will come a year of abundant rain, in which the people will squeeze the juice."
  - Muhammad Farooq-i-Azam Malik
Then after that will come a year in which people will receive abundant rain and they will press 'oil and wine'.'
  - Mustafa Khattab
Then, after that, will come a year when the people will have plenteous crops and when they will press (wine and oil).
  - Marmaduke Pickthall
"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)." 1706
  - Abdullah Yusuf Ali

This is a symbol of a very abundant year, following the seven years of drought. The Nile must have brought abundant fertilising waters and silt from its upper reaches, and there was probably some rain also in Lower Egypt. The vine and the olive trees, which must have suffered in the drought, now revived, and yielded their juice and their off, among the annuals, also, the oil seeds such as , sesamum, and the castor oil plant, must have been grown, as there was irrigated land and to spare from the abundant grain crops. And the people's spirits revived, to enjoy the finer products of the earth, when their absolute necessities had been more than met in their grain crops.

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12:50
وَقَالَ ٱلْمَلِكُ ٱئْتُونِى بِهِۦ ۖ فَلَمَّا جَآءَهُ ٱلرَّسُولُ قَالَ ٱرْجِعْ إِلَىٰ رَبِّكَ فَسْـَٔلْهُ مَا بَالُ ٱلنِّسْوَةِ ٱلَّـٰتِى قَطَّعْنَ أَيْدِيَهُنَّ ۚ إِنَّ رَبِّى بِكَيْدِهِنَّ عَلِيمٌ Waq a la almaliku itoonee bihi falamm a j a ahu a l rrasoolu q a la irjiAA il a rabbika fa i salhu m a b a lu a l nniswati all a tee qa tt aAAna aydiyahunna inna rabbee bikaydihinna AAaleem un
And [as soon as Joseph's interpretation was conveyed to him,] the King said: "Bring him before me!" But when the [King's] messenger came unto him, [Joseph] said: "Go back to thy lord and ask him [first to find out the truth] about those women who cut their hands - for, behold, [until now it is] my Sustainer [alone who] has full knowledge of their guile!"
  - Mohammad Asad
The 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 those women who cut their hands. Indeed my Rabb has full knowledge of their snare."
  - Muhammad Farooq-i-Azam Malik
The King 'then' said, 'Bring him to me.' When the messenger came to him, Joseph said, 'Go back to your master and ask him about the case of the women who cut their hands. Surely my Lord has 'full' knowledge of their cunning.'
  - Mustafa Khattab
And the King said: Bring him unto me. And when the messenger came unto him, he (Joseph) said: Return unto thy lord and ask him what was the case of the women who cut their hands. Lo! my lord knoweth thee guile.
  - Marmaduke Pickthall
So the king said: "Bring ye him unto me." But when the messenger came to him (Joseph) said: "Go thou back to thy lord and ask him `What is the state of mind of the ladies who cut their hands?' for my Lord is certainly well aware of their snare." 1707 1708 1709
  - Abdullah Yusuf Ali

The cup-bearer must have reported Joseph's interpretation to the king, and the king naturally wanted to see Joseph himself. He sent a messenger to fetch him.

The king's messenger must have expected that a prisoner would be only too overjoyed at the summons of the king. But Joseph, sure of himself, wanted some assurance that he would be safe from the sort of nagging and persecution to which he had been subjected by the ladies. We saw in verse 33 above that he preferred prison to their solicitations. He must therefore know what was in the mind of the women now.

If the king ("thy Lord") did not know of all the snares which had been laid for Joseph by the ladies. Allah ("my Lord") knew all their secret motives and plots.

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12:51
قَالَ مَا خَطْبُكُنَّ إِذْ رَٰوَدتُّنَّ يُوسُفَ عَن نَّفْسِهِۦ ۚ قُلْنَ حَـٰشَ لِلَّهِ مَا عَلِمْنَا عَلَيْهِ مِن سُوٓءٍ ۚ قَالَتِ ٱمْرَأَتُ ٱلْعَزِيزِ ٱلْـَٔـٰنَ حَصْحَصَ ٱلْحَقُّ أَنَا۠ رَٰوَدتُّهُۥ عَن نَّفْسِهِۦ وَإِنَّهُۥ لَمِنَ ٱلصَّـٰدِقِينَ Q a la m a kha t bukunna i th r a wadtunna yoosufa AAan nafsihi qulna ha sha lill a hi m a AAalimn a AAalayhi min sooin q a lati imraatu alAAazeezi al a na h a sh a s a al h aqqu an a r a wadtuhu AAan nafsihi wainnahu lamina a l ssa diqeen a
[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?"49 The women answered: "God save us! We did not perceive the least evil [intention] on his part!" [And] the wife of Joseph's former master50 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!"
  - Mohammad Asad

Evidently, the King wanted to find out whether they had previously been encouraged by Joseph, or whether he was truly innocent. The noun khatb denotes "something that one has in view" or "desires" or "seeks to obtain"; and so the expression ma khatbukunna (lit., "what was it that you [really] had in view") may be suitably rendered as above.

Lit., "the wife of the great one (al-'aziz)".

The 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."
  - Muhammad Farooq-i-Azam Malik
The King asked 'the women', 'What did you get when you tried to seduce Joseph?' They replied, 'Allah forbid! We know nothing indecent about him.' Then the Chief Minister's wife admitted, 'Now the truth has come to light. It was I who tried to seduce him, and he is surely truthful.
  - Mustafa Khattab
He (the king) (then sent for those women and) said: What happened when ye asked an evil act of Joseph? They answered : Allah Blameless! We know no evil of him. Said the wife of the ruler: Now the truth is out. I asked of him an evil act, and he is surely of the truthful.
  - Marmaduke Pickthall
(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). 1710 1711
  - Abdullah Yusuf Ali

Joseph's message was conveyed by the messenger to the king, who sent for the ladies concerned. Among them came the wife of the 'Aziz. "What was this affair?" said the king: "Tell me the whole truth".

The wife of the 'Aziz stood by, while the other ladies answered. Their answer acknowledged the truth of Joseph's innocence and high principles. When they had done, she began. She did not mince matters. She acknowledged her own guilt, freely and frankly.

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12:52
ذَٰلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ بِٱلْغَيْبِ وَأَنَّ ٱللَّهَ لَا يَهْدِى كَيْدَ ٱلْخَآئِنِينَ Tha lika liyaAAlama annee lam akhunhu bi a lghaybi waanna All a ha l a yahdee kayda alkh a ineen a
[When Joseph learned what had happened, he said:51 "I asked for] this, so that [my former master] might know that I did not betray him behind his back,52 and that God does not bless with His guidance the artful schemes of those who betray their trust.
  - Mohammad Asad

Some of the commentators (e.g., Ibn Kathir and, among the moderns, Rashid Rida' in Manar XII, 323 f.) regard this and the next verse as a continuation of the woman's confession; but the great majority of the classical authorities, including Tabari, Baghawi and Zamakhshari attribute the speech that follows unequivocally - and, in my opinion, most convincingly - to Joseph: hence my interpolation at the beginning of this verse.

Lit., "in [his] absence" or "in secret" (bi'l-ghayb).

Yusuf 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."
  - Muhammad Farooq-i-Azam Malik
From this, Joseph should know that I did not speak dishonestly about him in his absence, for Allah certainly does not guide the scheming of the dishonest.
  - Mustafa Khattab
(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.
  - Marmaduke Pickthall
"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. 1712
  - Abdullah Yusuf Ali

I construe verses 52 and 53 to be a continuation of the speech of the 'Aziz's wife and have translated accordingly. There is both good reason and authority (e.g., Ibn Kathir) for this. But the majority of Commentators construe verses 52-53 to be spoken by Joseph, in which case they would mean that Joseph was referring to his fidelity to the 'Aziz, that he had never taken advantage of his absence to play false with his wife, although he (Joseph) was human and liable to err. In my view the 'Aziz's wife while fully reprobating her own guilty conduct, claims that she has at least been constant, and that she hopes for mercy, forgiveness, and the capacity to understand at last what true love is. Whatever false charge she made, she made it in a moment of passion and to his face, (never in cold blood, or behind his back). Guide the snare of the false ones, i.e. allow such snare to attain its goal. A) Ammara: prone, impelling, headstrong, passionate. See n. 5810 to lxxv. 2.

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12:53
وَمَآ أُبَرِّئُ نَفْسِىٓ ۚ إِنَّ ٱلنَّفْسَ لَأَمَّارَةٌۢ بِٱلسُّوٓءِ إِلَّا مَا رَحِمَ رَبِّىٓ ۚ إِنَّ رَبِّى غَفُورٌ رَّحِيمٌ Wam a obarrio nafsee inna a l nnafsa laamm a ratun bi al ssooi ill a m a ra h ima rabbee inna rabbee ghafoorun ra h eem un
And yet, I am not trying to absolve myself: for, verily, man's inner self does incite [him] to evil,53 and saved are only they upon whom my Sustainer bestows His grace.54 Behold, my Sustainer is much-forgiving, a dispenser of grace!"
  - Mohammad Asad

Lit., "is indeed wont to command [the doing of] evil" - i.e., is filled with impulses which often conflict with what the mind regards as a moral good. This is obviously a reference to the statement in verse {24} above - "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" - as well as to Joseph's prayer in verse {33}, "unless Thou turn away their guile from me, I might yet yield to their allure". (See also note [23] above.) Joseph's stress on the weakness inherent in human nature is a sublime expression of humility on the part of one who himself had overcome that very weakness: for, as the sequence shows, he attributes his moral victory not to himself but solely to the grace and mercy of God.

Lit., "except those upon whom...", etc. According to most of the commentators, the pronoun ma (lit., "that which") is here synonymous with man ("he who" or "those who").

"Not that I am free from sin - man's soul is prone to evil, except the one to whom my Rabb has shown mercy, certainly my Rabb is Forgiving, Merciful".
  - Muhammad Farooq-i-Azam Malik
And I do not seek to free myself from blame, for indeed the soul is ever inclined to evil, except those shown mercy by my Lord. Surely my Lord is All-Forgiving, Most Merciful.'
  - Mustafa Khattab
I do not exculpate myself. Lo! the (human) soul enjoineth unto evil, save that whereon my Lord hath mercy. My Lord is Forgiving, Merciful.
  - Marmaduke Pickthall
"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 certainly my Lord is Oft-Forgiving Most Merciful." 1713
  - Abdullah Yusuf Ali

See n. 1712. I construe this verse to be a continuation of the speech of the wife of the 'Aziz. It is more appropriate to her than to Joseph.

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12:54
وَقَالَ ٱلْمَلِكُ ٱئْتُونِى بِهِۦٓ أَسْتَخْلِصْهُ لِنَفْسِى ۖ فَلَمَّا كَلَّمَهُۥ قَالَ إِنَّكَ ٱلْيَوْمَ لَدَيْنَا مَكِينٌ أَمِينٌ Waq a la almaliku itoonee bihi astakhli s hu linafsee falamm a kallamahu q a la innaka alyawma ladayn a makeenun ameen un
And the King said: "Bring him unto me, so that I may attach him to my own person." And when he had spoken with him, [the King] said: "Behold, [from] this day thou shalt be of high standing with us, invested with all trust!"
  - Mohammad Asad
The king said: "Bring him to me; I will take him for my special service." When Yusuf 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."
  - Muhammad Farooq-i-Azam Malik
The King said, 'Bring him to me. I will employ him exclusively in my service.' And when Joseph spoke to him, the King said, 'Today you are highly esteemed and fully trusted by us.'
  - Mustafa Khattab
And the king said: Bring him unto me that I may attach him to my person. And when he had talked with him he said: Lo! thou art today our presence established and trusted.
  - Marmaduke Pickthall
So the king said: "Bring him unto me; I will take him specially to serve about my own person." Therefore when he had spoken to him he said: "Be assured this day thou art before our own Presence with rank firmly established and fidelity fully proved!" 1714 1715
  - Abdullah Yusuf Ali

Joseph had not yet appeared before the king. The king's order in the same terms in verse 50 above had led to a message from Joseph and the subsequent public proceedings with the ladies. Now that Joseph's innocence, wisdom, truth, and trustworthiness had been Proved, and confirmed by the splendid tribute of the courtier's wife, and Joseph's own manly bearing before the king, the king was much impressed, and took him specially to serve about his own person as his trusty and confidential Wazir. If, as is probable, the 'Aziz had by this time died (for he is never mentioned again) Joseph succeeded to his office, and he is addressed as 'Aziz in verse 78 below. But Joseph got more than his rank and powers, as specially selected to carry out a great emergency policy to meet the very difficult times of depression that were foretold. He was given plenary powers and the fullest confidence that a king could give to his most trusted and best-proved Wazir or Prime Minister, with special access to his Person, like a Grand Chamberlain.

Who was this Pharaoh, and what approximate date could we assign to him? He was probably a king of the Hyksos Dynasty, somewhere between the 19th and the 17th century B.C.

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12:55
قَالَ ٱجْعَلْنِى عَلَىٰ خَزَآئِنِ ٱلْأَرْضِ ۖ إِنِّى حَفِيظٌ عَلِيمٌ Q a la ijAAalnee AAal a khaz a ini alar d i innee h afee th un AAaleem un
[Joseph] replied: "Place in my charge the store-houses of the land; behold, I shall be a good and knowing keeper."55
  - Mohammad Asad

By making this request, Joseph wanted to assure an efficient build-up of grain reserves during the coming years of plenty, knowing well that they would be followed by seven years of scarcity. 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.

Yusuf said: "Place me over all the resources of the land. Certainly I know how to manage; I have the necessary knowledge."
  - Muhammad Farooq-i-Azam Malik
Joseph proposed, 'Put me in charge of the store-houses of the land, for I am truly reliable and adept.'
  - Mustafa Khattab
He said: Set me over the storehouses of the land. Lo! I am a skilled custodian.
  - Marmaduke Pickthall
(Joseph) said: "Set me over the storehouses of the land: I will indeed guard them as one that knows (their importance)." 1716
  - Abdullah Yusuf Ali

Joseph had been given plenary authority by the king. He could have enjoyed his dignity, drawn his emoluments, put the hard and perhaps unpopular work on the shoulders of others, and kept to himself the glitter and the kudos. But that was not his way, nor can it indeed be the way of any one who wants to do real service. He undertook the hardest and most unpopular task himself. Such a task was that of organising reserves in times of plenty, against the lean years to come. He deliberately asked to be put in charge of the granaries and store-houses, and the drudgery of establishing them and guarding them, for the simple reason that he understood that need better than any one else, and was prepared to take upon himself rather than throw on to another the obloquy of restricting supplies in times of plenty.

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