Soora 12



[1] (In the name of God, Most Gracious, Most Merciful)


The meaning


More explanation

[2] 1. Alif, Lam, Ra.

[These abbreviated letters mean:]

Recite To them O Messenger.

Those are the signs of revelation of the manifest Scripture. a


[3] 2. We have revealed it [in your language], an Arabic Quran; in order that you [people] may understand [it. b]


[4] 3. We do relate to you [Mohammed] the best of stories c [of the ancient], by revealing this Quran to you d; though before it e you were oblivious [to such information] f.



1 a This has previously been interpreted.




2 b i.e. and be admonished with it.




3 c i.e. the most correct, summarized and advantageous to the listener.


3 d It means: We tell you these stories by the revelation which We reveal to you by Gabriel who recited it to you.


3 e i.e. before revealing the revelation.

3 f Which neither did you hear before, nor did you know about.



[5] 4. Behold, when Joseph said to his father [Jacob a]: "Father, I saw [in a dream] eleven planets and the sun and the moon; I saw them prostrating themselves to me."


[6] 5. [Jacob] said: "My son, relate not your dream to your brothers, lest they devise some guile against you [because of their envying you b]; for surely, Satan is to man a manifest enemyc."


[7] 6. "[My son, as has He shown you this dream,] thus will your Lord choose you [for knowledge and prophecy], teach you the interpretation of the relating [of their dreams] and fulfill His grace to you, [with the prophecy and sovereignty], and to the men of Jacob's housed, as did He fulfill it before to your fathers: Abraham and Isaac e.

Your Lord certainly is All-Knowing [about the conditions of His creatures], Most Wise [with their affairs.]"


4 a And his mothers name was Rachel.






5 b And so they may hurt you.

5 c For Satan will deceive them and guide them to a plot with which they may hurt or kill you.





6 d It means: and to your brothers, their sons and their women, by giving them more wealth, and increasing their seed and making them righteous.

6 e i.e. on your grand-fathers Isaac and his father Abraham when He gave to them the prophecy, the knowledge, much wealth and profuse blessings, and He made them righteous.



[8] 7. Surely, in [the story of] Joseph with his brothers are signs and lessons a to those inquiring [about them.]


[9] 8. When they said [to each other]: "Surely Joseph and his brother [Benjamin] are dearer to our father than we are b, though we are a [strong] band c. Our father is indeed in manifest error [with his opinion about his sons.]"


[10] 9. "Kill Joseph or cast him into a [remote] landd; [so that] your father's face may be exclusively free for you e, and after [killing him] you may become a good people [with your father. f ]"


[11] 10. One of them g said: "Do not kill Joseph, but if you [insist on] doing [that], then throw him down to the bottom of the well, that some of those passing by [in this road] may pick him out." h


[Then God be glorified started to explain the story in details, so He said:]

[12] 11. The [brothers of Joseph] said [to their father Jacob]: "Father, what ails you that you do not trust us about Joseph, while we certainly are sincere to him!?"


[13] 12. "Send him forth with us tomorrow, to eat and drink [in that fertile and good land] and to play there; we shall surely protect him [from any predator.]"


[14] 13. [Jacob] said: "It grieves me indeed that you should take him with you [to the pasture], and I fear the wolf may devour him while you may be unaware of himi."


[15] 14. They said: "If the wolf devours him, while we being [so strong] a band, then we shall indeed be losers [of our brother.]"


[16] 15. So when they took [Joseph] with them [to the pasture], and they agreed unanimously to put him in the bottom of the well j, and We inspired [Joseph]: "You will surely inform them of this affair of theirs. k " And they perceived not [about the consequences of such act of theirs.]


[17] 16. And in the evening, they came to their father, weeping [after they had cast him in the well].


[18] 17. They said: "Our father, we went to race with each other [in running on feet], and left Joseph by our luggage [lest anyone might steal it], and the wolf devoured him but you will not believe us, though we are telling the truth."


[19] 18. And they placed false blood on his shirt l; [Jacob] said: "[Not so], but your souls have induced m you to do a matter [about Joseph], then [I should have] good patience n, and I seek God's help against your claims o."



7 a i.e. lessons and admonition to those who ask about them.




8 b For Jacob loved Joseph and Benjamin more than He loved his other sons; and he made for Joseph a garment colored and ornamented with gold, and he dressed Joseph that garment.

8 c Therefore, we are more beneficial to our father than Joseph is; then why does he love him more than he loves us?




9 d So that he cannot know the road to return to his father.

9 e i.e. the site of Joseph to his father will be vacant, and you will replace him.

9 f i.e. you will live in a good Wolrdly life condition with your father.





10 g Whose name was Reuben.

10 h Reuben wanted by this suggestion to save Joseph from the killing, and he did not intend evil to him.

So this is the summary of their dispute about the matter of Joseph.









13 i But busy with tending the sheep.

He in fact said: I fear the wolf may devour him because he saw in a dream that ten wolves gathered around Joseph and ate him.





15 j They were dwelling in Jordan.

15 k The meaning: We shall give you power over them in the future, and you will punish them for such act of theirs.
This Arabic word in the aya, which means: (you will surely inform them) is in fact a word of threatening and vowing of taking revenge. There are many words in the Quran similar to it:


God be glorified said in the Quran 64: 6, which means:

(Say: "Yes, by my Lord! You shall be sent forth [to the Afterlife following your death, then to the 'gathering together' on Doomsday], then you shall be informed [by the angels] about what you did.)

It means: you will be punished according to your deeds.


And God be glorified said in the Quran 41: 50, which means:

(So We will inform those who disbelieve with what [evil] they did.)

It means: We will remind them about their evil deeds and punish them according to that.

However, Joseph punished them somewhat when they went to him to bring food from Egypt for their families, then he rebuked them for such act of theirs, and said to them: ("Do you remember then what you did to Joseph and his brother the while you were ignorant?")

And that was after they had submitted themselves to him and begged him and said: ("O ruler, we and our family have been afflicted with distress. Now we have brought you a receivable merchandise, so measure [food] for us in full, and do us [favor in a way of] charity; [for surely] God will recompense those who do charity.")





18 l i.e. they slaughtered a male goat and patched his shirt with the blood of the male goat.

18 m i.e. your souls made fair to you to do something to Joseph, then induced you to carry it out. And it is not as do you claim that the wolf devoured him; because he saw his shirt not torn, so he said: if according to your claim the wolf had eaten him, then the shirt would have been torn up.

18 n The good patience is that man should not complain his suffering but only to God alone, and for this reason, he said later on in this soora 12: 86, which means:

("I only complain my [heart] sadness and [my proclaimed] anguish to God [alone.])

18 o It means: I seek God's help to discover the truth and save Joseph from your hands.



[20] 19. Then came travelers in a caravan a, and the [merchants of the caravan] sent one of them: a water-drawer [to the well], who let down his bucket [into the wellb].

"Good news!" the [water-drawer] said, "Here is a young man c."

And they concealed [the truth about him, treating] him as a merchandise d.

But God knew well about what the [brothers of Joseph] were doing.


[21] 20. And they sold him for a mean price e: several silver coins; and they attached no value to him f.


19 a Coming from Gilead, their camels laden with gum, balm and resin to be taken down to Ishmaelia in Egypt.

And Judah said to his brothers: "What is to be gained by killing our brother and concealing his blood? Rather, let us sell him to these Ishmaelites." His brothers agreed.

19 b And Joseph held it and came up with the bucket.

19 c Who had fallen in the well, and I have pulled him up.

19 d It means: the brothers of Joseph hid the truth about him, so they did not say: he is our brother. But they said: He is our servant who ran away and hid himself in this well.

Then they sold him to those merchants as would the merchandise be sold.



20 e Which was twenty shekels of silver [In Arabic twenty drachmas: the drachma was a silver coin, while the dinar was a gold coin.]

20 f It means: their purpose was not his price, but to deport him away from them; and therefore they sold him for twenty silver drachmas.



[22] 21. The man a out of [the people of] Egypt, who bought him, said to his woman:

"Make his stay among us honorable b; that he may benefit us [in our affairs of the World], or we may take him for our son c."

d Thus did We establish Joseph in the land [of Egypt], and that We might teach him about the interpretation of [their] telling [of dreams].

God was Predominant over the chiefs of [Joseph] e,

but most of people know not [the outcome.]


[23] 22. Then when he reached his maturity [and was twenty one years old], We offered to him a sovereignty [in Egypt] and knowledge [about the interpretation of dreams and others]; thus do We reward the kind f.


21 a Whose name was Potiphar, and was the captain of the guard.


21 b i.e. prepare for him a proper lodging, and be kind to him.

21 c Because he was a castrate or eunuch who had no children.


21 d i.e. as had We saved Joseph from the killing and from the [bottom of the] well, thus did We establish him


21 e i.e. God was the Predominant over the chiefs of Joseph, who were: the captain of the guards who bought him, the keeper of the prison where Joseph was imprisoned, and the king who told him about his dream: for God let them honor, respect and give him whatever he wanted, until he became the prime minister.





22 f Those who devote their work and conscience to God, and are kind to people.



[24] 23. And [Zulaykha, Potiphars wife] a, in whose house [Joseph] was, frequently demanded of him [a sexual contact, but Joseph refused], and [in the last time] she closed the doors [, applied her make-up, put on her best dresses,] and said: "For you I have prepared! [So dont go away from me]"

[Joseph] said: "I seek Gods protection [from doing such a thing! If you prepare, then it will only be for your husband]; he is my lord b, who has kindly entreated mec; surely those who wrong [people, concerning their rights] will not prosper."


[25] 24. And [insisting with passion] did she desire him d, and he would have desired her e but that he saw his Lord's evidence f; as such [We turned his sight to the evidence; in order that] We might ward off, from him, the evil and the indecency g; for he was one of Our devoted servants h.


[26] 25. They both raced [running] to the door i; and she tore his shirt from behind j.

They encountered her master by the door k. [Zulaykha] said [to her husband]: "What is the dealing with him who purposes evil against your wife, but that he should be imprisoned, or [afflicted with] a painful punishment [to flog him with the lash!?]" l


[27] 26. [Joseph] said: "It was she who solicited mem."

And a witness out of her folk n bore his witness [to the truthfulness of Joseph]: "If his shirt has been torn from the front, then [Zulaykha] has spoken the truth, and [Joseph] is a liar."


[28] 27. "But if his shirt has been torn from the back, then [Zulaykha] has lied, and he is truthful."


[29] 28. So when [her husband] saw his shirt torn in the back, he said [to Zulaykha his wife]: "This [guile which you designed for me o], indeed, is [some] of your [women's] guile.

Surely, your guile [O women] is very great."


[Then he turned to Joseph, and said:]

[30] 29. "Joseph, forsake this [matter p],

[Then he addressed his wife, and said:]

and [O woman, refrain from Joseph and] ask forgiveness [of your Lord] for your sin; indeed it is you [not he] who have been a sinner."


23 a Or Zulaykha the wife of Potiphar, the captain of the guard.


23 b i.e. my master and owner.


23 c And let his house and property by my hand to dispose in that as I like; so how can I betray him in his wife?



24 d After he refused her demand; it means: she intended to force him to lie in bed with her, and she threatened to beat him if he does not do that. Then when he saw she insisted on that, he was about to respond to her demand.

24 e i.e. he was about to agree to her demand.


24 f i.e. but he saw his Lord's book; for Joseph had a heavenly book: some of the scripture of Abraham, which he put on a table in that room, where Zulaykha caught him, so he saw the book and remembered what included in it of the forbidding of the adultery and the threatening with punishment of anyone commits adultery; so then he desisted from contacting her and terror overtook him so he rose up and ran away to the door of the house, and Zulaykha pursued after him,caught him by his shirt and tore it.

Therefore, the evidence or the proof is the heavenly book: the Torah is called an evidence or a proof, and the Quran is also called an evidence or a proof. The indication of this is the saying of God be glorified in the Quran 4: 174, which means:

(O mankind, there has [now come to you the Quran as] a proof from your Lord.)

So the evidence or the proof is the Quran.


24 g It means: to turn away from him the punishment which he would have received from her husband if he had done that, in addition to the dishonor among people which he would have been afflicted with because of the adultery.


24 h Who do not worship anyone but only God.




25 i She to get him, and he to run away from her. She wanted to reach to the door before him in order to close it, so that he cannot run away.


25 j i.e. she ripped his shirt from behind when she held him by his shirt, so that a piece of it remained by her hand.


25 k i.e. they found her husband coming at the door of the house; so she then found herself in a fix: for what she would answer her husband when he saw her in that condition; therefore, she blamed Joseph in order to clear herself of the crime.


25 l She said this only to distort the truth.




26 m While I myself didnt want to do her any bad thing, as does she claim.


26 n Who was a gardener working in the garden of the palace; he was a wise man; Zulaykha did not know that he was present in the palace at that time; so the gardener said: I heard their dialogue and understood their purposes; and to prove true my words, see his shirt




28 o That is her saying: "What is the dealing with him who purposes evil against your wife .. !?]"




29 p And dont tell it to anyone, lest it would spread among people.



[31] 30. Some women said in the city [of Ishmailia]:

"The wife of the captain a [of the guard] is seeking to seduce her young slaveb: Truly has he captured her heart with a most ardent love c; we see her in manifest error."


[32] 31. And when [Zulaykha] heard of their cunning d, she sent to them [her maid to invite them], and prepared a banquet for them, and giving a knife to each of them [Zulaykha] said [to Joseph]: "Come, attend them." e

When they saw him, they did extol him f [to the extent that, unconsciously,] they cut their hands g and said: "By God! he is undoubtedly innocent h; he cannot be any human i; he is only a noble angel. j "


[33] 32. [Zulaykha] said [to those women]:

"It is this [Joseph] about whose [love] you are blaming me.

I have indeed tried to seduce him [to lie with me in bed], but he proved continent k.

[Then she threatened him that she will afflict him with evil, if he does not obey her command.]

Yet if he does not obey what I command him with, he shall be imprisoned, and be one of the humbled. l "

[But when Joseph saw her insisting on that and her threatening him, he preferred the prison to the disobedience:]

[34] 33. He said: "My Lord, I like to be imprisoned more than the [adultery] to which these women are inviting me m;

and unless You [with Your kindness] avert their guile from me, I should yearn towards them n, and be one of the ignorant [about the consequences.]"


[35] 34. So his Lord answered his prayer and averted their guile from him; surely He is the All-Hearing o, the All-Knowingp.



30 a Who was called the Aziz, [like we say in English: his excellency or something like that.]

30 b To commit adultery with her.

30 c i.e. she loved him so much so that the love went into the pericardium of her heart.




31 d i.e. their defaming her, aiming [with that] to spread her case; God be glorified called it i.e. cunning; because their purpose from such words was that she might show them Joseph, according to what they heard about his beauty; so this was their cunning.

31 e She had hidden him in the room and let him put on his best clothes; so he came out

31 f It means: they saw him great, and they were perplexed with his beauty.

31 g With those knives by mistake, instead of cutting the apples, so they all of a sudden saw the blood coming out of their hands; they did not feel the pain of the cutting [of their hands], because their hearts were occupied by Joseph.

31 h It cant be that he was the transgressor on her.

31 i So that his heart may incline to women.

31 j Coming out of heaven in the form of a human being; that was on account of what they saw of his chastity, shyness and his noble manners of conduct.




32 k i.e. he refused.

32 l i.e. the abased and despised.













33 m It means: Lord, the prison is better and easier to me than the adultery to which the women invite me.

That is because the women loved and coveted him, and said to him: Comply with your mistress about her inviting you. They intended to help Zulaykha for Joseph, so that she might help them for him, and allow him to visit them, if he listens to their words and carries out the demand of Zulaykha.

33 n Because I am now in my youth.





34 o Of the prayer of His devoted servants.

34 p Of their intentions and secrets.



[36] 35. Then they [: Zulaykha, her husband and the judge a] had another opinion [that is] to imprison him for a time [of three years b], even after they had seen the signs [of his truthfulness and innocence.]


[37] 36. And there entered the prison with him two youths [: the cupbearer of the king, and his baker.]

Said one of them [: the cupbearer]: "I dreamed that I was pressing [grapes as for] wine."

Said the other [: the baker]: "I dreamed that I was carrying on my head bread which the birds were eating of.

Tell us its interpretation; we see that you [Joseph] are of those good [at interpretation.]"


[38] 37. [Joseph] said c: "There will not come to you any food that you are provided with [in the dream], but I shall tell you its interpretation [in the wakefulness], before its [occurrence in reality] reaches you. d

e Such [knowledge of the interpretation] is some of that my Lord has acquainted me with.

f I have forsaken the religion of a folk [who are associaters: worshipping the idols with God, and ]who believe not in God [alone g] and [moreover] of the Next Life they are deniers. h "


[39] 38. "And I have followed the religion of my fathers: Abraham, Isaac and Jacob; we ought not to associate anything with God i; that is [some] of God's bounty to us and to people j, but most of people give no thanks [about Gods bounties to them.]"k


[40] 39. "O my two companions in prison, which is better: many differing lords [of stone, silver and copper which neither harm nor profit, or is God: the One, the Omnipotent l?"


[41] 40. "You worship none, apart from [God], other than mere names which you and your fathers have named, concerning which God has not revealed any authoritym.

The decision [about the worship] is up to God [alone] n. He has commanded [in the heavenly books] that you should worship none other than He [alone].

That o is the religion of [Prophet Jacob] the guardian [on his sons and his people], but most of people do not know [the truth.]"


[42] 41. "O my two companions in prison, as for one of you, he shall pour wine for his lord p; as for the other, he shall be crucified, and birds will eat [of the flesh] of his head.

The matter [of the vision] is decided whereon you enquire."


[43] 42. And [Joseph] said to the one [: the cupbearer] of the two [prisoners] whom he thought should be saved: "Mention me to your lordq."

So Satan caused him to forget his Lord r; therefore he lingered in prison for few years s.


35 a After discussion and consultation.


35 b They wanted by imprisoning him to delude people that he was the guilty, not Zulaykha; so they imprisoned him.


The story [of interpreting the dreams of the two prison imates]

The cupbearer and the baker of the king of Egypt offended their master, the king of Egypt. So he ordered to put them in prison, and they were imprisoned together with Joseph.

The cup-bearer saw a dream, and he told Joseph about it; he said: "In my dream I saw a vine in front of me, and on the vine were three branches. As soon as it budded, it blossomed, and its clusters ripened into grapes. The cup of the king was in my hand, and I took the grapes, squeezed them into the kings cup and put the cup in his hand."

Joseph said to him. "The three branches are three days.

Within three days you will get out of prison, restore your position, and you will put the king's cup in his hand, just as you used to do when you were his cupbearer.

But when all goes well with you, remember me and show me kindness; mention me to the king and get me out of this prison. For I was forcibly carried off from the land of the Hebrews, and even here I have done nothing to deserve this."


And the chief of bakers said, "I too had a dream: On my head were three baskets. In the top basket were bread, but the birds were eating them out of the basket on my head."

"This is what it means," Joseph said. "The three baskets are three days. After three days the king will crucify you on a tree. And the birds will eat away your flesh."

Now the third day was the birthday of the king, and he gave a feast for all his officials. He restored the cupbearer to his position, so that he once again put the cup into the king's hand, but he crucified the chief of bakers on a tree, just as Joseph had said to them in his interpretation.

The chief cupbearer, however, did not remember Joseph; he forgot him.



37 c When he interpreted their dreams.

37 d So they said to him: How do you know that, while you are not any priest?

37 e Therefore he said to them:

37 f They said to him: Which of these idols is your Lord; so guide us to him, in order that he may acquaint us about the interpretation of the dream, as has he taught you?

So he said: (I have forsaken the religion of a folk who believe not in God [alone.])

37 g But they associate with Him.

37 h i.e. they deny the sending of souls to the Next Life and the Judgment.



38 i Therefore, we do not worship idols and statues.

38 j Who devote themselves to God alone.

38 k So this was his answer to their question: Who is your Lord? Therefore, he said to them: I dont worship any idol, neither did my fathers worship the idols, but we worship God the Lord of the heavens and the earth. It is He Who taught me about the interpretation of dreams. Then if you want to be like myself, then worship God alone and refrain from worshipping the idols, and He will give you all that you want.

Then he said to them:


39 l Who revives and kills, and by Whose hand is everything?



40 m It means: The idols which you worship and to which you give names; such names are devoid of meaning, and are not true; moreover, God did not reveal any commandment in any heavenly book to worship the idols.

40 n It means: It is not allowed that anybody may worship anyone according to his own desire, but it should only be according to Gods commands in the heavenly books.

40 o i.e. That which I have explained to you, concerning the worshipping of God alone and forsaking the worship of idols



41 p i.e. his master; i.e. the king.




42 q Tell the king about me, in order that he may liberate me from the prison, because I am innocent, not guilty.

42 r It means: Satan made Joseph forget to mention God and pray Him to liberate him from the prison, so he asked the cupbearer to mention him before the king.

42 s As a punishment for that word; i.e. Joseph stayed in the prison three years, because he stayed one year before he interpreted the dream of the cupbearer, and when the cupbearer went out of the prison, he forgot to mention Joseph to the king, until the king saw his dream of the seven cows, so the period was two years, so the total was three years.



[44] 43. Then said the king: "I saw [in dream] seven fat [cows], which other [seven] emaciated [cows] devoured a,

and [I saw also in dream] seven fresh and full ears [of wheat] and other [seven] ears empty and withered b.

My counselors, interpret for me my vision, if you interpret dreams [well.]


[45] 44. They said: "[Such dreams are due to] jumbled thoughts! c

Moreover, We know nothing of the interpretation of dreams."d


[46] 45. And [the cupbearer:] the one of the two [prisoners e] who was saved [of the killing], and [now] at length remembered [the recommendation of Joseph] after a group [of priests had failed to interpret the dream]; he said: "I may inform you of its interpretation; so let me go [to Joseph in his prison f.]"


[47] 46. "Joseph, O truthful [man!] Tell us the interpretation [of a dream] about seven fat cows devoured by seven emaciated [cows]; and seven full and fresh ears [of wheat] and others empty and withered, so that I may return to the men g that they may know [your value and knowledge]."


[48] 47. [Joseph] said: "For seven [consecutive] years shall you sow as usual; whatever [crops] you shall harvest, leave in the ear h, excepting a little i of it, which you shall eat."


[49] 48. "Then seven hard years j will come, afterwards, to consume k all [the food] that you will have prepared for them, save a little of that which you will preserve."


[50] 49. "Then a [good fertile] year [with much rain] will come afterwards, in which people will have [much] rain l and will press [the juice of the abundant fruitm.]




43 a And the fat cows entered and completely disappeared into the gut of the emaciated cows.

43 b So the empty and withered twisted around the full and fresh, and swallowed them.






44 c It means: The dream is due to thoughts which man thinks about by day, and by night he will see them in his dream.

44 d At that time, the cupbearer remembered the words of Joseph, so he told the king about him.





45 e Who were with Joseph in prison and told him about their dreams.

45 f It means: send me to Joseph to tell him about the dream and then bring the answer to you. So the king permitted him to go to Joseph. And when the cupbearer came to him, he said:





46 g i.e. the king and his companions: the priests, whom he gathered to interpret the dream.








47 h And dont thresh it, lest the insect may destroy it.

47 i Which you may thresh, winnow and eat.






48 j i.e. seven years of drought, when there will be no plant to grow, neither will rain come down during them, so people will suffer from starvation.

48 k It means: people will eat the [food] that you will keep in stores.





49 l i.e. in that year, the rain will fall down on them.

49 m Which are the pomegranate, the orange, the lemon, the grape, the olive and others.



[So the cupbearer returned back from Joseph and told the king about the interpretation of the dream.]

[51] 50. Then the king said: "Bring [Joseph] a to me."

And when the messenger came to him b, [Joseph] said [to the messenger of the king]: "Return to your lord c, and ask him: What was the case of the women who cut their hands? d

Surely, my Lord knows well their guile e."


[52] 51. [The king] said [to the women]: "Tell me the truth about your matter that you tried to seduce Joseph f?"

[The women] said: "By God, we deny not his innocence. g "

Then said the wife of the captain [of the guard]: "Now the truth has become evident h; I did try to seduce him, and indeed he is one of the truthful [in his words.]"


[53] 52. "That i he j will realize I never betrayed him in his absence k, for God does not guide the schemes of the betrayersl.


[54] 53. "Yet I do not clear myself [of the sexual desire m]; for the [human] soul incites to evil n, except that whereon my Lord had shown mercy; for surely my Lord is Most Forgiving o, Most Merciful [to those who repent.]"



50 a i.e. who interpreted my dream.

50 b i.e. when the messenger of the king came to take Joseph to the king.

50 c i.e. to your master: the king.

50 d In fact, he refused to leave the prison, and said that to the kings messenger, in order to prove his innocence of the lewdness with which Zulaykha accused him.

50 e So today, He will prove my innocence before people.

So the messenger returned to the king and told him about what Joseph said. Therefore, the king sent for the women and asked them about the matter of Joseph and about the reason behind the cutting of their hands.




51 f Did you find of him any incline or desire towards you?

51 g i.e. we did not see any indication that he intended to do the adultery with her. So this was a declaration of the innocence of Joseph from committing the lewdness.

51 h After that each woman gave her share of the witness.










52 i Which I demanded of presenting the women and the investigation with them about my case.

52 j i.e. Joseph.

52 k At any place and at any time.

52 l to the betrayal, but it is Satan who guides them to that. It means: anyone, among the party of God, will not betray; but anyone among the party of Satan, it is he who will betray.




53 m And from the inclination to the beauty of men.

53 n On account of its sexual instinct.

53 o Of what I have done.



[55] 54. The king said: "Bring him a to me! I would choose him exclusively as my [assistant. b]" And when [Joseph came and] he talked with him, the [kingc] said: "Today, you will have with us a prominent position, and [you are] trustworthy. d "


[56] 55. [Joseph] said "Make me guardian on the storehouses e of [the product of] the land; for I am experienced about keeping [of grains], and I know very well [about their storing and protection from insects.]" f


[57] 56. g Thus did We give to Joseph authority h in the land [of Egypt], to dispose therein as he liked.

We bestow Our mercy on whom We please i, and We leave not to waste the reward of those that are kind [to the poor and needy.]


[58] 57. And the reward of the Next Life is better [than that of the World] for those who believe j and were used to ward off [God's punishment k.]


54 a i.e. Joseph.

54 b i.e. to assist me in managing the kingdom, and that I may consult him in all affairs, for he is so wise and trustworthy, and will not betray.

54 c That king was not one of the Pharaohs, but was one of the Hyksos, who ruled Egypt at that time.

54 d i.e. you are before us, established and trustworthy; so dispose in the kingdom however you like.



55 e i.e. Make me the keeper of the stores of the wheat and other cereals.

55 f So he appointed him prime minister, and put his signet ring on Joseph's finger, and a gold chain around his neck. He had him ride in a chariot as his second-in-command, and men shouted before him, "Make way!"

Afterwards, he gave him Asenath daughter of Potiphera, priest of On, to be his wife. And before the year of famine came, two sons were born to Joseph by her; he named his firstborn Manasseh, and the second son he named Ephraim.



56 g i.e. as did We bestow on Joseph Our favor by releasing him from prison, thus

56 h So that he became prime minister and in deputy of the king.

56 i i.e. the one who is worthy of Our mercy; it means: We touch with Our mercy the one who does good acts to people.



57 j In God alone, and do not associate anything with Him.

57 k By complying with His commands and avoiding His disobedience.



[59] 58. And Joseph's brothers a came and presented themselves before him b, and he recognized them but they recognized him not c.


[60] 59. When he provided them with their provisiond, [Joseph] said [to his brothers]:

"Bring to me [Benjamin:] a brother of yours from your [same] father [but from a different mother.]

See you not that I fill up the measure and am the best of hosts?"


[61] 60. "Now if you bring him e not to me, you shall have no measure [of wheat] from me [next time], nor shall you [even] come to me [in Egypt once again.]"


[62] 61. They said: "We shall ask his father to send him with us [and insist on that], and We will do [what you order us with.]"


[63] 62. And [Joseph] said to his pages: "Put their [silver] merchandise in their saddle bags f that they may realize it [is a trick] g when they will return to their family; haply they will come back [again to Egypt and may not fear h.]"


[64] 63. Then when they returned to their father, they said: "Our father! No more measure [of wheat] shall we get [in the future, unless we take our brother with us]: So send our brother [Benjamin] with us, that we may get our measure [of food]; and we will indeed protect [Benjamin from all evil.]"


[65] 64. [Jacob] said: "How can I entrust him to you as did I before entrust his brother [Joseph] to you?

But God surely keeps him better [than you], and He is Most Merciful than all the merciful i."


[66] 65. Then when they opened their baggage, they found their [silver] merchandise resorted to them.

They said: "Our father, what [more] can we seekj? Here is our merchandise resorted to us k;

[And by our going to him] we shall get provision for our family, keep our brother [Benjamin] secured [from evil] and we shall obtain an extra camel's load l that [extra measure that we may get by means of Benjamin] will be easy [to obtain.]"


[67] 66. [Jacob] said: "I will not send him with you until you swear a solemn oath, in God's name, that you will surely bring him back to me, unless you [all] are encompassed m [and made powerless.]"

And when they had sworn their solemn oath n, [Jacob] said: "On all that we say God be the Witness. o "


[68] 67. And [Jacob] said [to his sons]:

"My sons, do not enter by one gate, but enter by separate gates p;

I cannot avail you q anything against God r; the decree s is only due to God.

On Him do I put my trustt: and let all that trust put their trust on Him u."


[Then they set out from the land of Canaan to Egypt in order to bring food for their families, and they took Benjamin with them.]

[69] 68. And when they entered [Egypt] in the manner their father had commanded them v, it w would have availed them nothing against God x other than only a purposey of Jacob himself which he had performed [with that recommendation];

[Jacob] was surely endowed with knowledge with which We acquainted him z, but most people do not know [the truth.] aa


58 a The ten brothers, except Benjamin.

58 b i.e. before Joseph.

58 c His age, at that time, was thirty years; because the period was thirteen years from the time they cast him in the well, to the time of their coming to him [in Egypt], to buy food from him; because he stayed for one year in the house of the captain: the husband of Zulaykha, then he was imprisoned for three years, then he became prime minister for the seven fertile years, then after two of the drought years, his brothers came, so the total was thirteen years: which was the time of their absence from him.
Moreover, they saw him wearing the royal dress, and sitting on the chair of authority, commanding and forbidding; and it did not come to their minds that he might attain such position.
In addition, Joseph disguised and put a muffler; and he spoke to the translator in the Coptic language, and the translator spoke with them in Hebrew, lest they should recognize him.

So they bought from him food: for each one of them the load of a camel; because Joseph did not sell for every man more than a load of a camel.



59 d Of their stated share of food.

The story:

When Joseph saw his brothers, he recognized them, so he disguised before them, and spoke roughly to them, and said: From where have you come?

They said: We have come from the land of Canaan, to buy food.

So Joseph remembered the dream which he saw before, and he said to them: You are spies; you have come only to spy the country.

They said: We have come only to buy food; all of us are the sons of one man in the land of Canaan; the youngest one is with our father, and one of our brothers is lost.

Joseph said: No, it is as have I said to you: you are spies; therefore, you will be tried with this: You will not go out of this place unless your youngest brother comes here: Send one of you to bring your brother, and you will be bound, until we check about the truthfulness of your words: are you truthful, or else you are spies.

So he imprisoned them for three days, and in the third day, Joseph said to them: Do as such, so that you will live; I fear of God: therefore, let one of you stay here in prison as a hostage, and the others set forth, and take provision for the starvation of your families, and bring to me your youngest brother, so that your words will be proved true, and you will not be destroyed.

So they did as he said to them, and they said to each other: We are sinners concerning our brother, for we saw him in distress, and he asked us to be merciful to him, but we did not listen to him; therefore, we have now been afflicted with this distress.
Reuben answered them and said: Didnt I say to you: Dont commit sin about the boy, but you didnt listen to that? Therefore, we are indebted about his blood.

They did not know that Joseph understood their words, because he let a translator between him and them. So Joseph turned aside and wept, then he returned to them, addressed them, took Simeon from among them and bound him before their eyes.

Then Joseph ordered that their vessels be filled with wheat, and that the silver of each one of them be returned into his bag of the wheat and to be given food for their journey, so it was done as did he order. Therefore, they carried their food on their donkeys; they travelled, and came to their father and told him all that befell them.

So this is the meaning of His saying be glorified in the next aya:



60 e He meant his brother: Benjamin.



62 f With which they bought the wheat.

62 g i.e. that they may know the trick which we did to them: when we asked them to bring Benjamin, so they will say: if he had been a stranger, he would not have honored us and entertained us in his palace, and restored our silver to us, so he might be our brother Joseph.

62 h But they did not understand that it was a trick, neither did they know that he was their brother Joseph.



64 i i.e. He will be Merciful to me according to my weakness and old age and bring him back to me.



65 j Of this man, so that we accused him of evil.

65 k i.e. he restored it to us, honored us and entertained us in his house; so had he had any evil intention with our brother Benjamin, he would not have done us any good act.

65 l By an additional man, so that we will be eleven men.



66 m It means: unless the enemy or thieves encompass and seize all of you, then no blame on you in such case.

66 n i.e. they covenanted with him.

66 o i.e. He knows our words and hears our pledge, so if you break it, God will take revenge against you.



67 p The reason for that was because when he heard that the ruler in Egypt said to his sons: you are spies, he was afraid about his sons of some plot designed by the ruler in Egypt, that he might want to imprison them; therefore, he said: Do not enter to Egypt by one gate; so that if one of you is imprisoned or some affliction befalls him, then the rest will of course know about him, then they may rescue him from the prison, or will help him in some way or another if they are not able to save him.

67 q with this recommendation.

67 r It means: I cannot avail you anything against the decree of God, if He wants to do you any affliction, but be cautious.

67 s Of safety or destruction.

67 t To send Benjamin with you.

67 u In all their affairs.



68 v They entered it dispersed or separately.

68 w i.e. their dispersion or separation from each other.

68 x Because God did not intend to do them evil, nor did Joseph, so they might take caution of him.

68 y Which was some doubts that he conceived fearing for his sons, so he removed it from his heart by that recommendation.

68 z i.e. he was wise with his idea and his recommendation to his sons, in case the ruler in Egypt wasnt Joseph himself, but Jacob did not know that the one who sold the food for them and restored the silver to them was their brother Joseph; and had he known about that, he wouldnt have recommended them with that recommendation to enter Egypt dispersed.

68 a a Including even the commentators themselves did not know its meaning, so they said: Their father recommended them with that recommendation only for the fear of the envy and the evil eye of people!



[70] 69. And when they entered unto Joseph, he received his brother [Benjamin] privately, and [Joseph] said [to Benjamin]:

"Truly I, [whom you think a stranger], am your brother [Joseph]; so grieve not over their past doing [to me, when they cast me in the well and sold me for twenty silver coins.]"


[71] 70. Then, when he [measured for them their measure of the food, and] provided them with their provisions [for their journey], he [secretly] put the drinking-cup in the saddle-bag of his brother [Benjamin], then a crier [: one of the pages of Joseph] cried: "O men in the caravan, you are thieves."


[72] 71. The [men of the caravan] said [to Josephs pages], as they return from the road to them [in the city a], "What is it that you miss [so that you accuse us with the theft]?"


[73] 72. The [pages of Joseph] said: "We miss the king's cup b, and he who brings it c shall have a [free] camel-load [of wheat], and I guaranty itd."


[74] 73. [Joseph's brothers] said: "By God! You know well that we come not [here] to make mischief in the land [by taking the property of people], nor did we steal before [so that today we may steal the kings cup.]"

[75] 74. [The king's pages] said: "What is then the penalty for the [thief], if you are liars [in your words] e?"


[76] 75. They said: "His penalty is that the one in whose saddle-bag [the cup] is found he shall be the penalty thereof f;

thus do we reward wrong-doers g."


[77] 76. Then the [searcher] began [the search] with their sacks [in which the food was] before the sack of his brother [Benjamin], then he brought the [drinking cup] out of the sack of his brother [Benjamin].

h Thus did We contrive for Joseph; he could not have taken his brother according to the king's law i unless God willed j.

We raise by ranks k [anyone] whom We will, and above every [creature] with knowledge there is the All-Knowing l [Lord.]


[78] 77. m They said: "In case [Benjamin] has stolen [the cup] now, a brother n of his own had stolen [the teraphim] before!" o

Joseph kept it secret within himself and did not disclose its [truth] to them p; he said: "You are the worst in case you have power! q But God knows best the truth of what you allege [about the theft.] r "


71 a That is because they went out of Egypt riding on their riding animals, then Joseph sent after them and said: Search their vessels. So when they started to search, they said: What is that you miss?


72 b It was a cup of silver, which they used for measuring.

72 c i.e. the cup.

72 d i.e. I guaranty that I shall give him a camel-load of wheat for free.


74 e And the cup is found in your luggage?


75 f It means: the thief will be a slave of the one whose cup is stolen; i.e. will be a slave of Joseph. This was the statement of Jacob as written in the scripture of Abraham salam to him: that the thief will be a slave of the one whose property is stolen.

75 g i.e. As such do we reward thieves, according to our religious law.


76 h So as did We teach him a trick to bring his brother from the land of Canaan to Egypt, thus did We teach him this second trick to take his brother and keep him with him.

76 i It means: he has no right, according to the law of Egypt king to have the thief as a slave of the one whose property is stolen, but his penalty is the prison.

76 j So He taught him this trick to take and keep his brother with him.

76 k Of knowledge, prophecy and guidance.

76 l About all the knowledge. That is God be glorified.


77 m Then when they saw the pages of Joseph take the cup from the sack of Benjamin, the brothers of Joseph said:

77 n They meant Joseph.

77 o The meaning: Benjamin today has stolen because [Joseph] his brother had stolen before him, and so he has imitated him in the theft.


The story:

Rachel, mother of Joseph, took a small silver statue, which they called teraphim, which was with her father Laban, so she took it, hid it from her father and denied it. Then when Rachel died, her sister Leah took it and hid it.
Joseph was a little child when his mother died, so his mothers sister Leah took care about him.

Then one day, while Joseph was playing, he opened the box in which the statue was, and when he saw the statue, he liked to play with it, so he took it and started to play with it as do children play with dummies, and he took it to the house of his father Jacob; then when his mothers sister Leah came to her house, she saw the box opened and the teraphim not there, so she started to search about it and inquire, and they said [to her]: We saw Joseph playing with it; so she went to the house of his father and took the statue from him. Therefore, Josephs brothers considered that incident as a theft done by him.


77 p It means: Joseph concealed their words, when they considered him a thief, and did not disclose its truth lest they should recognize him. But instead of that, he said:

77 q It means: You are worse than he was: in case you have power to do anything.

The indication of this is His saying be glorified in the Quran 11: 93, which means:

("My people, work according to your management; I [too] am working.)

It means: Work according to your capability to harm or kill me if you can do that.


The meaning of the words of Joseph (You are the worst in case you have power!) is:

First: if you consider the incident of the statue as a theft, then know that I only took it to play with it then to restore it to its place, but I did not intend to steal it.
Second: I was a little boy, and no blame on me concerning that.

Third: The statue was left by my mother after her death, and my mothers sister took it, so I was more worthy than my mothers sister to have it.

Moreover, my brother Benjamin did not steal the cup, but I ordered my pages and they put it in his sack. And this was my trick to keep my brother with me.


While you stole your brother from your father, and intended to kill him, then you cast him in the well, then you sold him for twenty silver coins with so cheap price as are the goods sold, while you were adults not children; and by doing so, you were guilty towards your brother and towards your father to whom you were disobedient, and caused his extreme sadness so that his sight weakened because of his weeping and crying.

So which of us is the worst when being capable to do anything?

Therefore, this is the meaning of his saying (You are the worst in case you have power!)

77 r It means: God knows better than you do about that; so He knows that I did not steal the statue, but I took it to play with it then to return it to its place, and God knows better that my brother Benjamin did not steal the cup, but I ordered my pages to put it in his luggage.



[79] 78. [Josephs brothers] said: "Your highness! He has an elderly father, so take one of us instead of him; [for] we see that you have [yet] been so kind [to usa.]"


[80] 79. [Joseph] said: "God forbids that we should take anyone save whom we find our property with.

Otherwise [if we do as you demand] we will be wrong-doers [concerning the innocent.]"


[81] 80. When they despaired of moving himb, they isolated themselves from others, and conferred together discussing the matter in private. c

Said [Reuben] the eldest of them: "Dont you know how your father has taken a solemn pledge from you by God d, and how aforetime you neglected in [your duty towards] Joseph e? Never will I depart from this land [of Egypt], until my father gives me leave [to return to the land of Canaan], or God judges in my favorf; He is the Best of Judges."


[82] 81. "[My brothers] return to your father and say: Our father, your son [Benjamin] stole [the cup of the king]; we did not witness [with our eyes] but only that which we knew g, nor could we observe [him when he was] absent [from us h.]"


[83] 82. And ask [the people of] the city [of Egypt i] where we were j, and the men of the caravan with whom we came k, and we certainly are truthful."


[84] 83. [Jacob] said [to his sons l]: "[Not so,] but your souls has made [about Benjamin] a matter fair to you [as had your souls made some matter fair about his brother Joseph.]

So [let me have] good patience, that God may bring them [Joseph, Benjamin and Reuben] all-together to me; it is He the All-Knowing [about my condition], the Most Wise [about the affairs of His servants.]"


[85] 84. Then [Jacob] turned aside from [his sons m] and said:

"How much I do grieve for Joseph!" His sadness was so extreme;

but he was suppressing [his sadness n.]


[86] 85. They said: "By God! you will never cease to remember [and weep about] Joseph, till you are about to die or will even die."


[87] 86. [Jacob] said: "I only complain my [heart] sadness and [my proclaimed] anguish to God [alone], and I know from God [about Joseph o] that which you [yourselves] do not know."



78 a You did good to us in the measuring, hosting and restoring the merchandise to us; so as did you good about that, do good to us now and take one of us instead of him.












80 b To give them their request.

80 c Would they go to their father without Benjamin, or would they stay in Egypt? And what would be the solution of such problem?

80 d That we must bring Benjamin back to him; so how can we return alone and leave Benjamin in Egypt?

80 e Because you had promised your father to bring him back to him, but you broke the promise and cast him in the dry well.

80 f With what He pleases, and with what let Benjamin be saved.

Then Reuben said: I will stay her, and you carry the food to your families, and tell your father about the incident. This is his saying included in the next aya.






81 g It means: we did not see him when he stole, but we saw the cup when they took it out of his luggage.

81 h It means: we did not observe Benjamin when he left us to relieve nature or by night at the time of sleep or at the time of his going to the prime minister when he would be alone with him. But we observed him when he walked and sat with us, but we dont know what he did when he left us, or when he stole the cup in order to prevent him from doing that.




82 i Who took the cup out of his luggage.

82 j It means: Send people to ask them about that, and to check is it right.

82 k Who are Canaanites, and they will tell you about the incident.




83 l When they told him about that.













84 m And isolated himself from them, weeping and crying about his sons who have been lost.

84 n And was not exposing it to anyone of people.


















86 o According to the dream that I saw.



[88] 87. [Then he said:] "Go, my sons, [to Egypt] and make inquiries about Joseph and his brother [Benjamin]. Do not despair of God's comforting mercy a; for none despair of God's comforting mercy excepting disbelieving people." b


[Then they set forth to Egypt, as did their father order them.]

[89] 88. And when they presented themselves before [Joseph], they said: "Your highness, we and our families have been afflicted with distress c. Now we have brought you a receivable merchandise d, so measure [food] for us in full e, and do us [favor in a way of] charity; [for surely] God will recompense those who do charity, [out of His bounties, in both this life of the World and the Next Life.]"f


[90] 89. [Joseph] said [to his brothers]:

"Do you remember then the [beating, casting in the well and selling for twenty silver coins] that you did to Joseph

and [the humiliating of Benjamin] his brother [in the absence of his brother Joseph],

the while you were ignorant [about the future outcome of Joseph?]"


[91] 90. They said [with surprise g]: "It seems that you indeed are Joseph!"

"I am Joseph", he said: "and this is my brother; God has shown us favor h;

for whosoever wards off [the things forbidden by God] and forbears patiently [the affliction that befalls him],

then [surely] God will not suffer to be lost the wage of those that are kind [towards the weak and needy.]"


[92] 91. They said: "By God! God has preferred you [Joseph] to us i; and we were indeed guilty [about you and what we did to you.]"


[93] 92. [Joseph] said: "No reproach against you to-day j!

God will forgive you k, for He is the Most Merciful l than all those who are merciful."m


[94] 93. "Take this shirt of mine, go and cast it over my father's face [so that] he will come [to me] with clear-sightedness n, and bring to me together with you [to Egypt] all your families." o



87 a It means: Dont despair of the rest and comfort which God decrees for you by Joseph. He pointed out, by that, to the dream which Joseph had seen in his childhood, and Jacob promised him with good outcome by his saying:

([Your Lord will] fulfill His grace to you, [Joseph, with prophecy and sovereignty], and to the men of Jacob's house [i.e. to your brothers, their sons and their women, by giving them more wealth, and by increasing their seed and making them righteous.])

87 b The meaning: Search about Joseph, because the blessings will come to you by his hand.




88 c On account of losing our brother Joseph which led to our fathers extreme sadness, and also because you took Benjamin from us, in addition to the starvation that has afflicted us in these years of drought.

88 d Sent to you by our father, so accept it from us, although it is little according to your esteem.

88 e According to its price.

88 f Their merchandise which they brought to Joseph as a present was:

some balm (which is a kind of perfume, extracted from some small white flowers in the form of redundant clusters on some trees: it might be the Arabian jasmine),

date syrup or dibis,

some spices (: the red fruit of some kinds of trees),

myrrh (which is some kind of gum),

some pistachio nuts, almonds

and some fruits.








90 g About the authority and position that he had.

90 h With safety, honor and coming together.

















91 i By the beautiful shape, good conscience, fair manners and authority and that He let us be in need of you.





92 j i.e. There will be no blame nor any rebuke for you today.

92 k Because you admitted your sin and regretted your past acts.

92 l To those who repent and regret.

92 m Then he asked them about the condition of his father, and they said: His sight became weak and his body became thin, on account of his severe sadness and his much weeping and crying about you.

So he said to them:




93 n On account of his delight.

The meaning: He will be relieved of his sadness, and will have joy an delight, so that he will return to have clear insight.

93 o So they took with them their food provision and the shirt of Joseph, to their father in the land of Canaan.



[95] 94. And when the men of the caravan departed [from the land of Egypt and entered the land of Canaan], their father said: "Surely, I perceive the smell of Joseph, but of course you will confute my [idea.]"


[96] 95. They a said: "By God! you certainly are still with your old confusion b."


[97] 96. But when [they delayed in their way, Juda: ] the bearer of the glad tidings came c, he cast the [shirt] over his [fathers] face d, so he recovered his clear sightedness [with clear insight] e; he said: "Didn't I say to you: 'I know from God that which you [yourselves] do not know'?" f


[98] 97. The [sons of Jacob] said: "Our father, ask [of God] forgiveness for our sins; for truly we were wrong [concerning the rights of Joseph]."


[99] 98. He said: "I shall ask my Lord to pardon you g; surely He is the Most Forgiving h, the Most Merciful i."








95 a i.e. those of his family and grandsons who attended him.

95 b It means: you still think that Joseph is alive even after elapsing of all this period of time, and now you perceive his smell, while he died and his body decayed.




96 c Came in haste, carrying the shirt to his father to give him the glad news.

96 d i.e. he cast the shirt on the face of his father.

96 e It means: When Jacob smelled the smell of Joseph out of the shirt, he returned to have insight about affairs after he had been sad and depressed.

The meaning: he was relieved of sadness and delusion and his mind became clear without worry.

96 f The meaning: Didnt I say to you that Joseph is alive; and that was according to what God had revealed to me, and what He had showed it to me in the dream.



98 g It means: You in fact sinned towards Joseph, so if he is pleased with you, then I shall ask of God forgiveness for you, and that will be after we go to Egypt, in order that the asking of forgiveness will be in his presence, so that he will say: Amen.

98 h To those who repent.

98 i To those who regret.


Joseph sent to them carriages to carry their luggage, families, children and property. They also drove with them, to Egypt, their cattle and riding-animals, altogether.

They were seventy seven persons in addition to Joseph and his two sons in Egypt; so the total persons of the household of Jacob were eighty persons who went into Egypt. Then when they went out of Egypt with Moses [in the Exodus], they were six hundred thousand men other than the children and women.



[100] 99. And when they entered in unto Joseph, he took his parents [in his arms a], and said: "Enter into Egypt safe, if God wills." b


[101] 100. And he raised his parents upon the throne c; and they fell down prostrate before him [in salutation] d.

"See father", [Joseph] said [to his father]: "This [authority and sovereignty e] is the [interpretation and] fulfillment of my vision f [which I saw] in the past; my Lord has made it trueg.

[My Lord] has been Good for me that He brought me out of the prison, and brought you out of the desert [from the land of Canaan near to Jordan], after that Satan [with his suggestions] corrupted the relation between me and my brethren.

My Lord is Kind for what He will h;

He is the All-Knowing [about His servants], the Most Wise [in managing their affairsi]."


[Then Joseph thanked his Lord and said:]

[102] 101. j "My Lord, You have bestowed on me the ruling and taught me the interpretation of the relating [of their dreams.k]

O Splitter of the heavens and the earth l, You are my Patron m in [both this life of] the World and the Next Life; take me [to You after my death n] submitting [myself to Youo] and join me with the righteous [of your allies and prophets in Paradise.]" p


99 a It means: he embraced both of them and kissed them; they were his father Jacob and his mothers sister Leah, who took care about him after the death of his mother Rachel, who died when she gave birth to Benjamin in her childbed.

99 b For Joseph went out to receive them together with his pages and host to Goshen, (which is to the north of Byblos; one of its cities is Saft el-Henna.) He settled them at Goshen in the beginning, because it was a fertile land with pasture, and they had many of the cattle; therefore, he chose for them that place, then he gave them a possession in the district of Ramesses and settled them there.
He took his father and five of his brothers to Egypt, and introduced his father to the king, and said: This is my father. So the king respected and glorified him and sat him to his side on the throne of the kingdom, and said to his retinue, servants and those who attended him: Prostrate yourselves to Jacob in a way of salutation. So they prostrated themselves to him.
Therefore, this is the meaning of His saying be glorified in the next aya.

Anyhow, Jews entered Egypt at 1656 AD by means of Joseph in the time of King Apophis, king of the Hyksos in the Sixteenth Dynasty.


Then time passed by, and Ahmose came, who was the first of the kings of the Eighteenth Dynasty, who drove away the Hyksos (: the "Shepherd Kings".)

Then Ramesses II came, who saw the Israelites increasing in number and their seed multiplying; they also had helped the Hyksos before, so he feared lest they should become helpers of his enemies; therefore, he subjected them to do the hardest work to weaken their multitude and he increased in dividing them into sects and parties.


Afterwards, the Israelites went out of Egypt in the year 1218 AD together with Moses in the Exodus.


100 c i.e. he sat his father Jacob and Leah the sister of his mother on the throne or the chair of the ruling on which Joseph used to sit.

100 d i.e. the servants and retinue of the king fell prostrate to Jacob in salutation.

100 e At which you see me.

100 f Or my dream; the period of time between the vision and its fulfillment with the prostration of his brothers to him was fourteen years.

100 g It has been fulfilled by the will of my Lord, so that my brothers prostrated themselves to me in salutation and glorification whenever they visited me, before I made myself known to them. While you and my aunt Leah, you listened to my words and came from the land of Canaan to Egypt; moreover, the authority over Egyptians is by my hand: I do rule them as I like and I do whatever I like.

100 h i.e. God has been Kind to me by improving my condition and your condition, and He saved you from these years of drought, lest you should die from starvation.

100 i And what they need in their livelihood.



101 k It means: the interpretation of the dream about which they tell me.

101 l It means: the planets including the earth, because they were one earth, and He split it up into nine planets, i.e. nine earths.

101 m i.e. You take care about my affairs.

101 n When You make me die.

101 o And complying with Your obedience.

101 p i.e. gather me together with them in Paradise.

Jacob stayed in Egypt for seventeen years, then died at the age of one hundred and forty seven years. So Joseph ordered the Egyptians to embalm him, then after few years, he carried him to Al-Khalil (Hebron) in Palestine, and buried him there, with his fathers Isaac and Abraham, and that was according to a bequest of his father Jacob.



[Then God be glorified returned once again to address His messenger Mohammed, and He said:]

[103] 102. That is [some] of the tidings of the 'Unknown' a which We reveal to you [Mohammed]; you even were not [present] with them when they [intended to kill him, neither were you with them when they] agreed upon their plan [to sell him to the Ishmaelites], [and] when they plotted [to cast him in the well.]


[104] 103. Yet most of people will not believe [in you b], however ardently you desire [of their belief.]


[105] 104. And you do not ask of them for any wage for [conveying the message]; the [Quran] is only an admonition to all peoples.


[106] 105. And how many signs in the heavens and the earth do they pass by [and see]? Yet they turn [their minds] away from them [and from taking lesson of them.]


[107] 106. But most of [people] believe not in God unless they associate [others with Him.] c


[108] 107. Are these [associaters] secure of the coming on them of an overwhelming torment d from God, or the 'hour' [of their death] may come on them suddenly, while they do not perceive e!?


[109] 108. Say [Mohammed to these associaters]: "This is my program: I call [people] to [worship] God [alone] f with sure knowledge g, I and those who follow me. h

Glory be to God! i And I am not [one] of the associaters j."


102 a i.e. the Unknown knowledge; which is only known by God; this word includes also the knowledge about the Fore-future, and everything that is not included by knowledge of people.



103 b Neither will they agree with you.



106 c It means: Most of them believe that God is their Creator and Provider, and that it is He Who revived them and He controls their death, but they associate the creatures in the worship with the Creator, so they vow to the angels, ask their needs from them and sanctify them.

Similar to this in meaning is His saying be glorified in the Quran 29: 61, which means:

(If you [Mohammed] ask them [: the associaters]: "Who created the heavens and the earth and subjected the sun and the moon?" they will say: "God [did all that.] How then are they turned away [from worshipping God to worshipping others apart from Him?])


i.e. How then are they turned away [from worshipping the Creator to worshipping the creatures?


As such, most people nowadays believe that God is their Creator, but they associate the sheikhs and imams by worshipping them together with God, so that they worship the graves of imams and sheikhs, kiss the graves and seek to be blessed by their dust and walls; they vow to them, seek their help when they stand up and sit down, and ask their needs from them, and say: These are our intercessors before God.


So you may see a Muslim build a mosque and write on its door (masjid and husseiniah), and by so doing, he associates Hussein with God.
Or he may vow a vowing to God, but he associate Hussein with God in his vowing, so that he says: I vow to God, the reward is for the Hussein, or he may vow to Hussein and associates God with his vowing.
Or he may associate concerning his praying, so he says: O Allah, O Mohammed, O Ali!

And by such praying, he associated two humans together with God.


Thus, you see most of people associate with God, concerning their acts.

Christians, for example, associated the Christ and his mother with God in their worshipping.

As such are the rest of sects, while all of them admit that God is their Creator.



107 d Like the hurricanes, earthquakes, torrents and other kinds of punishment which involves the entire region.

107 e Neither about the time of the coming of the punishment on them, nor about the hour of their death.



108 f i.e. to worship God alone and to discard the idols.

108 g i.e. with a linked uninterrupted revelation and a continuous explanation from my Lord.

108 h We carry out this way, whether you like or dislike it, whether you become silent or you shout; so that neither does your shouting mean anything to us, nor does your arguing prevent us.

108 i It means: And say to them: Glory be to God! How can you worship the idols while you yourselves have made them by your own hands? But as to me: I do worship God alone.

108 j i.e. I am not one of those who associate any of Gods creatures with Him.



[The associaters among the Arab said: Had God willed to send anyone, He would have sent some angels from heaven, and would not have sent one of the people of cities, so His saying be glorified in this aya was revealed:]

[110] 109. We did not send before you [Mohammed] any [messenger] other than men [but not angels] to whom We reveal a [all those messengers were] out of the people of cities b.

Have they not journeyed throughout the earth c to see what consequences were of those before them [who denied their messengers. d]

And surely the next abode of the Next Life will be better for those who ward off [the disobedience of God]; will you, [associaters], then not understand e?





109 a What We wanted them to tell their people and warn them of worshipping the idols and of worshipping the creatures.


109 b It means: of the urban people because they are more intelligent and more knowledgeable than the rural or desert people are, and because in general the rural and desert people are rough and hard.


109 c For tourism and to search about the ancient ruins and relics of the associaters.


109 d Wasnt it the destruction and ruining? But the believers among them were saved of the punishment.


109 e And refrain from worshipping and sanctifying the creatures?




[Then God be glorified explained that most people denied the apostles (or messengers) and did not believe until the punishment settled on them, so He said:]

[111] 110. Till, when the messengers despaired [of the believing of their peoples a]

and thought that they were denied b,

then came to them Our help c,

so that whom We please, was saved d.

And Our might e could not [and cannot] be averted from the guilty people f.


[112] 111. Surely their stories g include a lesson to discerning men h; it could not be an invented relation [by Mohammed in the Quran]; but only [revealed from God as] a confirmation to [Mohammed] by whose hands [is the Quran] and expounding everything [about the stories of the past nations and the fore-telling about the future] and a guidance i [to the way to Paradise] and a mercy [from God] to people who believe [in it and in Mohammed to whom the Quran was revealed.]





110 a So that none, other than only a little number of them, believed.

110 b It means: And they became certain that none of their peoples would believe after their invitation and after the long period which they spent with them.

110 c By sending the punishment on the deniers, and saving the apostles (the messengers) together with the believers.

110 d i.e. We saved, out of them, those who believed.

110 e i.e. Our punishment.

110 f Who denied the apostles (or the messengers.)






111 g i.e. the stories of the past prophets, and the story of Joseph and his brothers.

111 h i.e. the men who have discerning hearts, and who know that Mohammed was an illiterate who did neither read any book nor did he write anything, and in spite of that he mentioned the story of Joseph as it is in the Torah, although the Torah is written in Hebrew, and Mohammed was an Arabian and did not know anything about Hebrew.

Moreover, the Torah has not been translated to Arabic until the twentieth century. Therefore, accordingly, it becomes clear that the Quran is revealed from God, and that Mohammed did not invent it as do they claim.

111 i Of any who receive its guidance.


By God's help, the interpretation of the soora 12 of the Quran is completed;

So (praise be to God: Lord of the worlds.)


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