Yusuf ( Joseph) (12) - 111
1 Alif Lam Ra. These are the Symbols (or Verses) of the Perspicuous Book.
*** The entirety of this Surah is plagiarized - with a lot of modifications - from the Biblical version with a lot of pirating from the traditions of the Jews.
It has been scripted to appeal to the mentality of the pagan Arabs and to doctor it in such a way as to seem different - and hence original - from the Bible ***
2 We have sent it down as an Arabic Qur'an in order that ye may learn wisdom.
*** The Quran was sent in Arabic for the simple reason that it was primarily directed to the pagans of Arabia and no one else in the world***
3 We do relate unto thee the most beautiful of stories in that We reveal to thee this (portion of the) Qur'an: before this thou too wast among those who knew it not.
#1631 Most beautiful of stories: see Introduction to this Sura. Eloquence consists in conveying by a word or hint many meanings for those who can understand and wish to learn wisdom. Not only is Joseph's story "beautiful" in that sense, Joseph himself was renowned for manly beauty; the women of Egypt, called him a noble angel (xii. 31), and the beauty of his exterior form was a symbol of the beauty of his soul.#
*** This verse is addressed to Muhammad and makes it CLEAR that BEFORE the Quran, Muhammad also, was ignorant of the Biblical Revelations.
Since this is the case, then the Quran interpreters should not and must not be allowed to get away with the false declaration that the pagan Arabs knew the contents of the Bible before the Quran***
4> Behold Joseph said to his father: "O my father! I did see eleven stars and the sun and the moon: I saw them prostrate themselves to me!"
*** This is copied from the Torah in
Genesis 37: "9. And he dreamed yet another dream, and told it his brothers, and said, Behold, I have again dreamed a dream; and, behold, the sun and the moon and the eleven stars made obeisance to me.10. And he told it to his father, and to his brothers; and his father rebuked him, and said to him, What is this dream that you have dreamed? Shall I and your mother and your brothers indeed come to bow down ourselves to you to the earth?"
The Quranic version of the Joseph story is a combination from the original in the Torah - modified as is shown - and from Legends of the Jews ***
5> Said (the father): "My (dear) little son! relate not thy vision to thy brothers lest they concoct a plot against thee: for Satan is to man an avowed enemy!
6> "Thus will thy Lord choose thee and teach thee the interpretation of stories (and events) and perfect His favor to thee and to the posterity of Jacob even as He perfected it to thy fathers Abraham and Isaac aforetime! For Allah is full of knowledge and wisdom."
#1636 If Joseph was to be of the elect, he must understand and interpret Signs and events aright. The imagination of the pure sees truths, which those not so endowed cannot understand. The dreams of the righteous prefigure great events, while the dreams of the futile are mere idle futilities. Even things that happen to us are often like dreams. The righteous man received disasters and reverses, not with blasphemies against Allah, but with humble devotion, seeking to ascertain His Will. Nor does he receive good fortune with arrogance, but as an opportunity for doing good, to friends and foes alike. His attitude to histories and stories is the same: he seeks the edifying material which leads to Allah. 1637 Whatever happens is the result of Allah's Will and Plan. And He is good and wise, and He knows all things. Therefore we must trust Him. In Joseph's case he could look back to his fathers, and to Abraham, the True, the Righteous, who through all adversities kept his Faith pure and undefiled and won through.#
*** Once again does another verse in the Quran assert that EVERYTHING in this universe has been PRE-DESTINED by Allah***
7> Verily in Joseph and his brethren are Signs (or Symbols) for Seekers (after Truth).
8> They said: "Truly Joseph and his brother are loved more by our father than we: but we are a goodly body! Really our father is obviously wandering (in his mind)!
9> "Slay ye Joseph or cast him out to some (unknown) land that so the favor of your father may be given to you alone: (There will be time enough) for you to be righteous after that!"
10> Said one of them: "Slay not Joseph but if ye must do something throw him down to the bottom of the well: he will be picked up by some caravan of travellers."
11> They said: "O our father! why dost thou not trust us with Joseph seeing we are indeed his sincere well-wishers?
12> "Send him with us tomorrow to enjoy himself and play and we shall take every care of him."
#1643 They did not expect their protestations to be believed in. But they added an argument that might appeal both to Jacob and Joseph. 'They were going to give their young brother a good time. Why not let him come out with them and play and enjoy himself to his heart's content?'#
*** This is a complete variation to the Biblical version since Joseph went to seek his brothers and was not sent with them.
Genesis 37: 13" And Israel said to Joseph, Are not your brothers feeding the flock in Shechem? Come, and I will send you to them. And he said to him, Here am I.14. And he said to him, Go, I beg you, see whether it is well with your brothers, and well with the flocks; and bring me word again. So he sent him out from the valley of Hebron, and he came to Shechem".
Although the interpreter knows very well what the Biblical version is, he none the less has no choice but to cover up the enormous differences with contorted explanations of his own regarding most of the verses of this Surah***
13> (Jacob) said: "Really it saddens me that ye should take him away: I fear lest the wolf should devour him while ye attend not to him."
14> They said: "If the wolf were to devour him while we are (so large) a party then should we indeed (first) have perished ourselves!"
15> So they did take him away and they all agreed to throw him down to the bottom of the well: and We put into his heart (this Message): "Of a surety thou shalt (one day) tell them the truth of this their affair while they know (thee) not."
16> Then they came to their father in the early part of the night weeping.
17> They said: "Oh our father! we went racing with one another and left Joseph with our things: and the wolf devoured him. But thou wilt never believe us even though we tell the truth."
18> They stained his shirt with false blood. He said: "Nay but your minds have made up a tale (that may pass) with you. (For me) patience is most fitting: against that which ye assert it is Allah (alone) whose help can be sought"...
19> Then there came a caravan of travellers: they sent their water-carrier (for water) and he let down his bucket (into the well)... He said: "Ah there! Good news! Here is a (fine) young man! So they concealed him as a treasure! But Allah knoweth well all that they do!
#1653 Then comes the caravan of unknown travellers-Midianite or Arab merchants travelling to Egypt with merchandise, such as the balm of Gilead in Trans-Jordania. In accordance with custom the caravan was preceded by advance parties to search out water and pitch a camp near. They naturally went to the well and let down their bucket. 1654 The water carrier is surprised and taken aback, when he finds a youth of comely appearance, innocent like an angel, with a face as bright as the sun! What is he to make of it? Anyhow, to see him is a delight! And he shouts it out as a piece of good news. Some Commentators think that "Bushra", the Arabic word for "Good news", is a proper noun, the name of the companion to whom he shouted#
*** Joseph was not thrown into a well where he would have surely drowned. The Bible recounts that he was thrown into a pit.
Genesis 37:" 23. And it came to pass, when Joseph came to his brothers, that they stripped Joseph of his coat, his coat of long sleeves that was on him;24. And they took him, and threw him into a pit; and the pit was empty, there was no water in it" ***
20> The (Brethren) sold him for a miserable price for a few dirhams counted out: in such low estimation did they hold him!
#1657 Dirham: from Greek, drachma, a small silver coin, which varied in weight and value at different times and in different States. 1658 There was mutual deceit on both sides. The Brethren had evidently been watching to see what happened to Joseph. When they saw the merchants take him up and hide him, they came to claim his price as a run away slave, but dared not haggle over the price, lest their object, to get rid of him, should be defeated. The merchants were shrewd enough to doubt the claim in their own minds; but they dared not haggle lest they should lose a very valuable acquisition. And so the most precious of human lives in that age was sold into slavery for a few silver pieces!#
*** The Quranic version is completely wrong since according to the original story in the Bible, the brothers NEVER sold him to any one; and certainly not in Dirhams which are Greek coins while Shekels were the Hebrew ones.
Since Muhammad was not bothered with historical facts, he used the names of the coins current in his era as a means of financial transactions and projected them into the past.
Since the interpreter has studied the Torah extremely well and knows this is the case, none the less this knowledge did not stop him from perverting the truth - as per his forte - anyway, to conform with the Quranic version.
Genesis 37: 28. Then there passed by Midianites merchants; and they drew and lifted up Joseph out from the pit, and sold Joseph to the Ishmaelites for twenty pieces of silver; and they brought Joseph to Egypt.29. And Reuben returned to the pit; and, behold, Joseph was not in the pit; and he tore his clothes" ***
21> The man in Egypt who bought him said to his wife: "Make his stay (among us) honorable: maybe he will bring us much good or we shall adopt him as a son." Thus did we establish Joseph in the land that We might teach him the interpretation of stories (and events). And Allah hath full power and control over His affairs; but most among mankind know it not.
#1660 See last note. The 'Aziz's motive was perhaps worldly. Such a handsome, attractive, intelligent son would get him more honour, dignity, power and wealth#
*** The Bible gives his actual name in
Genesis 37: "…36. And the Midianites sold him in Egypt to Potiphar, an officer of Pharaoh's, and captain of the guard"
which of course is different from the one given to Muhammad, Aziz, by, allegedly, the angel Gabriel who seems to have lost his memory and hence gave Muhammad completely untrue or garbeled versions of the Biblical original stories ***
22> When Joseph attained his full manhood We gave him power and knowledge: thus do We reward those who do right.
23> But she in whose house he was sought to seduce him from his (true) self: she fastened the doors and said: "Now come thou (dear one)!" He said: "Allah forbid! truly (thy husband) is my lord! He made my sojourn agreeable! Truly to no good come those who do wrong!"
24> And (with passion) did she desire him and he would have desired her but that he saw the evidence of his Lord: thus (did We order) that We might turn away from him (all) evil and shameful deeds: for he was one of Our servants sincere and purified.
#1668 She was blinded with passion, and his plea had no effect on her. He was human after all, and her passionate love and her beauty placed a great temptation in his path. But he had a sure refuge,-his faith in Allah. His spiritual eyes saw something that her eyes, blinded by passion, did not see. She thought no one saw when the doors were closed. He knew that Allah was there. That made him strong and proof against temptation. 1669 The credit of our being saved from sin is due, not to our weak earthly nature, but to Allah. We can only try, like Joseph, to be true and sincere; Allah will purify us and save us from all that is wrong. Tempted but true, we rise above ourselves#
*** Since the story depicted in the Quran is plagiarised and changed from its original in the Midrash, the explanations given by the translator are of course totally untrue and are all his own invention since the actual one is found in the
Midrash Sotah 36b, where it is explained that he saw a vision of his father with Rachel and Leah***
25> So they both raced each other to the door and she tore his shirt from the back: they both found her lord near the door. She said: "What is the (fitting) punishment for one who formed an evil design against thy wife but prison or a grievous chastisement?"
26> He said: "It was she that sought to seduce me from my (true) self." And one of her household saw (this) and bore witness (thus) "If it be that his shirt is rent from the front then is her tale true and he is a liar!
#Joseph bore himself with dignity. He was too great and noble to indulge in angry recrimination. But he had to tell the truth. And he did it with quiet simplicity. 'The love game was hers, not his, and it went too far in seeking to assault his person.' In the nature of things there was no eye-witness to what had happened between them. But as there was a scene and the whole household collected, wisdom came through one who was not immediately concerned. They say it was a child. If so, it illustrates the truth that the most obvious things are not noticed by people who are excited, but are plain to simple people who remain calm. Wisdom comes often through babes and sucklings#
*** Yet again this interpretation is the translator's own since according to
Midrash Yashar, wayyesheb 86a-89a, it was a babe in the cradle.
All the interpretations of the Quranic verses are incorrect, since they do not reflect the original ones in the Midrash ***
27 > So when he saw his shirt that it was torn at the back (her husband) said: "Behold! it is a snare of you women! Truly mighty is your snare!
#1675 When the real fact became clear to every one, the 'Aziz as head of the household had to decide what to do. His own position was difficult, and it was made ridiculous. He was a high officer of state, say Grand Chamberlain. Was he going to proclaim to the world that his wife was running after a slave? He was probably fond of her, and he saw the innocence, loyalty, and sterling merit of Joseph. He must treat the whole affair as a woman's prank,-the madness of sex-love, and the tricks and snares connected with sex-love. He must take no further action but to rate his wife and do justice.#
*** This version of the story of Joseph is not in the Bible but in the Midrash, from which Muhammad created his own version to suit his agenda***
28> So when he saw his shirt that it was torn at the back (her husband) said: "Behold! it is a snare of you women! Truly mighty is your snare!
29> "O Joseph pass this over! (O wife) ask forgiveness for thy sin for truly thou hast been at fault!"
30 Ladies said in the City: "The wife of the (great) `Aziz is seeking to seduce her slave from his (true) self: truly hath he inspired her with violent love: we see she is evidently going astray."
#1677 'Aziz: title of a nobleman or officer of Court, of high rank. Considering all the circumstances, the office of Grand Chamberlain or minister may be indicated. But "Aziz" I think is a title, not an office. I have not translated the title but left it as it is. "Excellency" or "Highness" would have specialised modern associations which I want to avoid. 1678 The 'Aziz's just, wise, and discreet conduct would have closed the particular episode of his wife's guilty conduct if only Mrs. Grundy had left her alone and she had not foolishly thought of justifying her conduct to Mrs. Grundy. The 'Aziz had reproved her, and he had the right and authority so to do. He also probably understood her. Joseph by his behaviour had upheld the highest standard both for himself and for her.#
*** The name of the Egyptian who bought Joseph was Potifar and not Aziz and the story as described in the Quran is not from the Torah but from the Midrash as shown in Legends of the Jews (Ginsberg Vol II, p39-63).
In the Quran, the story was changed by Muhammad to appeal to the mind and understanding of the pagan Arabs and also to make them think that these are 'original' Arab legends and not stories plagiarized from the Bible of the maligned Jews ***
31 When (Zulaikha) heard of their malicious talk she sent for them and prepared a banquet for them: she gave each of them a knife; and she said (to Joseph) "Come out before them. When they saw him they did extol him and (in their amazement) cut their hands: they said "Allah preserve us! no mortal is this! This is none other than a noble angel!"
#1679 When her reputation began to be pulled to pieces, the wife of 'Aziz invited all ladies in society to a grand banquet. We can imagine them reclining at ease after the manner of fashionable banquets. When dessert was reached and the talk flowed freely about the gossip and scandal which made their hostess interesting, they were just about to cut the fruit with their knives, when, behold! Joseph was brought into their midst. Imagine the consternation which his beauty caused, and the havoc it played with their hearts! "Ah!" thought the wife of 'Aziz, "now is your hypocrisy self-exposed! What about your reproaches to me? You have yourselves so lost your self-control that you have cut your fingers!"#
*** The interpreter deliberately inserted the name Zulaikha into the verse above since the Quranic verse in Arabic does not contain the name.
In the Bible the name of the wife of Potifar was not mentioned, but, according to the Legends of the Jews, her name was Zulaika, which tradition was now plagiarized
- in imitation of Muhammad's methodology - by the translator of the Quran to give it a more authentic background.
Muhammad - for the simple reason of showing 'originality' and difference from the Torah - changed the name of Potifar and replaced it by an Arabic one instead ***
32 > She said: "There before you is the man about whom ye did blame me! I did seek to seduce him from his (true) self but he did firmly save himself guiltless!... And now if he doth not my bidding he shall certainly be cast into prison and (what is more) be in the company of the vilest!"
#1680 Her speech is subtle, and shows that any repentance or compunction she may have felt is blotted out by the collective crowd mentality into which she has deliberately invited herself to fall. Her speech falls into two parts, with a hiatus between, which I have marked by the punctuation mark ( ... ). In the first part there is a note of triumph, as much as to say, "Now you see! mine was no vulgar passion! you are just as susceptible! you would have done the same thing!" Finding encouragement from their passion and their fellow-feeling, she openly avows as a woman amongst women what she would have been ashamed to acknowledge to others before. She falls a step lower and boasts of it. A step lower still, and she sneers at Joseph's innocence, his firmness in saving himself guiltless! There is a pause. The tide of passion rises still higher, and the dreadful second part of her speech begins. It is a sort of joint consultation, though she speaks in monologue. The women all agree that no man has a right to resist their solicitations. Beauty spurned is the highest crime. And so now she rises to the height of tragic guilt and threatens Joseph. She forgets all her finer feelings, and is overpowered by brute passion. After all, he is a slave and must obey his mistress! Or, there is prison, and the company of the vilest. Poor, deluded, fallen creature! She sank lower than herself, in seeking the support of the crowd around her! What pain and suffering and sorrow can expiate the depth of this crime?#
*** This is not in the Bible but in Legends of the Jews Vol II ***
33> He said: "O my Lord! the prison is more to my liking than that to which they invite me: unless thou turn away their snare from me I should (in my youthful folly) feel inclined towards them and join the ranks of the ignorant."
34> So his Lord heard him (in his prayer) and turned away from him their snare: verily He heareth and knoweth (all things).
35> Then it occurred to the men after they had seen the Signs (that it was best) to imprison him for a time.
36> Now with him there came into the prison two young men. Said one of them: "I see myself (in a dream) pressing wine." Said the other: "I see myself (in a dream) carrying bread on my head and birds are eating thereof." "Tell us" (they said) "the truth and meaning thereof: for we see thou art one that doth good (to all)."
37> He said: "Before any food comes (in due course) to feed either of you I will surely reveal to you the truth and meaning of this ere it come to pass: that is part of the (Duty) which my Lord hath taught me. I have (I assure you) abandoned the ways of a people that believe not in Allah and that (even) deny the Hereafter.
*** The concept of the 'hereafter' was not dwelt upon in the Bible; it was expounded later on in the traditions of the Jews ***
38> "And I follow the ways of my fathers Abraham Isaac and Jacob; and never could we attribute any partners whatever to Allah: that (comes) of the grace of Allah to us and to mankind: yet most men are not grateful.
#1691 Again the same note of personal modesty. 'You may think I am as young as you, or younger. Yes, but I have the heritage of great men renowned for wisdom and truth, such as Abraham, Isaac, Jacob. Surely what they knew is worthy of respect. Never did they swerve a hair's breadth from the Gospel of Unity. It is not that we boast. It was Allah's grace that taught us and Allah's grace is teaching all mankind. But men show their ingratitude by inventing other so-called gods'.#
*** All of them were of course true Muslimeen because of the fact that they all believed in the One and Only God. The title Muslim, has been falsely arrogated by the followers of Muhammad to themselves only for the last 1400 years.
This must now be changed to include, any and all beings who believe in the
One and Only God, whether they are Jews, Christians or from any other part of the universe.
Islam, after all, is a CONCEPT and not a RELIGION, and Muhammad had and has absolutely nothing to do with its creation or its discovery since it was this concept, among the Jews of Arabia, which after all INSPIRED Muhammad to create a scripture for his brothers/sisters pagan Arabs similar to that of the People of the Book ***
39> "O my two companions of the prison! (I ask you): are many lords differing among themselves better or Allah the One Supreme and Irresistible?
40> "If not Him ye worship nothing but names which ye have named ye and your fathers for which Allah hath sent you no authority: the Command is for none but Allah: He hath commanded that ye worship none but Him: that is the right religion but Most men understand not...
41> "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 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." 1695 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.1696 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.#
*** Crucifixion was not a means of punishment in Egypt. The baker was hanged as in
Genesis 40: 20. And it came to pass the third day, which was Pharaoh's birthday, that he made a feast for all his servants; and he lifted up the head of the chief butler and of the chief baker among his servants21. And he restored the chief butler to his butlership again; and he gave the cup into Pharaoh's hand;22. But he hanged the chief baker; as Joseph had interpreted to them."
Since Muhammad lived in the 7th century CE - and was ignorant of the original Biblical version - he of course was cognisant of this form of execution, which he then incorporated into the story above in his Quran***
42> 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.
43> 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."
44> They said: "A confused medley of dreams: and we are not skilled in the interpretation of dreams."
45> 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)."
46> "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."
47> (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.
48> "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.
149> "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)."
50> 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."
51> (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).
52> "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.
53> "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."
54> 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!"
155> (Joseph) said: "Set me over the storehouses of the land: I will indeed guard them as one that knows (their importance)."
56> Thus did We give established power to Joseph in the land to take possession therein as when or where he pleased. We bestow of Our mercy on whom We please and We suffer not to be lost the reward of those who do good.
57> But verily the reward of the Hereafter is the best for those who believe and are constant in righteousness.
58> Then came Joseph's brethren: they entered his presence and he knew them but they knew him not.
*** As usual in the Quranic version of the Biblical events, they are totally shorn of the background and details of the circumstances; they are invariably insipid and without soul.
In the example above, the Quran does not tell the reader that his brothers came to Egypt because there was a famine in their land, Canaan.
Like all the stories in the Quran, there are no backgrounds, no beginnings, no middle and no endings. In the case above, Joseph's brothers appear on the scene from no where and without reason, in his presence ***
59> And when he had furnished them forth with provisions (suitable) for them he said: "Bring unto me a brother ye have of the same father as yourselves (but a different mother): see ye not that I pay out full measure and that I do provide the best hospitality?
60> "Now if ye bring him not to me ye shall have no measure (of corn) from me nor shall be ye (even) come near me."
61> They said: "We shall certainly seek to get our wish about him from his father: indeed we shall do it."
62> And (Joseph) told his servants to put their stock in trade (with which they had bartered) into their saddlebags so they should know it only when they returned to their people in order that they might come back.
63> Now when they returned to their father they said: "O our father! no more measure of grain shall we get (unless we take our brother): so send our brother with us that we may get our measure; and we will indeed take every care of him."
64> He said: "Shall I trust you with him with any result other than when I trusted you with his brother aforetime? But Allah is the best to take care (of him) and He is the Most Merciful of those who show mercy!"
65> Then when they opened their baggage they found their stock in trade had been returned to them. They said: "O our father! what (more) can we desire? This our stock in trade has been returned to us: so we shall get (more) food for our family; we shall take care of our brother; and add (at the same time) a full camel's load (of grain to our provisions): this is but a small quantity."
66> (Jacob) said: "Never will I send him with you until ye swear a solemn oath to me in Allah's name that ye will be sure to bring him back to me unless ye are yourselves hemmed in (and made powerless)." And when they had sworn their solemn oath he said: "Over all that we say be Allah the Witness and Guardian!"
67> Further he said; "O my sons! enter not all by one gate: enter ye by different gates. Not that I can profit you aught against Allah (with my advice): none can command except Allah: on Him do I put my trust and let all that trust put their trust on Him."
68> And when they entered in the manner their father had enjoined it did not profit them in the least against (the Plan of) Allah: it was but a necessity of Jacob's soul which he discharged. For he was by Our instruction full of knowledge (and experience): but most men know not.
69> Now when they came into Joseph's presence he received his (full) brother to stay with him. He said (to him): "Behold! I am thy (own) brother; so grieve not at aught of their doings."
70> At length when he had furnished them forth with provisions (suitable) for them he put the drinking cup into his brother's saddlebag. Then shouted out a Crier: "O ye (in) the Caravan! Behold! ye are thieves without doubt!"
71> They said turning towards them: "What is it that ye miss?"
72> They said: "We miss the great beaker of the king; for him who produces it is (the reward of) a camel-load; I will be bound by it."
73> (The brothers) said: "By Allah! well ye know that we came not to make mischief in the land and we are no thieves!"
74> (The Egyptians) said: "What then shall be the penalty of this if ye are (proved) to have lied?"
75> They said: "The penalty should be that he in whose saddle bag it is found should be held (as bondman) to atone for the (crime). Thus it is we punish the wrongdoers!"
76> So he began (the search) with their baggage before (he came to) the baggage of his brother: at length He brought it out of his brother's baggage. Thus did We plan for Joseph. He could not take his brother by the law of the king except that Allah willed it (so). We raise to degrees (of wisdom) whom We please: but over all endued with knowledge is One the All-Knowing.
77> They said: "If he steals there was a brother of his who did steal before (him)." But these things did Joseph keep locked in his heart revealing not the secrets to them. He (simply) said (to himself): "Ye are the worse situated; and Allah knoweth best the truth of what ye assert!"
78> They said: "O exalted one! Behold! he has a father aged and venerable (who will grieve for him): so take one of us in his place: for we see that thou art (gracious) in doing good."
79> He said: "Allah forbid that we take other than him with whom we found our property: indeed (if we did so) we should be acting wrongfully."
80> Now when they saw no hope of his (yielding) they held a conference in private. The leader among them said: "Know ye not that your father did take an oath from you in Allah's name and how before this ye did fail in your duty with Joseph? Therefore will I not leave this land until my father permits me or Allah commands me; and He is the best to command.
81> "Turn ye back to your father and say `O our father! behold! thy son committed theft: we bear witness only to what we know and we could not well guard against the unseen!
82> " `Ask at the town where we have been and the caravan in which we returned and (you will find) we are indeed telling the truth.' "
83> Jacob said: "Nay but ye have yourselves contrived a story (good enough) for you. So patience is most fitting (for me). Maybe Allah will bring them (back) all to me (in the end): for He is indeed full of knowledge and wisdom."
84> And he turned away from them and said: "How great is my grief for Joseph!" And his eyes became white with sorrow and he fell into silent melancholy.
85> They said: "By Allah! (never) wilt thou cease to remember Joseph until thou reach the last extremity of illness or until thou die!"
86> He said: "I only complain of my distraction and anguish to Allah and I know from Allah that which ye know not...
87> "O my sons! go ye and enquire about Joseph and his brother and never give up hope of Allah's Soothing Mercy: truly no one despairs of Allah's Soothing Mercy except those who have no faith."
88> Then when they came (back) into (Joseph's) presence they said: "O exalted one! distress has seized us and our family; we have (now) brought but scanty capital: So pay us full measure (we pray thee) and treat it as charity to us: for Allah doth reward the charitable."
89> He said: "Know ye how ye dealt with Joseph and his brother not knowing (what ye were doing)?"
90> They said: "Art thou indeed Joseph?" He said: "I am Joseph and this is my brother: Allah has indeed been gracious to us (all): behold he that is righteous and patient never will Allah suffer the reward to be lost of those who do right."
91> They said: "By Allah! indeed has Allah preferred thee above us and we certainly have been guilty of sin!"
92> He said: "This day let no reproach be (cast) on you: Allah will forgive you and He is the Most Merciful of those who show mercy?
93> "Go with this my shirt and cast it over the face of my father: he will come to see (clearly). Then come ye (here) to me together with all your family."
94> When the caravan left (Egypt) their father said: "I do indeed scent the presence of Joseph: nay think me not a dotard."
95> They said: "By Allah! truly thou art in thine old wandering mind."
96> Then when the bearer of the good news came he cast (the shirt) over his face and he forthwith regained clear sight. He said: "Did I not say to you `Know from Allah that which ye know not?' "
97> They said: "O our father! ask for us forgiveness for our sins for we were truly at fault."
98> He said: "Soon will I ask my Lord for forgiveness for you: for He is indeed Oft-Forgiving Merciful."
99> Then when they entered the presence of Joseph he provided a home for his parents with himself and said: "Enter ye Egypt (all) in safety if it please Allah."
100> And he raised his parents high on the throne (of dignity) and they fell down in prostration (all) before him. He said: "O my father! this is the fulfillment of my vision of old! Allah hath made it come true! He was indeed good to me when He took me out of prison and brought you (all here) out of the desert (even) after Satan had sown enmity between me and my brothers. Verily my Lord understandeth best the mysteries of all that He planneth to do: for verily He is full of knowledge and wisdom.
101> "O my Lord! Thou hast indeed bestowed on me some power and taught me something of the interpretation of dreams and events O Thou Creator of the heavens and the earth! Thou art my Protector in this world and in the Hereafter take thou my soul (at death) as one submitting to Thy Will (as a Muslim) and unite me with the righteous."
102> Such is one of the stories of what happened unseen which We reveal by inspiration unto thee: nor wast thou (present) with them when they concerted their plans together in the process of weaving their plots.
*** Almost the entirety of the events above are copied from the Midrash and not from the Bible.
This is the only Sura in the Quran which describes a full story from the Bible and Hebrew Scriptures relatively faithfully ***
103> Yet no faith will the greater part of mankind have however ardently thou dost desire it.
104 > And no reward dost thou ask of them for this: it is no less than a Message for all creatures.
105> And how many Signs in the heavens and the earth do they pass by? Yet they turn (their faces) away from them! in Allah without associating (others as partners) with Him!
107> Do they then feel secure from the coming against them of the covering veil of the wrath of Allah or of the coming against them of the (final) Hour all of a sudden while they perceive not?
108> Say thou: "This my way: I do invite unto Allah on evidence clear as the seeing with one's eyes I and whoever follows me: Glory to Allah! and never will I join gods with Allah!"
109> Nor did We send before thee (as Apostles) any but men whom We did inspire (men) living in human habitations. Do they not travel through the earth and see what was the end of those before them? But the home of the Hereafter is best for those who do right. Will ye not then understand?
110> (Respite will be granted) until when the apostles give up hope (of their people) and (come to ) think that they were treated as liars there reaches them Our help. And those whom We will are delivered into safety. But never will be warded off Our punishment from those who are in sin.
111> There is in their stories instruction for men endued with understanding. It is not a tale invented but a confirmation of what went before it a detailed exposition of all things and a Guide and a Mercy to any such as believe.
