We sipped our tea as he sat next to me cross-legged on the floor
And he spoke of his youth, thrown to the wolves,
As student of the hardship of war.
A war that shaped him and molded him to, a grateful and God-fearing man
The struggle of a nation burned in his eyes as he relived his war torn homeland.
Accused and abused he was stolen away, no justice exists with no law.
Like the Prophet Yusuf he was thrown into prison
But they couldn’t cage his faith in Allah.
The beautiful story of Yusuf, has so much to fill our lives.
A lesson in forgiveness and brotherhood we can not compromise.
The power of patience and the fire of hope, must burn in the hearts of the wise.
The beautiful story of Yusuf, has so much to fill our lives.
It seemed like endless days and morningless nights, his family so blind with concern
While he held tight to his hope and his faith in Allah
For the day they would see his return.
The guards laughing in the black of the night as they kicked him and beat him raw,
And the blood and the dirt and the grime of the world and the dark side of man that he saw.
And in the minutes and hours and years that dripped by,
graying away his youth,
He spent his hours in quiet worship and a silent Jihad for the truth.
The beautiful story of Yusuf, has so much to fill our lives.
A lesson in forgiveness and brotherhood we can not compromise.
The power of patience and the fire of hope, must burn in the hearts of the wise.
The beautiful story of Yusuf, has so much to fill our lives.
He wiped tears from his cheek with the smile on his face,
brushed the hair back from his daughter’s eyes,
and as she finished her lesson and closed her Qur’an, it was clear then to recognize,
Allah only tests those that he loves. His little girl climbed up on to his knees
the words of Allah are clear to the world, "After hardship will always come ease".
The beautiful story of Yusuf, has so much to fill our lives.
A lesson in forgiveness and brotherhood we can not compromise.
The power of patience and the fire of hope, must burn in the hearts of the wise.
The beautiful story of Yusuf, has so much to fill our lives.
Lyrics from Sound Vison
The subject matter of this Sura indicates that it was revealed during the last stage of the Holy Prophet's residence at Makkah when the Quraish were considering the question of killing or exiling or imprisoning him. At that time some of the unbelievers put this question (probably at the instigation of the Jews) to test him :"Why did the Israelites go to Egypt?" This question was asked because they knew that their story was not known to the Arabs for there was no mention of it whatever in their traditions and the Holy Prophet had never even referred to it before. Therefore they expected that he would not be able to give any satisfactory answer to this question or would first evade it and afterwards try to enquire about it from some Jew and thus he would be totally exposed. But contrary to their expectations the tables were turned on them for Allah revealed the whole story of Prophet Joseph then and there and the Holy Prophet recited it on the spot. This put the Quraish in a very awkward position because it not only foiled their scheme but also administered a warning to them by aptly applying it to their case as if to say As you are behaving towards this Prophet exactly in the same way the brothers of Prophet Joseph behaved towards him; so you shall meet with the same end.
From the above it is clear that this Sura was sent down for two objects: The first object was to give the proof of the Prophethood of Muhammad (Allah's peace be upon him) and that too the one demanded by the opponents themselves so as to prove conclusively that his knowledge was not based on mere hearsay but was gained through Revelation. This aspect has been stated explicitly in its introductory verses and explained plainly in its concluding portion. The second object was to apply it to the Quraish and warn them that ultimately the conflict between them and the Holy Prophet would end in his victory over them. As they were then persecuting their brother the Holy Prophet in the same way the brothers of Prophet Joseph had treated him. The Quraish were told indirectly that they would also fail in their evil designs just as the brothers of Prophet Joseph had failed in his case even after casting him into the well. This is because none has the power to defeat the Divine will. And just as the brothers of Prophet Joseph had to humble themselves before him so one day the Quraish shall have to beg forgiveness from their brother whom they were then trying to crush down. This too has been made quite plain in v. 7: "Indeed there are signs in this story of Joseph and his brothers for these inquirers from among the Quraish." The fact is that by applying this story to the conflict the Quran had made a bold and clear prophecy which was fulfilled literally by the events that happened in the succeeding ten years. Hardly two years had passed after its revelation when the Quraish conspired to kill the Holy Prophet like the brothers of Prophet Joseph and he had to emigrate from Makkah to Al-Madlnah where he gained the same kind of power as Prophet Joseph had gained in Egypt. Again in the end the Quraish had to humble themselves before him just like the brothers of Prophet Joseph when they humbly requested Show mercy to us for Allah rewards richly those who show mercy (V. 88) and Prophet Joseph generously forgave them (though he had complete power to wreak vengeance on them ) saying today no penalty shall be inflicted on you. May Allah forgive you:He is the greatest of all those who forgive (V. 92). The same story of mercy was repeated when after the conquest of Makkah the crest fallen Quraish stood meekly before the Holy Prophet who had full power to wreak his vengeance on them for each and every cruelty committed by them. But instead he merely asked them What treatment do you expect from me now? They replied You are a generous brother and the son of a generous brother. At this he very generously forgave them saying I will give the same answer to your request that Joseph gave to his brothers: '. . . today no penalty shall be inflicted on you: you are forgiven.
Moreover the Quran does not relate this story as a mere narrative but uses it as usual for the propagation of the Message in the following ways: Throughout the narrative the Quran has made it clear that the Faith of Prophets Abraham Isaac Jacob and Joseph (Allah's peace be upon them all) was the same as that of Prophet Muhammad (Allah's peace be upon him) and they invited the people to the same Message to which Muhammad (Allah's peace be upon him) was inviting them. Then it places the characters of Prophet Jacob and Prophet Joseph side by side with the characters of the brothers of Joseph the members of the trade caravan the court dignitary; Al Aziz of Egypt and his wife the "ladies" of Egypt and the rulers of Egypt and poses a silent question to the reader as if to say Contrast the former characters moulded by Islam on the bedrock of the worship of Allah and accountability in the Hereafter with the latter moulded by kufr and ignorance" on the worship of the world and disregard of Allah and the Hereafter and decide for yourselves which of these two patterns you would choose." The Quran has used this story to bring forth another truth: whatever Allah wills He fulfils it anyhow and man can never defeat His plan with his counterplans nor prevent it from happening nor change it in any way whatever. Nay it often so happens that man adopts some measure to fulfil his own design and believes that he has done that very thing which would fulfil his design but in the end he finds to his dismay that he had done something which was against his own and conducive to the Divine purpose. When the brothers of Prophet Joseph cast him into the well they believed that they had once for all got rid of the obstacle in their way but in fact they had paved the way for the Divine purpose of making him the ruler of Egypt before whom they would have to humble themselves in the end. Likewise the wife of Aziz had sent Prophet Joseph to the prison floating over the thought that she had wreaked her vengeance on him but in fact she had provided for him the opportunity for becoming the ruler of Egypt and for putting herself to the shame of confessing her own sin publicly. And these are not the solitary instances which prove the truth that even if the whole world united to bring about the down fall of the one whom Allah willed to raise high it could not succeed. Nay the very "sure and effective" measures that were adopted by the brothers to degrade Joseph were used by Allah for the success of Joseph and for the humiliation and disgrace of his brothers. On the other hand if Allah willed the fall of one no measure howsoever effective could raise him high : nay it helped to bring about his fall and the disgrace of those who adopted them. Moreover the story contains other lessons for those who intend to follow the way of Allah. The first lesson it teaches is that one should remain within the limits prescribed by the Divine Law in one's aims and objects and measures for success and failure are entirely in the hands of Allah. Therefore if one adopts pure aims and lawful measures but fails at least one will escape ignominy and disgrace. On the other hand the one who adopts an impure aim and unlawful measures to achieve it shall not only inevitably meet with ignominy and disgrace in the Hereafter but also runs the risk of ignominy and disgrace in this world. The second lesson it teaches is that those who exert for the cause of truth and righteousness and put their trust in Allah and entrust all their affairs to Him get consolation and comfort from Him for this helps them face their opponents with confidence and courage and they do not ]ose heart when they encounter the apparently terrifying measures of the powerful enemies. They will persevere in their task without fear and leave the results to Allah. But the greatest lesson this story teaches is that if the Believer possesses true Islamic character and is endowed with wisdom
The following historical and geographical details will help understand the story: Prophet Joseph was a son of Prophet Jacob and a grandson of Prophet Isaac and a great grandson of Prophet Abraham (Allah's peace be upon them all). The Bible says (and the allusions in the Quran also confirm this) that Prophet Jacob had twelve sons from four wives. Prophet Joseph and his younger brother Benjamin were from one wife and the other ten from the other wives. Prophet Jacob had settled at Hebron (Palestine) where his father Prophet Isaac and before him Prophet Abraham lived and owned a piece of land at Shechem as well. According to the research scholars of the Bible Prophet Joseph was born in or about 906 B. C. and the incident with which this story begins happened in or about 890 B. C. He was seventeen when he saw the dream and was thrown into the well. This well was near Dothan to the north of Shechem according to Biblical and Talmudic traditions and the caravan which took him out of the well was coming from Gilead (Trans-Jordan) and was on its way to Egypt. At that time Fifteenth Dynasty ruled over Egypt whose rulers are known in history as the Hyksos kings. They belonged to the Arab race but had migrated from Palestine and Syria to Egypt in or about 2000 B. C. and taken possession of the country. The Arab historians and the commentators of the Quran have given them the name of Amaliq (the Amalekites) and this has been corroborated by the recent researches made by the Egyptologists. They were foreign invaders who had got the opportunity of establishing their kingdom because of the internal feuds in the country. That is why there was no prejudice in the way of Prophet Joseph's ascendancy to power and in the subsequent settlement of the Children of Israel in the most fertile region of Egypt. They could gain that power and influence which they did because they belonged to the same race as the foreign rulers of Egypt. The Hyksos ruled over Egypt up to the end of the fifteenth century B. C. and practically all the powers remained in the hands of the Israelites. The Quran has made a reference to this in v. 20 of Al-Ma'idah: ..... He raised Prophets among you and made you rulers. . . Then there arose a great nationalist movement which overthrew the power of this dynasty and exiled 250 000 or so of the Amalekites. As a result of this a very bigoted dynasty of Copts came into power and uprooted everything connected with the Amalekites. Then started that persecution of the Israelites which has been mentioned in connection with the story of Prophet Moses. We also learn from the history of Egypt that the "Hyksos kings" did not acknowledge the gods of Egypt and therefore had imported their own gods from Syria with a view to spreading their own religion in Egypt. This is the reason why the Quran has not called the king who was the contemporary of Prophet Joseph by the title of "Pharaoh because this title was associated with the religion of the original people of Egypt and the Hyksos did not believe in it but the Bible erroneously calls him Pharaoh". It appears that the editors of the Bible had the misunderstanding that all the kings of Egypt were "Pharaohs." The modern research scholars who have made a comparative study of the Bible and the Egyptian history are generally of the opinion that Apophis was the Hyksos king who was the contemporary of Prophet Joseph. At that time Memphis was the capital of Egypt whose ruins are still found on the Nile at a distance of 4 miles south of Cairo. When Prophet Joseph was taken there he was 17 or 18 years old. He remained in the house of Aziz for three years and spent nine years in prison and then became the ruler of the land at the age of thirty and ruled over Egypt independently for eighty years. In the ninth or tenth year of his rule he sent for his father Prophet Jacob to come from Palestine to Egypt with all the members of his family and according to the Bible settled them in Egypt.
From Syed Abu-Ala' Maududi's Chapter Introductions to the Quran
In the Name of Allâh, the Most Beneficent, the Most Merciful.
1. Alif-Lâm-Râ. [These letters are one of the miracles of the Qur'an, and none but Allâh (Alone) knows their meanings].
These are the Verses of the Clear Book (the Qur'ân that makes clear the legal and illegal things, legal laws, a guidance and a blessing).
2. Verily, We have sent it down as an Arabic Qur'ân in order that you may understand.
3. We relate unto you (Muhammad SAW) the best of stories through Our Revelations unto you, of this Qur'ân. And before this (i.e. before the coming of Divine Inspiration to you), you were among those who knew nothing about it (the Qur'ân).
4. (Remember) when Yûsuf (Joseph) said to his father: "O my father! Verily, I saw (in a dream) eleven stars and the sun and the moon, I saw them prostrating themselves to me."
5. He (the father) said: "O my son! Relate not your vision to your brothers, lest they arrange a plot against you. Verily! Shaitân (Satan) is to man an open enemy!
6. "Thus will your Lord choose you and teach you the interpretation of dreams (and other things) and perfect His Favour on you and on the offspring of Ya'qûb (Jacob), as He perfected it on your fathers, Ibrahîm (Abraham) and Ishâque (Isaac) aforetime! Verily, your Lord is All-Knowing, All-Wise."
7. Verily, in Yûsuf (Joseph) and his brethren, there were Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) for those who ask.
8. When they said: "Truly, Yûsuf (Joseph) and his brother (Benjamin) are loved more by our father than we, but we are 'Usbah (a strong group). Really, our father is in a plain error.
9. "Kill Yûsuf (Joseph) or cast him out to some (other) land, so that the favour of your father may be given to you alone, and after that you will be righteous folk (by intending repentance before committing the sin)."
10. One from among them said: "Kill not Yûsuf (Joseph), but if you must do something, throw him down to the bottom of a well, he will be picked up by some caravan of travellers."
11. They said: "O our father! Why do you not trust us with Yûsuf (Joseph), - when we are indeed his well-wishers?"
12. "Send him with us tomorrow to enjoy himself and play, and verily, we will take care of him."
13. He [Ya'qûb (Jacob)] said: "Truly, it saddens me that you should take him away. I fear lest a wolf should devour him, while you are careless of him."
14. They said: "If a wolf devours him, while we are 'Usbah (a strong group) (to guard him), then surely, we are the losers."
15. So, when they took him away, they all agreed to throw him down to the bottom of the well, and We inspired in him:"Indeed, you shall (one day) inform them of this their affair, when they know (you) not."
16. And they came to their father in the early part of the night weeping.
17. They said:"O our father! We went racing with one another, and left Yûsuf (Joseph) by our belongings and a wolf devoured him; but you will never believe us even when we speak the truth."
18. And they brought his shirt stained with false blood. He said: "Nay, but your ownselves have made up a tale. So (for me) patience is most fitting. And it is Allâh (Alone) Whose help can be sought against that which you assert."
19. And there came a caravan of travellers; they sent their water-drawer, and he let down his bucket (into the well). He said: "What good news! Here is a boy." So they hid him as merchandise (a slave). And Allâh was the All-Knower of what they did.
20. And they sold him for a low price, - for a few Dirhams (i.e. for a few silver coins). And they were of those who regarded him insignificant.
21. And he (the man) from Egypt who bought him, said to his wife: "Make his stay comfortable, may be he will profit us or we shall adopt him as a son." Thus did We establish Yûsuf (Joseph) in the land, that We might teach him the interpretation of events. And Allâh has full power and control over His Affairs, but most of men know not.
22. And when he [Yûsuf (Joseph)] attained his full manhood, We gave him wisdom and knowledge (the Prophethood), thus We reward the Muhsinûn (doers of good - see V.2:112).
23. And she, in whose house he was, sought to seduce him (to do an evil act), she closed the doors and said: "Come on, O you." He said: "I seek refuge in Allâh (or Allâh forbid)! Truly, he (your husband) is my master! He made my stay agreeable! (So I will never betray him). Verily, the Zâlimûn (wrong and evil-doers) will never be successful."
24. And indeed she did desire him and he would have inclined to her desire, had he not seen the evidence of his Lord. Thus it was, that We might turn away from him evil and illegal sexual intercourse. Surely, he was one of Our chosen, guided slaves.
25. So they raced with one another to the door, and she tore his shirt from the back. They both found her lord (i.e. her husband) at the door. She said: "What is the recompense (punishment) for him who intended an evil design against your wife, except that he be put in prison or a painful torment?"
26. He [Yûsuf (Joseph)] said: "It was she that sought to seduce me," - and a witness of her household bore witness (saying): "If it be that his shirt is torn from the front, then her tale is true and he is a liar!
27. "But if it be that his shirt is torn from the back, then she has told a lie and he is speaking the truth!"
28. So when he (her husband) saw his [(Yûsuf's (Joseph)] shirt torn at the back; (her husband) said: "Surely, it is a plot of you women! Certainly mighty is your plot!
29. "O Yûsuf (Joseph)! Turn away from this! (O woman!) Ask forgiveness for your sin. Verily, you were of the sinful."
30. And women in the city said: "The wife of Al-'Azîz is seeking to seduce her (slave) young man, indeed she loves him violently; verily we see her in plain error."
31. So when she heard of their accusation, she sent for them and prepared a banquet for them; she gave each one of them a knife (to cut the foodstuff with), and she said [(to Yûsuf (Joseph)]: "Come out before them." Then, when they saw him, they exalted him (at his beauty) and (in their astonishment) cut their hands. They said: "How perfect is Allâh (or Allâh forbid)! No man is this! This is none other than a noble angel!"
32. She said: "This is he (the young man) about whom you did blame me (for his love), and I did seek to seduce him, but he refused. And now if he refuses to obey my order, he shall certainly be cast into prison, and will be one of those who are disgraced."
33. He said:"O my Lord! Prison is more to my liking than that to which they invite me. Unless You turn away their plot from me, I will feel inclined towards them and be one (of those who commit sin and deserve blame or those who do deeds) of the ignorants."
34. So his Lord answered his invocation and turned away from him their plot. Verily, He is the All-Hearer, the All-Knower.
35. Then it appeared to them, after they had seen the proofs (of his innocence) to imprison him for a time.
36. And there entered with him two young men in the prison. One of them said: "Verily, I saw myself (in a dream) pressing wine." The other said: "Verily, I saw myself (in a dream) carrying bread on my head and birds were eating thereof." (They said): "Inform us of the interpretation of this. Verily, we think you are one of the Muhsinûn (doers of good - see V.2:112)."
37. He said: "No food will come to you (in wakefulness or in dream) as your provision, but I will inform (in wakefulness) its interpretation before it (the food) comes. This is of that which my Lord has taught me. Verily, I have abandoned the religion of a people that believe not in Allâh and are disbelievers in the Hereafter (i.e. the Kan'âniûn of Egypt who were polytheists and used to worship sun and other false deities).
38. "And I have followed the religion of my fathers, - Ibrahîm (Abraham), Ishâque (Isaac) and Ya'qûb (Jacob), and never could we attribute any partners whatsoever to Allâh. This is from the Grace of Allâh to us and to mankind, but most men thank not (i.e. they neither believe in Allâh, nor worship Him).
39. "O two companions of the prison! Are many different lords (gods) better or Allâh, the One, the Irresistible?
40. "You do not worship besides Him but only names which you have named (forged), you and your fathers, for which Allâh has sent down no authority. The command (or the judgement) is for none but Allâh. He has commanded that you worship none but Him (i.e. His Monotheism), that is the (true) straight religion, but most men know not.
41. "O two companions of the prison! As for one of you, he (as a servant) will pour out wine for his lord (king or master) to drink; and as for the other, he will be crucified and birds will eat from his head. Thus is the case judged concerning which you both did inquire."
42. And he said to the one whom he knew to be saved: "Mention me to your lord (i.e. your king, so as to get me out of the prison)." But Shaitân (Satan) made him forget to mention it to his Lord [or Satan made [(Yûsuf (Joseph)] to forget the remembrance of his Lord (Allâh) as to ask for His Help, instead of others]. So [Yûsuf (Joseph)] stayed in prison a few (more) years.
43. And the king (of Egypt) said: "Verily, I saw (in a dream) seven fat cows, whom seven lean ones were devouring - and of seven green ears of corn, and (seven) others dry. O notables! Explain to me my dream, if it be that you can interpret dreams."
44. They said: "Mixed up false dreams and we are not skilled in the interpretation of dreams."
45. Then the man who was released (one of the two who were in prison), now at length remembered and said: "I will tell you its interpretation, so send me forth."
46. (He said): "O Yûsuf (Joseph), the man of truth! Explain to us (the dream) of seven fat cows whom seven lean ones were devouring, and of seven green ears of corn, and (seven) others dry, that I may return to the people, and that they may know."
47. [(Yûsuf (Joseph)] said: "For seven consecutive years, you shall sow as usual and that (the harvest) which you reap you shall leave in ears, (all) - except a little of it which you may eat.
48. "Then will come after that, seven hard (years), which will devour what you have laid by in advance for them, (all) except a little of that which you have guarded (stored).
49. "Then thereafter will come a year in which people will have abundant rain and in which they will press (wine and oil)."
50. And the king said: "Bring him to me." But when the messenger came to him, [Yûsuf (Joseph)] said: "Return to your lord and ask him, 'What happened to the women who cut their hands? Surely, my Lord (Allâh) is Well-Aware of their plot.'"
51. (The King) said (to the women): "What was your affair when you did seek to seduce Yûsuf (Joseph)?" The women said: "Allâh forbid! No evil know we against him!" The wife of Al-'Azîz said: "Now the truth is manifest (to all), it was I who sought to seduce him, and he is surely of the truthful."
52. [Then Yûsuf (Joseph) said: "I asked for this enquiry] in order that he (Al-'Azîz) may know that I betrayed him not in secret. And, verily! Allâh guides not the plot of the betrayers.
53. "And I free not myself (from the blame). Verily, the (human) self is inclined to evil, except when my Lord bestows His Mercy (upon whom He wills). Verily, my Lord is Oft-Forgiving, Most Merciful."
54. And the king said: "Bring him to me that I may attach him to my person." Then, when he spoke to him, he said: "Verily, this day, you are with us high in rank and fully trusted."
55. [Yûsuf (Joseph)] said: "Set me over the storehouses of the land; I will indeed guard them with full knowledge" (as a minister of finance in Egypt, in place of Al-'Aziz who was dead at that time).
56. Thus did We give full authority to Yûsuf (Joseph) in the land, to take possession therein, as when or where he likes. We bestow of Our Mercy on whom We please, and We make not to be lost the reward of Al-Muhsinûn (good-doer i.e. performs good deeds totally for Allâh's sake only without any show off or to gain praise or fame, etc., and in accordance with the Sunnah of Allâh's Messenger Muhammad Peace be upon him).
57. And verily, the reward of the Hereafter is better for those who believe and used to fear Allâh and keep their duty to Him (by abstaining from all kinds of sins and evil deeds and by performing all kinds of righteous good deeds).
58. And Yûsuf's (Joseph) brethren came and they entered unto him, and he recognized them, but they recognized him not.
59. And when he had furnished them forth with provisions (according to their need), he said: "Bring me a brother of yours from your father; (he meant Benjamin). See you not that I give full measure, and that I am the best of the hosts?
60. "But if you bring him not to me, there shall be no measure (of corn) for you with me, nor shall you come near me."
61. They said: "We shall try to get permission (for him) from his father, and verily, we shall do it."
62. And [Yûsuf (Joseph)] told his servants to put their money (with which they had bought the corn) into their bags, so that they might know it when they go back to their people, in order that they might come back.
63. So, when they returned to their father, they said: "O our father! No more measure of grain shall we get (unless we take our brother). So send our brother with us, and we shall get our measure and truly we will guard him."
64. He said: "Can I entrust him to you except as I entrusted his brother [Yûsuf (Joseph)] to you aforetime? But Allâh is the Best to guard, and He is the Most Merciful of those who show mercy."
65. And when they opened their bags, they found their money had been returned to them. They said: "O our father! What (more) can we desire? This, our money has been returned to us, so we shall get (more) food for our family, and we shall guard our brother and add one more measure of a camel's load. This quantity is easy (for the king to give)."
66. He [Ya'qûb (Jacob)] said: "I will not send him with you until you swear a solemn oath to me in Allâh's Name, that you will bring him back to me unless you are yourselves surrounded (by enemies, etc.)," And when they had sworn their solemn oath, he said: "Allâh is the Witness over what we have said."
67. And he said: "O my sons! Do not enter by one gate, but enter by different gates, and I cannot avail you against Allâh at all. Verily! The decision rests only with Allâh. In him, I put my trust and let all those that trust, put their trust in Him."
68. And when they entered according to their father's advice, it did not avail them in the least against (the Will of) Allâh, it was but a need of Ya'qûb's (Jacob) inner-self which he discharged. And verily, he was endowed with knowledge because We had taught him, but most men know not.
69. And when they went in before Yûsuf (Joseph), he betook his brother (Benjamin) to himself and said: "Verily! I am your brother, so grieve not for what they used to do."
70. So when he had furnished them forth with their provisions, he put the (golden) bowl into his brother's bag, then a crier cried: "O you (in) the caravan! Surely, you are thieves!"
71. They, turning towards them, said: "What is it that you have missed?"
72. They said: "We have missed the (golden) bowl of the king and for him who produces it is (the reward of) a camel load; I will be bound by it."
73. They said: "By Allâh! Indeed you know that we came not to make mischief in the land, and we are no thieves!"
74. They [Yûsuf's (Joseph) men] said: "What then shall be the penalty of him, if you are (proved to be) liars."
75. They [Yûsuf's (Joseph) brothers] said: "The penalty should be that he, in whose bag it is found, should be held for the punishment (of the crime). Thus we punish the Zâlimûn (wrong-doers, etc.)!"
76. So he [Yûsuf (Joseph)] began (the search) in their bags before the bag of his brother. Then he brought it out of his brother's bag. Thus did We plan for Yûsuf (Joseph). He could not take his brother by the law of the king (as a slave), except that Allâh willed it. (So Allâh made the brothers to bind themselves with their way of "punishment, i.e. enslaving of a thief.") We raise to degrees whom We please, but over all those endowed with knowledge is the All-Knowing (Allâh).
77. They [(Yûsuf's (Joseph) brothers] said: "If he steals, there was a brother of his [Yûsuf (Joseph)] who did steal before (him)." But these things did Yûsuf (Joseph) keep in himself, revealing not the secrets to them. He said (within himself): "You are in worst case, and Allâh knows best the truth of what you assert!"
78. They said: "O ruler of the land! Verily, he has an old father (who will grieve for him); so take one of us in his place. Indeed we think that you are one of the Muhsinûn (good-doer i.e. performs good deeds totally for Allâh's sake only without any show off or to gain praise or fame, etc., and in accordance with the Sunnah of Allâh's Messenger Muhammad Peace be upon him)."
79. He said: "Allâh forbid, that we should take anyone but him with whom we found our property. Indeed (if we did so), we should be Zâlimûn (wrong-doers)."
80. So, when they despaired of him, they held a conference in private. The eldest among them said: "Know you not that your father did take an oath from you in Allâh's Name, and before this you did fail in your duty with Yûsuf (Joseph)? Therefore I will not leave this land until my father permits me, or Allâh decides my case (by releasing Benjamin) and He is the Best of the judges.
81. "Return to your father and say, 'O our father! Verily, your son (Benjamin) has stolen, and we testify not except according to what we know, and we could not know the unseen!
82. "And ask (the people of) the town where we have been, and the caravan in which we returned, and indeed we are telling the truth."
83. He [Ya'qûb (Jacob)] said: "Nay, but your ownselves have beguiled you into something. So patience is most fitting (for me). May be Allâh will bring them (back) all to me. Truly He! only He is All-Knowing, All-Wise."
84. And he turned away from them and said: "Alas, my grief for Yûsuf (Joseph)!" And he lost his sight because of the sorrow that he was suppressing.
85. They said: "By Allâh! You will never cease remembering Yûsuf (Joseph) until you become weak with old age, or until you be of the dead."
86. He said: "I only complain of my grief and sorrow to Allâh, and I know from Allâh that which you know not.
87. "O my sons! Go you and enquire about Yûsuf (Joseph) and his brother, and never give up hope of Allâh's Mercy. Certainly no one despairs of Allâh's Mercy, except the people who disbelieve."
88. Then, when they entered unto him [Yûsuf (Joseph)], they said: "O ruler of the land! A hard time has hit us and our family, and we have brought but poor capital, so pay us full measure and be charitable to us. Truly, Allâh does reward the charitable."
89. He said: "Do you know what you did with Yûsuf (Joseph) and his brother, when you were ignorant?"
90. They said: "Are you indeed Yûsuf (Joseph)?" He said: "I am Yûsuf (Joseph), and this is my brother (Benjamin). Allâh has indeed been gracious to us. Verily, he who fears Allâh with obedience to Him (by abstaining from sins and evil deeds, and by performing righteous good deeds), and is patient, then surely, Allâh makes not the reward of the Muhsinûn (good-doers - see V.2:112) to be lost."
91. They said: "By Allâh! Indeed Allâh has preferred you above us, and we certainly have been sinners."
92. He said: "No reproach on you this day, may Allâh forgive you, and He is the Most Merciful of those who show mercy!
93. "Go with this shirt of mine, and cast it over the face of my father, he will become clear-sighted, and bring to me all your family."
94. And when the caravan departed, their father said: "I do indeed feel the smell of Yûsuf (Joseph), if only you think me not a dotard (a person who has weakness of mind because of old age)."
95. They said: "By Allâh! Certainly, you are in your old error."
96. Then, when the bearer of the glad tidings arrived, he cast it (the shirt) over his face, and he became clear-sighted. He said: "Did I not say to you, 'I know from Allâh that which you know not.' "
97. They said: "O our father! Ask forgiveness (from Allâh) for our sins, indeed we have been sinners."
98. He said: "I will ask my Lord for forgiveness for you, verily He! Only He is the Oft-Forgiving, the Most Merciful."
99. Then, when they entered unto Yûsuf (Joseph), he betook his parents to himself and said: "Enter Egypt, if Allâh wills, in security."
100. And he raised his parents to the throne and they fell down before him prostrate. And he said: "O my father! This is the interpretation of my dream aforetime! My Lord has made it come true! He was indeed good to me, when He took me out of the prison, and brought you (all here) out of the bedouin-life, after Shaitân (Satan) had sown enmity between me and my brothers. Certainly, my Lord is the Most Courteous and Kind unto whom He will. Truly He! Only He is the All-Knowing, the All-Wise.
101. "My Lord! You have indeed bestowed on me of the sovereignty, and taught me the interpretation of dreams; The (only) Creator of the heavens and the earth! You are my Walî (Protector, Helper, Supporter, Guardian, etc.) in this world and in the Hereafter, cause me to die as a Muslim (the one submitting to Your Will), and join me with the righteous."
102. This is of the news of the Ghaib (unseen) which We reveal by Inspiration to you (O Muhammad SAW ). You were not (present) with them when they arranged their plan together, and (also, while) they were plotting.
103. And most of mankind will not believe even if you desire it eagerly.
104. And no reward you (O Muhammad SAW) ask of them (those who deny your Prophethood) for it, it(the Qur'ân) is no less than a Reminder and an advice unto the 'Alamîn (men and jinns).
105. And how many a sign in the heavens and the earth they pass by, while they are averse therefrom.
106. And most of them believe not in Allâh except that they attribute partners unto Him [i.e. they are Mushrikûn -polytheists - see Verse 6: 121].
107. Do they then feel secure from the coming against them of the covering veil of the Torment of Allâh, or of the coming against them of the (Final) Hour, all of a sudden while they perceive not?
108. Say (O Muhammad SAW): "This is my way; I invite unto Allâh (i.e. to the Oneness of Allâh - Islâmic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allâh i.e to the Oneness of Allâh - Islâmic Monotheism) with sure knowledge. And Glorified and Exalted be Allâh (above all that they associate as partners with Him). And I am not of the Mushrikûn (polytheists, pagans, idolaters and disbelievers in the Oneness of Allâh; those who worship others along with Allâh or set up rivals or partners to Allâh)."
109. And We sent not before you (as Messengers) any but men, whom We inspired from among the people of townships. Have they not travelled through the earth and seen what was the end of those who were before them? And verily, the home of the Hereafter is the best for those who fear Allâh and obey Him (by abstaining from sins and evil deeds, and by performing righteous good deeds). Do you not then understand?
110. (They were reprieved) until, when the Messengers gave up hope and thought that they were denied (by their people), then came to them Our Help, and whomsoever We willed were delivered. And Our Punishment cannot be warded off from the people who are Mujrimûn (criminals, disobedients to Allâh, sinners, disbelievers, polytheists).
111. Indeed in their stories, there is a lesson for men of understanding. It (the Qur'an) is not a forged statement but a confirmation of the Allâh's existing Books [the Taurât (Torah), the Injeel (Gospel) and other Scriptures of Allâh] and a detailed explanation of everything and a guide and a Mercy for the people who believe.
Taken from The Noble Quran