(Revealed before Hijrah)

Date of Revelation, Context and Subject-Matter
According to most Companions of the Holy Prophet, the whole of this Surah was revealed at Mecca; but, according to Ibn 'Abbas and Qatadah, verses 2-4 were revealed after Hijrah. As already pointed out, Chapter 10 (Surah Yunus) deals with both aspects of God's dealings with man-His punishment and mercy. But whereas Chapter 11 (Surah Hud) deals with the subject of Divine punishment, the present Chapter (Chapter 12) deals with that of God's mercy. The Surah which deals with God's punishment (Hud) has been placed before the present Surah which deals with His mercy, because the enemies of the Holy Prophet were to be shown mercy after they had been punished for their misdeeds.

The Surah, however, possesses one peculiarity. The whole of it deals with the life-story of only one Prophet-Joseph. In this it differs from all other Surahs. The reason for this peculiarity is that the life of the Prophet Joseph bears a very close resemblance to that of the Holy Prophet, even in minor details. The entire Surah has been devoted to a somewhat detailed account of the Prophet Joseph's life in order that it might serve as a forewarning of the incidents that were to occur during the lifetime of the Holy Prophet.

In Chapter 10 the story of the Prophet Jonah was chosen as an illustration of Divine mercy, while in the detailed account given in the present Chapter the example of Joseph has been cited as an illustration for that purpose. Two reasons may be given for this: (1) The lives of Jonah and that of the Holy Prophet resemble each other only in their closing stages but Joseph's life resembles that of the Holy Prophet even in small details. (2) Although the case of Jonah resembles that of the Holy Prophet in that as, the peoples of both Jonah and the Holy Prophet were ultimately pardoned through God's mercy, the resemblance between the two is only partial, but the resemblance between Joseph and the Holy Prophet, especially in the way in which God treated Joseph's brethren and the Holy Prophet's people is very close and is almost complete. The mercy shown to Jonah's people was the direct result of God's grace, Jonah having no hand in it, but the declaration of pardon for Joseph's brethren was made by Joseph himself, and so in the case of the Quraish of Mecca the announcement of their full and unqualified forgiveness came directly from the Holy Prophet's own mouth.

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
[12:1] In the name of Allah, the Gracious, the Merciful.

الر تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ
[12:2] Alif Lam Ra[1355A]. These are verses of the clear[1356] Book.

إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ
[12:3] We have revealed it — the Qur’an in Arabic[1357] — that you may understand.

نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هَذَا الْقُرْآنَ وَإِنْ كُنتَ مِنْ قَبْلِهِ لَمِنَ الْغَافِلِينَ
[12:4] We narrate unto thee the most beautiful narration by revealing to thee this Qur’an, though thou wast, before this, of those not possessed of requisite knowledge.[1358]

إِذْ قَالَ يُوسُفُ ِلأَبِيهِ يَاأَبَتِ إِنِّي رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا وَالشَّمْسَ وَالْقَمَرَ رَأَيْتُهُمْ لِي سَاجِدِينَ
[12:5] Remember the time when Joseph[1359] said to his father, ‘O my father, I saw in a dream eleven stars and the sun and the moon, I saw them making obeisance to me.’[1360]

قَالَ يَابُنَيَّ لاَ تَقْصُصْ رُؤْيَاكَ عَلَى إِخْوَتِكَ فَيَكِيدُوا لَكَ كَيْدًا إِنَّ الشَّيْطَانَ لِلإِنسَانِ عَدُوٌّ مُبِينٌ
[12:6] He said, ‘O my darling son, relate not thy dream to thy brothers, lest they contrive a plot against thee; for Satan is to man an open enemy.

وَكَذَلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِنْ تَأْوِيلِ الأَحَادِيثِ وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ وَعَلَى آلِ يَعْقُوبَ كَمَا أَتَمَّهَا عَلَى أَبَوَيْكَ مِنْ قَبْلُ إِبْرَاهِيمَ وَإِسْحَاقَ إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ

[12:7] ‘And thus shall it be as thou hast seen, thy Lord will choose thee and teach thee the interpretation of things and perfect His favour upon thee and upon the family of Jacob[1361] as He perfected it upon two of thy forefathers — Abraham and Isaac. Verily, thy Lord is All-Knowing, Wise.’

لَقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ آيَاتٌ لِلسَّائِلِينَ
[12:8] Surely, in Joseph and his brethren there are Signs for the inquirers.

إِذْ قَالُوا لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَى أَبِينَا مِنَّا وَنَحْنُ عُصْبَةٌ إِنَّ أَبَانَا لَفِي ضَلاَلٍ مُبِينٍ
[12:9] When they said, ‘Verily, Joseph and his brother are dearer to our father than we are, although we are a strong party[1362]. Surely, our father is in manifest error.

اقْتُلُوا يُوسُفَ أَوِ اطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ وَتَكُونُوا مِنْ بَعْدِهِ قَوْمًا صَالِحِينَ
[12:10] ‘Kill Joseph[1363] or cast him out to some distant land, so that your father’s favour may become exclusively yours and you can thereafter become a righteous people.’

قَالَ قَائِلٌ مِنْهُمْ لاَ تَقْتُلُوا يُوسُفَ وَأَلْقُوهُ فِي غَيَابَتِ الْجُبِّ يَلْتَقِطْهُ بَعْضُ السَّيَّارَةِ إِنْ كُنتُمْ فَاعِلِينَ
[12:11] One[1364] of them said, ‘Kill not Joseph, but if you must do something, cast him into the bottom of a deep well; some of the travellers will pick him up.’

قَالُوا يَاأَبَانَا مَا لَكَ لاَ تَأْمَنَّا عَلَى يُوسُفَ وَإِنَّا لَهُ لَنَاصِحُونَ
[12:12] They said, ‘O our father, why dost thou not trust us with respect to Joseph, when we are certainly his sincere well-wishers?

أَرْسِلْهُ مَعَنَا غَدًا يَرْتَعْ وَيَلْعَبْ وَإِنَّا لَهُ لَحَافِظُونَ
[12:13] ‘Send him with us tomorrow that he may enjoy himself and play, and we shall surely keep guard over him.’

قَالَ إِنِّي لَيَحْزُنُنِي أَنْ تَذْهَبُوا بِهِ وَأَخَافُ أَنْ يَأْكُلَهُ الذِّئْبُ وَأَنْتُمْ عَنْهُ غَافِلُونَ
[12:14] He said, ‘It grieves me that you should take him away, and I fear lest the wolf should devour[1365] him while you are heedless of him.’

قَالُوا لَئِنْ أَكَلَهُ الذِّئْبُ وَنَحْنُ عُصْبَةٌ إِنَّا إِذًا لَخَاسِرُونَ
[12:15] They said, ‘Surely, if the wolf devour him while we are a strong party, then we shall indeed be great losers.’

فَلَمَّا ذَهَبُوا بِهِ وَأَجْمَعُوا أَنْ يَجْعَلُوهُ فِي غَيَابَتِ الْجُبِّ وَأَوْحَيْنَا إِلَيْهِ لَتُنَبِّئَنَّهُمْ بِأَمْرِهِمْ هَذَا وَهُمْ لاَ يَشْعُرُونَ

[12:16] So, when they took him away, and agreed to put him into the bottom of a deep well, they had their malicious design carried out; and We sent a revelation to him, saying, ‘Thou shalt surely one day tell them of this affair of theirs and they shall not know.’

وَجَاءُوا أَبَاهُمْ عِشَاءً يَبْكُونَ
[12:17] And they came to their father in the evening, weeping.

قَالُوا يَا أَبَانَا إِنَّا ذَهَبْنَا نَسْتَبِقُ وَتَرَكْنَا يُوسُفَ عِنْدَ مَتَاعِنَا فَأَكَلَهُ الذِّئْبُ وَمَا أَنْتَ بِمُؤْمِنٍ لَنَا وَلَوْ كُنَّا صَادِقِينَ

[12:18] They said, ‘O our father, we sent forth racing with one another, and left Joseph with our things, and the wolf devoured him, but thou wilt not believe us even if we speak the truth.’[1366]

وَجَاءُوا عَلَى قَمِيصِهِ بِدَمٍ كَذِبٍ قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ وَاللَّهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ

[12:19] And they came with false blood on his shirt. He said, ‘Nay, but your souls have made a great thing appear light in your eyes[1367]. So now comely patience is good for me. And it is Allah alone Whose help is to be sought against what you assert.’

وَجَاءَتْ سَيَّارَةٌ فَأَرْسَلُوا وَارِدَهُمْ فَأَدْلَى دَلْوَهُ قَالَ يَا بُشْرَى هَذَا غُلاَمٌ وَأَسَرُّوهُ بِضَاعَةً وَاللَّهُ عَلِيمٌ بِمَا يَعْمَلُونَ

[12:20] And there came a caravan of travellers and they sent their waterdrawer. And he let down his bucket into the well. ‘Oh, good news!’ said he, ‘Here is a youth!’ And they concealed him as a piece of merchandise[1368], and Allah knew full well what they did.

وَشَرَوْهُ بِثَمَنٍ بَخْسٍ دَرَاهِمَ مَعْدُودَةٍ وَكَانُوا فِيهِ مِنَ الزَّاهِدِينَ
[12:21] And they sold him for a paltry price, a few dirhems, and they were not desirous of it.[1368A]

وَقَالَ الَّذِي اشْتَرَاهُ مِنْ مِصْرَ ِلأَمْرَأَتِهِ أَكْرِمِي مَثْوَاهُ عَسَى أَنْ يَنفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا وَكَذَلِكَ مَكَّنَّا لِيُوسُفَ فِي الأَرْضِ وَلِنُعَلِّمَهُ مِنْ تَأْوِيلِ الأَحَادِيثِ وَاللَّهُ غَالِبٌ عَلَى أَمْرِهِ وَلَكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ

[12:22] And the man from Egypt[1369] who bought him said to his wife, ‘Make his stay honourable. Maybe he will be of benefit to us; or we shall adopt him as a son.’ And thus did We establish Joseph in the land, and We did so that We might also teach him the interpretation of things. And Allah has full power over His decree, but most men know it not.

وَلَمَّا بَلَغَ أَشُدَّهُ آتَيْنَاهُ حُكْمًا وَعِلْمًا وَكَذَلِكَ نَجْزِي الْمُحْسِنِينَ
[12:23] And when he attained his age of full strength, We granted him judgment and knowledge. And thus do We reward the doers of good.

وَرَاوَدَتْهُ الَّتِي هُوَ فِي بَيْتِهَا عَنْ نَفْسِهِ وَغَلَّقَتِ الأَبْوَابَ وَقَالَتْ هَيْتَ لَكَ قَالَ مَعَاذَ اللَّهِ إِنَّهُ رَبِّي أَحْسَنَ مَثْوَايَ إِنَّهُ لاَ يُفْلِحُ الظَّالِمُونَ

[12:24] And she, in whose house he was, sought to seduce[1370] him against his will. And she bolted the doors, and said, ‘Now come.’[1371] He said, ‘I seek refuge with Allah. He is my Lord.[1372] He has made my stay with you honourable. Verily, the wrongdoers never prosper.’

وَلَقَدْ هَمَّتْ بِهِ وَهَمَّ بِهَا لَوْلاَ أَنْ رَأَى بُرْهَانَ رَبِّهِ كَذَلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ

[12:25] And she made up her mind with regard to him, and he made up his mind with regard to her[1373]. If he had not seen a manifest Sign of his Lord[1374], he could not have shown such determination. Thus was it, that We might turn away from him evil and indecency. Surely, he was one of Our chosen servants.[1375]

وَاسْتَبَقَا الْبَابَ وَقَدَّتْ قَمِيصَهُ مِنْ دُبُرٍ وَأَلْفَيَا سَيِّدَهَا لَدَى الْبَابِ قَالَتْ مَا جَزَاءُ مَنْ أَرَادَ بِأَهْلِكَ سُوءًا إِلاَّ أَنْ يُسْجَنَ أَوْ عَذَابٌ أَلِيمٌ

[12:26] And they both raced to the door, and she tore his shirt from behind, and they found her lord at the door. She said, ‘What shall be the punishment of one who intended evil to thy wife, save imprisonment or a grievous chastisement?’

قَالَ هِيَ رَاوَدَتْنِي عَنْ نَفْسِي وَشَهِدَ شَاهِدٌ مِنْ أَهْلِهَا إِنْ كَانَ قَمِيصُهُ قُدَّ مِنْ قُبُلٍ فَصَدَقَتْ وَهُوَ مِنَ الْكَاذِبِينَ

[12:27] He said, ‘She it was who sought to seduce me against my will.’ And a witness of her household bore witness saying, ‘If his shirt is torn from the front, then she has spoken the truth and he is of the liars.

وَإِنْ كَانَ قَمِيصُهُ قُدَّ مِنْ دُبُرٍ فَكَذَبَتْ وَهُوَ مِنَ الصَّادِقِينَ
[12:28] ‘But if his shirt is torn from behind, then she has lied and he is of the truthful.’

فَلَمَّا رَأَى قَمِيصَهُ قُدَّ مِنْ دُبُرٍ قَالَ إِنَّهُ مِنْ كَيْدِكُنَّ إِنَّ كَيْدَكُنَّ عَظِيمٌ
[12:29] So when he[1376] saw his shirt torn from behind, he said, ‘Surely, this is a device of you women. Your device is indeed mighty.[1377]

يُوسُفُ أَعْرِضْ عَنْ هَذَا وَاسْتَغْفِرِي لِذَنْبِكِ إِنَّكِ كُنتِ مِنَ الْخَاطِئِينَ
[12:30] ‘O Joseph, turn away from this and thou, O woman, ask forgiveness for thy sin. Certainly, thou art of the guilty.’

وَقَالَ نِسْوَةٌ فِي الْمَدِينَةِ امْرَأَتُ الْعَزِيزِ تُرَاوِدُ فَتَاهَا عَنْ نَفْسِهِ قَدْ شَغَفَهَا حُبًّا إِنَّا لَنَرَاهَا فِي ضَلاَلٍ مُبِينٍ

[12:31] And women in the city said, ‘The wife of the ‘Aziz[1378] seeks to seduce her slave-boy against his will. He has infatuated her with love[1379]. Indeed, we see her in manifest error.’

فَلَمَّا سَمِعَتْ بِمَكْرِهِنَّ أَرْسَلَتْ إِلَيْهِنَّ وَأَعْتَدَتْ لَهُنَّ مُتَّكَأً وَآتَتْ كُلَّ وَاحِدَةٍ مِنْهُنَّ سِكِّينًا وَقَالَتِ اخْرُجْ عَلَيْهِنَّ فَلَمَّا رَأَيْنَهُ أَكْبَرْنَهُ وَقَطَّعْنَ أَيْدِيَهُنَّ وَقُلْنَ حَاشَ لِلَّهِ مَا هَذَا بَشَرًا إِنْ هَذَا إِلاَّ مَلَكٌ كَرِيمٌ

[12:32] And when she heard of their crafty design, she sent for them and prepared for them a repast, and gave every one of them a knife and then said to Joseph, ‘Come forth to them.’ And when they saw him they thought much of him[1379A] and cut their hands[1380], and said, ‘Allah be glorified! This is not a human being; this is but a noble angel.’

قَالَتْ فَذَلِكُنَّ الَّذِي لُمْتُنَّنِي فِيهِ وَلَقَدْ رَاوَدتُّهُ عَنْ نَفْسِهِ فَاسْتَعْصَمَ وَلَئِنْ لَمْ يَفْعَلْ مَا آمُرُهُ لَيُسْجَنَنَّ وَلَيَكُوناً مِنَ الصَّاغِرِينَ

[12:33] She said, ‘And this is he about whom you blamed me. I did seek to seduce him against his will, but he preserved himself from sin. And now if he do not what I bid him, he shall certainly be imprisoned and become one of the humbled.’

قَالَ رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ وَإِلاَّ تَصْرِفْ عَنِّي كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُنْ مِنْ الْجَاهِلِينَ

[12:34] He said, ‘O my Lord, I would prefer prison to that to which they invite me; and unless Thou turn away their guile from me I shall incline towards them and be of the ignorant.’

فَاسْتَجَابَ لَهُ رَبُّهُ فَصَرَفَ عَنْهُ كَيْدَهُنَّ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ
[12:35] So his Lord heard his prayer, and turned away their guile from him. Verily, He is the All-Hearing, the All-Knowing.

ثُمَّ بَدَا لَهُمْ مِنْ بَعْدِ مَا رَأَوُا الآياتِ لَيَسْجُنُنَّهُ حَتَّى حِينٍ
[12:36] Then it occurred to them (the men) after they had seen the signs of his innocence that, to preserve their good name, they should imprison him for a time.[1381]

وَدَخَلَ مَعَهُ السِّجْنَ فَتَيَانِ قَالَ أَحَدُهُمَا إِنِّي أَرَانِي أَعْصِرُ خَمْرًا وَقَالَ الآخَرُ إِنِّي أَرَانِي أَحْمِلُ فَوْقَ رَأْسِي خُبْزًا تَأْكُلُ الطَّيْرُ مِنْهُ نَبِّئْنَا بِتَأْوِيلِهِ إِنَّا نَرَاكَ مِنْ الْمُحْسِنِينَ

[12:37] And with him there entered the prison two young men. One of them said, ‘I saw myself in a dream pressing wine.’ And the other said, ‘I saw myself in a dream carrying upon my head bread of which the birds are eating[1382]. Inform us of the interpretation thereof; for we see thee to be of the righteous.’

قَالَ لاَ يَأْتِيكُمَا طَعَامٌ تُرْزَقَانِهِ إِلاَّ نَبَّأْتُكُمَا بِتَأْوِيلِهِ قَبْلَ أَنْ يَأْتِيَكُمَا ذَلِكُمَا مِمَّا عَلَّمَنِي رَبِّي إِنِّي تَرَكْتُ مِلَّةَ قَوْمٍ لاَ يُؤْمِنُونَ بِاللَّهِ وَهُمْ بالآخِرَةِ هُمْ كَافِرُونَ

[12:38] He replied, ‘The food which you are given shall not come to you but I shall inform you of the interpretation thereof before it comes to you. This is on account of what my Lord has taught me. I have renounced the religion of the people who do not believe in Allah and who are disbelievers in the Hereafter.

وَاتَّبَعْتُ مِلَّةَ آبَائِي إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ مَا كَانَ لَنَا أَنْ نُشْرِكَ بِاللَّهِ مِنْ شَيْءٍ ذَلِكَ مِنْ فَضْلِ اللَّهِ عَلَيْنَا وَعَلَى النَّاسِ وَلَكِنَّ أَكْثَرَ النَّاسِ لاَ يَشْكُرُونَ

[12:39] ‘And I have followed the religion of my fathers, Abraham and Isaac and Jacob. We cannot indeed associate anything as partner with Allah. This is of Allah’s grace upon us and upon mankind, but most men are ungrateful.

يَا صَاحِبَيِ السِّجْنِ أَأَرْبَابٌ مُتَفَرِّقُونَ خَيْرٌ أَمِ اللَّهُ الْوَاحِدُ الْقَهَّارُ
[12:40] ‘O my two companions of the prison, are diverse lords better or Allah, the One, the Most Supreme?

مَا تَعْبُدُونَ مِنْ دُونِهِ إِلاَّ أَسْمَاءً سَمَّيْتُمُوهَا أَنْتُمْ وَآبَاؤُكُمْ مَا أَنزَلَ اللَّهُ بِهَا مِنْ سُلْطَانٍ إِنِ الْحُكْمُ إِلاَّ لِلَّهِ أَمَرَ أَلاَّ تَعْبُدُوا إِلاَّ إِيَّاهُ ذَلِكَ الدِّينُ الْقَيِّمُ وَلَكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ

[12:41] ‘You worship nothing beside Allah, but mere names that you have named, you and your fathers; Allah has sent down no authority for that. The decision rests with Allah alone. He has commanded that you shall not worship anything save Him. That is the right religion, but most men know it not.

يَا صَاحِبَيِ السِّجْنِ أَمَّا أَحَدُكُمَا فَيَسْقِي رَبَّهُ خَمْرًا وَأَمَّا الآخَرُ فَيُصْلَبُ فَتَأْكُلُ الطَّيْرُ مِنْ رَأْسِهِ قُضِيَ الأَمْرُ الَّذِي فِيهِ تَسْتَفْتِيَانِ

[12:42] ‘O my two companions of the prison, as for one of you, he will pour out wine, for his lord to drink; and as for the other, he will be crucified so that the birds will eat from off his head. The matter about which you inquired has been decreed.’

وَقَالَ لِلَّذِي ظَنَّ أَنَّهُ نَاجٍ مِنْهُمَا اذْكُرْنِي عِنْدَ رَبِّكَ فَأَنسَاهُ الشَّيْطَانُ ذِكْرَ رَبِّهِ فَلَبِثَ فِي السِّجْنِ بِضْعَ سِنِينَ

[12:43] And of the two, he said to him whom he thought to be the one who would escape: ‘Mention me to thy lord.’ But Satan caused him to forget mentioning it to his lord, so he remained in prison for some years.[1383]

وَقَالَ الْمَلِكُ إِنِّي أَرَى سَبْعَ بَقَرَاتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعَ سُنْبُلاَتٍ خُضْرٍ وَأُخَرَ يَابِسَاتٍ يَاأَيُّهَا الْمَلَأُ أَفْتُونِي فِي رُؤْيَايَ إِنْ كُنتُمْ لِلرُّؤْيَا تَعْبُرُونَ

[12:44] And the King said, ‘I see in a dream seven fat kine which seven lean ones eat up, and seven green ears of corn and seven others withered. O ye chiefs, explain to me the meaning of my dream if you can interpret a dream.’

قَالُوا أَضْغَاثُ أَحْلاَمٍ وَمَا نَحْنُ بِتَأْوِيلِ الأَحْلاَمِ بِعَالِمِينَ
[12:45] They replied, ‘They are confused dreams, and we do not know the interpretation of such confused dreams.’

وَقَالَ الَّذِي نَجَا مِنْهُمَا وَاِدَّكَرَ بَعْدَ أُمَّةٍ أَنَا أُنَبِّئُكُمْ بِتَأْوِيلِهِ فَأَرْسِلُونِي
[12:46] And he of the two who had escaped, and who now remembered after a time, said, ‘I will let you know its interpretation, therefore send ye me.’

يُوسُفُ أَيُّهَا الصِّدِّيقُ أَفْتِنَا فِي سَبْعِ بَقَرَاتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعِ سُنْبُلاَتٍ خُضْرٍ وَأُخَرَ يَابِسَاتٍ لَعَلِّي أَرْجِعُ إِلَى النَّاسِ لَعَلَّهُمْ يَعْلَمُونَ

[12:47] ‘Joseph! O thou man of truth, explain to us the meaning of seven fat kine which seven lean ones devour, and of seven green ears of corn and seven others withered; that I may return to the people so that they may know.’

قَالَ تَزْرَعُونَ سَبْعَ سِنِينَ دَأَبًا فَمَا حَصَدْتُمْ فَذَرُوهُ فِي سُنْبُلِهِ إِلاَّ قَلِيلاً مِمَّا تَأْكُلُونَ
[12:48] He replied, ‘You shall sow for seven years, working hard and continuously, and leave what you reap in its ear, except a little which you shall eat.

ثُمَّ يَأْتِي مِنْ بَعْدِ ذَلِكَ سَبْعٌ شِدَادٌ يَأْكُلْنَ مَا قَدَّمْتُمْ لَهُنَّ إِلاَّ قَلِيلاً مِمَّا تُحْصِنُونَ
[12:49] ‘Then there shall come after that seven hard years[1384] which shall consume all that you shall have laid by in advance for them except a little which you may preserve.

ثُمَّ يَأْتِي مِنْ بَعْدِ ذَلِكَ عَامٌ فِيهِ يُغَاثُ النَّاسُ وَفِيهِ يَعْصِرُونَ
[12:50] ‘Then there shall come after that a year in which people shall be relieved[1385] and in which they shall give presents[1386] to each other.’

وَقَالَ الْمَلِكُ ائْتُونِي بِهِ فَلَمَّا جَاءَهُ الرَّسُولُ قَالَ ارْجِعْ إِلَى رَبِّكَ فَاسْأَلْهُ مَا بَالُ النِّسْوَةِ اللاَّتِي قَطَّعْنَ أَيْدِيَهُنَّ إِنَّ رَبِّي بِكَيْدِهِنَّ عَلِيمٌ

[12:51] And the King said, ‘Bring him to me.’ But when the messenger came to him, he said, ‘Go back to thy lord and ask him how fare the women who cut their hands[1387]: for, my Lord well knows their crafty design.’

قَالَ مَا خَطْبُكُنَّ إِذْ رَاوَدتُّنَّ يُوسُفَ عَنْ نَفْسِهِ قُلْنَ حَاشَ لِلَّهِ مَا عَلِمْنَا عَلَيْهِ مِنْ سُوءٍ قَالَتِ امْرَأَتُ الْعَزِيزِ الآنَ حَصْحَصَ الْحَقُّ أَنَا رَاوَدتُّهُ عَنْ نَفْسِهِ وَإِنَّهُ لَمِنْ الصَّادِقِينَ

[12:52] He (the King) said to the women, ‘What was the matter with you when you sought to seduce Joseph against his will?’ They said, ‘He kept away from sin for fear of Allah[1388] — we have known no evil against him.’ The wife of the ‘Aziz said, ‘Now has the truth come to light. It was I who sought to seduce him against his will, and surely, he is the truthful.’

ذَلِكَ لِيَعْلَمَ أَنِّي لَمْ أَخُنْهُ بِالْغَيْبِ وَأَنَّ اللَّهَ لاَ يَهْدِي كَيْدَ الْخَائِنِينَ
[12:53] Joseph said, ‘I asked for that enquiry to be made so that he (the ‘Aziz) might know that I was not unfaithful to him in his absence and that Allah suffers not the device of the unfaithful to succeed.

وَمَا أُبَرِّئُ نَفْسِي إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلاَّ مَا رَحِمَ رَبِّي إِنَّ رَبِّي غَفُورٌ رَحِيمٌ
[12:54] ‘And I do not hold my own self to be free from weakness; for, the soul is surely prone to enjoin evil, save that whereon my Lord has mercy[1389]. Surely, my Lord is Most Forgiving, Merciful.’

وَقَالَ الْمَلِكُ ائْتُونِي بِهِ أَسْتَخْلِصْهُ لِنَفْسِي فَلَمَّا كَلَّمَهُ قَالَ إِنَّكَ الْيَوْمَ لَدَيْنَا مَكِينٌ أَمِينٌ
[12:55] And the King said, ‘Bring him to me that I may take him specially for myself.’ And when he had spoken to him, he said, ‘Thou art this day a man of established position and trust with us.’

قَالَ اجْعَلْنِي عَلَى خَزَائِنِ الأَرْضِ إِنِّي حَفِيظٌ عَلِيمٌ
[12:56] He said, ‘Appoint me over the treasures of the land, for I am a good keeper[1390], and possessed of knowledge.’

وَكَذَلِكَ مَكَّنَّا لِيُوسُفَ فِي الأَرْضِ يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَاءُ نُصِيبُ بِرَحْمَتِنَا مَنْ نَشَاءُ وَلاَ نُضِيعُ أَجْرَ الْمُحْسِنِينَ

[12:57] And thus did We establish Joseph in the land. He dwelt therein wherever he pleased. We bestow Our mercy on whomsoever We please, and We suffer not the reward of the righteous to perish.

وَلَأَجْرُ الآخِرَةِ خَيْرٌ لِلَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ
[12:58] And surely, the reward of the Hereafter is better for those who believe and fear God.

وَجَاءَ إِخْوَةُ يُوسُفَ فَدَخَلُوا عَلَيْهِ فَعَرَفَهُمْ وَهُمْ لَهُ مُنكِرُونَ
[12:59] And Joseph’s brethren came and entered in unto him; and he knew them, but they knew him not.

وَلَمَّا جَهَّزَهُمْ بِجَهَازِهِمْ قَالَ ائْتُونِي بِأَخٍ لَكُمْ مِنْ أَبِيكُمْ أَلاَ تَرَوْنَ أَنِّي أُوفِي الْكَيْلَ وَأَنَا خَيْرُ الْمُنزِلِينَ

[12:60] And when he had provided them with their provision, he said, ‘Bring me your brother on your father’s side[1390A]. Do you not see that I give you full measure of corn and that I am the best of hosts?

فَإِنْ لَمْ تَأْتُونِي بِهِ فَلاَ كَيْلَ لَكُمْ عِندِي وَلاَ تَقْرَبُونِي
[12:61] ‘But if you bring him not to me, then there shall be no measure of corn for you from me, nor shall you come near me.’

قَالُوا سَنُرَاوِدُ عَنْهُ أَبَاهُ وَإِنَّا لَفَاعِلُونَ
[12:62] They replied, ‘We will try to induce his father to part with him and we will certainly do it.’

وَقَالَ لِفِتْيَانِهِ اجْعَلُوا بِضَاعَتَهُمْ فِي رِحَالِهِمْ لَعَلَّهُمْ يَعْرِفُونَهَا إِذَا انقَلَبُوا إِلَى أَهْلِهِمْ لَعَلَّهُمْ يَرْجِعُونَ

[12:63] And he said to his servants, ‘Put their money also into their saddlebags that they may recognize it when they return to their family; haply they may come back.’

فَلَمَّا رَجَعُوا إِلَى أَبِيهِمْ قَالُوا يَا أَبَانَا مُنِعَ مِنَّا الْكَيْلُ فَأَرْسِلْ مَعَنَا أَخَانَا نَكْتَلْ وَإِنَّا لَهُ لَحَافِظُونَ
[12:64] And when they returned to their father, they said, ‘O our father, a further measure of corn has been denied us, so send with us our brother that we may obtain our measure, and we will surely take care of him.’

قَالَ هَلْ آمَنُكُمْ عَلَيْهِ إِلاَّ كَمَا أَمِنتُكُمْ عَلَى أَخِيهِ مِنْ قَبْلُ فَاللَّهُ خَيْرٌ حَافِظًا وَهُوَ أَرْحَمُ الرَّاحِمِينَ
[12:65] He said, ‘I cannot trust you with him, save as I trusted you with his brother before. But Allah is the best Protector, and He is the Most Merciful of those who show mercy.’

وَلَمَّا فَتَحُوا مَتَاعَهُمْ وَجَدُوا بِضَاعَتَهُمْ رُدَّتْ إِلَيْهِمْ قَالُوا يَا أَبَانَا مَا نَبْغِي هَذِهِ بِضَاعَتُنَا رُدَّتْ إِلَيْنَا وَنَمِيرُ أَهْلَنَا وَنَحْفَظُ أَخَانَا وَنَزْدَادُ كَيْلَ بَعِيرٍ ذَلِكَ كَيْلٌ يَسِيرٌ

[12:66] And when they opened their goods, they found their money returned to them. They said, ‘O our father, what more can we desire? Here is our money returned to us. We shall bring provision for our family, and guard our brother and we shall have in addition the measure of a camel-load.[1391] That is a measure which is easy to obtain.’

قَالَ لَنْ أُرْسِلَهُ مَعَكُمْ حَتَّى تُؤْتُونِي مَوْثِقًا مِنْ اللَّهِ لَتَأْتُونَنِي بِهِ إِلاَّ أَنْ يُحَاطَ بِكُمْ فَلَمَّا آتَوْهُ مَوْثِقَهُمْ قَالَ اللَّهُ عَلَى مَا نَقُولُ وَكِيلٌ

[12:67] He said, ‘I will not send him with you until you give me a solemn promise in the name of Allah that you will surely bring him to me, unless you are encompassed.’ And when they gave him their solemn promise, he said, ‘Allah watches over what we say.’

وَقَالَ يَا بَنِيَّ لاَ تَدْخُلُوا مِنْ بَابٍ وَاحِدٍ وَادْخُلُوا مِنْ أَبْوَابٍ مُتَفَرِّقَةٍ وَمَا أُغْنِي عَنكُمْ مِنْ اللَّهِ مِنْ شَيْءٍ إِنْ الْحُكْمُ إِلاَّ لِلَّهِ عَلَيْهِ تَوَكَّلْتُ وَعَلَيْهِ فَلْيَتَوَكَّلْ الْمُتَوَكِّلُونَ

[12:68] And he said, ‘O my sons, enter not by one gate, but enter by different gates; and I can avail you nothing against Allah. The decision rests only with Allah. In Him do I put my trust and in Him let all who would trust put their trust.’

وَلَمَّا دَخَلُوا مِنْ حَيْثُ أَمَرَهُمْ أَبُوهُمْ مَا كَانَ يُغْنِي عَنْهُمْ مِنْ اللَّهِ مِنْ شَيْءٍ إِلَّا حَاجَةً فِي نَفْسِ يَعْقُوبَ قَضَاهَا وَإِنَّهُ لَذُو عِلْمٍ لِمَا عَلَّمْنَاهُ وَلَكِنَّ أَكْثَرَ النَّاسِ لا يَعْلَمُونَ

[12:69] And when they entered in the manner their father had commanded them, it could not avail them anything against Allah, except that there was a desire in Jacob’s mind which he thus satisfied;[1392] and he was surely possessed of great knowledge because We had taught him, but most men know not.

وَلَمَّا دَخَلُوا عَلَى يُوسُفَ آوَى إِلَيْهِ أَخَاهُ قَالَ إِنِّي أَنَا أَخُوكَ فَلاَ تَبْتَئِسْ بِمَا كَانُوا يَعْمَلُونَ
[12:70] And when they visited Joseph, he lodged his brother with himself. And he said, ‘I am thy brother; so now grieve not at what they have been doing.’

فَلَمَّا جَهَّزَهُمْ بِجَهَازِهِمْ جَعَلَ السِّقَايَةَ فِي رَحْلِ أَخِيهِ ثُمَّ أَذَّنَ مُؤَذِّنٌ أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسَارِقُونَ
[12:71] And when he had provided them with their provision, he put[1393] the drinking-cup in his brother’s saddlebag. Then a crier cried, ‘O ye men of the caravan, you have been guilty of theft.’[1394]

قَالُوا وَأَقْبَلُوا عَلَيْهِمْ مَاذَا تَفْقِدُونَ
[12:72] They said, turning towards them, ‘What is it that you miss?’

قَالُوا نَفْقِدُ صُوَاعَ الْمَلِكِ وَلِمَنْ جَاءَ بِهِ حِمْلُ بَعِيرٍ وَأَنَا بِهِ زَعِيمٌ
[12:73] They replied, ‘We miss the King’s measuring-cup, and whoso brings it shall have a camel-load, and I am surety for it.’

قَالُوا تَاللَّهِ لَقَدْ عَلِمْتُمْ مَا جِئْنَا لِنُفْسِدَ فِي الأَرْضِ وَمَا كُنَّا سَارِقِينَ
[12:74] They answered, ‘By Allah, you know well that we came not to act corruptly in the land, and we are not thieves.’

قَالُوا فَمَا جَزَاؤُهُ إِنْ كُنتُمْ كَاذِبِينَ
[12:75] They said, ‘What then shall be the punishment for it, if you are found to have told a lie?’

قَالُوا جَزَاؤُهُ مَنْ وُجِدَ فِي رَحْلِهِ فَهُوَ جَزَاؤُهُ كَذَلِكَ نَجْزِي الظَّالِمِينَ
[12:76] They replied, ‘The punishment for it — he in whose saddlebag it is found shall himself be the penalty for[1395] it. Thus do we punish the wrongdoers.’

فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَاءِ أَخِيهِ ثُمَّ اسْتَخْرَجَهَا مِنْ وِعَاءِ أَخِيهِ كَذَلِكَ كِدْنَا لِيُوسُفَ مَا كَانَ لِيَأْخُذَ أَخَاهُ فِي دِينِ الْمَلِكِ إِلاَّ أَنْ يَشَاءَ اللَّهُ نَرْفَعُ دَرَجَاتٍ مَنْ نَشَاءُ وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ

[12:77] Then he[1396] began the search with their sacks before the sack of his brother;[1396A] then he took it out from his brother’s sack. Thus did We plan for Joseph[1397]. He could not have taken his brother under the King’s law unless Allah had so willed. We raise in degrees of rank whomsoever We please; and over every possessor of knowledge is One, Most-Knowing.

قَالُوا إِنْ يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَهُ مِنْ قَبْلُ فَأَسَرَّهَا يُوسُفُ فِي نَفْسِهِ وَلَمْ يُبْدِهَا لَهُمْ قَالَ أَنْتُمْ شَرٌّ مَكَانًا وَاللَّهُ أَعْلَمُ بِمَا تَصِفُونَ

[12:78] They said, ‘If he has stolen, a brother of his had also committed theft before.’[1398] But Joseph kept it secret in his heart and did not disclose it to them. He simply said, ‘You seem to be in the worst condition; and Allah knows best what you allege.’

قَالُوا يَا أَيُّهَا الْعَزِيزُ إِنَّ لَهُ أَبًا شَيْخًا كَبِيرًا فَخُذْ أَحَدَنَا مَكَانَهُ إِنَّا نَرَاكَ مِنْ الْمُحْسِنِينَ
[12:79] They said, ‘O exalted one, he has a very aged father,[1399] so take one of us in his place; for we see thee to be of those who are benevolent.'

قَالَ مَعَاذَ اللَّهِ أَنْ نَأْخُذَ إِلاَّ مَنْ وَجَدْنَا مَتَاعَنَا عِنْدَهُ إِنَّا إِذًا لَظَالِمُونَ
[12:80] He replied, ‘Allah forbid that we should take any save him with whom we found our property; for then we should certainly be unjust.’

فَلَمَّا اسْتَيْئَسُوا مِنْهُ خَلَصُوا نَجِيًّا قَالَ كَبِيرُهُمْ أَلَمْ تَعْلَمُوا أَنَّ أَبَاكُمْ قَدْ أَخَذَ عَلَيْكُمْ مَوْثِقًا مِنْ اللَّهِ وَمِنْ قَبْلُ مَا فَرَّطتُمْ فِي يُوسُفَ فَلَنْ أَبْرَحَ الأَرْضَ حَتَّى يَأْذَنَ لِي أَبِي أَوْ يَحْكُمَ اللَّهُ لِي وَهُوَ خَيْرُ الْحَاكِمِينَ

[12:81] And when they despaired of him, they retired, conferring together in private[1399A]. Their leader[1400] said, “Know ye not that your father has taken from you a solemn promise in the name of Allah and how, before this, you failed in your duty with respect to Joseph? I will, therefore, not leave the land until my father permits me or Allah decides for me. And He is the Best of judges.

ارْجِعُوا إِلَى أَبِيكُمْ فَقُولُوا يَا أَبَانَا إِنَّ ابْنَكَ سَرَقَ وَمَا شَهِدْنَا إِلاَّ بِمَا عَلِمْنَا وَمَا كُنَّا لِلْغَيْبِ حافِظِينَ
[12:82] “Return ye to your father and say, ‘O our father, thy son has stolen and we have stated only what we know and we could not be guardians over the unseen.

وَاسْأَلْ الْقَرْيَةَ الَّتِي كُنَّا فِيهَا وَالْعِيرَ الَّتِي أَقْبَلْنَا فِيهَا وَإِنَّا لَصَادِقُونَ
[12:83] ‘And inquire of the people of the city[1401] wherein we were, and of the caravan with which we came, and certainly we are speaking the truth.’”

قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ عَسَى اللَّهُ أَنْ يَأْتِيَنِي بِهِمْ جَمِيعًا إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ

[12:84] He replied, ‘Nay, but your souls have embellished to you this thing. So now comely patience is good for me. May be Allah will bring them all[1402] to me; for He is the All-Knowing, the Wise.’

وَتَوَلَّى عَنْهُمْ وَقَالَ يَا أَسَفَى عَلَى يُوسُفَ وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ
[12:85] And he turned away from them and said, ‘O my grief for Joseph!’ And his eyes became white[1403] because of grief, and he was suppressing his sorrow.

قَالُوا تَاللَّهِ تَفْتَأُ تَذْكُرُ يُوسُفَ حَتَّى تَكُونَ حَرَضًا أَوْ تَكُونَ مِنْ الْهَالِكِينَ
[12:86] They said, ‘By Allah, thou wilt not cease talking of Joseph until thou art wasted away or thou art of those who perish.’[1404]

قَالَ إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللَّهِ وَأَعْلَمُ مِنْ اللَّهِ مَا لاَ تَعْلَمُونَ
[12:87] He replied, ‘I only complain of my sorrow and my grief to Allah, and I know from Allah that which you know not.[1404A]

يَا بَنِيَّ اذْهَبُوا فَتَحَسَّسُوا مِنْ يُوسُفَ وَأَخِيهِ وَلاَ تَيْئَسُوا مِنْ رَوْحِ اللَّهِ إِنَّهُ لاَ يَيْئَسُ مِنْ رَوْحِ اللَّهِ إِلاَّ الْقَوْمُ الكَافِرُونَ

[12:88] ‘O my sons, go ye and search for Joseph and his brother[1405] and despair not of the mercy of Allah; for none despairs of Allah’s mercy save the unbelieving people.’

فَلَمَّا دَخَلُوا عَلَيْهِ قَالُوا يَا أَيُّهَا الْعَزِيزُ مَسَّنَا وَأَهْلَنَا الضُّرُّ وَجِئْنَا بِبِضَاعَةٍ مُزْجَاةٍ فَأَوْفِ لَنَا الْكَيْلَ وَتَصَدَّقْ عَلَيْنَا إِنَّ اللَّهَ يَجْزِي الْمُتَصَدِّقِينَ

[12:89] And, when they came before him (Joseph), they said, ‘O exalted one, poverty has smitten us and our family, and we have brought a paltry sum of money, so give us the full measure, and be charitable[1405A] to us. Surely, Allah rewards the charitable.’

قَالَ هَلْ عَلِمْتُمْ مَا فَعَلْتُمْ بِيُوسُفَ وَأَخِيهِ إِذْ أَنْتُمْ جَاهِلُونَ
[12:90] He said, ‘Do you know what you did to Joseph and his brother, when you were ignorant?’[1406]

قَالُوا أَئِنَّكَ لَأَنْتَ يُوسُفُ قَالَ أَنَا يُوسُفُ وَهذَا أَخِي قَدْ مَنَّ اللَّهُ عَلَيْنَا إِنَّهُ مَنْ يَتَّقِ وَيَصْبِرْ فَإِنَّ اللَّهَ لاَ يُضِيعُ أَجْرَ الْمُحْسِنِينَ

[12:91] They replied, ‘Art thou Joseph?’ He said, ‘Yes, I am Joseph and this is my brother. Allah has indeed been gracious to us. Verily, whoso is righteous and is steadfast — Allah will never suffer the reward of the good to be lost.’

قَالُوا تَاللَّهِ لَقَدْ آثَرَكَ اللَّهُ عَلَيْنَا وَإِنْ كُنَّا لَخَاطِئِينَ
[12:92] They replied, ‘By Allah! Surely has Allah preferred thee above us and we have indeed been sinners.’

قَالَ لاَ تَثْرِيبَ عَلَيْكُمْ الْيَوْمَ يَغْفِرُ اللَّهُ لَكُمْ وَهُوَ أَرْحَمُ الرَّاحِمِينَ
[12:93] He said, ‘No blame shall lie on you this day;[1407] may Allah forgive you! And He is the Most Merciful of those who show mercy.

اذْهَبُوا بِقَمِيصِي هَذَا فَأَلْقُوهُ عَلَى وَجْهِ أَبِي يَأْتِ بَصِيرًا وَأْتُونِي بِأَهْلِكُمْ أَجْمَعِينَ
[12:94] ‘Go with this shirt of mine and lay it before my father: he will come to know. And bring to me the whole of your family.’

وَلَمَّا فَصَلَتْ الْعِيرُ قَالَ أَبُوهُمْ إِنِّي لَأَجِدُ رِيحَ يُوسُفَ لَوْلاَ أَنْ تُفَنِّدُونِ
[12:95] And when the caravan departed, their father said, ‘Surely, I feel the scent of Joseph, even though you take me to be a dotard.’[1408]

قَالُوا تَاللَّهِ إِنَّكَ لَفِي ضَلاَلِكَ الْقَدِيمِ
[12:96] They replied, ‘By Allah, thou art assuredly in thy old error.’

فَلَمَّا أَنْ جَاءَ الْبَشِيرُ أَلْقَاهُ عَلَى وَجْهِهِ فَارْتَدَّ بَصِيرًا قَالَ أَلَمْ أَقُلْ لَكُمْ إِنِّي أَعْلَمُ مِنْ اللَّهِ مَا لاَ تَعْلَمُونَ

[12:97] And when the bearer of glad tidings came, he laid it before him and he became enlightened[1409]. Then he said, ‘Did I not say to you: I know from Allah what you know not?’

قَالُوا يَاأَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا إِنَّا كُنَّا خَاطِئِينَ
[12:98] They said, ‘O our father, ask forgiveness of our sins for us; we have indeed been sinners.’

قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ
[12:99] He said, ‘I will certainly ask forgiveness for you of my Lord. Surely, He is the Most Forgiving, the Merciful.’

فَلَمَّا دَخَلُوا عَلَى يُوسُفَ آوَى إِلَيْهِ أَبَوَيْهِ وَقَالَ ادْخُلُوا مِصْرَ إِنْ شَاءَ اللَّهُ آمِنِينَ
[12:100] And when they came to Joseph, he put up his parents[1410] with himself, and said, ‘Enter Egypt in peace, if it please Allah.’

وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ وَخَرُّوا لَهُ سُجَّدًا وَقَالَ يَاأَبَتِ هَذَا تَأْوِيلُ رُؤْيَاي مِنْ قَبْلُ قَدْ جَعَلَهَا رَبِّي حَقًّا وَقَدْ أَحْسَنَ بِي إِذْ أَخْرَجَنِي مِنْ السِّجْنِ وَجَاءَ بِكُمْ مِنْ الْبَدْوِ مِنْ بَعْدِ أَنْ نَزَغَ الشَّيْطَانُ بَيْنِي وَبَيْنَ إِخْوَتِي إِنَّ رَبِّي لَطِيفٌ لِمَا يَشَاءُ إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ

[12:101] And he raised his parents upon the throne[1411], and they all fell down prostrate before God for him[1412]. And he said, ‘O my father, this is the fulfilment of my dream of old. My Lord has made it true. And He bestowed a favour upon me when He took me out of the prison[1413] and brought you from the desert after Satan had stirred up discord between me and my brethren. Surely, my Lord is Benignant to whomsoever He pleases; for He is the All-Knowing, the Wise.

رَبِّ قَدْ آتَيْتَنِي مِنْ الْمُلْكِ وَعَلَّمْتَنِي مِنْ تَأْوِيلِ الأَحَادِيثِ فَاطِرَ السَّمَاوَاتِ وَالأَرْضِ أَنْتَ وَلِيِّ فِي الدُّنْيَا وَالآخِرَةِ تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ

[12:102] ‘O my Lord, Thou hast bestowed power upon me and taught me the interpretation of dreams. O Maker of the heavens and the earth, Thou art my Protector in this world and the Hereafter. Let death come to me in a state of submission to Thy will and join me to the righteous.’

ذَلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ وَمَا كُنتَ لَدَيْهِمْ إِذْ أَجْمَعُوا أَمْرَهُمْ وَهُمْ يَمْكُرُونَ
[12:103] That is of the tidings of the unseen[1414], which We reveal to thee. And thou wast not with them when they[1415] agreed upon their plan while they were plotting.

وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ
[12:104] And most men will not believe even though thou eagerly desire it.

وَمَا تَسْأَلُهُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ هُوَ إِلاَّ ذِكْرٌ لِلْعَالَمِينَ
[12:105] And thou dost not ask of them any reward for it. On the contrary, it is but a source of honour for all mankind.

وَكَأَيِّنْ مِنْ آيَةٍ فِي السَّمَاوَاتِ وَالأَرْضِ يَمُرُّونَ عَلَيْهَا وَهُمْ عَنْهَا مُعْرِضُونَ
[12:106] And how many a Sign is there in the heavens and the earth, which they pass by, turning away from it.[1416]

وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلاَّ وَهُمْ مُشْرِكُونَ
[12:107] And most of them believe not in Allah without also attributing partners to Him.

أَفَأَمِنُوا أَنْ تَأْتِيَهُمْ غَاشِيَةٌ مِنْ عَذَابِ اللَّهِ أَوْ تَأْتِيَهُمْ السَّاعَةُ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ
[12:108] Do they, then, feel secure from the coming on them of an overwhelming punishment from Allah or the sudden coming of the Hour upon them while they are unaware?

قُلْ هَذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ عَلَى بَصِيرَةٍ أَنَا وَمَنْ اتَّبَعَنِي وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنْ الْمُشْرِكِينَ

[12:109] Say, ‘This is my way: I call unto Allah on sure knowledge[1417], I and those who follow me. And Holy is Allah; and I am not of those who associate gods with God.’

وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلاَّ رِجَالاً نُوحِي إِلَيْهِمْ مِنْ أَهْلِ الْقُرَى أَفَلَمْ يَسِيرُوا فِي الأَرْضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ وَلَدَارُ الآخِرَةِ خَيْرٌ لِلَّذِينَ اتَّقَوْا أَفَلاَ تَعْقِلُونَ

[12:110] And We sent not before thee as Messengers any but men, whom We inspired, from among the people of the towns. Have they not then travelled in the earth and seen what was the end of those before them? And surely, the abode of the Hereafter is better for those who fear God. Will you not then understand?

حَتَّى إِذَا اسْتَيْئَسَ الرُّسُلُ وَظَنُّوا أَنَّهُمْ قَدْ كُذِبُوا جَاءَهُمْ نَصْرُنَا فَنُجِّيَ مَنْ نَشَاءُ وَلاَ يُرَدُّ بَأْسُنَا عَنْ الْقَوْمِ الْمُجْرِمِينَ

[12:111] Till, [1417A]when the Messengers despaired of the disbelievers and they (the disbelievers) thought that they had been told a lie[1418], Our help came to them, then was saved he whom We pleased. And Our chastisement cannot be averted from the sinful people.

لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ ِلأَوْلِي الأَلْبَابِ مَا كَانَ حَدِيثًا يُفْتَرَى وَلَكِنْ تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ كُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً لِقَوْمٍ يُؤْمِنُونَ

[12:112] Assuredly, in their narrative is a lesson for men of understanding. It is not a thing that has been forged, but a fulfilment of that which is before it and a detailed exposition of all things, and a guidance and a mercy to a people who believe.

1355A.  See 16

1356. Mubin (clear) being active participle from Abana, which is used both as transitive and intransitive, means, (1) that which itself is clear and manifest; (2) that which makes other things clear and (3) that which cuts off one thing from another and renders it distinct and separate from it (Lane). The word as its meanings show, points to three salient features of the Qur'an, viz., (1) that it not only clearly states facts and makes prophecies and lays down laws and ordinances but also supports and substantiates what it says and claims by solid arguments and sound reasons; (2) that it is not only clear in itself but makes clear the obscurities and ambiguities that are to be found in previous revealed Scriptures; and (3) that all that is essential for the attainment of nearness to God and relates to the laws of the Shari'ah, ethics and to matters of belief has been made quite clear in it. This is a quality which the Qur'an possesses to the entire exclusion of all other revealed Books. Other Scriptures are only Mustabin (clear in themselves) but the Qur'an is not only Mustabin but is also Mubin (makes clear the obscurities that are to be found in other Books). What adds to the beauty of the Qur'an as a "clear and perspicuous Book" is that all its teachings are in perfect harmony with human nature and also with the laws of nature.

1357. 'Arabiyy is derived from 'Ariba or 'Aruba. 'Aribat al-B'iru means, the well contained much water. 'Aruba al-Rajulu means; the man spoke clearly, plainly or distinctly after being barbarous in speech; he was or became brisk or lively. The expression, Qur'anan 'Arabiyyan, therefore would mean, (1) a Book which is most extensively and regularly read and (2) which can express its meanings in a clear, eloquent and comprehensive language (Lane). The word 'Arabiyy conveys the sense of fullness, abundance and clearness, and the Arabic language is so called because its roots are innumerable and are full of meanings and because it is most expressive, eloquent and comprehensive. It possesses suitable words and phrases for the full expression of all sorts of ideas and shades of meaning. Any topic can be discussed in this language with a precision and thoroughness unmatched in any other. European scholars have had to admit that Arabic language is complete in respect of its roots. It consists of hundreds of thousands of roots which are pregnant with a vast variety of meanings. Ibn Jinni; an eminent linguist has claimed, on the authority of another very eminent linguist, Abu 'Ali, that even the letters of the Arabic language possess clear and definite meanings. For instance, he declared that the letters Mim, Lam and Kaf in whatever combination they occur, express the idea of 'power,' which is more or less common to all the words that are formed with these letters or are derived from this root. In the preceding verse the Qur'an was called 'the Book,' which implied a prophecy that it would always continue to be preserved in the form of a book. In the present verse it has been called 'the Qur'an;' which constitutes a prophecy that it will be very widely read and studied. It is a fact, which no opponent of Islam can justifiably deny that no other book is so widely and frequently read as the Qur'an. Professor Noldeke says. 'Since the use of the Koran in public worship in schools and otherwise, is much more extensive than, for example, the reading of the Bible in most Christian countries, it has been truly described as the most widely read book in existence' (Enc. Brit. 9th Edition).

1358. The reason why the story of Joseph was revealed to the Holy Prophet in such detail is that it contains many prophetic allusions to his own life. The whole story was to be, as it were, re-enacted in the person of the Holy Prophet himself and his brethren, the Quraish.

1359.  Joseph was the twelfth son of Prophet Jacob, otherwise known as Israel. He was the elder of the two sons of Rachel. The meaning given to the name is 'shall add,' i.e., 'The Lord shall add to me another son' (Gen. 30:24).

1360.  The Bible mentions the sun and the moon first and the eleven stars afterwards, as making obeisance to Joseph (Gen. 37:9), but the Qur'an reverses the order; and the actual facts of history support the order followed by the Qur'an, for it was the brethren of Joseph (the eleven stars) who met him first and made obeisance to him, and his parents came afterwards. The verse signifies that the parents and brethren of Joseph would submit to his authority.

1361. The name is explained in the Bible as 'the supplanter' (Gen. 27:36). It is the prevalent critical opinion that Ya'akob (Jacob) is really a shortened form of Ya'akobel admitting several meanings such as 'God follows' or 'God rewards.' Jacob was the son of Isaac and Rebekah and the grandson of Abraham and the traditional ancestor of the people of Israel and known as the Third Patriarch (Enc. Bib. & Jew. Enc.).

1362. Like Joseph's brothers who were angry that instead of themselves, who, as they imagined, were superior to him in every respect, he had won the affection of their father and had become the centre of his attention, the Quraish leaders said that the Qur'an ought to have been revealed to one of the great men of Mecca or Ta'if (43:32). They looked upon the Holy Prophet as too small a person to be selected for the exalted office of a Prophet.

1363. Just as the brothers of Joseph plotted to kill him, the Quraish also conspired to put the Holy Prophet to death (8:31).

1364. Reuben (Gen. 37:22).

1365. It appears from this verse that Jacob had already been informed by God in a general way of the plot of Joseph's brothers to kill him. So, as if pre-arraigning them, he used the same words which they were to use later in extenuation of their heinous crime.

1366. The words bespoke their nervousness and betrayed their guilty minds.

1367.  These words indicate that Jacob regarded the report of his sons as a concocted story.

1368. The members of the caravan looked upon Joseph as a precious asset.

1368A. The particle hi in the expression fihi may mean either 'him' or 'it,' standing either for Joseph or price.

1369.  The Egyptian who bought Joseph is known as Potiphar in Jewish literature (Enc. Bib. & Gen. 39:1). He was captain of the royal guard, an officer of high rank in ancient times.

1370. Rawada-hu means; he endeavored or sought to turn him to or from a thing by blandishments or deceitful arts (Lane).

1371. Haita meaning, 'come or come forward' or 'hasten,' and the expression haita laka means, 'come thou' or 'now come;' also, 'come I am ready for thee or I am ready to receive thee' (Lane & Mufradat).

1372.  The verse shows that the woman who sought to seduce Joseph failed in her efforts and that Joseph successfully resisted her evil suggestion. The words, 'He is my Lord,' refer to God, and not to Joseph's Egyptian master, as some Commentators have wrongly supposed.

1373. The wife of Joseph's master intended a thing about Joseph (i.e., copulation). Similarly, Joseph intended a thing about her, i.e., resisting her evil intention. That Joseph did not intend anything evil is clear from the previous verse. His only object was to dissuade her from her evil purpose.

1374.  By 'manifest Sign' are meant the heavenly Signs which Joseph had already witnessed, e.g., the wonderful dream which foretold his future greatness (v.5);the revelation he had received when cast into the well, which also pointed to his later eminence and glory (v. 16) and also his being taken out alive from the well.

1375.  Just as an attempt was made to tempt Joseph away from the path of piety and rectitude, similarly, the idolaters of Mecca made an unsuccessful attempt to make the Holy Prophet give up preaching the Unity of God by offering to make him their king or to collect great wealth for him or to give him in marriage the most beautiful girl in Arabia. The offer was of course contemptuously rejected by the Holy Prophet with the historic words, 'If you place the sun on my right hand and the moon on my left hand, even then I will not give up preaching God's Unity (Hisham).

1376.  The pronoun 'he' stands for the master of the house and not for the man who bore witness.

1377. In his endeavor to screen his wife so far as possible Potiphar seems to accuse the whole fair sex of cunning and guile.

1378.  AI-'Aziz stands for Potiphar. He was the captain of the King's guard. It seems that at the time of the Holy Prophet the chiefs and dignitaries of Egypt were known by this title.

1379. The Arabic expression means that the woman's love of Joseph had entered beneath the pericardium of her heart; or, love of him had struck or smitten her or had rent the Shighaf (pericardium) of her heart (Lane).

1379A.  They thought very highly of him.

1380. The expression, cut their hands, may signify that when the women looked at Joseph, they were so struck with his saintly and handsome visage that in a state of forgetfulness some of them happened to cut their hands with the knives they were holding in their hands. Or the sentence may be taken as figuratively expressing their wonder and amazement. The Arabic expression, 'Addul Anamili, i.e., biting the finger-ends is also used to express surprise; and because sometimes the whole of a thing is used for a part, the word 'hands' may be said to have been here used for 'finger-ends.' According to the Talmud, oranges were served to the guests and the women inadvertently cut their hands owing to their being engrossed in looking at Joseph (Jew. Enc. & Talmud).

1381. It appears that as the ill fame of Potiphar's wife spread; her people thought that the best way to put a stop to this scandal-mongering was to imprison Joseph in order that public opinion might come to regard him as the offender and the blame might be shifted from that guilty woman to him.

1382.  For the dreams of the butler and the baker see Gen. ch. 40.

1383. Bid' denotes a variety of numbers but is generally understood to mean from three to nine (Lane).

1384. Arabia, in the Holy Prophet's time, was visited with a terrible famine which lasted for seven long years. It was so severe that people were forced to eat carrion (Bukhari).

1385. In their ignorance of the meaning of the word Yughathu which besides meaning, 'They will be rained upon' also means, 'They will be relieved of their distress' or 'They will be aided and helped,' some Christian writers have objected that as it very seldom rains in Egypt and that the fertility of its soil depends upon the flooding of the Nile, the Quranic statement is against the elementary facts of geography. Obviously, the latter two meanings quite agree with the text of the Qur'an. But if the word be taken in the first-mentioned sense; even then there is no ground for any objection, for though the fertility of the soil of Egypt depends on the flooding of the Nile, the flooding of the Nile itself depends on rain on the mountains in which lies its source.

1386. Ya’sirun is derived from 'Asira which means, (1) he pressed or squeezed the thing so as to force out its juice, etc.; (2) he aided or succored or saved or preserved (him); (3) he gave something to someone or did some benefit to someone (Lane).

1387. Realizing that Joseph was no ordinary person the King wanted to release him from the prison forthwith. But Joseph refused to be released until a full inquiry was made into his case and he was proved to be innocent of the charge laid against him. His object in demanding an inquiry seems to be two-fold: First, that the King might know that he was innocent so that on no future occasion his mind might be poisoned against him by evilly-disposed persons on the basis of the alleged cause of his imprisonment. Secondly, that Potiphar, his benefactor, might not remain under the impression that Joseph had proved faithless to him.

1388.  The words seem to show that the incident of the cutting of their hands by the women did actually take place; otherwise Joseph could not have referred to it. Either in amazement or being absorbed in conversation, some of them did inadvertently cut their hands. Or the words might mean that by bringing a false accusation against Joseph the women had cut their own hands, i.e., they had landed themselves into a false position. But if nothing actual had happened, Joseph could not have referred to 'the cutting of the hands.' Hasha Lillahi also means, God forbid; or how far is Allah from every imperfection (Lane).

1389.  The clause Illa ma Rahima Rabbi (save that whereon my Lord has mercy) may have three different interpretations: (a) Save the Nafs (soul) whereupon my Lord has mercy, the particle ma standing for Nafs. (b) Save him upon whom my Lord has mercy; ma here meaning, man. (c) Yes, but it is God's mercy which saves whom it chooses. These three meanings refer to the three stages in the spiritual development of man. The first meaning refers to the stage when man has attained the stage of spiritual perfection-the stage of Nafs Mutma'innah (the soul at rest-89:28). The second meaning applies to man when he is yet in the stage of Nafs Lawwarnah (self-accusing soul-75:3) when man is struggling against sin and his evil propensities, sometimes overcoming them and at others being vanquished by them. The third meaning applies to man when the animal in him predominates. This stage is called Nafs Ammarah (the soul prone to evil).

1390. Joseph preferred charge of the finance department. His choice seems to have been dictated by the desire to give his single-minded attention to the successful running of the department which so deeply concerned the fulfillment of the King's dream.

1390A. Jacob had twelve sons, two sons-Joseph and Benjamin, from his wife, Rachel, and ten other sons from other wives.

1391.  A 'camel-load' may not necessarily mean a load put on a camel's back, but may denote also the load which a camel can ordinarily carry, though it may be loaded on an ass.

1392.  Jacob seemed to have realized or he had possibly been informed by Divine revelation that the man in Egypt was Joseph and therefore he asked his sons to enter the town separately so that Joseph might have an opportunity to meet and talk to his brother, Benjamin, in private.

1393.  The word Ja'ala (put) may either signify that Joseph himself ordered the cup to be put in his brother's sack so that he might use it on his way home; or that the cup happened to be placed among Benjamin's articles; Joseph not knowing that it was there.

1394.  It is incorrect to say that Joseph himself first ordered the drinking-cup to be placed in his brother's sack, and then accused him of theft--an action much below his dignity. In fact; it was a Siqayah (a drinking-cup) which Joseph had ordered to be placed in the sack of his brother while the vessel which was declared by the royal proclaimer to have been lost was a Suwa' (a measuring-vessel). It seems that in the excitement of helping his brothers to prepare for their return journey and in view of the approaching separation from Benjamin; after only a brief meeting, Joseph felt thirst and called for water. It was brought to him in the royal measuring vessel. Such vessels were then used both as measuring-vessels and drinking cups. After satisfying his thirst he inadvertently placed the vessel among Benjamin's things, and it thus became packed with the effects of his brother without having been noticed by any body. Joseph at once understood how the mistake had occurred, but, thinking that all this was God's own plan for detaining Benjamin; he judiciously kept silent until the caravan was gone.

1395. Joseph's brothers, in a fit of excitement, themselves suggested that he in whose sack the measuring-vessel might be found should be detained to explain his conduct. Thus Joseph was able to keep back his brother without the latter having been accused of theft.

1396.  The pronoun 'he' refers to the man who announced the loss of the measuring-vessel and who naturally himself came forward to make the search.

1396A. This was due to the special consideration which Joseph had shown to Benjamin.

1397.  The whole thing was planned by God-Joseph having no hand in it. Quite inadvertently Joseph happened to place the King's measuring-vessel, which he used as a drinking-cup on that occasion, in Benjamin's luggage and his brothers themselves made the suggestion which enabled Joseph to detain Benjamin. Thus a providential combination of circumstances enabled Joseph to satisfy his heart's desire.

1398. One sin leads to another. Joseph's brothers had first sought to put him to death. Now quite unashamedly they hastened to accuse him of theft.

1399. Not being satisfied with accusing Benjamin of theft. they proceed to disown him and even refuse to acknowledge him as their brother saying, 'he has a very aged father.'

1399A.  Najiyy means, (1) a secret; (2) one to whom a secret is confided; (3) one who confers with another in private; (4) the act of conferring in private (Aqrab).

1400. According to the Bible it was Judah, the fourth among the brothers, and not Reuben, the eldest of them. who refused to go back to his father without Benjamin. The word which the Qur'an has used is Kabir which means, 'big' or 'elder' and not Akbar which means, 'the eldest.' Judah, being the fourth son of Jacob. was indeed one of the bigger or elder brothers of Joseph. Moreover, Kabir does not only mean 'big' or 'elder' but also means 'leader' and 'great in estimation, rank or dignity,' and it is in this sense that the word has been used here and so applies to Judah and not to Reuben. Judah was more important than Reuben in the eyes of Jacob (Gen. 43:8-10).

1401.  In the verse Qaryah (town) is in reality Ahl al-Qaryah (people of the town) and 'ir (caravan) is Ashab al-'ir (members of the caravan). The words Ahl and Ashab have beenomitted to lend emphasis to the statement.

1402. Joseph, Benjamin and Judah.

1403. Bayyada al-Siqaa' means, he filled the skin with water or milk. The expression Ibyaddat 'Aina-hu is used regarding a person who is stricken with grief and his eyes become filled with tears. The verse thus only signifies that the world became dark for Jacob and his eyes became filled with tears on account of grief (Lane, Razi & Bihar).

1404.  Haradmeans, a man corrupt in body and intellect; sick or diseased; suffering from protracted disquietude of mind and disease; weary or fatigued and at the point of death; emaciated or dissolved by excessive grief or love; etc. (Lane).

1404A. The verse implies that Jacob had been informed by God that Joseph, Benjamin and Judah were alive.

1405. This verse also shows that Jacob was convinced that Joseph, Benjamin and Judah were alive in Egypt.

1405A. The conduct of Joseph's brothers on this occasion seems to be inexplicable. They seemed to have morally sunk so low that, ignoring the real purpose of their present visit to Egypt, which was to make a search for Joseph, Benjamin and Judah, they began to beg for corn.

1406.  Bearing no longer to see his brothers degrade themselves by thus begging for corn Joseph decided to reveal himself to them; but approached the subject indirectly.

1407. Joseph did not keep his brothers in suspense and at once removed all their fears and apprehensions concerning the treatment he would extend to them, by telling them forthwith that his pardon was unreserved and unqualified. This large-hearted and generous forgiving of his brothers by Joseph constitutes his greatest and most outstanding resemblance to the Holy Prophet. Like Joseph, the Holy Prophet, too, gained honor and power in flight and banishment; and when after years of exile he entered his native town as a conqueror, at the head of ten thousand Companions, and Mecca lay prostrate at his feet, he asked his people what treatment did they expect from him. 'The treatment that Joseph accorded to his brethren,' they replied. 'Then no reproach shall lie on you this day,' promptly returned the Holy Prophet. This noble treatment by the Holy Prophet of his erstwhile bloodthirsty enemies; the Quraish of Mecca, who had left no stone unturned to compass his death and destroy Islam root and branch stands unparalleled in the whole annals of human history.

1408.  Even before the caravan reached home, Jacob had told his people that, in spite of all appearances to the contrary, he hoped to meet Joseph soon; and in order to lend emphasis to his conviction, he added the words 'even though you take me to be a dotard' meaning thereby, 'you consider this meeting to be an impossibility, being not more than the illusion and wishful thinking of an old man, but I know it as a fact and a certainty.'

1409. When Joseph's shirt was laid before Jacob, the conviction that Joseph was alive which, being based on revelation was previously only a matter of faith, now became converted into factual knowledge. This is the meaning of the words, he became enlightened. The Qur'an lends no support whatsoever to the view that Jacob had become blind. Not only was it inconsistent with his dignity as a great Prophet of God but several verses also contradict this view. It seems that it was the same shirt which Joseph had worn when he was thrown into the well.

1410.  Joseph's own mother Rachel had already died, but the use of the word 'parents' in the verse implies that a step-mother is as much entitled to one's respect and affection as one's real mother.

1411. The words may mean that Joseph presented his parents to the King (Gen. 47:2,7) or that he made them sit on his own throne with King's permission. In olden times the ministers and deputies of kings also had their own thrones.

1412. Joseph's brothers and parents fell prostrate and thanked God for raising Joseph to such an eminent position. Thus Joseph was the cause, and not the object, of their prostration.

1413.  While mentioning God's favors Joseph refers only to his being taken out of prison and makes no mention of being rescued from the well. lest his brothers should feel ashamed.

1414. The verse means that this account of Joseph was not a mere story. It embodied mighty prophecies relating to the future of the Holy Prophet and Islam.

1415. The pronoun 'they' refers to the enemies of the Holy Prophet.

1416. The verse points to a fundamental difference between the attitude of a believer and a disbeliever. Whereas the believer goes about with his eyes open and is ready to grasp the slightest Divine hint, the disbeliever behaves like a blind man, refusing to benefit even from clear and manifest Signs.

1417. Blind and unthinking faith which is not based on sound reasons and firm conviction carries no weight in the sight of God.

1417A. The particle hatta is sometimes used as a conjunction like wa signifying 'and' or 'even' as in Akaltu al-Samaka hatta Ra'saha, i.e., I ate the fish and (even) its head (Lane).

1418. The enemies of Prophets of God continue to increase in wickedness and opposition to them till a stage is reached when the Prophets begin to feel that those who were destined to believe had already believed and as for the rest they despair of their believing in them. But God's Prophets never despair of God's mercy and help (15:57). Their opponents, on the other hand, owing to the delay in the coming of Divine punishment, begin to feel secure in the thought that they will never be visited with any punishment and that the prophecies about the Prophets' final success and about the discomfiture of their enemies were nothing but false utterances.