سورة يوسف
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
1
الر تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ
2
إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ
3
نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا
إِلَيْكَ هَذَا الْقُرْآنَ وَإِن كُنتَ مِن قَبْلِهِ لَمِنَ الْغَافِلِينَ
4
إِذْ قَالَ يُوسُفُ لِأَبِيهِ يَا أَبَتِ إِنِّي رَأَيْتُ أَحَدَ
عَشَرَ كَوْكَبًا وَالشَّمْسَ وَالْقَمَرَ رَأَيْتُهُمْ لِي سَاجِدِينَ
5
قَالَ يَا بُنَيَّ لَا تَقْصُصْ رُؤْيَاكَ عَلَى إِخْوَتِكَ
فَيَكِيدُوا لَكَ كَيْدًا إِنَّ الشَّيْطَانَ لِلْإِنسَانِ عَدُوٌّ مُّبِينٌ
6
وَكَذَلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِن تَأْوِيلِ
الْأَحَادِيثِ وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ وَعَلَى آلِ يَعْقُوبَ كَمَا أَتَمَّهَا
عَلَى أَبَوَيْكَ مِن قَبْلُ إِبْرَاهِيمَ وَإِسْحَاقَ إِنَّ رَبَّكَ عَلِيمٌ
حَكِيمٌ
7
لَّقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ آيَاتٌ لِّلسَّائِلِينَ
8
إِذْ قَالُوا لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَى أَبِينَا مِنَّا
وَنَحْنُ عُصْبَةٌ إِنَّ أَبَانَا لَفِي ضَلَالٍ مُّبِينٍ
9
اقْتُلُوا يُوسُفَ أَوِ اطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ
أَبِيكُمْ وَتَكُونُوا مِن بَعْدِهِ قَوْمًا صَالِحِينَ
10
قَالَ قَائِلٌ مِّنْهُمْ لَا تَقْتُلُوا يُوسُفَ وَأَلْقُوهُ فِي
غَيَابَتِ الْجُبِّ يَلْتَقِطْهُ بَعْضُ السَّيَّارَةِ إِن كُنتُمْ فَاعِلِينَ
11
قَالُوا يَا أَبَانَا مَا لَكَ لَا تَأْمَنَّا عَلَى يُوسُفَ وَإِنَّا
لَهُ لَنَاصِحُونَ
12
أَرْسِلْهُ مَعَنَا غَدًا يَرْتَعْ وَيَلْعَبْ وَإِنَّا لَهُ
لَحَافِظُونَ
13
قَالَ إِنِّي لَيَحْزُنُنِي أَن تَذْهَبُوا بِهِ وَأَخَافُ أَن
يَأْكُلَهُ الذِّئْبُ وَأَنتُمْ عَنْهُ غَافِلُونَ
14
قَالُوا لَئِنْ أَكَلَهُ الذِّئْبُ وَنَحْنُ عُصْبَةٌ إِنَّا إِذًا
لَّخَاسِرُونَ
15
فَلَمَّا ذَهَبُوا بِهِ وَأَجْمَعُوا أَن يَجْعَلُوهُ فِي غَيَابَتِ
الْجُبِّ وَأَوْحَيْنَا إِلَيْهِ لَتُنَبِّئَنَّهُم بِأَمْرِهِمْ هَذَا وَهُمْ لَا
يَشْعُرُونَ
16
وَجَاءُوا أَبَاهُمْ عِشَاءً يَبْكُونَ
17
قَالُوا يَا أَبَانَا إِنَّا ذَهَبْنَا نَسْتَبِقُ وَتَرَكْنَا
يُوسُفَ عِندَ مَتَاعِنَا فَأَكَلَهُ الذِّئْبُ وَمَا أَنتَ بِمُؤْمِنٍ لَّنَا وَلَوْ
كُنَّا صَادِقِينَ
18
وَجَاءُوا عَلَى قَمِيصِهِ بِدَمٍ كَذِبٍ قَالَ بَلْ سَوَّلَتْ لَكُمْ
أَنفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ وَاللَّهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ
19
وَجَاءَتْ سَيَّارَةٌ فَأَرْسَلُوا وَارِدَهُمْ فَأَدْلَى دَلْوَهُ
قَالَ يَا بُشْرَى هَذَا غُلَامٌ وَأَسَرُّوهُ بِضَاعَةً وَاللَّهُ عَلِيمٌ بِمَا
يَعْمَلُونَ
20
وَشَرَوْهُ بِثَمَنٍ بَخْسٍ دَرَاهِمَ مَعْدُودَةٍ وَكَانُوا فِيهِ
مِنَ الزَّاهِدِينَ
21
وَقَالَ الَّذِي اشْتَرَاهُ مِن مِّصْرَ لِامْرَأَتِهِ أَكْرِمِي
مَثْوَاهُ عَسَى أَن يَنفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا وَكَذَلِكَ مَكَّنَّا
لِيُوسُفَ فِي الْأَرْضِ وَلِنُعَلِّمَهُ مِن تَأْوِيلِ الْأَحَادِيثِ وَاللَّهُ غَالِبٌ
عَلَى أَمْرِهِ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ
22
وَلَمَّا بَلَغَ أَشُدَّهُ آتَيْنَاهُ حُكْمًا وَعِلْمًا وَكَذَلِكَ
نَجْزِي الْمُحْسِنِينَ
23
وَرَاوَدَتْهُ الَّتِي هُوَ فِي بَيْتِهَا عَن نَّفْسِهِ وَغَلَّقَتِ
الْأَبْوَابَ وَقَالَتْ هَيْتَ لَكَ قَالَ مَعَاذَ اللَّهِ إِنَّهُ رَبِّي أَحْسَنَ
مَثْوَايَ إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ
24
وَلَقَدْ هَمَّتْ بِهِ وَهَمَّ بِهَا لَوْلَا أَن رَّأَى بُرْهَانَ
رَبِّهِ كَذَلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ إِنَّهُ مِنْ عِبَادِنَا
الْمُخْلَصِينَ
25
وَاسْتَبَقَا الْبَابَ وَقَدَّتْ قَمِيصَهُ مِن دُبُرٍ وَأَلْفَيَا
سَيِّدَهَا لَدَى الْبَابِ قَالَتْ مَا جَزَاءُ مَنْ أَرَادَ بِأَهْلِكَ سُوءًا إِلَّا
أَن يُسْجَنَ أَوْ عَذَابٌ أَلِيمٌ
26
قَالَ هِيَ رَاوَدَتْنِي عَن نَّفْسِي وَشَهِدَ شَاهِدٌ مِّنْ
أَهْلِهَا إِن كَانَ قَمِيصُهُ قُدَّ مِن قُبُلٍ فَصَدَقَتْ وَهُوَ مِنَ
الْكَاذِبِينَ
27
وَإِن كَانَ قَمِيصُهُ قُدَّ مِن دُبُرٍ فَكَذَبَتْ وَهُوَ مِنَ
الصَّادِقِينَ
28
فَلَمَّا رَأَى قَمِيصَهُ قُدَّ مِن دُبُرٍ قَالَ إِنَّهُ مِن
كَيْدِكُنَّ إِنَّ كَيْدَكُنَّ عَظِيمٌ
29
يُوسُفُ أَعْرِضْ عَنْ هَذَا وَاسْتَغْفِرِي لِذَنبِكِ إِنَّكِ كُنتِ
مِنَ الْخَاطِئِينَ
30
وَقَالَ نِسْوَةٌ فِي الْمَدِينَةِ امْرَأَتُ الْعَزِيزِ تُرَاوِدُ
فَتَاهَا عَن نَّفْسِهِ قَدْ شَغَفَهَا حُبًّا إِنَّا لَنَرَاهَا فِي ضَلَالٍ
مُّبِينٍ
31
فَلَمَّا سَمِعَتْ بِمَكْرِهِنَّ أَرْسَلَتْ إِلَيْهِنَّ وَأَعْتَدَتْ
لَهُنَّ مُتَّكَأً وَآتَتْ كُلَّ وَاحِدَةٍ مِّنْهُنَّ سِكِّينًا وَقَالَتِ اخْرُجْ
عَلَيْهِنَّ فَلَمَّا رَأَيْنَهُ أَكْبَرْنَهُ وَقَطَّعْنَ أَيْدِيَهُنَّ وَقُلْنَ حَاشَ
لِلَّهِ مَا هَذَا بَشَرًا إِنْ هَذَا إِلَّا مَلَكٌ كَرِيمٌ
32
قَالَتْ فَذَلِكُنَّ الَّذِي لُمْتُنَّنِي فِيهِ وَلَقَدْ رَاوَدتُّهُ
عَن نَّفْسِهِ فَاسْتَعْصَمَ وَلَئِن لَّمْ يَفْعَلْ مَا آمُرُهُ لَيُسْجَنَنَّ
وَلَيَكُونًا مِّنَ الصَّاغِرِينَ
33
قَالَ رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ
وَإِلَّا تَصْرِفْ عَنِّي كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُن مِّنَ
الْجَاهِلِينَ
34
فَاسْتَجَابَ لَهُ رَبُّهُ فَصَرَفَ عَنْهُ كَيْدَهُنَّ إِنَّهُ هُوَ
السَّمِيعُ الْعَلِيمُ
35
ثُمَّ بَدَا لَهُم مِّن بَعْدِ مَا رَأَوُا الْآيَاتِ لَيَسْجُنُنَّهُ
حَتَّى حِينٍ
36
وَدَخَلَ مَعَهُ السِّجْنَ فَتَيَانِ قَالَ أَحَدُهُمَا إِنِّي
أَرَانِي أَعْصِرُ خَمْرًا وَقَالَ الْآخَرُ إِنِّي أَرَانِي أَحْمِلُ فَوْقَ رَأْسِي
خُبْزًا تَأْكُلُ الطَّيْرُ مِنْهُ نَبِّئْنَا بِتَأْوِيلِهِ إِنَّا نَرَاكَ مِنَ
الْمُحْسِنِينَ
37
قَالَ لَا يَأْتِيكُمَا طَعَامٌ تُرْزَقَانِهِ إِلَّا نَبَّأْتُكُمَا
بِتَأْوِيلِهِ قَبْلَ أَن يَأْتِيَكُمَا ذَلِكُمَا مِمَّا عَلَّمَنِي رَبِّي إِنِّي
تَرَكْتُ مِلَّةَ قَوْمٍ لَّا يُؤْمِنُونَ بِاللَّهِ وَهُم بِالْآخِرَةِ هُمْ
كَافِرُونَ
38
وَاتَّبَعْتُ مِلَّةَ آبَائِي إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ
مَا كَانَ لَنَا أَن نُّشْرِكَ بِاللَّهِ مِن شَيْءٍ ذَلِكَ مِن فَضْلِ اللَّهِ
عَلَيْنَا وَعَلَى النَّاسِ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ
39
يَا صَاحِبَيِ السِّجْنِ أَأَرْبَابٌ مُّتَفَرِّقُونَ خَيْرٌ أَمِ
اللَّهُ الْوَاحِدُ الْقَهَّارُ
40
مَا تَعْبُدُونَ مِن دُونِهِ إِلَّا أَسْمَاءً سَمَّيْتُمُوهَا
أَنتُمْ وَآبَاؤُكُم مَّا أَنزَلَ اللَّهُ بِهَا مِن سُلْطَانٍ إِنِ الْحُكْمُ إِلَّا
لِلَّهِ أَمَرَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ ذَلِكَ الدِّينُ الْقَيِّمُ وَلَكِنَّ
أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ
41
يَا صَاحِبَيِ السِّجْنِ أَمَّا أَحَدُكُمَا فَيَسْقِي رَبَّهُ
خَمْرًا وَأَمَّا الْآخَرُ فَيُصْلَبُ فَتَأْكُلُ الطَّيْرُ مِن رَّأْسِهِ قُضِيَ
الْأَمْرُ الَّذِي فِيهِ تَسْتَفْتِيَانِ
42
وَقَالَ لِلَّذِي ظَنَّ أَنَّهُ نَاجٍ مِّنْهُمَا اذْكُرْنِي عِندَ
رَبِّكَ فَأَنسَاهُ الشَّيْطَانُ ذِكْرَ رَبِّهِ فَلَبِثَ فِي السِّجْنِ بِضْعَ
سِنِينَ
43
وَقَالَ الْمَلِكُ إِنِّي أَرَى سَبْعَ بَقَرَاتٍ سِمَانٍ
يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعَ سُنبُلَاتٍ خُضْرٍ وَأُخَرَ يَابِسَاتٍ يَا
أَيُّهَا الْمَلَأُ أَفْتُونِي فِي رُؤْيَايَ إِن كُنتُمْ لِلرُّؤْيَا تَعْبُرُونَ
44
قَالُوا أَضْغَاثُ أَحْلَامٍ وَمَا نَحْنُ بِتَأْوِيلِ الْأَحْلَامِ
بِعَالِمِينَ
45
وَقَالَ الَّذِي نَجَا مِنْهُمَا وَادَّكَرَ بَعْدَ أُمَّةٍ أَنَا
أُنَبِّئُكُم بِتَأْوِيلِهِ فَأَرْسِلُونِ
46
يُوسُفُ أَيُّهَا الصِّدِّيقُ أَفْتِنَا فِي سَبْعِ بَقَرَاتٍ سِمَانٍ
يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعِ سُنبُلَاتٍ خُضْرٍ وَأُخَرَ يَابِسَاتٍ لَّعَلِّي
أَرْجِعُ إِلَى النَّاسِ لَعَلَّهُمْ يَعْلَمُونَ
47
قَالَ تَزْرَعُونَ سَبْعَ سِنِينَ دَأَبًا فَمَا حَصَدتُّمْ فَذَرُوهُ
فِي سُنبُلِهِ إِلَّا قَلِيلًا مِّمَّا تَأْكُلُونَ
48
ثُمَّ يَأْتِي مِن بَعْدِ ذَلِكَ سَبْعٌ شِدَادٌ يَأْكُلْنَ مَا
قَدَّمْتُمْ لَهُنَّ إِلَّا قَلِيلًا مِّمَّا تُحْصِنُونَ
49
ثُمَّ يَأْتِي مِن بَعْدِ ذَلِكَ عَامٌ فِيهِ يُغَاثُ النَّاسُ
وَفِيهِ يَعْصِرُونَ
50
وَقَالَ الْمَلِكُ ائْتُونِي بِهِ فَلَمَّا جَاءَهُ الرَّسُولُ قَالَ
ارْجِعْ إِلَى رَبِّكَ فَاسْأَلْهُ مَا بَالُ النِّسْوَةِ اللَّاتِي قَطَّعْنَ
أَيْدِيَهُنَّ إِنَّ رَبِّي بِكَيْدِهِنَّ عَلِيمٌ
51
قَالَ مَا خَطْبُكُنَّ إِذْ رَاوَدتُّنَّ يُوسُفَ عَن نَّفْسِهِ
قُلْنَ حَاشَ لِلَّهِ مَا عَلِمْنَا عَلَيْهِ مِن سُوءٍ قَالَتِ امْرَأَتُ الْعَزِيزِ
الْآنَ حَصْحَصَ الْحَقُّ أَنَا رَاوَدتُّهُ عَن نَّفْسِهِ وَإِنَّهُ لَمِنَ
الصَّادِقِينَ
52
ذَلِكَ لِيَعْلَمَ أَنِّي لَمْ أَخُنْهُ بِالْغَيْبِ وَأَنَّ اللَّهَ
لَا يَهْدِي كَيْدَ الْخَائِنِينَ
53
وَمَا أُبَرِّئُ نَفْسِي إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ
إِلَّا مَا رَحِمَ رَبِّي إِنَّ رَبِّي غَفُورٌ رَّحِيمٌ
54
وَقَالَ الْمَلِكُ ائْتُونِي بِهِ أَسْتَخْلِصْهُ لِنَفْسِي فَلَمَّا
كَلَّمَهُ قَالَ إِنَّكَ الْيَوْمَ لَدَيْنَا مَكِينٌ أَمِينٌ
55
قَالَ اجْعَلْنِي عَلَى خَزَائِنِ الْأَرْضِ إِنِّي حَفِيظٌ
عَلِيمٌ
56
وَكَذَلِكَ مَكَّنَّا لِيُوسُفَ فِي الْأَرْضِ يَتَبَوَّأُ مِنْهَا
حَيْثُ يَشَاءُ نُصِيبُ بِرَحْمَتِنَا مَن نَّشَاءُ وَلَا نُضِيعُ أَجْرَ
الْمُحْسِنِينَ
57
وَلَأَجْرُ الْآخِرَةِ خَيْرٌ لِّلَّذِينَ آمَنُوا وَكَانُوا
يَتَّقُونَ
58
وَجَاءَ إِخْوَةُ يُوسُفَ فَدَخَلُوا عَلَيْهِ فَعَرَفَهُمْ وَهُمْ
لَهُ مُنكِرُونَ
59
وَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ قَالَ ائْتُونِي بِأَخٍ لَّكُم
مِّنْ أَبِيكُمْ أَلَا تَرَوْنَ أَنِّي أُوفِي الْكَيْلَ وَأَنَا خَيْرُ
الْمُنزِلِينَ
60
فَإِن لَّمْ تَأْتُونِي بِهِ فَلَا كَيْلَ لَكُمْ عِندِي وَلَا
تَقْرَبُونِ
61
قَالُوا سَنُرَاوِدُ عَنْهُ أَبَاهُ وَإِنَّا لَفَاعِلُونَ
62
وَقَالَ لِفِتْيَانِهِ اجْعَلُوا بِضَاعَتَهُمْ فِي رِحَالِهِمْ
لَعَلَّهُمْ يَعْرِفُونَهَا إِذَا انقَلَبُوا إِلَى أَهْلِهِمْ لَعَلَّهُمْ
يَرْجِعُونَ
63
فَلَمَّا رَجَعُوا إِلَى أَبِيهِمْ قَالُوا يَا أَبَانَا مُنِعَ
مِنَّا الْكَيْلُ فَأَرْسِلْ مَعَنَا أَخَانَا نَكْتَلْ وَإِنَّا لَهُ لَحَافِظُونَ
64
قَالَ هَلْ آمَنُكُمْ عَلَيْهِ إِلَّا كَمَا أَمِنتُكُمْ عَلَى
أَخِيهِ مِن قَبْلُ فَاللَّهُ خَيْرٌ حَافِظًا وَهُوَ أَرْحَمُ الرَّاحِمِينَ
65
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
66
قَالَ لَنْ أُرْسِلَهُ مَعَكُمْ حَتَّى تُؤْتُونِ مَوْثِقًا مِّنَ
اللَّهِ لَتَأْتُنَّنِي بِهِ إِلَّا أَن يُحَاطَ بِكُمْ فَلَمَّا آتَوْهُ مَوْثِقَهُمْ
قَالَ اللَّهُ عَلَى مَا نَقُولُ وَكِيلٌ
67
وَقَالَ يَا بَنِيَّ لَا تَدْخُلُوا مِن بَابٍ وَاحِدٍ وَادْخُلُوا
مِنْ أَبْوَابٍ مُّتَفَرِّقَةٍ وَمَا أُغْنِي عَنكُم مِّنَ اللَّهِ مِن شَيْءٍ إِنِ
الْحُكْمُ إِلَّا لِلَّهِ عَلَيْهِ تَوَكَّلْتُ وَعَلَيْهِ فَلْيَتَوَكَّلِ
الْمُتَوَكِّلُونَ
68
وَلَمَّا دَخَلُوا مِنْ حَيْثُ أَمَرَهُمْ أَبُوهُم مَّا كَانَ
يُغْنِي عَنْهُم مِّنَ اللَّهِ مِن شَيْءٍ إِلَّا حَاجَةً فِي نَفْسِ يَعْقُوبَ قَضَاهَا
وَإِنَّهُ لَذُو عِلْمٍ لِّمَا عَلَّمْنَاهُ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا
يَعْلَمُونَ
69
وَلَمَّا دَخَلُوا عَلَى يُوسُفَ آوَى إِلَيْهِ أَخَاهُ قَالَ إِنِّي
أَنَا أَخُوكَ فَلَا تَبْتَئِسْ بِمَا كَانُوا يَعْمَلُونَ
70
فَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ جَعَلَ السِّقَايَةَ فِي رَحْلِ
أَخِيهِ ثُمَّ أَذَّنَ مُؤَذِّنٌ أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسَارِقُونَ
71
قَالُوا وَأَقْبَلُوا عَلَيْهِم مَّاذَا تَفْقِدُونَ
72
قَالُوا نَفْقِدُ صُوَاعَ الْمَلِكِ وَلِمَن جَاءَ بِهِ حِمْلُ
بَعِيرٍ وَأَنَا بِهِ زَعِيمٌ
73
قَالُوا تَاللَّهِ لَقَدْ عَلِمْتُم مَّا جِئْنَا لِنُفْسِدَ فِي
الْأَرْضِ وَمَا كُنَّا سَارِقِينَ
74
قَالُوا فَمَا جَزَاؤُهُ إِن كُنتُمْ كَاذِبِينَ
75
قَالُوا جَزَاؤُهُ مَن وُجِدَ فِي رَحْلِهِ فَهُوَ جَزَاؤُهُ كَذَلِكَ
نَجْزِي الظَّالِمِينَ
76
فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَاءِ أَخِيهِ ثُمَّ
اسْتَخْرَجَهَا مِن وِعَاءِ أَخِيهِ كَذَلِكَ كِدْنَا لِيُوسُفَ مَا كَانَ لِيَأْخُذَ
أَخَاهُ فِي دِينِ الْمَلِكِ إِلَّا أَن يَشَاءَ اللَّهُ نَرْفَعُ دَرَجَاتٍ مَّن
نَّشَاءُ وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ
77
قَالُوا إِن يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَّهُ مِن قَبْلُ
فَأَسَرَّهَا يُوسُفُ فِي نَفْسِهِ وَلَمْ يُبْدِهَا لَهُمْ قَالَ أَنتُمْ شَرٌّ
مَّكَانًا وَاللَّهُ أَعْلَمُ بِمَا تَصِفُونَ
78
قَالُوا يَا أَيُّهَا الْعَزِيزُ إِنَّ لَهُ أَبًا شَيْخًا كَبِيرًا
فَخُذْ أَحَدَنَا مَكَانَهُ إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ
79
قَالَ مَعَاذَ اللَّهِ أَن نَّأْخُذَ إِلَّا مَن وَجَدْنَا مَتَاعَنَا
عِندَهُ إِنَّا إِذًا لَّظَالِمُونَ
80
فَلَمَّا اسْتَيْأَسُوا مِنْهُ خَلَصُوا نَجِيًّا قَالَ كَبِيرُهُمْ
أَلَمْ تَعْلَمُوا أَنَّ أَبَاكُمْ قَدْ أَخَذَ عَلَيْكُم مَّوْثِقًا مِّنَ اللَّهِ
وَمِن قَبْلُ مَا فَرَّطتُمْ فِي يُوسُفَ فَلَنْ أَبْرَحَ الْأَرْضَ حَتَّى يَأْذَنَ لِي
أَبِي أَوْ يَحْكُمَ اللَّهُ لِي وَهُوَ خَيْرُ الْحَاكِمِينَ
81
ارْجِعُوا إِلَى أَبِيكُمْ فَقُولُوا يَا أَبَانَا إِنَّ ابْنَكَ
سَرَقَ وَمَا شَهِدْنَا إِلَّا بِمَا عَلِمْنَا وَمَا كُنَّا لِلْغَيْبِ حَافِظِينَ
82
وَاسْأَلِ الْقَرْيَةَ الَّتِي كُنَّا فِيهَا وَالْعِيرَ الَّتِي
أَقْبَلْنَا فِيهَا وَإِنَّا لَصَادِقُونَ
83
قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ
عَسَى اللَّهُ أَن يَأْتِيَنِي بِهِمْ جَمِيعًا إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ
84
وَتَوَلَّى عَنْهُمْ وَقَالَ يَا أَسَفَى عَلَى يُوسُفَ وَابْيَضَّتْ
عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ
85
قَالُوا تَاللَّهِ تَفْتَأُ تَذْكُرُ يُوسُفَ حَتَّى تَكُونَ حَرَضًا
أَوْ تَكُونَ مِنَ الْهَالِكِينَ
86
قَالَ إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللَّهِ وَأَعْلَمُ
مِنَ اللَّهِ مَا لَا تَعْلَمُونَ
87
يَا بَنِيَّ اذْهَبُوا فَتَحَسَّسُوا مِن يُوسُفَ وَأَخِيهِ وَلَا
تَيْأَسُوا مِن رَّوْحِ اللَّهِ إِنَّهُ لَا يَيْأَسُ مِن رَّوْحِ اللَّهِ إِلَّا
الْقَوْمُ الْكَافِرُونَ
88
فَلَمَّا دَخَلُوا عَلَيْهِ قَالُوا يَا أَيُّهَا الْعَزِيزُ مَسَّنَا
وَأَهْلَنَا الضُّرُّ وَجِئْنَا بِبِضَاعَةٍ مُّزْجَاةٍ فَأَوْفِ لَنَا الْكَيْلَ
وَتَصَدَّقْ عَلَيْنَا إِنَّ اللَّهَ يَجْزِي الْمُتَصَدِّقِينَ
89
قَالَ هَلْ عَلِمْتُم مَّا فَعَلْتُم بِيُوسُفَ وَأَخِيهِ إِذْ
أَنتُمْ جَاهِلُونَ
90
قَالُوا أَإِنَّكَ لَأَنتَ يُوسُفُ قَالَ أَنَا يُوسُفُ وَهَذَا أَخِي
قَدْ مَنَّ اللَّهُ عَلَيْنَا إِنَّهُ مَن يَتَّقِ وَيَصْبِرْ فَإِنَّ اللَّهَ لَا
يُضِيعُ أَجْرَ الْمُحْسِنِينَ
91
قَالُوا تَاللَّهِ لَقَدْ آثَرَكَ اللَّهُ عَلَيْنَا وَإِن كُنَّا
لَخَاطِئِينَ
92
قَالَ لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ يَغْفِرُ اللَّهُ لَكُمْ
وَهُوَ أَرْحَمُ الرَّاحِمِينَ
93
اذْهَبُوا بِقَمِيصِي هَذَا فَأَلْقُوهُ عَلَى وَجْهِ أَبِي يَأْتِ
بَصِيرًا وَأْتُونِي بِأَهْلِكُمْ أَجْمَعِينَ
94
وَلَمَّا فَصَلَتِ الْعِيرُ قَالَ أَبُوهُمْ إِنِّي لَأَجِدُ رِيحَ
يُوسُفَ لَوْلَا أَن تُفَنِّدُونِ
95
قَالُوا تَاللَّهِ إِنَّكَ لَفِي ضَلَالِكَ الْقَدِيمِ
96
فَلَمَّا أَن جَاءَ الْبَشِيرُ أَلْقَاهُ عَلَى وَجْهِهِ فَارْتَدَّ
بَصِيرًا قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّي أَعْلَمُ مِنَ اللَّهِ مَا لَا
تَعْلَمُونَ
97
قَالُوا يَا أَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا إِنَّا كُنَّا
خَاطِئِينَ
98
قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي إِنَّهُ هُوَ الْغَفُورُ
الرَّحِيمُ
99
فَلَمَّا دَخَلُوا عَلَى يُوسُفَ آوَى إِلَيْهِ أَبَوَيْهِ وَقَالَ
ادْخُلُوا مِصْرَ إِن شَاءَ اللَّهُ آمِنِينَ
100
وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ وَخَرُّوا لَهُ سُجَّدًا
وَقَالَ يَا أَبَتِ هَذَا تَأْوِيلُ رُؤْيَايَ مِن قَبْلُ قَدْ جَعَلَهَا رَبِّي حَقًّا
وَقَدْ أَحْسَنَ بِي إِذْ أَخْرَجَنِي مِنَ السِّجْنِ وَجَاءَ بِكُم مِّنَ الْبَدْوِ مِن
بَعْدِ أَن نَّزَغَ الشَّيْطَانُ بَيْنِي وَبَيْنَ إِخْوَتِي إِنَّ رَبِّي لَطِيفٌ
لِّمَا يَشَاءُ إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ
101
رَبِّ قَدْ آتَيْتَنِي مِنَ الْمُلْكِ وَعَلَّمْتَنِي مِن تَأْوِيلِ
الْأَحَادِيثِ فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ أَنتَ وَلِيِّي فِي الدُّنْيَا
وَالْآخِرَةِ تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ
102
ذَلِكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ وَمَا كُنتَ
لَدَيْهِمْ إِذْ أَجْمَعُوا أَمْرَهُمْ وَهُمْ يَمْكُرُونَ
103
وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ
104
وَمَا تَسْأَلُهُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ هُوَ إِلَّا ذِكْرٌ
لِّلْعَالَمِينَ
105
وَكَأَيِّن مِّنْ آيَةٍ فِي السَّمَاوَاتِ وَالْأَرْضِ يَمُرُّونَ
عَلَيْهَا وَهُمْ عَنْهَا مُعْرِضُونَ
106
وَمَا يُؤْمِنُ أَكْثَرُهُم بِاللَّهِ إِلَّا وَهُم مُّشْرِكُونَ
107
أَفَأَمِنُوا أَن تَأْتِيَهُمْ غَاشِيَةٌ مِّنْ عَذَابِ اللَّهِ أَوْ
تَأْتِيَهُمُ السَّاعَةُ بَغْتَةً وَهُمْ لَا يَشْعُرُونَ
108
قُلْ هَذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ عَلَى بَصِيرَةٍ أَنَا
وَمَنِ اتَّبَعَنِي وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ
109
وَمَا أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا نُّوحِي إِلَيْهِم
مِّنْ أَهْلِ الْقُرَى أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنظُرُوا كَيْفَ كَانَ
عَاقِبَةُ الَّذِينَ مِن قَبْلِهِمْ وَلَدَارُ الْآخِرَةِ خَيْرٌ لِّلَّذِينَ اتَّقَوْا
أَفَلَا تَعْقِلُونَ
110
حَتَّى إِذَا اسْتَيْأَسَ الرُّسُلُ وَظَنُّوا أَنَّهُمْ قَدْ
كُذِبُوا جَاءَهُمْ نَصْرُنَا فَنُجِّيَ مَن نَّشَاءُ وَلَا يُرَدُّ بَأْسُنَا عَنِ
الْقَوْمِ الْمُجْرِمِينَ
111
لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ لِّأُولِي الْأَلْبَابِ مَا
كَانَ حَدِيثًا يُفْتَرَى وَلَكِن تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ كُلِّ
شَيْءٍ وَهُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ
Joseph (Yusuf)
1
Alif, Lâm, Râ. Tels sont les versets du Livre explicite.
2
Nous l’avons fait descendre, un Coran en [langue] arabe, afin que
vous raisonniez.
3
Nous te racontons le meilleur récit, grâce à la révélation que
Nous te faisons dans ce Coran même si tu étais auparavant du nombre des
inattentifs (à ces récits).
4
Quand Joseph dit à son père : « O mon père, j’ai vu [en songe],
onze étoiles, et aussi le soleil et la lune ; je les ai vus prosternés devant
moi ».
5
« O mon fils, dit-il, ne raconte pas ta vision à tes frères car
ils monteraient un complot contre toi ; le Diable est certainement pour l’homme
un ennemi déclaré.
6
Ainsi ton Seigneur te choisira et t’enseignera l’interprétation
des rêves, et Il parfera Son bienfait sur toi et sur la famille de Jacob, tout
comme Il l’a parfait auparavant sur tes deux ancêtres, Abraham et Isaac, car ton
Seigneur est Omniscient et Sage.
7
Il y avait certainement, en Joseph et ses frères, des
exhortations pour ceux qui interrogent,
8
quand ceux-ci dirent : « Joseph et son frère sont plus aimés de
notre père que nous, alors que nous sommes un groupe bien fort. Notre père est
vraiment dans un tort évident.
9
Tuez Joseph ou bien éloignez-le dans n’importe quel pays, afin
que le visage de votre père se tourne exclusivement vers vous, et que vous soyez
après cela des gens de bien ».
10
L’un d’eux dit : « Ne tuez pas Joseph, mais jetez-le si vous êtes
disposés à agir, au fond du puits afin que quelque caravane le recueille ».
11
Ils dirent : « O notre père, qu’as-tu à ne pas te fier à nous au
sujet de Joseph ? Nous sommes cependant bien intentionnés à son égard.
12
Envoie-le demain avec nous faire une promenade et jouer. Et nous
veillerons sur lui ».
13
Il dit : « Certes, je m’attristerai que vous l’emmeniez ; et je
crains que le loup ne le dévore dans un moment où vous ne ferez pas attention à
lui ».
14
Ils dirent : « Si le loup le dévore alors que nous sommes
nombreux, nous serons vraiment les perdants ».
15
Et lorsqu’ils l’eurent emmené, et se furent mis d’accord pour le
jeter dans les profondeurs invisibles du puits, Nous lui révélâmes : « Tu les
informeras sûrement de cette affaire sans qu’ils s’en rendent compte ».
16
Et ils vinrent à leur père, le soir, en pleurant.
17
Ils dirent : « O notre père, nous sommes allés faire une course,
et nous avons laissé Joseph auprès de nos effets ; et le loup l’a dévoré. Tu ne
nous croiras pas, même si nous disons la vérité ».
18
Ils apportèrent sa tunique tachée d’un faux sang. Il dit : « Vos
âmes, plutôt, vous ont suggéré quelque chose... [Il ne me reste plus donc]
qu’une belle patience ! C’est Allah qu’il faut appeler au secours contre ce que
vous racontez ! »
19
Or, vint une caravane. Ils envoyèrent leur chercheur d’eau, qui
fit descendre son seau. Il dit : « Bonne nouvelle ! Voilà un garçon ! » Et ils le
dissimulèrent [pour le vendre] telle une marchandise. Allah cependant savait
fort bien ce qu’ils faisaient.
20
Et ils le vendirent à vil prix : pour quelques dirhams comptés.
Ils le considéraient comme indésirable.
21
Et celui qui l’acheta était de l’Egypte. Il dit à sa femme :
« Accorde lui une généreuse hospitalité. Il se peut qu’il nous soit utile ou que
nous l’adoptions comme notre enfant. » Ainsi avons-nous raffermi Joseph dans le
pays et nous lui avons appris l’interprétation des rêves. Et Allah est souverain
en Son Commandement : mais la plupart des gens ne savent pas.
22
Et quand il eut atteint sa maturité Nous lui accordâmes sagesse
et savoir. C’est ainsi que nous récompensons les bienfaisants.
23
Or celle [Zulikha] qui l’avait reçu dans sa maison essaya de le
séduire. Et elle ferma bien les portes et dit : « Viens, (je suis prête pour
toi !) » - Il dit : « Qu’Allah me protège ! C’est mon maître qui m’a accordé un bon
asile. Vraiment les injustes ne réussissent pas ».
24
Et, elle le désira. Et il l’aurait désirée n’eût été ce qu’il
vit comme preuve évidente de son Seigneur. Ainsi [Nous avons agi] pour écarter
de lui le mal et la turpitude. Il était certes un de Nos serviteurs élus.
25
Et tous deux coururent vers la porte, et elle lui déchira sa
tunique par derrière. Ils trouvèrent le mari [de cette femme] à la porte. Elle
dit : « Quelle serait la punition de quiconque a voulu faire du mal à ta famille,
sinon la prison, ou un châtiment douloureux ? »
26
[Joseph] dit : « C’est elle qui a voulu me séduire ». Et un témoin,
de la famille de celle-ci témoigna : « Si sa tunique [à lui] est déchirée par
devant, alors c’est elle qui dit la vérité, tandis qu’il est du nombre des
menteurs.
27
Mais si sa tunique est déchirée par derrière, alors c’est elle
qui mentit, tandis qu’il est du nombre des véridiques ».
28
Puis, quand il (le mari) vit la tunique déchirée par derrière,
il dit : « C’est bien de votre ruse de femmes ! Vos ruses sont vraiment
énormes !
29
Joseph, ne pense plus à cela ! Et toi, (femme), implore le pardon
pour ton péché car tu es fautive ».
30
Et dans la ville, des femmes dirent : « la femme d’Al-’Azize
essaye de séduire son valet ! Il l’a vraiment rendue folle d’amour. Nous la
trouvons certes dans un égarement évident.
31
Lorsqu’elle eut entendu leur fourberie, elle leur envoya [des
invitations,] et prépara pour elles une collation ; et elle remit à chacune
d’elles un couteau. Puis elle dit : « Sors devant elles, (Joseph !) » - Lorsqu’elles
le virent, elles l’admirèrent, se coupèrent les mains et dirent : « A Allah ne
plaise ! Ce n’est pas un être humain, ce n’est qu’un ange noble ! »
32
Elle dit : « Voilà donc celui à propos duquel vous me blâmiez.
J’ai essayé de le séduire mais il s’en défendit fermement. Or, s’il ne fait pas
ce que je lui commande, il sera très certainement emprisonné et sera certes
parmi les humiliés ».
33
Il dit : « O mon Seigneur, la prison m’est préférable à ce à quoi
elles m’invitent. Et si Tu n’écartes pas de moi leur ruse, je pencherai vers
elles et serai du nombre des ignorants » [des pécheurs].
34
Son Seigneur l’exauça donc, et éloigna de lui leur ruse. C’est
Lui, vraiment, qui est l’Audient et l’Omniscient.
35
Puis, après qu’ils eurent vu les preuves (de son innocence), il
leur sembla qu’ils devaient l’emprisonner pour un temps.
36
Deux valets entrèrent avec lui en prison. L’un d’eux dit : « Je me
voyais [en rêve] pressant du raisin... » Et l’autre dit : « Et moi, je me voyais
portant sur ma tête du pain dont les oiseaux mangeaient. Apprends-nous
l’interprétation (de nos rêves), nous te voyons au nombre des bienfaisants ».
37
« La nourriture qui vous est attribuée ne vous parviendra point,
dit-il, que je ne vous aie avisés de son interprétation [de votre nourriture]
avant qu’elle ne vous arrive. Cela fait partie de ce que mon Seigneur m’a
enseigné. Certes, j’ai abandonné la religion d’un peuple qui ne croit pas en
Allah et qui nie la vie future ».
38
Et j’ai suivi la religion de mes ancêtres, Abraham, Isaac et
Jacob. Il ne nous convient pas d’associer à Allah quoi que ce soit. Ceci est une
grâce d’Allah sur nous et sur tout le monde ; mais la plupart des gens ne sont
pas reconnaissants.
39
O mes deux compagnons de prison ! Qui est le meilleur : des
Seigneurs éparpillés ou Allah, l’Unique, le Dominateur suprême ?
40
Vous n’adorez, en dehors de Lui, que des noms que vous avez
inventés, vous et vos ancêtres, et à l’appui desquels Allah n’a fait descendre
aucune preuve. Le pouvoir n’appartient qu’à Allah. Il vous a commandé de
n’adorer que Lui. Telle est la religion droite ; mais la plupart des gens ne
savent pas.
41
O mes deux compagnons de prison ! L’un de vous donnera du vin à
boire à son maître ; quant à l’autre, il sera crucifié, et les oiseaux mangeront
de sa tête. L’affaire sur laquelle vous me consultez est déjà décidée. »
42
Et il dit à celui des deux dont il pensait qu’il serait délivré:
« Parle de moi auprès de ton maître ». Mais le Diable fit qu’il oublia de rappeler
(le cas de Joseph) à son maître. Joseph resta donc en prison quelques
années.
43
Et le roi dit : « En vérité, je voyais (en rêve) sept vaches
grasses mangées par sept maigres ; et sept épis verts, et autant d’autres, secs.
O conseil de notables, donnez-moi une explication de ma vision, si vous savez
interpréter le rêve ».
44
Ils dirent : « C’est un amas de rêves ! Et nous ne savons pas
interpréter les rêves ! »
45
Or, celui des deux qui avait été délivré et qui, après quelque
temps se rappela, dit : « Je vous en donnerai l’interprétation. Envoyez-moi
donc ».
46
« O toi, Joseph, le véridique ! Eclaire-nous au sujet de sept
vaches grasses que mangent sept très maigres, et sept épis verts et autant
d’autres, secs, afin que je retourne aux gens et qu’ils sachent
[l’interprétation exacte du rêve] ».
47
Alors [Joseph dit]: « Vous sèmerez pendant sept années
consécutives. Tout ce que vous aurez moissonné, laissez-le en épi, sauf le peu
que vous consommerez.
48
Viendront ensuite sept années de disette qui consommeront tout
ce que vous aurez amassé pour elles sauf le peu que vous aurez réservé [comme
semence].
49
Puis, viendra après cela une année où les gens seront secourus
[par la pluie] et iront au pressoir. »
50
Et le roi dit : « Amenez-le moi ». Puis, lorsque l’émissaire arriva
auprès de lui, [Joseph] dit : « Retourne auprès de ton maître et demande-lui :
« Quelle était la raison qui poussa les femmes à se couper les mains ? Mon
Seigneur connaît bien leur ruse ».
51
Alors, [le roi leur] dit : « Qu’est-ce donc qui vous a poussées à
essayer de séduire Joseph ? » Elles dirent : « A Allah ne plaise ! Nous ne
connaissons rien de mauvais contre lui ». Et la femme d’Al-’Azize dit :
« Maintenant la vérité s’est manifestée. C’est moi qui ai voulu le séduire. Et
c’est lui, vraiment, qui est du nombre des véridiques ! »
52
« Cela afin qu’il sache que je ne l’ai pas trahi en son absence,
et qu’en vérité Allah ne guide pas la ruse des traîtres.
53
Je ne m’innocente cependant pas, car l’âme est très incitatrice
au mal, à moins que mon Seigneur, par miséricorde, [ne la préserve du péché].
Mon Seigneur est certes Pardonneur et très Miséricordieux ».
54
Et le roi dit : « Amenez-le moi : je me le réserve pour moi-même ».
Et lorsqu’il lui eut parlé, il dit : « Tu es dès aujourd’hui près de nous, en une
position d’autorité et de confiance ».
55
Et [Joseph] dit : « Assigne-moi les dépôts du territoire : je suis
bon gardien et connaisseur ».
56
Ainsi avons-nous affermi (l’autorité de) Joseph dans ce
territoire et il s’y installait là où il le voulait. Nous touchons de Notre
miséricorde qui Nous voulons et ne faisons pas perdre aux hommes de bien le
mérite [de leurs œuvres].
57
Et la récompense de l’au-delà est meilleure pour ceux qui ont
cru et ont pratiqué la piété.
58
Et les frères de Joseph vinrent et entrèrent auprès de lui. Il
les reconnut, mais eux ne le reconnurent pas.
59
Et quand il leur eut fourni leur provision, il dit : « Amenez-moi
un frère que vous avez de votre père. Ne voyez-vous pas que je donne la pleine
mesure et que je suis le meilleur des hôtes ?
60
Et si vous ne me l’amenez pas, alors il n’y aura plus de
provision pour vous, chez moi ; et vous ne m’approcherez plus ».
61
Ils dirent : « Nous essayerons de persuader son père. Certes, nous
le ferons ».
62
Et il dit à ses serviteurs : « Remettez leurs marchandises dans
leurs sacs : peut-être les reconnaîtront-ils quand ils seront de retour vers leur
famille et peut-être qu’ils reviendront ».
63
Et lorsqu’ils revinrent à leur père, ils dirent : « O notre père,
il nous sera refusé [à l’avenir] de nous ravitailler [en grain]. Envoie donc
avec nous notre frère, afin que nous obtenions des provisions. Nous le
surveillerons bien ».
64
Il dit : « Vais-je vous le confier comme, auparavant, je vous ai
confié son frère ? Mais Allah est le meilleur gardien, et Il est Le plus
Miséricordieux des miséricordieux ! »
65
Et lorsqu’ils ouvrirent leurs bagages, ils trouvèrent qu’on leur
avait rendu leurs marchandises. Ils dirent : « O notre père. Que désirons-nous [de
plus] ? Voici que nos marchandises nous ont été rendues. Et ainsi nous
approvisionnerons notre famille, nous veillerons à la sécurité de notre frère et
nous nous ajouterons la charge d’un chameau et c’est une charge facile ».
66
- Il dit : « Jamais je ne l’enverrai avec vous, jusqu’à ce que
vous m’apportiez l’engagement formel au nom d’Allah que vous me le ramènerez à
moins que vous ne soyez cernés ». Lorsqu’ils lui eurent apporté l’engagement, il
dit : « Allah est garant de ce que nous disons ».
67
Et il dit : « O mes fils, n’entrez pas par une seule porte, mais
entrez par portes séparées. Je ne peux cependant vous être d’aucune utilité
contre les desseins d’Allah. La décision n’appartient qu’à Allah : en Lui je
place ma confiance. Et que ceux qui placent leur confiance la placent en
Lui ».
68
Etant entrés comme leur père le leur avait commandé [cela] ne
leur servit à rien contre (les décrets d’) Allah. Ce n’était [au reste] qu’une
précaution que Jacob avait jugé [de leur recommander]. Il avait pleine
connaissance de ce que Nous lui avions enseigné. Mais la plupart des gens ne
savent pas.
69
Et quand ils furent entrés auprès de Joseph, [celui-ci] retint
son frère auprès de lui en disant : « Je suis ton frère. Ne te chagrine donc pas
pour ce qu’ils faisaient ».
70
Puis, quand il leur eut fourni leurs provisions, il mit la coupe
dans le sac de son frère. Ensuite un crieur annonça : « Caravaniers ! vous êtes des
voleurs ».
71
Ils se retournèrent en disant : « Qu’avez-vous perdu ? »
72
Ils répondirent : « Nous cherchons la grande coupe du roi. La
charge d’un chameau à qui l’apportera et j’en suis garant ».
73
« Par Allah, dirent-ils, vous savez certes que nous ne sommes pas
venus pour semer la corruption sur le territoire et que nous ne sommes pas des
voleurs ».
74
- Quelle sera donc la sanction si vous êtes des menteurs ?
(dirent-ils).
75
Ils dirent : « La sanction infligée à celui dont les bagages de
qui la coupe sera retrouvée est : [qu’il soit livré] lui-même [à titre d’esclave
à la victime du vol]. C’est ainsi que nous punissons les malfaiteurs ».
76
[Joseph] commença par les sacs des autres avant celui de son
frère ; puis il la fit sortir du sac de son frère. Ainsi suggérâmes-Nous cet
artifice à Joseph. Car il ne pouvait pas se saisir de son frère, selon la
justice du roi, à moins qu’Allah ne l’eût voulu. Nous élevons en rang qui Nous
voulons. Et au-dessus de tout homme détenant la science il y a un savant [plus
docte que lui].
77
Ils dirent : « S’il a commis un vol, un frère à lui auparavant a
volé aussi. » Mais Joseph tint sa pensée secrète, et ne la leur dévoila pas. Il
dit [en lui même]: « Votre position est bien pire encore ! Et Allah connaît mieux
ce que vous décrivez. »
78
- Ils dirent. « O Al-’Azize, il a un père très vieux ; saisis-toi
donc de l’un de nous, à sa place. Nous voyons que tu es vraiment du nombre des
gens bienfaisants ».
79
- Il dit : « Qu’Allah nous garde de prendre un autre que celui
chez qui nous avons trouvé notre bien ! Nous serions alors vraiment
injustes. »
80
Puis, lorsqu’ils eurent perdu tout espoir [de ramener Benyamin]
ils se concertèrent en secret. Leur aîné dit : « Ne savez-vous pas que votre père
a pris de vous un engagement formel au nom d’Allah, et que déjà vous y avez
manqué autrefois à propos de Joseph ? Je ne quitterai point le territoire,
jusqu’à ce que mon père me le permette ou qu’Allah juge en ma faveur, et Il est
le meilleur des juges.
81
Retournez à votre père et dites : « O notre père, ton fils a volé.
Et nous n’attestons que ce que nous savons. Et nous n’étions nullement au
courant de l’inconnu.
82
Et interroge la ville où nous étions, ainsi que la caravane dans
laquelle nous sommes arrivés. Nous disons réellement la vérité. »
83
Alors [Jacob] dit : Vos âmes plutôt vous ont inspiré
[d’entreprendre] quelque chose !... Oh ! belle patience. Il se peut qu’Allah me
les ramènera tous les deux. Car c’est Lui l’Omniscient, le Sage ».
84
Et il se détourna d’eux et dit : « Que mon chagrin est grand pour
Joseph ! » Et ses yeux blanchirent d’affliction. Et il était accablé.
85
- Ils dirent : « Par Allah ! Tu ne cesseras pas d’évoquer Joseph,
jusqu’à ce que tu t’épuises ou que tu sois parmi les morts ».
86
- Il dit : « Je ne me plains qu’à Allah de mon déchirement et de
mon chagrin. Et, je sais de la part d’Allah, ce que vous ne savez pas.
87
O mes fils ! Partez et enquérez-vous de Joseph et de son frère.
Et ne désespérez pas de la miséricorde d’Allah. Ce sont seulement les gens
mécréants qui désespèrent de la miséricorde d’Allah ».
88
Et lorsqu’ils s’introduisirent auprès de [Joseph,] ils dirent :
« O al-’Azize, la famine nous a touchés, nous et notre famille ; et nous venons
avec une marchandise sans grande valeur. Donne-nous une pleine mesure, et
fais-nous la charité. Certes, Allah récompense les charitables ! »
89
- Il dit : « Savez-vous ce que vous avez fait de Joseph et de son
frère alors que vous étiez ignorants ? [injustes] ».
90
- Ils dirent : « Est-ce que tu es... Certes, tu es Joseph ! » - Il
dit : « Je suis Joseph, et voici mon frère. Certes, Allah nous a favorisés.
Quiconque craint et patiente... Et très certainement, Allah ne fait pas perdre
la récompense des bienfaisants ».
91
- Ils dirent : « Par Allah ! Vraiment Allah t’a préféré à nous et
nous avons été fautifs ».
92
- Il dit : « Pas de récrimination contre vous aujourd’hui !
Qu’Allah vous pardonne. C’est Lui Le plus Miséricordieux des miséricordieux.
93
Emportez ma tunique que voici, et appliquez-la sur le visage de
mon père : il recouvrera [aussitôt] la vue. Et amenez-moi toute votre
famille ».
94
- Et dès que la caravane franchit la frontière [de Canâan], leur
père dit : « Je décèle, certes, l’odeur de Joseph, même si vous dites que je
radote ».
95
Ils Lui dirent : « Par Allah te voilà bien dans ton ancien
égarement ».
96
Puis quand arriva le porteur de bonne annonce, il l’appliqua [la
tunique] sur le visage de Jacob. Celui-ci recouvra [aussitôt] la vue, et dit :
« Ne vous ai-je pas dit que je sais, par Allah, ce que vous ne savez pas ? »
97
- Ils dirent : « O notre père, implore pour nous la rémission de
nos péchés. Nous étions vraiment fautifs ».
98
- Il dit : « J’implorerai pour vous le pardon de mon Seigneur. Car
c’est Lui le Pardonneur, le Très Miséricordieux ».
99
Lorsqu’ils s’introduisirent auprès de Joseph, celui-ci
accueillit ses père et mère, et leur dit : « Entrez en Egypte, en toute sécurité,
si Allah le veut ! »
100
Et il éleva ses parents sur le trône, et tous tombèrent devant
lui, prosternés. Et il dit : « O mon père, voilà l’interprétation de mon rêve de
jadis. Allah l’a bel et bien réalisé... Et Il m’a certainement fait du bien
quand Il m’a fait sortir de prison et qu’Il vous a fait venir de la campagne,
[du désert], après que le Diable ait suscité la discorde entre mes frères et
moi. Mon Seigneur est plein de douceur pour ce qu’Il veut. Et c’est Lui
l’Omniscient, le Sage.
101
O mon Seigneur, Tu m’as donné du pouvoir et m’as enseigné
l’interprétation des rêves. [C’est Toi Le] Créateur des cieux et de la terre, Tu
es mon patron, ici-bas et dans l’au-delà. Fais-moi mourir en parfaite soumission
et fais moi rejoindre les vertueux.
102
Ce sont là des récits inconnus que Nous te révélons. Et tu
n’étais pas auprès d’eux quand ils se mirent d’accord pour comploter.
103
Et la plupart des gens ne sont pas croyants malgré ton désir
ardent.
104
Et tu ne leur demandes aucun salaire pour cela. Ce n’est là
qu’un rappel adressé à l’univers.
105
Et dans les cieux et sur la terre, que de signes auprès
desquels les gens passent, en s’en détournant !
106
Et la plupart d’entre eux ne croient en Allah, qu’en lui
donnant des associés.
107
Est-ce qu’ils sont sûrs que le châtiment d’Allah ne viendra pas
les couvrir ou que l’Heure ne leur viendra pas soudainement, sans qu’ils s’en
rendent compte ?
108
Dis : « Voici ma voie, j’appelle les gens à [la religion]
d’Allah, moi et ceux qui me suivent, nous basant sur une preuve évidente. Gloire
à Allah ! Et je ne suis point du nombre des associateurs.
109
Nous n’avons envoyé avant toi que des hommes originaires des
cités, à qui Nous avons fait des révélations. [Ces gens là] n’ont-ils pas
parcouru la terre et considéré quelle fut la fin de ceux qui ont vécu avant eux ?
La demeure de l’au-delà est assurément meilleure pour ceux qui craignent
[Allah]. Ne raisonnerez-vous donc pas ?
110
Quand les messagers faillirent perdre espoir (et que leurs
adeptes) eurent pensé qu’ils étaient dupés voilà que vint à eux Notre secours.
Et furent sauvés ceux que Nous voulûmes. Mais Notre rigueur ne saurait être
détournée des gens criminels.
111
Dans leurs récits il y a certes une leçon pour les gens doués
d’intelligence. Ce n’est point là un récit fabriqué. C’est au contraire la
confirmation de ce qui existait déjà avant lui, un exposé détaillé de toute
chose, un guide et une miséricorde pour des gens qui croient.
Sourate XII.
Joseph.
Translator's introductory remarks
Titre tiré du récit qui commence au vt. 4.
L’unité de cette sourate a été maintes fois signalée. Dans son état
actuel, on a ici le type parfait de l’homélie tripartite avec une courte
introduction (vt. 1-4), — l’histoire de Joseph dont les divers épisodes
sont ceux de la Genèse, XXXVII, XXXIX à XLV, mais
dont certains détails se retrouvent seulement dans la littérature
rabbinique, — une conclusion invitant les Incrédules à écouter la voix
de Dieu.
Joseph est le symbole du juste qui, guetté par sa peccabilité autant que
par la méchanceté des hommes, parvient pourtant à se maintenir dans la
voie de Dieu et à pardonner le mal qu’on lui fit en sa jeunesse.
Au nom d’Allah, le Bienfaiteur miséricordieux.
1
▶
Note [original edition] : Sur ces sigles, v.
Introd., 144.
2
3
▶
Note [original edition] : Ce vt. ne vise pas seulement le récit qui va
suivre. Le mot qaṣaṣ, en effet, est un nom verbal de
valeur abstraite désignant l’action de conter, puis
ce qui fait la matière du conte. Par ailleurs, à
quelques exceptions près (cf. ici vt. 5), le verbe qaṣṣa, dans la langue coranique, signifie : rapporter la vie d’un Prophète, pour qu’elle soit matière
d’édification ǁ wa ’in « quoique » peut aussi être
déchiffré comme équivalent de wa inna-ka « en vérité
toi ». Le sens est alors très net : En vérité, tu as
certes été, avant cela, parmi les Insoucieux ! Le trait fait allusion à
la période où Mahomet n’avait pas encore reçu la foi véridique.
[Joseph livré par ses frères.]
4
▶
Note [original edition] : Cf. Genèse, XXXVII, 9 sq. [Joseph] dit : « J’ai eu encore un songe.
Voici : Le soleil, la lune et onze étoiles se prosternaient devant
moi. » Il le raconta à son père et à ses frères. Son
père le réprimanda… Ses frères eurent de l’envie contre lui.
5
6
▶
Note [original edition] : al-’aḥâdîṯi « des énigmes ». Text. : des récits. Les
commt. pensent qu’il s’agit de l’interprétation des songes. Cela se fonde
sur la suite du texte coranique.
7
8
▶
Note [original edition] : V. Genèse,
ibid., 4 : Ses frères virent que
leur père l’aimait plus qu’eux tous et ils prirent Joseph en
haine.
9
▶
Note [original edition] : Ce vt.
et suiv. résument Genèse, ibid., 18 sqq. Toutefois, dans la Bible, Ruben propose de jeter Joseph
dans une citerne pour venir ensuite le rechercher.
10
▶
Note [original edition] : al-jubbi « de tel
puits ». Il est toutefois très possible que ce substantif, ici déterminé par
l’article al-, soit le nom d’un point d’eau. Il
faudrait alors traduire ici, comme au vt. 15 : les
profondeurs d’al-Jubb.
11
12
▶
Note [original edition] : Dans Genèse, ibid., 15 sq., c’est Jacob
au contraire qui ordonne à Joseph d’aller rejoindre ses frères à Sichem où
ils font paître leurs troupeaux.
13
14
15
▶
Note [original edition] : [Quand] nous eûmes révélé à Joseph etc. Aucun trait équivalent
n’existe dans la Bible.
16
18
▶
Note [original edition] : Dans Genèse, ibid., 33 sqq., Jacob ne
met pas en doute le récit des coupables et prend le deuil, accablé de
douleur.
19
▶
Note [original edition] : Dans Genèse, ibid., Joseph est retiré du puits par
ses frères qui le vendent à une caravane d’Ismaélites se rendant en
Égypte.
20
▶
Note [original edition] : La Genèse, ibid., 36 et XXXIX, 1, porte seulement que les
caravaniers vendirent Joseph à Putiphar.
[Tentation de Joseph.]
21
▶
Note [original edition] : Le récit qui suit est
parallèle à Genèse, XXXIX, 4 sqq. ǁ Ou le prendrons-nous etc. Ce trait n’est point biblique. Les commt.,
probablement à partir de données talmudiques, disent que Putiphar ne pouvait
avoir d’enfants.
22
23
▶
Note [original edition] : râwadat-hu ‛an-nafsi-hi « elle le
tenta de ses charmes ». Cette expression est euphémistique, en arabe, mais
elle implique une résistance à la tentation, chez Joseph. Elle correspond à
l’expression plus crue de la Genèse : šikebâh ‛imm-î
« couche avec moi ! »
24
▶
Note [original edition] : burhâna rabbi-hi « la manifestation de
son Seigneur ». Le trait n’est pas dans la Genèse,
mais le Talmud parle d’une apparition de Jacob qui, sur l’ordre de Dieu,
arrache Joseph à la tentation.
25
▶
Note [original edition] : Sur les
différences avec le récit biblique, v. Genèse, XXXIX,
10 sqq.
26
▶
Note [original edition] :
L’intervention de ce témoin ne se retrouve pas dans la Bible. Dans la
haggada c’est Asenath, fille adoptive de Putiphar, qui intervient pour
inciter celui-ci à ne point tuer Joseph.
27
28
▶
Note [original edition] :
Cf. Genèse, XXXIX, 19 sq. : Le
maître de Joseph, enflammé de colère, prit Joseph et le mit en prison.
Cf. plus bas, v. 35 sq.
29
30
▶
Note [original edition] : Al-‛Azîzi « du
Puissant ». Ce mot est nettement le titre donné au grand Intendant de
Pharaon ; cf. vt. 78, où il est donné à Joseph, quand il remplit cette
charge. On sait que dans Genèse, XXXIX, 1, Putiphar
est officier de Pharaon et chef des gardes.
31
32
33
34
[Emprisonnement de Joseph. Ses prédictions.]
35
36
▶
Note [original edition] : Cf. Genèse, XL, 1 sqq., qui parle de l’emprisonnement de l’échanson et du
panetier du roi, avec Joseph.
37
▶
Note [original edition] : Le discours édifiant de Joseph
est propre au Coran.
38
39
40
41
▶
Note [original edition] : Traits parallèles à Genèse, XL, 9 sqq.
42
▶
Note [original edition] : Cf. ibid., 23 : le Chef des échansons ne pensa plus à
Joseph et l’oublia. [XLI, 1 :] Au bout de deux ans,
Pharaon eut un songe.
[Songes de Pharaon interprétés par Joseph.]
43
▶
Note [original edition] :
sqq. Résument Genèse, XLI, 2 sqq.
44
45
46
▶
Note [original edition] : Ṣiddîq « juste ». C’est l’épithète
que la Genèse a donnée à Joseph. — Ce verset et
les suiv. résument Genèse, XLI, 17-36, où c’est
Pharaon lui-même qui expose ses songes à Joseph. ǁ Peut-être reviendrai-je etc. Ce membre de phrase fait difficulté
dans l’état actuel du texte. Dans la bouche de l’échanson, il ne paraît
pas en effet de circonstance. Il est à présumer qu’il s’agit d’une
réflexion à mettre dans la bouche de Joseph, plus bas, dans le
vt. 50.
47
48
49
▶
Note [original edition] : yuġâṯû « seront secourus ». Autre sens possible : recevront la pluie.
50
▶
Note [original edition] : Peut-être reviendrai-je. V. vt. 46 la note.
51
▶
Note [original edition] :
L’addition en italique se justifie aux vt. 52 sq.
52
53
54
▶
Note [original edition] : ’amîn « en confiance ». Cf. Genèse, XLI,
39 sqq. : Et Pharaon dit à Joseph : « … Il n’y a personne
qui soit aussi intelligent »… C’est ainsi que Pharaon lui donna le
commandement de tout le pays d’Égypte… Et Joseph partit pour visiter le pays
d’Égypte.
55
56
57
[Joseph confondant ses frères.]
58
▶
Note [original edition] : Le
récit qui suit résume Genèse, XLII, qui précise que
la disette ayant frappé la terre de Canaan, Jacob ordonna à ses dix fils
d’aller en Égypte pour se procurer du blé.
59
▶
Note [original edition] : bi-jahâzi-him « de
leurs provisions ». Il s’agit nettement des provisions nécessaires au voyage
de retour en terre de Canaan. Dans le récit coranique, Joseph renvoie donc
tous ses frères sans leur avoir accordé le blé demandé comme réserve. Dans
Genèse, XLII, 9 sqq., Joseph accuse ses frères d’être
venus comme espions et, retenant neuf d’entre eux comme otages, il leur
ordonne d’envoyer le dixième chercher leur frère Benjamin. Ensuite, il se
ravise et ne conserve que l’un d’eux comme otage.
60
61
62
▶
Note [original edition] : biḍâ‛ata-hum « leurs marchandises ».
Le trait provient de Genèse, XLII, 25 et 28.
63
64
65
▶
Note [original edition] : Et
ajouterons etc. Sans doute faut-il comprendre, avec les commt. : La
présence de Benjamin nous vaudra une part supplémentaire de grain et comme
c’est peu de chose, elle ne saurait nous être refusée.
66
67
▶
Note [original edition] : N’entrez
pas etc. Ce trait se retrouve dans le Talmud qui explique que, par ce
moyen, les fils de Jacob auront chance d’échapper au mauvais œil.
68
▶
Note [original edition] : Ce n’était qu’une
nécessité. Il semble que ce groupe de phrases soit une addition
ultérieure, de valeur explicative.
69
70
71
72
73
74
▶
Note [original edition] : jazâ’u-hu « la récompense de ce vol ». Text. : sa récompense. Ce mot
est d’ailleurs pris ici, comme souvent, avec le sens de « sanction ».
75
▶
Note [original edition] : Cf. Genèse, XLIV, 9 : Que meure celui de tes serviteurs
chez qui se trouvera la coupe et que nous soyons nous-mêmes esclaves de
notre Seigneur.
76
▶
Note [original edition] :
Cf. ibid., 12 : l’Intendant
fouilla, commençant par le plus âgé et finissant par le plus jeune et la
coupe fut trouvée dans le sac de Benjamin.
77
▶
Note [original edition] : Ce trait n’est point dans la
Genèse. Les commt. y voient une allusion à un larcin
commis par Joseph, en sa prime enfance.
78
79
80
81
82
83
84
85
86
87
88
▶
Note [original edition] : Le
développement qui suit résume le récit profondément humain de Genèse, XLV, 1 sqq.
89
90
91
92
93
94
▶
Note [original edition] : Jacob dit. Text. :
leur père dit.
95
96
96
97
98
[Réunion de Joseph et des siens, en Égypte.]
99
100
101
[Péroraison.]
102
103
104
105
106
107
108
109
▶
Note [original edition] : [Tes contemporains]
n’ont-ils pas etc. Text. : N’ont-ils pas etc.
110
111
Joseph
In the Name of God, the Merciful, the Compassionate
1
Alif Lam Ra. Those are the signs of the Manifest Book.
2
We have sent it down as an Arabic Koran; haply you will understand.
3
We will relate to thee the fairest of stories in that We have revealed to thee this Koran, though before it thou wast one of the heedless.
4
When Joseph said to his father, ‘Father, I saw eleven stars, and the sun and the moon; I saw them bowing down before me.’
5
He said, ‘O my son, relate not thy vision to thy brothers, lest they devise against thee some guile. Surely Satan is to man a manifest enemy.
6
So will thy Lord choose thee, and teach thee the interpretation of tales, and perfect His blessing upon thee and upon the House of Jacob, as He perfected it formerly on thy fathers Abraham and Isaac; surely thy Lord is All-knowing, All-wise.’
7
(In Joseph and his brethren were signs for those who ask questions.)
8
When they said, ‘Surely Joseph and his brother are dearer to our father than we, though we are a band. Surely our father is in manifest error.
9
Kill you Joseph, or cast him forth into some land, that your father’s face may be free for you, and thereafter you may be a righteous people.’
10
One of them said, ‘No, kill not Joseph, but cast him into the bottom of the pit and some traveller will pick him out, if you do aught.’
11
They said, ‘Father, what ails thee, that thou trustest us not with Joseph? Surely we are his sincere well-wishers.
12
Send him forth with us tomorrow, to frolic and play; surely we shall be watching over him.’
13
He said, ‘It grieves me that you should go with him, and I fear the wolf may eat him, while you are heedless of him.’
14
They said, ‘If the wolf eats him, and we a band, then are we losers!’
15
So when they went with him, and agreed to put him in the bottom of the well, and We revealed to him, ‘Thou shalt tell them of this their doing when they are unaware.’
16
And they came to their father in the evening, and they were weeping.
17
They said, ‘Father, we went running races, and left Joseph behind with our things; so the wolf ate him. But thou wouldst never believe us, though we spoke truly.’
18
And they brought his shirt with false blood on it. He said, ‘No; but your spirits tempted you to do somewhat. But come, sweet patience! And God’s succour is ever there to seek against that you describe.’
19
Then came travellers, and they sent one of them, a water-drawer, who let down his bucket. ‘Good news!’ he said. ‘Here is a young man.’ So they hid him as merchandise; but God knew what they were doing.
20
Then they sold him for a paltry price, a handful of counted dirhams; for they set small store by him.
21
He that bought him, being of Egypt, said to his wife, ‘Give him goodly lodging, and it may be that he will profit us, or we may take him for our own son.’ So We established Joseph in the land, and that We might teach him the interpretation of tales. God prevails in His purpose, but most men know not.
22
And when he was fully grown, We gave him judgment and knowledge. Even so We recompense the good-doers.
23
Now the woman in whose house he was solicited him, and closed the doors on them. ‘Come,’ she said, ‘take me!’‘God be my refuge,’ he said. ‘Surely my lord has given me a goodly lodging. Surely the evildoers do not prosper.
24
For she desired him; and he would have taken her, but that he saw the proof of his Lord. So was it, that We might turn away from him evil and abomination; he was one of Our devoted servants.
25
They raced to the door; and she tore his shirt from behind. They encountered her master by the door. She said, ‘What is the recompense of him who purposes evil against thy folk, but that he should be imprisoned, or a painful chastisement?’
26
Said he, ‘It was she that solicited me’ and a witness of her folk bore witness, ‘If his shirt has been torn from before then she has spoken truly, and he is one of the liars;
27
but if it be that his shirt has been torn from behind, then she has lied, and he is one of the truthful.’
28
When he saw his shirt was torn from behind he said, ‘This is of your women’s guile; surely your guile is great.
29
Joseph, turn away from this; and thou, woman, ask forgiveness of thy crime; surely thou art one of the sinners.’
30
Certain women that were in the city said, ‘The Governor’s wife has been soliciting her page; he smote her heart with love; we see her in manifest error.
31
When she heard their sly whispers, she sent to them, and made ready for them a repast, then she gave to each one of them a knife. ‘Come forth, attend to them,’ she said. And when they saw him, they so admired him that they cut their hands, saying, ‘God save us! This is no mortal; he is no other but a noble angel.’
32
‘So now you see, she said. ‘This is he you blamed me for. Yes, I solicited him, but he abstained. Yet if he will not do what I command him, he shall be imprisoned, and be one of the humbled.’
33
He said, ‘My Lord, prison is dearer to me than that they call me to; yet if Thou turnest not from me their guile, then I shall yearn towards them, and so become one of the ignorant.’
34
So his Lord answered him, and He turned away from him their guile; surely He is the All-hearing, the All-knowing.
35
Then it seemed good to them, after they had seen the signs, that they should imprison him for a while.
36
And there entered the prison with him two youths. Said one of them, ‘I dreamed that I was pressing grapes. Said the other, ‘I dreamed that I was carrying on my head bread, that birds were eating of. Tell us its interpretation; we see that thou art of the good-doers.’
37
He said, ‘No food shall come to you for your sustenance, but ere it comes to you I shall tell you its interpretation. That I shall tell you is of what God has taught me. I have forsaken the creed of a people who believe not in God and who moreover are unbelievers in the world to come.
38
And I have followed the creed of my fathers, Abraham, Isaac and Jacob. Not ours is it to associate aught with God. That is of God’s bounty to us, and to men; but most men are not thankful.
39
Say, which is better, my fellow-prisoners -- many gods at variance, or God the One, the Omnipotent?
40
That which you serve, apart from Him, is nothing but names yourselves have named, you and your fathers; God has sent down no authority touching them. Judgment belongs only to God; He has commanded that you shall not serve any but Him. That is the right religion; but most men know not.
41
Fellow-prisoners, as for one of you, he shall pour wine for his lord; as for the other, he shall be crucified, and birds will eat of his head. The matter is decided whereon you enquire.’
42
Then he said to the one he deemed should be saved of the two, ‘Mention me in thy lord’s presence.’ But Satan caused him to forget to mention him to his master, so that he continued in the prison for certain years.
43
And the king said, ‘I saw in a dream seven fat kine, and seven lean ones devouring them; likewise seven green ears of corn, and seven withered. My counsellors, pronounce to me upon my dream, if you are expounders of dreams.’
44
‘A hotchpotch of nightmares!’ they said. ‘We know nothing of the interpretation of nightmares.’
45
Then said the one who had been delivered, remembering after a time, ‘I will myself tell you its interpretation; so send me forth.’
46
‘Joseph, thou true man, pronounce to us regarding seven fat kine, that seven lean ones were devouring, seven green ears of corn, and seven withered; haply I shall return to the men, haply they will know.’
47
He said, ‘You shall sow seven years after your wont; what you have harvested leave in the ear, excepting a little whereof you eat.
48
Then thereafter there shall come upon you seven hard years, that shall devour what you have laid up for them, all but a little you keep in store.
49
Then thereafter there shall come a year wherein the people will be succoured and press in season.
50
The king said, ‘Bring him to me!’ And when the messenger came to him, he said, ‘Return unto thy lord, and ask of him, "What of the women who cut their hands?" Surely my Lord has knowledge of their guile.’
51
‘What was your business, women,’ he said, ‘when you solicited Joseph?’‘God save us!’ they said. ‘We know no evil against him.’ The Governor’s wife said, ‘Now the truth is at last discovered; I solicited him; he is a truthful man.
52
‘That, so that he may know I betrayed him not secretly, and that God guides not the guile of the treacherous.
53
Yet I claim not that my soul was innocent -- surely the soul of man incites to evil -- except inasmuch as my Lord had mercy; truly my Lord is All-forgiving, All-compassionate.’
54
The king said, ‘Bring him to me! I would attach him to my person.’ Then, when he had spoken with him, he said, ‘Today thou art established firmly in our favour and in our trust.’
55
He said, ‘Set me over the land’s storehouses; I am a knowing guardian.’
56
So We established Joseph in the land, to make his dwelling there wherever he would. We visit with Our mercy whomsoever We will, and We leave not to waste the wage of the good-doers.
57
Yet is the wage of the world to come better for those who believe, and are godfearing.
58
And the brethren of Joseph came, and entered unto him, and he knew them, but they knew him not.
59
When he had equipped them with their equipment be said, ‘Bring me a certain brother of yours from your father. Do you not see that I fill up the measure, and am the best of hosts?
60
But if you bring him not to me, there shall be no measure for you with me, neither shall you come nigh me.’
61
They said, ‘We will solicit him of our father; that we will do.’
62
He said to his pages, ‘Put their merchandise in their saddlebags; haply they will recognize it when they have turned to their people; haply they will return.
63
So, when they had returned to their father, they said, ‘Father, the measure was denied to us; so send with us our brother, that we may obtain the measure; surely we shall be watching over him.’
64
He said, ‘And shall I entrust him to you otherwise than as I entrusted before his brother to you? Why, God is the best guardian, and He is the most merciful of the merciful.’
65
And when they opened their things, they found their merchandise, restored to them. ‘Father,’ they said, ‘what more should we desire? See, our merchandise here is restored to us. We shall get provision for our family, and we shall be watching over our brother; we shall obtain an extra camel’s load -- that is an easy measure.
66
He said, ‘Never will I send him with you until you bring me a solemn pledge by God that you will surely bring him back to me unless it be that you are encompassed.’ When they had brought him their solemn pledge he said, ‘God shall be Guardian over what we say.’
67
He also said, ‘O my sons, enter not by one door; enter by separate doors. Yet I cannot avail you anything against God; judgment belongs not to any but God. In Him I have put my trust; and in Him let all put their trust who put their trust.’
68
And when they entered after the manner their father commanded them, it availed them nothing against God; but it was a need in Jacob’s soul that he so satisfied. Verily he was possessed of a knowledge for that We had taught him; but most men know not.
69
And when they entered unto Joseph, he said, taking his brother into his arms, ‘I am thy brother; so do not despair of that they have done.’
70
Then, when he had equipped them with their equipment, he put his drinking-cup into the saddlebag of his brother. Then a herald proclaimed, ‘Ho, cameleers, you are robbers!’
71
They said, turning to them, ‘What is it that you are missing?’
72
They said, ‘We are missing the king’s goblet. Whoever brings it shall receive a camel’s load; that I guarantee.’
73
‘By God,’ they said, ‘you know well that we came not to work corruption in the land. We are not robbers.’
74
They said, ‘And what shall be its recompense if you are liars?’
75
They said, ‘This shall be its recompense -- in whoever’s saddlebag the goblet is found, he shall be its recompense. So we recompense the evildoers.’
76
So he made beginning with their sacks, before his brother’s sack, then he pulled it out of his brother’s sack. So We contrived for Joseph’s sake; he could not have taken his brother, according to the king’s doom, except that God willed. Whomsoever We will, We raise in rank; over every man of knowledge is One who knows.
77
They said, ‘If he is a thief, a brother of his was a thief before.’ But Joseph secreted it in his soul and disclosed it not to them, saying, ‘You are in a worse case; God knows very well what you are describing.’
78
They said, ‘Mighty prince, he has a father, aged and great with years; so take one of us in his place; we see that thou art one of the good-doers.’
79
He said, ‘God forbid that we should take any other but him in whose possession we found the goods; for if we did so, we would be evildoers.’
80
When they despaired of moving him, they conferred privily apart. Said the eldest of them, ‘Do you not know how your father has taken a solemn pledge from you by God, and aforetime you failed regarding Joseph? Never will I quit this land, until my father gives me leave, or God judges in my favour; He is the best of judges.
81
Return you all to your father, and say, "Father, thy son stole; we do not testify except that we know; we were no guardians of the Unseen.
82
Enquire of the city wherein we were, and the caravan in which we approached; surely we are truthful men".’
83
‘No!’ he said ‘But your spirits tempted you to do somewhat. But come, sweet patience! Haply God will bring them all to me; He is the All-knowing, the All-wise.’
84
And he turned away from them, and said, ‘Ah, woe is me for Joseph!’ And his eyes turned white because of the sorrow that he choked within him.
85
‘By God,’ they said, ‘thou wilt never cease mentioning Joseph till thou art consumed, or among the perishing.’
86
He said, ‘I make complaint of my anguish and my sorrow unto God; I know from God that you know not.
87
Depart, my sons, and search out tidings of Joseph and his brother. Do not despair of God’s comfort; of God’s comfort no man despairs, excepting the people of the unbelievers.’
88
So, when they entered unto him, they said, ‘O mighty prince, affliction has visited us and our people. We come with merchandise of scant worth. Fill up to us the measure, and be charitable to us; surely God recompenses the charitable.’
89
He said, ‘Are you aware of what you did with Joseph and his brother, when you were ignorant?’
90
They said, ‘Why, art thou indeed Joseph?’‘I am Joseph,’ he said. ‘This is my brother. God has indeed been gracious unto us. Whosoever fears God, and is patient -- surely God leaves not to waste the wage of the good-doers.
91
‘By God,’ they said, ‘God has indeed preferred thee above us, and certainly we have been sinful.’
92
He said, ‘No reproach this day shall be on you; God will forgive you; He is the most merciful of the merciful.
93
Go, take this shirt, and do you cast it on my father’s face, and he shall recover his sight; then bring me your family all together.’
94
So, when the caravan set forth, their father said, ‘Surely I perceive Joseph’s scent, unless you think me doting.’
95
They said, ‘By God, thou art certainly in thy ancient error.
96
But when the bearer of good tidings came to him, and laid it on his face, forthwith he saw once again. He said, ‘Did I not tell you I know from God that you know not?’
97
They said, ‘Our father, ask forgiveness of our crimes for us; for certainly we have been sinful.’
98
He said, ‘Assuredly I will ask my Lord to forgive you; He is the All-forgiving, the All-compassionate.’
99
So, when they entered unto Joseph, he took his father and mother into his arms saying, ‘Enter you into Egypt, if God will, in security.’
100
And he lifted his father and mother upon the throne; and the others fell down prostrate before him. ‘See, father,’ he said, ‘this is the interpretation of my vision of long ago; my Lord has made it true. He was good to me when He brought me forth from the prison, and again when He brought you out of the desert, after that Satan set at variance me and my brethren. My Lord is gentle to what He will; He is the All-knowing, the All-wise.
101
O my Lord, Thou hast given me to rule, and Thou hast taught me the interpretation of tales. O Thou, the Originator of the heavens and earth, Thou art my Protector in this world and the next. O receive me to Thee in true submission, and join me with the righteous.’
102
That is of the tidings of the Unseen that We reveal to thee; thou wast not with them when they agreed upon their plan, devising.
103
Yet, be thou ever so eager, the most part of men believe not.
104
Thou askest of them no wage for it; it is nothing but a reminder unto all beings.
105
How many a sign there is in the heavens and in the earth that they pass by, turning away from it!
106
And the most part of them believe not in God, but they associate other gods with Him.
107
Do they feel secure that there shall come upon them no enveloping of the chastisement of God, or that the Hour shall not come upon them suddenly when they are unaware?
108
Say: ‘This is my way. I call to God with sure knowledge, I and whoever follows after me. To God be glory! And I am not among the idolaters.’
109
We sent not forth any before thee, but men We revealed to of the people living in the cities. Have they not journeyed in the land? Have they not beheld how was the end of those before them?. Surely the abode of the world to come is better for those that are godfearing. What, do you not understand?
110
Till, when the Messengers despaired, deeming they were counted liars, Our help came to them and whosoever We willed was delivered. Our might will never be turned back from the people of the sinners.
111
In their stories is surely a lesson to men possessed of minds; it is not a tale forged, but a confirmation of what is before it, and a distinguishing of every thing, and a guidance, and a mercy to a people who believe."
Joseph
Revealed at Mecca
In the name of Allah, the Beneficent, the Merciful.
1
Alif. Lâm. Râ. These are verse of the Scripture that maketh plain.
2
Lo! We have revealed it, a Lecture in Arabic, that ye may understand.
3
We narrate unto thee (Muḥammad) the best of narratives in that We have inspired in thee this Qur’an, though aforetime thou wast of the heedless.
4
When Joseph said unto his father: O my father! Lo! I saw in a dream eleven planets and the sun and the moon, I saw them prostrating themselves unto me.
5
He said: O my dear son! Tell not thy brethren of thy vision, lest they plot a plot against thee. Lo! Satan is for man an open foe.
6
Thus thy Lord will prefer thee and will teach thee the interpretation of events, and will perfect His grace upon thee and upon the family of Jacob as He perfected it upon thy forefathers, Abraham and Isaac. Lo! thy Lord is Knower, Wise.
7
Verily in Joseph and his brethren are signs (of Allah’s Sovereignty) for the inquiring.
8
When they said: Verily Joseph and his brother are dearer to our father than we are, many though we be. Lo! our father is in plain aberration.
9
(One said): Kill Joseph or cast him to some (other) land, so that your father’s favour may be all for you, and (that) ye may afterward be righteous folk.
10
One among them said: Kill not Joseph but, if ye must be doing, fling him into the depth of the pit; some caravan will find him.
11
They said: O our father! Why wilt thou not trust us with Joseph, when lo! we are good friends to him?
12
Send him with us to-morrow that he may enjoy himself and play. And lo! we shall take good care of him.
13
He said: Lo! in truth it saddens me that ye should take him with you, and I fear less the wolf devour him while ye are heedless of him.
14
They said: If the wolf should devour him when we are (so strong) a band, then surely we should have already perished.
15
Then, when they led him off, and were of one mind that they should place him in the depth of the pit, We inspired in him: Thou wilt tell them of this deed of theirs when they know (thee) not.
16
And they came weeping to their father in the evening.
17
Saying: O our father! We went racing one with another, and left Joseph by our things, and the wolf devoured him, and thou believest not our saying even when we speak the truth.
18
And they came with false blood on his shirt. He said: Nay, but your minds have beguiled you into something. (My course is) comely patience. And Allah it is Whose help is to be sought in that (predicament) which ye describe.
19
And there came a caravan, and they sent their waterdrawer. He let down his pail (into the pit). He said: Good luck! Here is a youth. And they hid him as a treasure, and Allah was Aware of what they did.
20
And they sold him for a low price, a number of silver coins; and they attached no value to him.
21
And he of Egypt who purchased him said unto his wife: Receive him honourably. Perchance he may prove useful to us or we may adopt him as a son. Thus we established Joseph in the land that We might teach him the interpretation of events. And Allah was predominant in His career, but most of mankind know not.
22
And And when he reached his prime We gave him wisdom and knowledge. Thus We reward the good.
23
And she, in whose house he was, asked of him an evil act. She bolted the doors and said: Come! He said: I seek refuge in Allah! Lo! he is my lord, who hath treated me honourably. Lo! wrong-doers never prosper.
24
She verily desired him, and he would have desired her if it had not been that he saw the argument of his Lord. Thus it was, that We might ward off from him evil and lewdness. Lo! he was of Our chosen slaves.
25
And they raced with one another to the door, and she tore his shirt from behind, and they met her lord and master at the door. She said: What shall be his reward, who wisheth evil to thy folk, save prison or a painful doom?
26
(Joseph) said: She it was who asked of me an evil act. And a witness of her own folk testified: If his shirt is torn from before, then she speaketh truth and he is of the liars.
27
And if his shirt is torn from behind, then she hath lied and he is of the truthful.
28
So when he saw his shirt torn from behind, he said: Lo! this is of the guile of you women. Lo! the guile of you is very great.
29
O Joseph! Turn away from this, and thou, (O woman), ask forgiveness for thy sin. Lo! thou art of the faulty.
30
And women in the city said: The ruler’s wife is asking of her slave-boy an ill-deed. Indeed he has smitten her to the heart with love. We behold her in plain aberration.
31
And when she heard of their sly talk, she sent to them and prepared for them a cushioned couch (to lie on at the feast) and gave to every one of them a knife and said (to Joseph): Come out unto them! And when they saw him they exalted him and cut their hands, exclaiming: Allah Blameless! This is no a human being. This is not other than some gracious angel.
32
She said: This is he on whose account ye blamed me. I asked of him an evil act, but he proved continent, but if he do not my behest he verily shall be imprisoned, and verily shall be of those brought low.
33
He said: O my Lord! Prison is more dear than that unto which they urge me, and if Thou fend not off their wiles from me I shall incline unto them and become of the foolish.
34
So his Lord heard his prayer and fended off their wiles from him. Lo! He is Hearer, Knower.
35
And it seemed good to them (the men-folk) after they had seen the signs (of his innocence) to imprison him for a time.
36
And two young men went to prison with him. One of them said: I dreamed that I was pressing wine. The other said: I dreamed that I was carrying upon my head bread whereof the birds were eating. Announce unto us the interpretation, for we see thee of those good (at interpretation).
37
He said: The food which ye are given (daily) shall not come unto you but I shall tell you the interpretation ere it cometh unto you. This is of that which my Lord hath taught me. Lo! I have forsaken the religion of folk who believe not in Allah and are disbelievers in the Hereafter.
38
And I have followed the religion of my fathers, Abraham and Isaac and Jacob. It never was for us to attribute aught as partner to Allah. This is of the bounty of Allah unto us (the seed of Abraham) and unto mankind; but most men give not thanks.
39
O my fellow-prisoners! Are divers lords better, or Allah the One, Almighty?
40
Those whom ye worship beside Him are but names which ye have named, ye and your fathers. Allah hath revealed no sanction for them. The decision rests with Allah only, Who hath commanded you that ye worship none save Him. This is the right religion, but most men know not.
41
O my two fellow-prisoners! As for one of you, he will pour out wine for his lord to drink; and as for the other, he will be crucified so that the birds will eat from his head. Thus is the case judged concerning which ye did inquire.
42
And he said unto him of the twain who he knew would be released: Mention me in the presence of thy lord. But Satan caused him to forget to mention it to his lord, so he (Joseph) stayed in prison for some years.
43
And the king said: Lo! I saw in a dream seven fat kine which seven lean were eating, and seven green ears of corn and other (seven) dry. O notables! Expound for me my vision, if ye can interpret dreams.
44
They answered: Jumbled dreams! And we are not knowing in the interpretation of dreams.
45
And he of the two who was released, and (now) at length remembered, said: I am going to announce unto you the interpretation, therefore send me forth.
46
(And when he came to Joseph in the prison, he exclaimed): Joseph! O thou truthful one! Expound for us the seven fat kine which seven lean were eating and the seven green ears of corn and other (seven) dry, that I may return unto the people, so that they may know.
47
He said: Ye shall sow seven years as usual, but that which ye reap, leave it in the ear, all save a little which ye eat.
48
Then after that will come seven hard years which will devour all that ye have prepared for them, save a little of that which ye have stored.
49
Then, after that, will come a year when the people will have plenteous crops and when they will press (wine and oil).
50
And the king said: Bring him unto me. And when the messenger came unto him, he (Joseph) said: Return unto thy lord and ask him what was the case of the women who cut their hands. Lo! my Lord knoweth their guile.
51
He (the king) (then sent for those women and) said: What happened when ye asked an evil act of Joseph? They answered: Allah Blameless! We know no evil of him. Said the wife of the ruler: Now the truth is out. I asked of him an evil act, and he is surely of the truthful.
52
(Then Joseph said: I asked for) this, that he (my lord) may know that I betrayed him not in secret, and that surely Allah guideth not the snare of the betrayers.
53
I do not exculpate myself. Lo! the (human) soul enjoineth unto evil, save that whereon my Lord hath mercy. Lo! my Lord is Forgiving, Merciful.
54
And the king said: Bring him unto me that I may attach him to my person. And when he had talked with him he said: Lo! thou art to-day in our presence established and trusted.
55
He said: Set me over the storehouses of the land. Lo! I am a skilled custodian.
56
Thus gave We power to Joseph in the land. He was the owner of it where he pleased. We reach with Our mercy whom We will. We lose not the reward of the good.
57
And the reward of the Hereafter is better, for those who believe and ward off (evil).
58
And Joseph’s brethren came and presented themselves before him, and he knew them but they knew him not.
59
And when he provided them with their provision he said: Bring unto me a brother of yours from your father. See ye not that I fill up the measure and I am the best of hosts?
60
And if ye bring him not unto me, then there shall be no measure for you with me, nor shall ye draw near.
61
They said: We will try to win him from his father: that we will surely do.
62
He said unto his young men: Place their merchandise in their saddlebags, so that they may know it when they go back to their folk, and so will come again.
63
So when they went back to their father they said: O our father! The measure is denied us, so send with us our brother that we may obtain the measure, surely we will guard him well.
64
He said: Can I entrust him to you save as I entrusted his brother to you aforetime? Allah is better at guarding, and He is the Most Merciful of those who show mercy.
65
And when they opened their belongings they discovered that their merchandise had been returned to them. They said: O our father! What (more) can we ask? Here is our merchandise returned to us. We shall get provision for our folk and guard our brother, and we shall have the extra measure of a camel (load). This (that we bring now) is a light measure.
66
He said: I will not send him with you till ye give me an undertaking in the name of Allah that ye will bring him back to me, unless ye are surrounded. And when they gave him their undertaking he said: Allah is the Warden over what we say.
67
And he said: O my sons! Go not in by one gate; go in by different gates. I can naught avail you as against Allah. Lo! the decision rests with Allah only. In Him do I put my trust, and in Him let all the trusting put their trust.
68
And when they entered in the manner which their father had enjoined, it would have naught availed them as against Allah; it was but a need of Jacob’s soul which he thus satisfied; and lo! he was a lord of knowledge because We had taught him; but most of mankind know not.
69
And when they went in before Joseph, he took his brother unto him, saying: Lo! I, even I, am thy brother, therefore sorrow not for what they did.
70
And when he provided them with their provision, he put the drinking-cup in his brother’s saddlebag, and then a crier cried: O camel-riders! Lo! ye are surely thieves!
71
They cried, coming toward them: What is it ye have lost?
72
They said: We have lost the king’s cup, and he who bringeth it shall have a camel-load, and I (said Joseph) am answerable for it.
73
They said: By Allah, well ye know we came not to do evil in the land, and are no thieves.
74
They said: And what shall be the penalty for it, if ye prove liars?
75
They said: The penalty for it! He in whose bag (the cup) is found, he is the penalty for it. Thus we requite wrong-doers.
76
Then he (Joseph) began the search with their bags before his brother’s bag, then he produced it from his brother’s bag. Thus did We contrive for Joseph. He could not have taken his brother according to the king’s law unless Allah willed. We raise by grades (of mercy) whom We will, and over every lord of knowledge there is one more knowing.
77
They said: If he stealeth, a brother of his stole before. But Joseph kept it secret in his soul and revealed it not unto them. He said (within himself): Ye are in worse case, and Allah knoweth best (the truth of) that which ye allege.
78
They said: O ruler of the land! Lo! he hath a very aged father, so take one of us instead of him. Lo! we behold thee of those who do kindness.
79
He said: Allah forbid that we should seize save him with whom we found our property; then truly we should be wrong-doers.
80
So, When they despaired of (moving) him, they conferred together apart. The eldest of them said: Know ye not how your father took an undertaking from you in Allah’s name and how ye failed in the case of Joseph aforetime? Therefore I shall not go forth from the land until my father giveth leave or Allah judgeth for me. He is the Best of Judges.
81
Return unto your father and say: O our father! Lo! thy son hath stolen. We testify only to that which we know; we are not guardians of the Unseen.
82
Ask the township where we were, and the caravan with which we travelled hither. Lo! we speak the truth.
83
(And when they came unto their father and had spoken thus to him) he said: Nay, but your minds have beguiled you into something. (My course is) comely patience! It may be that Allah will bring them all unto me. Lo! He, only He, is the Knower, the Wise.
84
And he turned away from them and said: Alas, my grief for Joseph! And his eyes were whitened with the sorrow that he was suppressing.
85
They said: By Allah, thou wilt never cease remembering Joseph till thy health is ruined or thou art of those who perish!
86
He said: I expose my distress and anguish only unto Allah, and I know from Allah that which ye know not.
87
Go, O my sons, and ascertain concerning Joseph and his brother, and despair not of the Spirit of Allah. Lo! none despaireth of the Spirit of Allah save disbelieving folk.
88
And when they came (again) before him (Joseph) they said: O ruler! Misfortune hath touched us and our folk, and we bring but poor merchandise, so fill for us the measure and be charitable unto us. Lo! Allah will requite the charitable,
89
He said: Know ye what ye did unto Joseph and his brother in your ignorance?
90
They said: Is it indeed thou who art Joseph? He said: I am Joseph and this is my brother. Allah hath shown us favour. Lo! he who wardeth off (evil) and endureth (findeth favour); for lo! Allah loseth not the wages of the kindly.
91
They said: By Allah, verily Allah hath preferred thee above us, and we were indeed sinful.
92
He said: Have no fear this day! May Allah forgive you, and He is the Most Merciful of those who show mercy.
93
Go with this shirt of mine and lay it on my father’s face, he will become (again) a seer; and come to me with all your folk.
94
When the caravan departed their father had said: Truly I am conscious of the breath of Joseph, though ye call me dotard.
95
(Those around him) said: By Allah, lo! thou art in thine old aberration.
96
Then, when the bearer of glad tidings came, he laid it on his face and he became a seer once more. He said: Said I not unto you that I know from Allah that which ye know not?
97
They said: O our father! Ask forgiveness of our sins for us, for lo! we were sinful.
98
He said: I shall ask forgiveness for you of my Lord. Lo! He is the Forgiving, the Merciful.
99
And when they came in before Joseph, he took his parents unto him, and said: Come into Egypt safe, if Allah will!
100
And he placed his parents on the dais and they fell down before him prostrate, and he said: O my father! This is the interpretation of my dream of old. My Lord hath made it true, and He hath shown me kindness, since He took me out of the prison and hath brought you from the desert after Satan had made strife between me and my brethren. Lo! my Lord is tender unto whom He will. He is the Knower, the Wise.
101
O my Lord! Thou hast given me (something) of sovereignty and hast taught me (something) of the interpretation of events - Creator of the heavens and the earth! Thou art my Protecting Guardian in the world and the Hereafter. Make me to die muslim (unto Thee), and join me to the righteous.
102
This is of the tidings of the Unseen which We inspire in thee (Muḥammad). Thou wast not present with them when they fixed their plan and they were scheming.
103
And though thou try much, most men will not believe.
104
Thou askest them no fee for it. It is naught else than a reminder unto the peoples.
105
How many a portent is there in the heavens and the earth which they pass by with face averted!
106
And most of them believe not in Allah except that they attribute partners (unto Him).
107
Deem they themselves secure from the coming on them of a pall of Allah’s punishment, or the coming of the Hour suddenly while they are unaware?
108
Say: This is my Way: I call on Allah with sure knowledge. I and whosoever followeth me - Glory be to Allah! - and I am not of the idolaters.
109
We sent not before thee (any messengers) save men whom We inspired from among the folk of the townships - Have they not travelled in the land and seen the nature of the consequence for those who were before them? And verily the abode of the Hereafter, for those who ward off (evil), is best. Have ye then no sense? -
110
Till, when the messengers despaired and thought that they were denied, then came unto them Our help, and whom We would was saved. And Our wrath cannot be warded from the guilty.
111
In their history verily there is a lesson for men of understanding. It is no invented story but a confirmation of the existing (Scripture) and a detailed explanation of everything, and a guidance and a mercy for folk who believe.
CHAP. XII.
Intitled, Joseph
In the name of the most merciful God.
a
; revealed at Mecca.
Note [original edition] : The
Koreish, thinking to puzzle Mohammed, at the instigation and by
the direction of certain Jewish Rabbins, demanded of him how Jacob’s family
happened to go down into Egypt, and that he would relate to them the history
of Joseph, with all its circumstances: whereupon he pretended to have received
this chapter from heaven, containing the story of that patriarch1.
It is
said, however, to have been rejected by two Mohammedan sects, branches of the
Khârejites, called the Ajâredites and the Maimûnians, as apocryphal and
spurious.
- 1 Al Beidawi.
1
b
These are the signs of the perspicuous book;
Note [original edition] : See the Prelim. Disc. p. 59, &c.
2
3
c
, whereas thou wast before one of the negligent
Note [original edition] : This Korân;] Or this particular chapter. For the word Korân, as has been
elsewhere observed2, properly signifying no more than a reading or lecture, is
often used to denote, not only the whole volume, but any distinct chapter or
section of it.
- 2 Prelim. Disc. §. III. p. 56.
d
.
Note [original edition] : One of the negligent;] i.e. So far from being acquainted with the story, that it never so
much as entered into thy thoughts; a certain argument, says al Beidâwi, that
it must have been revealed to him from heaven
4
e
, O my father, verily I saw in my dream
eleven
Note [original edition] : His father;] Who was Jacob, the son of Isaac, the son of Abraham
3.
- 3 Al Beidawi, &c.
a
, and the sun and the moon; I saw them make obeisance unto me:
Note [original edition] : Eleven stars;] The commentators give us the names of these stars (which I think it
needless to trouble the reader with,) as Mohammed repeated them, at the
request of a Jew, who thought to entrap him by the question1.
- 1 Idem, Al Zamakhshari.
5
b
; for the devil is a professed enemy unto man;
Note [original edition] : Lest they
devise some plot against thee;] For they say, Jacob, judging that Joseph’s dream portended his
advancement above the rest of the family, justly apprehended his brethren’s
envy might tempt them to do him some mischief.
6
c
, and he shall accomplish his favour
upon thee and upon the family of Jacob, as he hath formerly accomplished it
upon thy fathers Abraham and Isaac; for thy Lord is knowing and wise.
Note [original edition] : The interpretation of dark sayings;] That is, of dreams; or, as others suppose, of the profound passages
of scripture, and all difficulties respecting either religion or justice.
7
8
d
are dearer to our
father than we, who are the greater number: our father certainly maketh a
wrong judgment.
Note [original edition] : His brother;] viz. Benjamin, his brother by the same mother.
9
e
; and ye
shall afterwards be people of integrity.
Note [original edition] : The face of your father shall be cleared towards you;] Or, he will settle his love wholly upon you, and ye will have no
rival in his favour.
10
f
spoke and said; Slay not Joseph, but throw him to the
bottom of the well; and some travellers will take him up, if ye do this.
Note [original edition] : One of them, &c.] This person, as some say, was Judah, the most prudent and noble-
minded of them all; or, according to others, Reuben, whom the Mohammedan
writers call Rubîl
2.
And both these opinions are supported by the account of
Moses, who tells us that Reuben advised them not to kill Joseph, but to throw
him into a pit privately, intending to release him3;
and that afterwards
Judah, in Reuben’s absence, persuaded them not to let him die in the pit, but
to sell him to the Ishmaelites
4.
- 2 Idem.
- 3 Gen. xxxvii. 21, 22.
- 4 ibid. v. 26, 27.
11
12
g
, and we will be his guardians.
Note [original edition] : That he may divert himself, &c.] Some copies read, in the first person plural, that we may divert
ourselves, &c.
13
h
, while ye are negligent of him.
Note [original edition] : Lest the
wolf devour him;] The reason why Jacob feared this beast in particular, as the
commentators say, was, either because the land was full of wolves, or else
because Jacob had dreamed he saw Joseph devoured by one of those creatures5.
- 5 Al Beidawi, Jallalo’ddin, Al Zamakhshari.
14
i
.
Note [original edition] : We shall be weak indeed;] i.e. It will be an instance of extreme weakness and folly in us, and
we shall be justly blamed for his loss.
15
k
, they executed their design: and we sent a revelation unto
Note [original edition] : At the
bottom of the well.] This well, say some, was a certain well near Jerusalem, or not far
from the river Jordan; but others call it the well of Egypt or Midian. The
commentators tell us that, when the sons of Jacob had gotten Joseph with them
in the field, they began to abuse and to beat him so unmercifully, that they
had killed him, had not Judah, on his crying out for help, insisted on the
promise they had made not to kill him, but to cast him into the well.
Whereupon they let him down a little way; but, as he held by the sides of the
well, they bound him, and took off his inner garment, designing to stain it
with blood, to deceive their father. Joseph begged hard to have his garment
returned him, but to no purpose, his brothers telling him, with a sneer, that
the eleven stars and the sun and the moon might clothe him and keep him
company. When they had let him down half-way, they let him fall thence to the
bottom, and, there being water in the well (tho’ the scripture says the
contrary), he was obliged to get upon a stone, on which, as he stood weeping,
the angel Gabriel came to him with the revelation mentioned immediately1.
- 1 Iidem.
a
, saying, Thou shalt hereafter declare this their action unto them; and
they shall not perceive thee to be Joseph.
Note [original edition] : We sent a revelation unto him.] Joseph being then but seventeen years old, al Beidâwi observes that
herein he resembled John the Baptist and Jesus, who were also favoured with
the divine communication very early. The commentators pretend that Gabriel
also clothed him in the well with a garment of silk of paradise. For they say
that when Abraham was thrown into the fire by Nimrod
2,
he was stripped; and
that Gabriel brought this garment and put it on him; and that from Abraham it
descended to Jacob, who folded it up and put it into an amulet, which he hung
about Joseph’s neck, whence Gabriel drew it out3.
- 2 See chap. 21.
- 3 Al Beidawi, Al Zamakhshari.
16
17
b
, and we left Joseph with our baggage, and the wolf hath devoured him; but thou wilt not
believe us, although we speak the truth.
Note [original edition] : And ran races, &c.] These races they used by way of exercise; and the commentators
generally understand here that kind of race wherein they also shewed their
dexterity in throwing darts, which is still used in the east.
18
c
:
however patience is most becoming, and God’s assistance is to be implored to
enable me to support the misfortune which ye relate.
Note [original edition] : Ye yourselves have contrived the thing, &c.] This Jacob had reason to suspect, because, when the garment was
brought to him, he observed that, tho’ it was bloody, yet it was not torn4.
- 4 Al Beidawi.
19
d
came, and sent one
Note [original edition] : Certain travellers;] viz. A caravan or company travelling from Midian to Egypt, who
rested near the well three days after Joseph had been thrown into it.
e
to draw water for them; and
he let down his bucket
Note [original edition] : They sent one to draw water, &c.] The commentators are so exact as to give us the name of this man,
who, as they pretend, was Malec Ebn Dhór, of the tribe of Khozâah
5.
- 5 Idem.
f
, and said, Good news
Note [original edition] : He let down his bucket;] And Joseph, making use of the opportunity, took hold of the cord, and
was drawn up by the man.
g
!
this is a youth. And they
concealed him
Note [original edition] : Good news!] The original words are Ya boshra: the latter of which some take for
the proper name of the water-drawer’s companion, whom he called to his
assistance; and then they must be translated, O Boshra.
h
, that they might sell him as a piece of merchandise: but God
knew that which they did.
Note [original edition] : They
concealed him, &c.] The expositors are not agreed whether the pronoun they relates to
Malec and his companions or to Joseph’s brethren. They who espouse the former
opinion say that those who came to draw water concealed the manner of their
coming by him from the rest of the caravan, that they might keep him to
themselves, pretending that some people of the place had given him to them to
sell for them in Egypt. And they who prefer the latter opinion tell us that
Judah carried victuals to Joseph every day while he was in the well, but not
finding him there on the fourth day, he acquainted his brothers with it;
whereupon they all went to the caravan and claimed Joseph as their slave, he
not daring to discover that he was their brother, lest something worse should
befal him; and at length they agreed to sell him to them6.
- 6 Idem.
20
a
, and valued him
lightly.
Note [original edition] : They sold him for a mean price, &c.] Namely, twenty or twenty two dirhems, and those not of full weight
neither; for having weighed one ounce of silver only, the remainder was paid
by tale, which is the most unfair way of payment1.
- 1 Al Beidawi.
21
b
said to his wife
Note [original edition] : The Egyptian who bought him;] His name was Kitfîr, or Itfîr (a corruption of Potiphar;) and he was
a man of great consideration, being superintendent of the royal treasury2.
The commentators say that Joseph came into his service at seventeen, and
lived with him thirteen years; and that he was made prime minister in the
thirty third year of his age, and died at a hundred and twenty.
They who suppose Joseph was twice sold differ as to the price the
Egyptian paid for him; some saying it was twenty dinârs of gold, a pair of
shoes, and two white garments; and others, that it was a large quantity of
silver or of gold.
- 2 Idem.
c
, Use him honourably;
peradventure he may be serviceable to us, or we may adopt him for our son
Note [original edition] : His wife;] Some call her Raïl; but the name she is best known by is that of
Zoleikha.
d
.
Thus did we prepare an establishment for Joseph in the earth, and we taught
him the interpretation of dark sayings: for God is well able to effect his
purpose; but the greater part of men do not understand.
Note [original edition] : Or we may adopt him;] Kitfîr having no children. It is said that Joseph gained his
master’s good opinion so suddenly by his countenance, which Kitfîr, who, they
pretend, had great skill in physiognomy, judged to indicate his prudence and
other good qualities.
22
23
e
hath made my dwelling with him easy; and the ungrateful shall not prosper.
Note [original edition] : My lord;] viz. Kitfîr. But others understand it to be spoken of God.
24
f
. So we
turned away evil and filthiness from him, because he was one of our sincere
servants.
Note [original edition] :
Had he not seen the evident demonstration of his Lord;] That is, had he not seriously considered the filthiness of whoredom, and the great guilt thereof. Some, however, suppose that the
words mean some miraculous voice or apparition, sent by God to divert Joseph from executing the criminal thoughts which began to posses him.
For they say, that he was so far tempted with his mistress’s beauty and inticing behaviour, that he sat in her lap, and even began to undress
himself, when a voice called to him, and bid him beware of her; but he taking no notice of his admonition, tho’ it was repeated three times,
at length the angel Gabriel, or, as others will have it, the figure of his master appeared to him: but the more general pinion is that it was apparition of his father Jacob,
who bit hs fingers ends, or as some write, struck him on the breast, whereupon his lubricity passed out at the end of his fingers3.
For this fable, so injurious to the character of Joseph, the Mohammedans are obliged to their old friends the Jews
4,
who imagine that he had
design to lye with mistress, from these words of Moses
5, And it came to pass - that Joseph went into the house to do his business, &c.
- 3 Idem, Al Zamakhshari, Jallalo’ddin, Yahya.
- 4 Talm. Babyl. Sed. Nashim. p. 36. V. Bartolocc. Bibl. Rabb. part. 3. p. 509.
- 5 Genes. xxxiv. II.
25
g
; and she rent his inner garment behind. And they met her lord at the door. She said, What
shall be the reward of him who seeketh to commit evil in thy family, but
imprisonment, and a painful punishment?
Note [original edition] : They ran to the door;] He flying from her, and she running after to detain him.
26
h
bore witness,
Note [original edition] : And a witness of her family;] viz. A cousin of hers, who was then a child in the cradle6.
- 6 Supra citati interpretes.
27
28
29
30
a
in the city, The nobleman’s wife asked
her servant to lye with her; he hath inflamed her breast with his love; and we
perceive her to be in manifest error.
Note [original edition] : Certain women;] These women, whose tongues were so free with Zoleikha’s character on this occasion, were five in number, and the wives
of so many of the king’s chief officers, viz. his chamberlain, his butler, his baker, his jailor, and his herdsman1.
- 1 Al Beidawi.
31
b
, and
prepared a banquet for them, and she gave to each of them a knife; and she
said unto Joseph, Come forth unto them. And when they saw him, they praised
him greatly
Note [original edition] : She sent unto them;] The number of all the women invited was forty, and among them were
the five ladies above mentioned2.
- 2 Idem.
c
; and they cut their own hands
Note [original edition] : They praised him greatly;] The old Latin translators have strangely mistaken the sense of the
original word acbarnaho, which they render menstruatoe sunt; and then rebuke
Mohammed for the indecency, crying out demurely in the margin, O fodum et
obsconum prophetam! Erpenius
3
thinks that there is not the least trace of
such a meaning in the word; but he is mistaken: for the verb cabara in the
fourth conjugation, which is here used, has that import, tho’ the subjoining
of the pronoun to it here (which possibly the Latin translators did not
observe) absolutely overthrows that interpretation.
- 3 In not. ad Hist. Josephi.
d
, and said, O God! this is not a
mortal; he is no other than an angel, deserving the highest respect.
Note [original edition] : They cut their own hands;] Through extreme surprise at the wonderful beauty of Joseph; which
surprise Zoleikha foreseeing, put knives into their hands, on purpose that
this accident might happen. Some writers have observed, on occasion of this
passage, that it is customary in the east for lovers to testify the violence
of their passion by cutting themselves, as a sign that they would spend their
blood in the service of the person beloved; which is true enough, but I do not
find that any of the commentators suppose these Egyptian ladies had any such
design.
32
33
34
35
e
even after they had seen the signs of
his innocency, to imprison him for a time.
Note [original edition] : It seemed good unto them;] That is, to Kitfîr and his friends. The occasion of Joseph’s
imprisonment is said to be, either that they suspected him to be guilty,
notwithstanding the proofs which had been given of his innocence, or else that
Zoleikha desired it, feigning, to deceive her husband, that she wanted to have
Joseph removed from her sight, till she could conquer her passion by time;
tho’ her real design was to force him to compliance.
36
f
.
One of them
Note [original edition] : Two of the king’s servants;] viz. His chief butler and baker; who were accused of a design to
poison him.
g
said,
Note [original edition] : One of them;] Namely, the butler.
37
a
. This knowledge is a part of that which my Lord hath taught me: for
I have left the religion of people who believe not in God, and who deny the
life to come;
Note [original edition] : No food wherewith ye may be nourished, shall come unto
you, but I will declare unto you the interpretation thereof, before it come unto you;]
The meaning of this passage seems to be, either that Joseph, to shew
he used no arts of divination or astrology, promises to interpret their dreams
to them immediately, even before they should eat a single meal; or else, he
here offers to prophesy to them beforehand, the quantity and quality of the
victuals which should be brought them, as a taste of his skill.
38
39
40
b
,
ye and your fathers, concerning which God hath sent down no authoritative
proof: yet judgment belongeth unto God alone; who hath commanded that ye
worship none besides him. This is the right religion; but the greater part of
men know it not.
Note [original edition] : See c. 7. p. 123. not. g.
41
42
c
; wherefore he
remained in the prison some years
Note [original edition] : But the devil
caused him to forget to make mention of Joseph unto his lord;] According to the explication of some, who take the pronoun him to
relate to Joseph, this passage may be rendered, But the devil caused him
(i.e. Joseph) to forget to make his application unto his Lord; and to beg the
good offices of his fellow-prisoner for his deliverance, instead of relying on
God alone, as it became a prophet, especially, to have done1.
- 1 Al Beidawi.
d
.
Note [original edition] : Some years;] The original word signifying any number from three to nine or ten,
the common opinion is that Joseph remained in prison seven years, tho’ some
say he was confined no less than twelve years2.
- 2 Idem, Jallalo’ddin.
43
e
said, Verily, I saw in my dream seven fat kine,
which seven lean kine devoured, and seven green ears of corn, and other seven
withered ears. O nobles, expound my vision unto me, if ye be able to
interpret a vision.
Note [original edition] : The king of Egypt;] This prince, as the oriental writers generally agree, was Riyân, the
son of al Walîd, the Amalekite
3,
who was converted by Joseph to the worship of
the true God, and died in the lifetime of that prophet. But some pretend that
the Pharaoh of Joseph and of Moses were one and the same person, and that he
lived (or rather reigned) four hundred years4.
- 3 See the Prelim. Disc. p. 8.
- 4 Al Beidawi. See chap. 7. p. 128. not. a.
44
45
46
47
a
, except a little whereof ye may eat.
Note [original edition] : Ye shall reap, do ye leave in its ear, &c.] To preserve it from the weevil1.
- 1 Idem.
48
49
b
, and wherein they shall press wine and oyl.
Note [original edition] : Wherein men shall have plenty
of rain, &c.] Notwithstanding what some ancient authors write to the contrary2,
it
often rains in winter in the lower Egypt, and even snow has been observed to
fall at Alexandria, contrary to the express assertion of Seneca3.
In the
upper Egypt, indeed, towards the cataracts of Nile, it rains very seldom4.
Some, however, suppose that the rains here mentioned are intended of those
which should fall in Ethiopia, and occasion the swelling of the Nile, the
great cause of the fertility of Egypt; or else of those which should fall in
the neighbouring countries, which were also afflicted with famine during the
same time.
- 2 Plato, in Timæo. Pomp. Mela.
- 3 Nat. Quæst. l. 4.
- 4 See Greaves’s Descr. of the Pyramids. p. 74, &c. Ray’s Collection of Travels, T. 2. p. 92.
50
c
;
for my Lord well knoweth the snare which they laid for me
Note [original edition] : Return unto thy
lord, and ask of him, &c.] Joseph, it seems, cared not to get out of prison till his innocence
was publickly known and declared. It is observed by the commentators that
Joseph does not bid the messenger move the king to inform himself of the truth
of the affair, but bids him directly to ask the king, to incite him to make
the proper inquiry with the greater earnestness. They also observe that
Joseph takes care not to mention his mistress, out of respect and gratitude
for the favours he had received while in her house5.
- 5 Al Beidawi.
d
.
Note [original edition] : The snare which they laid for me;] Endeavouring both by threats and persuasion to entice me to commit
folly with my mistress.
51
52
53
e
: since every soul is prone unto
evil, except those on whom my Lord shall shew mercy; for my Lord is gracious
and merciful.
Note [original edition] : Neither do I absolutely justify my self;] According to a tradition of Ebn Abbâs, Joseph had no sooner spoken
the foregoing words, asserting his innocency, than Gabriel said to him, What,
not when thou wast deliberating to lye with her? Upon which Joseph confessed
his frailty6.
- 6 Idem, &c.
54
a
.
Note [original edition] : And when Joseph was brought unto the king, &c.] The commentators say that Joseph being taken out of prison, after he
had washed and changed his clothes, was introduced to the king, whom he
saluted in the Hebrew tongue, and on the king’s asking what language that was,
he answered that it was the language of his fathers. This prince, they say,
understood no less than seventy languages, in every one of which he discoursed
with Joseph, who answered him in the same; at which the king greatly
marvelling, desired him to relate his dream, which he did, describing the most
minute circumstances: whereupon the king placed Joseph by him on his throne,
and made him his Wazîr, or chief minister. Some say that his master Kitfîr
dying about this time, he not only succeeded him in his place, but, by the
king’s command, married the widow, his late mistress, whom he found to be a
virgin, and who bare him Ephraim and Manasses
1.
So that according to this
tradition, she was the same woman who is called Asenath by Moses. This
supposed marriage, which authorized their amours, probably encouraged the
Mohammedan divines to make use of the loves of Joseph and Zoleikha, as an
allegorical emblem of the spiritual love between the Creator and the creature,
God and the soul; just as the Christians apply the Song of Solomon to the same
mystical purpose2.
- 1 Idem, Kitab Tafasir, &c.
- 2 V. D’Herbelot. Bibl. Orient. Art. Jousouf.
55
56
57
58
b
, and
Note [original edition] : Moreover Joseph’s brethren came, &c.] Joseph, being made Wazîr, governed with great wisdom; for he not only
caused justice to be impartially administered, and encouraged the people to
industry and the improvement of agriculture during the seven years of plenty,
but began and perfected several works of great benefit; the natives at this
day ascribing to the patriarch Joseph almost all the ancient works of public
utility throughout the kingdom; as particularly the rendering the province of
al Feyyûm, from a standing pool or marsh, the most fertile and best cultivated
land in all Egypt
3. When the years of famine came, the effects of which were
felt not only in Egypt, but in Syria and the neighbouring countries, the
inhabitants were obliged to apply to Joseph for corn, which he sold to them,
first for their money, jewels, and ornaments, then for their cattle and lands,
and at length for their persons; so that all the Egyptians in general became
slaves to the king, tho’ Joseph, by his consent, soon released them, and
returned them their substance. The dearth being felt in the land of Canaan,
Jacob sent all his sons, except only Benjamin, into Egypt for corn. On their
arrival, Joseph (who well knew them) asked them who they were, saying he
suspected them to be spies; but they told him they came only to buy
provisions, and that they were all the sons of an ancient man, named Jacob,
who was also a prophet. Joseph then asked how many brothers there were of
them; they answered, Twelve; but that one of them had been lost in a desart.
Upon which he inquired for the eleventh brother, there being no more than ten
of them present. They said he was a lad, and with their father, whose
fondness for him would not suffer him to accompany them in their journey. At
length Joseph asked them who they had to vouch for their veracity; but they
told him they knew no man who could vouch for them in Egypt. Then, replied
he, one of you shall stay behind with me as a pledge, and the others may
return home with their provisions; and when ye come again, ye shall bring your
younger brother with you, that I may know ye have told me the truth.
Whereupon, it being in vain to dispute the matter, they cast lots who should
stay behind, and the lot fell upon Simeon. When they departed, Joseph gave
each of them a camel, and another for their brother4.
- 3 V. Golii not. in Alfragan. p. 175, &c. Kircher. Oedip. Ægypt vol. 1. p. 8. Lucas, Voy. t. ii. p. 205, & tom. iii. p. 53.
- 4 Al Beidawi.
59
60
61
62
a
, which they have paid
for their corn, into their sacks, that they may perceive it, when they shall
be returned to their family: peradventure they will come back unto us.
Note [original edition] : Their money;] The original word signifying not only money, but also goods bartered
or given in exchange for other merchandise, some commentators tell us, that
they paid for their corn, not in money, but in shoes and dressed skins1,
- 1 Al Beidawi.
63
64
65
b
.
Note [original edition] : This is a small quantity.] The meaning may be, either that the corn they now brought was not
sufficient for the support of their families, so that it was necessary for
them to take another journey, or else, that a camel’s load, more or less, was
but a trifle to the king of Egypt. Some suppose these to be the words of
Jacob, declaring it was too mean a consideration to induce him to part with
his son.
66
67
68
69
a
, be not
therefore afflicted for that which they have committed against us.
Note [original edition] : He received his brother Benjamin as his guest, &c.] It is related that Joseph, having invited his brethren to an
entertainment, ordered them to be placed two and two together, by which means
Benjamin, the eleventh, was obliged to sit alone, and bursting into tears,
said, If my brother Joseph were alive, he would have sat with me. Whereupon
Joseph ordered him to be seated at the same table with himself, and when the
entertainment was over, dismissed the rest, ordering that they should be
lodged two and two in a house, but kept Benjamin in his own apartment, where
he passed the night. The next day Joseph asked him whether he would accept of
himself for his brother, in the room of him whom he had lost, to which
Benjamin replied, Who can find a brother comparable unto thee? yet thou art
not the son of Jacob and Rachel. And upon this Joseph discovered himself to
him1.
- 1 Al Beidawi.
70
b
in
his brother
Benjamin
’s sack. Then a crier cried after them saying, O company
of travellers, ye are surely thieves.
Note [original edition] : His cup;] Some imagine this to be a measure holding a saá (or about a gallon),
wherein they used to measure corn or give water to the beasts. But others
take it to be a drinking-cup of silver or gold.
71
72
73
c
, neither are we thieves.
Note [original edition] : Ye well know that we come not to
act corruptly, &c.] Both by our behaviour among you, and our bringing again our money,
which was returned to us without our knowledge.
74
75
d
.
Note [original edition] : Thus do
we reward those who are guilty of theft;] This was the method of punishing theft used by Jacob and his family;
for among the Egyptians it was punished in another manner.
76
e
; and he drew out the cup from his brother’s sack. Thus did we
furnish Joseph with a stratagem. It was not lawful for him to take his
brother for a bondman, by the law of the king of Egypt
Note [original edition] : He began by their sacks, &c.] Some suppose this search was made by the person whom Joseph sent
after them; others by Joseph himself, when they were brought back to the city.
f
, had not God pleased
to allow it, according to the offer of his brethren. We exalt to degrees of
knowledge and honour whom we please: and there is one who is knowing above all
those who are indued with knowledge.
Note [original edition] : It was not lawful for him to take his
brother for a bondman of Egypt;] For there the thief was not reduced to servitude, but was scourged,
and obliged to restore the double of what he had stolen2.
- 2 Idem, Jallalo’ddin.
77
g
. But Joseph concealed these things
in his mind,
Note [original edition] : His brother Joseph
hath been guilty of theft heretofore;] The occasion of this suspicion, it is said, was, that Joseph having
been brought up by his father’s sister, she became so fond of him that, when
he grew up, and Jacob designed to take him from her, she contrived the
following stratagem to keep him: -Having a girdle which had once belonged to
Abraham, she girt it about the child, and then, pretending she had lost it,
caused strict search to be made for it; and it being at length found on
Joseph, he was adjudged, according to the above-mentioned law of the family,
to be delivered to her as her property. Some, however, say that Joseph
actually stole an idol of gold, which belonged to his mother’s father, and
destroyed it; a story probably taken from Rachel’s stealing the images of
Laban: and others tell us that he once stole a goat, or a hen, to give to a
poor man1.
- 1 Jallalo’ddin.
78
79
80
a
said, Do ye not know that your
father hath received a solemn promise from you, in the name of God, and how
perfidiously ye behaved heretofore towards Joseph? Wherefore I will by no
means depart the land of Egypt, until my father give me leave to return unto
him, or God maketh known his will to me; for he is the best judge.
Note [original edition] : The elder of them;] viz. Reuben. But some think Simeon or Judah to be here meant; and
instead of the elder, interpret it, the most prudent of them.
81
82
83
b
unto me; for he is knowing and wise.
Note [original edition] : Peradventure God will restore them all, &c.] i.e. Joseph, Benjamin, and Simeon.
84
c
, he being oppressed with deep sorrow.
Note [original edition] : His eyes became white;] That is, the pupils lost their deep blackness and became of a pearl
colour (as happens in suffusions,) by his continual weeping: which very much
weakened his sight, or, as some pretend, made him quite blind2.
- 2 Al Beidawi.
85
86
d
.
Note [original edition] : I know by revelation from God that which ye know
not;] viz. That Joseph is yet alive, of which some tell us he was assured
by the angel of death in a dream; tho’ others suppose he depended on the
completion of Joseph’s dream, which must have been frustrated had he died
before his brethren had bowed down before him3.
- 3 Idem.
87
88
e
: yet give unto
Note [original edition] : A small sum of money;] Their money being clipped and adulterated. Some, however, imagine
they did not bring money, but goods to barter, such as wool and butter, or
other commodities of small value4.
- 4 Idem.
89
a
?
Note [original edition] : Do ye know what ye did unto Joseph and his
brother, &c.] The injury they did Benjamin was the separating him from his brother;
after which they kept him in so great subjection, that he durst not speak to
them but with the utmost submission. Some say that these words were
occasioned by a letter which Joseph’s brethren delivered to him from their
father, requesting the releasement of Benjamin, and by their representing his
extreme affliction at the loss of him and his brother. The commentators
observe that Joseph, to excuse his brethren’s behaviour towards him,
attributes it to their ignorance, and the heat of youth1.
- 1 Idem.
90
b
?
He replied, I am Joseph; and
this is my brother. Now hath God been gracious unto us. For whoso feareth
God, and persevereth with patience, shall at length find relief; since God
will not suffer the reward of the righteous to perish.
Note [original edition] : Art thou really Joseph?] They say this question was not the effect of a bare suspicion that he
was Joseph, but that they actually knew him, either by his face and behaviour,
or by his foreteeth, which he shewed in smiling, or else by putting off his
tiara, and discovering a whitish mole on his forehead2.
- 2 Idem.
91
92
93
c
, and throw it on my father’s face;
and he shall recover his sight: and then come unto me with all your family.
Note [original edition] : My inner garment;] Which the commentators generally suppose to be the same garment with
which Gabriel invested him in the well; which having originally come from
paradise, had preserved the odour of that place, and was of so great virtue as
to cure any distemper in the person who was touched with it3.
- 3 Idem, Jallalo’ddin.
94
d
; although ye think that I dote.
Note [original edition] : I perceive the smell of Joseph;] This was the odour of the garment above mentioned, brought by the
wind to Jacob, who smelt it, as is pretended, at the distance of eighty
parasangs4;
or, as others will have, three, or eight days’ journey off5.
- 4 Idem.
- 5 Jallalo’ddin.
95
e
.
Note [original edition] : Thou art in thy old mistake;] Being led into this imagination by the excessive love of Joseph.
96
f
was come with Joseph’s inner
garment, he threw it over his face; and he recovered his eyesight.
Note [original edition] : The messenger of good tidings;] viz. Judah, who, as he had formerly grieved his father by bringing
him Joseph’s coat stained with blood, now rejoiced him as much by being the
bearer of this vest, and the news of Joseph’s prosperity6.
- 6 Al Beidawi.
97
98
99
g
; for he is
gracious and merciful.
Note [original edition] : I will surely ask pardon for you, &c.] Deferring it, as some fancy, till he should see Joseph, and have his
consent.
100
h
, and said, Enter ye into Egypt, by
God’s favour, in full security.
Note [original edition] : His parents,] viz. His father and Leah, his mother’s sister, whom he looked on as
his mother after Rachel’s death7.
Al Beidâwi tells us that Joseph sent carriages and provisions for his
father and his family; and that he and the king of Egypt went forth to meet
them. He adds that the number of the children of Israel who entered Egypt
with him was seventy-two; and that when they were led out thence by Moses,
they were increased to six hundred thousand five hundred and seventy men and
upwards, besides the old people and children.
- 7 Idem, See Genes. xxxvii. 10.
101
a
. And he said, O my father,
this is the interpretation of my vision, which I saw heretofore: now hath my
Lord rendered it true. And he hath surely been gracious unto me, since he
took me forth from the prison, and hath brought you hither from the desart;
after that the devil had sown discord between me any my brethren: for my Lord
is gracious unto whom he pleaseth; and he is the knowing, the wise
God.
Note [original edition] : And he raised his parents to the seat of state, and they, together with his
brethren, fell down and did obeisance unto him.] A transposition is supposed to be in these words, and that he seated
his father and mother after they had bowed down to him, and not before1.
- 1 Idem.
102
b
.
Note [original edition] : The Mohammedan authors write that Jacob dwelt in Egypt twenty four
years, and at his death ordered his body to be buried in Palestine by his
father, which Joseph took care to perform; and then returning into Egypt, died
twenty three years after. They add that such high disputes arose among the
Egyptians concerning his burial, that they had like to have come to blows; but
at length they agreed to put his body into a marble coffin, and to sink it in
the Nile; out of a superstitious imagination, that it might help the regular
increase of the river, and deliver them from famine for the future; but when
Moses led the Israelites out of Egypt, he took up the coffin, and carried
Joseph’s bones with him into Canaan, where he buried them by his ancestors2.
- 2 Idem.
103
104
105
106
c
.
Note [original edition] : Without being also
guilty of idolatry;] For this crime Mohammed charges not only on the idolatrous Meccans,
but also on the Jews and Christians, as has been already observed more than
once.
107
108
109
d
. Will they not
go through the earth, and see what hath been the end of those who have
Note [original edition] : Of those who dwelt in cities;] And not of the inhabitants of the deserts; because the former are
more knowing and compassionate, and the latter more ignorant and hard-
hearted3.
- 3 Idem. See the Prelim. Disc. §. I. p. 30.
110
111
ГЛАВА О ИОСИФЕ .
СОДЕРЖИТ СТО ТРИДЕСЯТЬ
СТИХОВ , ПИСАННЫХ
В
МЕККЕ .
Во имя бога щедраго и 1
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▶
Note [original edition] :
NOTÆ.
Tituló Suræ respondet argumentum ;
quod vix alia ulla in Sura reperias. Refertur enim hic historia Joseph
filii Jacob, sed adeò deformata, & tot nugis, ac fabulis admixta, ut
vix eam recognoscas. Causam Suræ hanc habe ex Bedavio, &
Zamchascerio روى ان علماء اليهود قالوا لكبراء سألوا محمدًا لما انتقل آل يعقوب من الشام الى مصر وعن قصّة
يوسف فنزلت
Fertur, doctores Judæorum dixisse
Primatibus Meccanorum : Interrogate Mahumetum, quare translata
fuerit familia Jacob ex Syria in Ægyptum : & quænam sit historia
Joseph. Tunc verò Deum revelasse hanc Suram Mahumeto : quam
sanè Moslemi magni faciunt ob magnifica promissa ipsius Mahumeti
legentibus illam. Is enim, Teste Bedavio dixit : ايما مسلم تلاها وعلمها اهله وما ملكت يمينه هوّن الله عليه سكرات الموت واعطاه القوة ان لا يحسد
مسلمًا
Quotiescunque Moslemus recitaverit eam,
aut docuerit eam familiares suos, & servos suos, faciles reddet
ei Deus angustias mortis, & dabit ei virtutem, ut non invideat
ulli Moslemo. Tribuunt etiam ejus lectori præmium generale
eorum, qui docent, vel unum Alcorani versiculum, de quo sic idem
Bedavius من علّم ولده اية من القران خير له من عبادة سنة صيام نهارها وقيام ليالها وخير له من الف دينار
صدقة للفقراء والمساكين
Qui docuerit filium suum versiculum unum
Alcorani, meliùs erit illi, quàm, si per unum annum quotidie
jejunet, & singulis noctibus stationes faciat (vigilando,
& orando) & meliùs eris illi, quàm
mille denarii eleemosynæ in egenos, & pauperes erogatæ.
Sunt tamen inter ipsos Mahumetanos, qui Suræ hujus fabulas, ac mendacia
animadvertentes eam, ut apocrypham, ex Alcorano explodendam esse
pronuncient. Inter hos fuere المجاردة
Agiareditæ : & الميمونية
Maimunitæ ; duæ sectæ spectantes ad
quartam capitalem sectam Mahumetanorum, quæ est الخوارج
Chavaregitarum.
De loco traditionis Suræ non est
controversia. Versiculi, si tres primos characteres adnumeres, centum,
ac duodecim inveniuntur. Quidam centum, ac decem tantùm enumerant.
IV. Nos narrabimus tibi pulcherrimam historiarum ] In quo hæc
tanta pulchritudo sita sit, ita exponit Zamchascerius. المراد باحسن الاقتصاص انه اقتصّ على ابدع طريقة واعجب اسلوب الا ترى ان هذا الحديث مقتص في كتب
الاولين وفي كتب التوريخ ولا ترى اقتصاصه في كتاب منها مقاربًا لاقتصاصه فى القران
Dicitur pulcherrima historiarum, quia
refertur hæc historia ratione nova, nec ampliùs audita, & stylo
prorsùs admirabili. Nonne vides hanc historiam referri in libris
Primorum, & in libris Annalium ? Nec tamen in ullo horum
librorum vides referri stylo, qui sit similis stylo, quo in Alcorano
narratur.
* Fuisses ex non curantibus ] Verbum Arabicum الغافلين
non curantibus, seu negligentibus,
exponit Zamchascerius, & alii الجاهلين
ignorantibus : ac si dicatur : ان كنت من قبل ايحاينا اليك ما كان لك فيه علم قط : Si fuisses ante revelationem factam
tibi à nobis, nunquam novisses hanc
historiam. Sed quomodò scire non poterat, si jam in libris
Primorum, & in Annalibus reperiebatur ?
V. Undecim Stellas ] Scribit Giaber relatus à Zamchascerio : في محمد ان يهوديًا جاء الى النبي ص فقال اخبرني عن النجوم التي راءهن يوسف فسكت ص فنزل جبرايل
فاخبره بذلك فقال النبي ص لليهودي ان اخبرتك هل تسلم قال نعم قال جريان والطارق والذيال وقايس
وعمودان والفليق والمصبّح والضروح والفرع ووثاب وذو الكنفين : والشمس والقمر نزلت من السماء وسجدون
له : فقال اليهودي اى والله انها لاسمآوها
Venisse Judæum quemdam ad Mahumetum, &
ab eo postulasse, ut undecim stellarum, quas viderat Joseph, nomina,
sibi exponeret. Tacuit Mahumetus, eo quòd ea ignoraret : Sed
descendens è Cœlo Gabriel, illum de iis admonuit : Mahumetus autem
Judæo promittenti, se Moslemum futurum, eadem enarravit. Sunt autem
nomina hujusmodi Gerian (idest currens) Altares (idest Lucifer) Aldhial (idest caudata) Cabes (idest accendens) Amudan (idest duæ bases) Alphalic (idest divisa) Almosabbeh (idest matutina) Aldharuh (idest sagittaria) Alphara (idest crinita) Vatab (idest subsiliens) & Dhulkanphain (idest duabus
alis prędita). Sol autem, & Luna
descenderunt è Cęlo, & adoraverunt eum. His auditis, dixit
Judæus : Per Deum hęc sunt earum nomina.
XIV. Ne comedat eum lupus ]. Ideò lupum timet, quia, ut ait
Zamchascerius, Jacob واي في النوم ان الديب قد شد على يوسف فكان يحذره
Viderat antè in somnis, lupum lacerare
Joseph, & ideò ei cavebat ab illo. Gelal verò causam
affert. وكانت ارضهم كثرة الدياب : quia in terra eorum magna erat copia
luporum : sed utrumque sine fundamento.
XV. Profectò igitur nos erimus priores pereuntes ]. Arabicum
verbum خاسرون
pereuntes, exponit Gelal : عجزون
imbecilles, ut sensus sit : Nimis
imbecilles, & ignavos nos censes, si, cùm tot simus ad eum
defendendum, comederit cum lupus : & per consequens comedet etiam
nos priùs illo.
XVI. Convenerunt, ut ponerent eum in profundis
cisternæ ]. Ita factum describit Gelal : فغلوا ذلك بان نزعوا قميصه بعد ضربه واهانته وارادة قتله وادلوه فلما وصل الى نصف البئر القوه
ليموت فسقط في الماء ثم اوى الى صخرة فنادوه فاجابهم لظنّ رحمتهم فاراده رضخه بصخرة فمنعهم يهودا
Fecerunt hoc, expoliantes eum tunica,
postquam verberibus, & conviciis cumulassent, atque etiam
interficere tentassent. Et demiserunt eum fune in puteum : cùmque ad
medium devenisset, laxato fune, siverunt eum præcipitem ruere, ut
moreretur. Cùm autem in aquam cecidisset, arripuit manibus saxum,
quo se super aquas sustineret. Vocaverunt autem eum fratres ; ipse
verò respondit eis, sperans ab eis pietatem. At illi voluerunt eum
lapidibus desuper conjectis contundere : sed prohibuit eos Judas.
Addit Zamchascerius fabellam : روى ان ابراهيم ص القي في النار جرد عن ثيابه واتاه جبراييل بقميص من حرير الجنة والبسه اياه
فدفعه ابراهيم الى اسحق واسحق الى يعقوب فجعله يعقوب في تميمة عقلها في عنق يوسف فجاء جبراييل
فاخرجه والبسه اياه
Fertur, cùm Abraham projectus fuit in
ignem, spoliatum fuisse vestibus suis : Gabrielem verò attulisse ei
tunicam factam ex serico Paradisi, eaque illum induisse. Porrò
Abraham reliquit eandem tunicam Isaaco, Isaac verò Jacobo ; qui
posuit eam in quodam amuleto, quod alligaverat collo Joseph filii
sui : ex quo amuleto extraxit eam tunc Gabriel, & eadem vestivit
illum.
XVIII. Abieramus præcurrentes nos mutuò. ]
Zamchascerius, & cæteri Expositores contendunt, agi hìc de ludo
jaculatorio, in quo aliqui jacientes sagittas, vel jacula, sese invicem
præcurrebant. Hæc sunt Zamchascerii verba : كان لعبهم الاستباق و الانتضال لنصروا انفسهم بما يحتج اليه لقتال العدو : Erat ludus eorum
præcurrere sese jaculando, ut exercerentur per ludum in eo, quod
sibi auxilio foret, quandò cum hoste vera ineunda essent certamina.
Fingitur itaque fratres occasione hujus ludi reliquisse Josephum
ad custodiam utensilium, seu, ut exponit Gelal, vestimentorum suorum :
proindè à lupo devoratum fuisse.
XXV. Nisi vidisset manifestum signum ]. Fuit hoc signum, teste
Gelale, quia مثل له يعقوب وضربه في صدره فخرجت شهوته من انامله
apparuit ei quidam in forma Jacob, qui
percussit eum in pectore, & egressa est concupiscentia ejus per
extrema digitorum ejus. Idem ferè habet Jahias, qui explicans
utriusque assensum in flagitium, ait : ولقد همّت به يعني ما اردته حين اضطجعت له وهمّ بها يعني حلّ سراويله . Et ipsa felicita fuit
erga eum, innuens, quid voluisset, quandò concubuisset cum eo
]. Ille verò anxius fuit de ea
ineunda, innuens hoc per solutionem fęmoralium suorum. Eadem
habet Zamchascerius cum aliquot parergis. Audi ejus verba و قد فسر همّ يوسف بانه حلّ الهميان وجلس منها مجلس المجامع وبانه حل تكة سراويله وقعد بين شعبها
الاربع وهي مستلقية على قفاه وفسّر البرهان بانه سمع صوتًا اياك واياها فلم يكرث له فسمعه ثانيا فلم
يعمل به فسمع ثالثا اعرض عنها فلم ينجع فيه حتى مثل له يعقوب عاضا على انملته وقيل ضرب في صدره بيده
فخرجت شهوته من انامله :وقيل كل ولد يغقوب له اثنا عشر ولدًا الاّ يوسف فانه ولد له احد عشر ولدا من
اجل ما نقص من شهوته حين همّ وقيل صيح به يا يوسف
Exponitur propositum Joseph per hoc, quòd
ipse solverit Zonam suam, & fecerit ex ea pulvillum, quod
inserviret ad commodius coeundum ; & quòd solverit adstrigmentum
fęmoralium suorum, & sederit inter quatuor digitos ejus
(idest fœminæ) & ipsa innitebatur
super collum ejus (videtur alludere ad quædam verba Genesis
c. 49. in quibus Thalmudistæ fundant sua deliria.) Expositio verò signi manifesti (quod
vidit Joseph) est, quia ipse audivit vocem
dicentem sibi : Cave tibi, cave tibi ab ea. Sed non curavit eam :
audivitque illam secundò, nec fecit, quod jubebatur. Tertiò audivit
dicentem sibi : Recede ab ea. Sed nihil profecit in illo, donec
apparuit ipsi forma Jacobi mordentis dentibus extremitatem digiti
sui. Alii dicunt, eum percussisse manu pectus illius, &
concupiscentiam ejus exisse per extremitates digitorum ejus.
Quamobrem fertur singulos filios Jacob habuisse duodecim filios,
excepto Joseph, qui habuit tantùm undecim, propter imminutionem
concupiscentiæ ejus, cùm proposuit flagitium perpetrare. Alii
dicunt, vocem factam fuisse ad eum. O Joseph, &c.
XXVI. Quæ merces debetur illi ?] Arabicè ما جزاء لمن Potest etiam verti sine
interrogatione, affirmativè : Non alia merces debetur illi, &c.
XXVII. Testificatus est autem testificans ].
Affirmat Gelal, hunc ابن عمها وروى انه كان في المهد , filium fuisse patrui ejusdem Zalichę ;
& quidam volunt, illum eo tempore fuisse infantem in cunabulis.
Eodem modo Zamchascerius.
XLII. Mansit itaque in carcere aliquot annos. ] Arabicè بضع
supra tres annos. Nam قيل سبعًا وقيل اثنا عشر significat numerum à tribus
usque ad novem, vel decem. Quamobrem Gelal : الريان ابن الوليد
septem, vel duodecim annis.
XLIII. Et dixit Rex ] Fuit hic Rex, juxta
Gelalem : السارق : Alrian filius Alvalid.
LXXVI. Non fuisset ei datum, ut acciperet ].
Erat quippe apud Israelitas lex, ut fingit Gelal, ut esset
السارق جزا المسروق لا غير
fur ipse compensatio rei furto ablatæ,
& non aliud. Apud Ægyptios verò, eodem authore, pęna furis
erat : الضرب وتغريم مثل المسروق لا الاسترقاق : flagellatio, & restitutio in duplum
rei furto ablatę : non autem mancipatio ipsius furis.
LXXVII. Jam furatus est frater ejus ] nempe
Joseph, qui, ut ait Gelal سرق لابى امه صنمًا ذهب فكسره :
furatus est patri matris suę
(Labano) idolum aureum, & confregit
illud.
XCIII. Pergite cum interula mea hac ]. De
hac jam superiùs. Addit Gelal : فيه ريح الجنة ولا يلقى على مبتلى الا عوفي
Erat in ea odor Paradisi, nec ponebatur
super ullum morbo affectum, quin sanaretur.
XCIV. Sentio odorem Joseph ] Gelal : اوصلته اليه الصبا باذنه تعالى من مسيرة ثلاثة ايام او ثمانية او اكثر : . Detulerat hujusmodi
odorem ad illum Eurus ita volente Deo, per distantiam itineris
trium, vel octo, vel plurium dierum.
C. Facilis ad id, quod vult ] Dictio Arabica لطيف propriè est, facilis, benignus, mollis, beneficus.
Quare videtur hìc لما
ad quod : sumi pro لمن
erga quem. Neque hoc insuetum est in
lingua Arabica.
CVII. Cooperiens ] Arabicè غشية : quidam intelligunt divinam ultionem ; quidam diem Judicii :
quasi tenebris afflictionis, & mœroris hominum corda sit coopertura.
R
Note [original edition] :
REFUTATIONES.
Placuit totam hanc fabulam unica
scena exhibere ; quam non immeritò sapientiores Moslemi, tanquam
figmentum ex Alcorano explodendam audacter pronunciant. Si historiæ de
Josepho, prout à Moyse refertur, Alcoranicam narrationem comparaveris,
hominem monstruosum, lacerum, ac mutilum, cum perfectè formato, ac
partibus omnibus absoluto contuleris. Et nihilominùs Zamchascerium non
pudet asserere, Alcoranicæ narrationis excellentiam in hoc præcipuè
sitam esse, quod venustate, ordine, stylo, & aliis historicis
ornamentis reliquas omnes antecellat. Nec videt insanus, quot
assumentis, ac frustis Expositores (inter quos ipse primarius) Alcorani
sententias, ac verba simul connectant, ut possint intelligi. Aliter enim
Oedipus ipse in iis intelligendis frustra desudaret. Illud verò
impudentissimum est mendacium, hanc historiam esse من نبا الغيب
ex narrationibus, seu gestis occultis,
& ignotis : itaut Mahumetus ante Alcoranicam revelationem,
nullo modo ea resciscere potuisset. Zamchascerius ipse non volens,
Prophetæ sui mendacium patefacit, dùm Josephi gesta in Primorum
historiis, & libris Annalium ante Alcoranum extitisse fatetur. Quid,
quæso, notius, quid vulgatius, quid magis decantatum in toto terrarum
orbe, etiam ante Alcoranicas quisquilias, quàm Josephi historia ? At
enim habet Alcoranus, nescio quid amplius, quàm Moyses : præsertim in
eo, quod spectat ad Zalicham, & fœminas Ægyptias. Sed scias, lector,
illa in Thalmude pœnè omnia referri, & ex Hebræorum ore eadem
Mahumetum didicisse : quæ tamen, quàm falsa, spurca, & impia sint,
nemo non videt. Quamvis autem superfluum videatur, aliquid in hac Sura
confutare, cùm una sacræ Geneseos cum Alcorano collatio, pro omni
confutatione satis esse possit, quia tamen non omnibus illa in promptu
est, placuit hìc utriusque narrationis inter sese discrepantiam, &
antilogiam, lectorum oculis breviter exhibere.
I. Referens Alcoranus Josephi
somnia, omittit illud, quo sibi videbatur una cum fratribus in agro
manipulos alligare, cum pręlatione manipuli sui supra manipulos fratrum.
Hic autem non est mediocris defectus in eo libro, quem jactant Moslemi
librorum omnium perfectissimum ; & præsertim in hac Sura.
II. Supponit Alcoranus, Joseph
narrasse secundum somnium Patri suo tantùm, qui prohibuerit eum, ne
fratribus suis illud narraret. Verùm ex Genesi patet, fratribus etiam
suis, & quidem priusquam Patri, illud narrasse.
III. In Genesi non habetur,
filios Jacob conquestos fuisse, nisi de peculiari amore Patris erga
Joseph. At Alcoranus etiam Beniamin admiscet. Et quamvis illum etiam
Pater, utpote natu minimum, peculiari amore fortasse diligeret : de hoc
tamen fratres querelam habuisse non legimus.
IV. Alcoranus supponit, Jacobum
retinuisse Josephum, ne cum fratribus ad pascendas oves
proficisceretur ; & non nisi multis eorum instantiis, eorum
consortio illum permisisse. At verò ex Genesi habetur oppositum, ubi
Jacob ultrò filium suum misit ad fratres visendos, cum quibus etiam
habetur, illum quotidianam consuetudinem in pascendis pecoribus
habuisse, in illis verbis cap. 37. Joseph
pascebat gregem cum fratribus suis adhuc puer, & erat cum filiis
Balæ, & Zelphæ uxorum Patris sui.
V. Ex Genesi constat, fratres
Joseph, cùm vidissent Madianitas transire, extraxisse illum è cisterna,
in qua nulla erat aqua ; & iisdem mercatoribus vendidisse. Alcoranus
fingit, mercatores ipsos misisse aquatorem suum, ut è cisterna hauriret
aquam : hunc verò in aqua extrahenda, Josephum etiam per funem
attraxisse. Quomodò autem fratres Joseph potuerint eum, ut rem suam
vendere mercatoribus, quem mercatores ipsi in cisterna invenerant, tu
lector divina. Conantur expositores Alcoranum tueri, asserentes, fratres
Joseph, cùm vidissent eum è cisterna extractum, accurrisse, atque illum
mancipium suum venale esse asseruisse. Miserum effugium ! Respondere
sanè poterant Madianitę : Cur illum in cisternam projecistis ? Sanè ut malum, vel inutilem à vob
abjeceratis : jam vobis perierat : nos eum invenimus : res nostra est :
cur pretium ex eo, quod nostrum est, exigitis ?
VI. Vult Alcoranus, fratres
Joseph attulisse ad Patrem tunicam illius, sanguine fictitio conspersam.
At ex Genesi manifestè habetur, non ipsos per se tunicam ad Patrem
tulisse, sed alios misisse, qui eam deferrent, ac dicerent, à se
inventam fuisse. Quamobrem patet, ficta etiam esse illa, de quibus Jacob
cum iisdem filiis conquestus est.
VII. Ex fæce Thalmudica (nempe ex
Thalmud) Babilonico Ord. 3. נשׁים
pag. 36. ad ea verba Genes. cap. 39. Accidit quadam die : hausit Alcoranus, Josephum jam animo suo
destinasse cum Hera adulterium perpetrare. Apage Rabbinicas spurcitias.
Apage totam Zalichæ, atque Ægyptiarum fœminarum fabulam. Constat ex
libro Geneseos apertissimè, castissimum juvenem semper à flagitio tàm
execrando abhorruisse ; semper petulantissimæ Dominæ postulatis
constanter restitisse.
VIII. Figmentum, & quidem
ridiculum est, scissio illa interulæ à parte posteriori. Vestis enim,
quam apprehendit mulier, non fuit interula, seu interius indusium ; sed
vestis exterior, seu pallium, quod fugiente Joseph, integrum in manu
fęminę remansit.
IX. Falsum est, Zalicham, dùm
Joseph pręcurrentem insequeretur, ad januam obvium habuisse maritum ;
tunc enim, ut constat ex Genesi, maritus domo aberat. Quamobrem Zalicha
cum domesticis primùm de Joseph conquesta est, deindè marito domum
regresso, rem, ut confinxerat, narravit, & pallium, quod retinuerat,
ostendit.
X. Asserit Alcoranus, Putipharem
uxoris dolum, & Josephi innocentiam statim agnovisse, nec aliquid
pœnæ in eum statuisse. Asserit Moyses oppositum : nempe Putipharem
uxoris verbis fidem statim adhibuisse, & Josephum in carcerem
detrusisse. Id verò fingit Alcoranus à Zalicha, & fœminis
convivalibus posteà factum fuisse, at non sine Putipharis, &
Consiliariorum ejus voto, si Gelali credimus, quasi verò Putiphares
uxori suæ lenonem ageret : & Josephum, quia illius stuprum
recusabat, carcere puniret.
XI. Post expositum duobus
Eunuchis somnium (qui non simul cum Joseph, ut fingit Alcoranus, sed
multò post in carcerem conjecti sunt) transiere duo anni, post quos
Joseph è carcere aductus est, ut constat ex Genesi. At Alcoranus ponit
بضع منين : Explicat Gelal سبعًا وقيل اثنا عشر
Septem, vel duodecim. Jahias ex
Cottada سبعا والبضع ما بين لثلث :
septem. Zamchascerius vim vocis
definit : الى التسع واكثر الاقاويل على انه لبث فيه سبع سنين . Hæc vox significat numerum inter tres,
& novem. Plerique autem affirmant, Joseph mansisse ibi septem
annos. Itaque septem saltem annos juxta Alcoranum, ejusque
expositores mansit Joseph in carcere : cùm, juxta Moysen, duos tantùm
annos, vel paulo plus, ibidem exegerit.
XII. Ridiculè prorsùs inducitur
Joseph explicare somnia Pharaonis famulo, qui missus fuerat ad eum è
carcere educendum, cùm è sacra Historia habeatur, & ratio ipsa
exigat, nonnisi Regi ipsi immediatè explicationem hanc à Joseph factam
fuisse. Magis verò ridiculè inducit famulum ipsum suadentem Josepho, ut
redeat ad Dominum suum, ut exploret ab eo, quæ fuerit mens mulierum in
convivio Zalichæ, dùm cultris conciderunt manus suas. Putat
Zamchascerius, Dominum suum,
intelligendum esse Deum. Sed ineptè, & contra cæterorum Interpretum
explicationem. Suadetur itaque Joseph à famulo redire ad Dominum suum,
nempè ad Regem, ad quem nunquam venerat. Famulus verò, seu nuncius, qui
venerat ad Joseph, ut ad somnia Regis explicanda illum accerseret :
suadet ei, ut agat cum Rege de negotio fœminarum. Putat Jahias, hoc
factum fuisse, ut innocentia, & integritas Josephi apud Regem
constaret, quò illi in somniorum explicatione majorem fidem adhiberet.
Sed nimis violentæ interpretationes hæ sunt.
XIII. Ex Genesi habemus, Josephum
consuluisse Pharaoni, ut provideret virum sapientem, & industrium,
& præficeret eum terræ Ægypti pro re frumentaria. Alcoranus,
Josephum ipsum sese ultrò Regi obtulisse ad hanc curam, pronunciat.
Nimis sui fidentem, imò impudentem, modestissimum juvenem facit.
XIV. Joseph remittens prima vice
fratres, in Chanaan retinuit pro obside Beniamini in carcere Simeonem.
Ita ex Genesi. Alcoranus supponit, omnes rediisse ad Patrem, ea tantùm
lege, ut si Beniamin non adduxissent, negarentur ipsis frumenta.
XV. Ex Genesi constat, nulli
fratrum sese Joseph exhibuisse cognoscendum, nisi post secundum eorum
regressum in Regiam, quandò omnibus simul se manifestavit. Alcoranus
verò, post primum regressum, quo Beniamin adductus est, ipsi se statim
Beniamino occultè, & clam ab aliis, propalasse pronunciat.
XVI. Ex Genesi habetur, non
Josephum, sed ministros ejus scrutatos esse saccos fratrum, &
invenisse scyphum aureum in sacco Beniamin : pro quo furto fratres non
servitutem, sed mortem furis, & servitutem sui ipsorum omnium
exhibuerunt. In Alcorano ipsemet Joseph saccos scrutatur, & scyphum
invenit : fratres verò servitutem tantùm furis pro illius pœna
proponunt.
XVII. Contra omnem historiæ sacræ
veritatem fingit Alcoranus, fratres Josephi secunda vice rediisse ad
patrem in Chanaan, relicto in Ægypto Beniamin apud Joseph : & deindè
urgente frumenti necessitate (quæ revera regressus primi causa fuit)
tertia vice in Ægyptum ad comparandum triticum venisse. Confundit
scilicet Simeonem cum Beniamin ; & primum regressum verum cum
secundo fictitio.
XVIII. Introducit Alcoranus
Joseph manifestatem se fratribus, cum exprobratione illius, quod
fecerant contra se, & contra Beniamin (quamvis contra Beniamin nihil unquam fecissent)
cum ex opposito in Genesi legamus hanc manifestationem factam fuisse à
Joseph humanissimis verbis, flectu, lachrymisque permixtis, & cum
commemoratione illius, quod contra se fecerant, non ad scelus
exprobandum, sed ad timorem elevandum. Ita enim loquitur : Neque durum vobis esse videatur, quod
vendidistis me in his regionibus : pro salute enim vestra misit me
Deus ante vos in Ægyptum. Non vestro consilio, sed Dei voluntate hùc
missus sum, &c.
XIX. Falsum prorsùs est, quòd
Josepho exaltaverit parentes suos super
Thronum : nam reliquit eos, ut erant antea pastores ovium,
collocans in terra Gessen : nec ullum munus honorificum in Regno, vel
apud Regem eos habere voluit.
Ex dictis, & ex iis, quæ
ulteriùs dici possent, constat quanto mendacio concludatur hęc Sura
§ 112. Non est hic Alcoranus nova
narratio, quę conficta fuerit mendaciter : sed confirmatio illius,
quod revelatum fuit à Deo ante eum. Videt nimirùm unusquisque
quàm difformia, ac dissona, imò quàm contraria, & adversa sint ea,
quæ in hac præsertim Sura habet Alcoranus, & ea, quæ in sacris
scripturis ante eum traditis reperiuntur. Vide ea, quæ in prod. p. 4
cap. ult. pag. 125. circa hanc Suram dicta sunt.
LE CHAPITRE DE JOSEPH, contenant cent treize versets,
escrit à la Meque.
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Note [original edition] : Les Levantins appellent caravane
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